Aa Ja Yaar Day Deedar
Greetings and Salutations on the Prophet (SAW)
Preface
This short book has been compiled to give to English reading students of Islam, non-Muslims as well as Muslims an introduction to the basic concepts and philosophies regarding the sending of salutations and blessings on to the Holy Prophet Muhammad (صلى الله عليه وآله وسلم). A number of recent books have been published on this subject but they have failed to give the reader a correct and accurate portrayal according to mainstream Islam. Moreover they have sought to create controversy around it where none had existed before in Islamic history and tradition.
Greetings and Salutations on the Prophet (صلى الله عليه وآله وسلم) is one in a series of new titles recently published in order to present the fundamental tenets of the Islamic faith according to traditional and orthodox Islamic teachings. In this compilation use has been made not only of contemporary academic texts but also of original Arabic sources to ensure full authenticity. In doing so I would like to thank my team of researchers; Prof. M. Rafique, M. Farooq Rana, Yunus A. Buttor, A. Naveed, A. Jabbar Qamar and most of all Mrs. Ghazala Hassan Qadri for their resourceful endeavours in checking the references thoroughly and assisting in the publication of this book, and the efforts of A. Khaliq Baltistani for composing the book are also appreciable.
Dr Muhammad Tahir-ul-Qadri
Summer, 2000.
This short book has been compiled to give to English reading students of Islam, non-Muslims as well as Muslims an introduction to the basic concepts and philosophies regarding the sending of salutations and blessings on to the Holy Prophet Muhammad (صلى الله عليه وآله وسلم). A number of recent books have been published on this subject but they have failed to give the reader a correct and accurate portrayal according to mainstream Islam. Moreover they have sought to create controversy around it where none had existed before in Islamic history and tradition.
Greetings and Salutations on the Prophet (صلى الله عليه وآله وسلم) is one in a series of new titles recently published in order to present the fundamental tenets of the Islamic faith according to traditional and orthodox Islamic teachings. In this compilation use has been made not only of contemporary academic texts but also of original Arabic sources to ensure full authenticity. In doing so I would like to thank my team of researchers; Prof. M. Rafique, M. Farooq Rana, Yunus A. Buttor, A. Naveed, A. Jabbar Qamar and most of all Mrs. Ghazala Hassan Qadri for their resourceful endeavours in checking the references thoroughly and assisting in the publication of this book, and the efforts of A. Khaliq Baltistani for composing the book are also appreciable.
Dr Muhammad Tahir-ul-Qadri
Summer, 2000.
Greetings and Salutations on the Prophet (SAW)
Introduction
As we enter into the new millennium Muslims are facing many challenges, externally from outside forces as well as from within the Muslim world. In the last few decades there has been an enormous resurgence of Islamic thinking and an attempt to revive traditional orthodox teachings. Having witnessed the decay of ‘western society’[1], its preoccupation with materialism and all over decadence, Muslims generally but in particular the new rising generation of Muslim youth have sought to discover their identities and origins.
1. A term loosely used to describe the dominant culture prevalent in Europe, the Americas and elsewhere in the Western Hemisphere.
As we enter into the new millennium Muslims are facing many challenges, externally from outside forces as well as from within the Muslim world. In the last few decades there has been an enormous resurgence of Islamic thinking and an attempt to revive traditional orthodox teachings. Having witnessed the decay of ‘western society’[1], its preoccupation with materialism and all over decadence, Muslims generally but in particular the new rising generation of Muslim youth have sought to discover their identities and origins.
In much of Europe and North America the Muslim community consists of settlers from the subcontinent[2] and Africa. They arrived during the post-Second World War economic expansion where the victorious allied forces of Europe and America sought to rebuild their economies. The migrants arrived from mainly British and French colonies, accommodated by their hosts who took advantage of the cheap labour being readily available. This was desperately needed to keep adrift with the demands of industrial development. Most of the migrants eventually hoped to return to their homelands after becoming financially secure. Instead though a period of chain–migration took place where first close relatives and friends were sponsored to come over after which wives and children arrived and settled permanently.
When one faces a new more advance culture[3] comes in contact with technology only ever seen in dreams, observes the indigenous nation as appearing more educated, knowledgeable and dominant in their views, it becomes very difficult for any minority to retain its own identity and code of life. The migrant settlers huddled in their own small communities holding on to their culture and civilizations. They became inward looking and tried to recreate their original homelands in the face of changing life patterns. Although most of the settlers managed to retain their independent national cultures they failed in a large extent to pass much on to their first, and second generation inheritors. In the midst of these changes, Islamic values and ideas, the Islamic culture and all that accompanies any civilization became blurred and almost unrecognizable. Much of Islam had been already distorted in the eyes of Muslims by hundreds of years of colonial rule. Now sitting in the heart of their former colonial rulers it became even more difficult to retain an Islamic lifestyle.Although mosques were built and Qur’anic classes were regularly attended by most of the first generation Muslims, formal Islamic education was not given. Any that was offered was done in an alien environment and style more suited to the traditional madrasah of the Indo-Pak subcontinent rather than the education techniques prevalent in the schools of the West. The new generation spoke or preferred English, French or German rather than Urdu, Punjabi, Bengali or Somali. They were more at ease with the pop culture of the 80s and 90s rather than learning about the birth of a distant Prophet and all that he preached. Islamic beliefs and teachings were inter mingled with the cultural lifestyles of the migrant settlers sometimes almost undistinguishable.
Parts of the Islamic teachings were distorted and exaggerated, especially so by parents who were worried about their children ‘straying’ from the ‘right’ path. Moreover the indigenous population did not understand this strange Eastern religion with all its apparent constraints and regulations. So the up and coming Muslim youth have found it very difficult to marry the demands of their cultural heritage, Islamic beliefs and the demands of a society perceived by most as modern and progressive but at odds with their faith.Britain holds a large and expanding Muslim community who are key players in the cultural dynamics highlighted above. Perhaps they would have been content to live quietly and evolve passively along with the host community. However events in the 80s projected the Muslim community firmly into the limelight that not only surprised the British public at large but Muslims themselves. In the mid-80s Ray Honeford, the Head teacher of a Bradford inner city school with a majority of Muslim pupils, offended the Muslim community with remarks made about the education system and Islam. He argued against the policy of multi-culturalism, and concessions made by the education authority for special needs of the Muslims. Honeford made derogatory remarks about Islam and its followers. This was followed by huge demonstrations asking for his removal and became known as the ‘Honeford Affair’. This was followed in 1989 by the now infamous ‘Rushdie Affair’. Muslims were deeply hurt not just by the book itself but by press coverage in which the media portrayed Muslims as mad book burning fanatics. During these two instances the Muslim community became united in their demands to be heard and their grievance to be addressed. Moreover they realized that having been dormant for so long, adopted much of the host culture at the expense of their own beliefs they were still considered as outsiders, unwelcome immigrants.
Many Muslim youngsters began to question their irreligious lives and sought for a new Islamic identity – an identity that surpassed nationality, not Pakistani or Indian, Arab nor British but Islamic in its totality. Disillusioned with many parents who failed to impart pure Islamic teachings, the new generation Muslims began to discover Islam again for themselves. However this is where hidden dangers have arisen, despite sincere attempts to the contrary. In an attempt to return to orthodox Islam, some Muslims have become over zealous. Many blamed the culture of their forefathers, particularly the Pakistani culture in having contaminated Islamic teachings. Where was the ‘pure’ Islam revealed 1400 years ago? What was this Islamic concoction preached to us by our parents? What does it really mean to be an active practicing Muslim?Impatient for revival many Muslim youth have adopted the outward obligations of Islam, praying five times a day, adhering to strict Islamic dress codes and implementing all the fundamental beliefs in their daily lives[4]. They are able to quote readily sections of Qur’an and hadith[5] and implore others to come to the path of Islam. Unfortunately in the midst of reformation, there is often a lack of true understanding of Islam – its heritage and true moral values. These are essential if a balanced way of life is to be lived.
One such misunderstanding is the position of Prophet Muhammad (صلى الله عليه وآله وسلم) in Islam. Some of the new generation Muslim youth have in essence reduced him to a Prophet alone, who came with a message sent by God. They believe his value lies in the message he brought rather than in the personality itself. Unfortunately this is a misguided and erroneous concept. Perhaps this view is understandable since the original Muslim settlers seemed only to be attached with the personality of the Prophet rather than what he taught. They discussed his life, his personality and wonders rather than implement in their lives the Qur’anic injunctions that were Divinely revealed to him. They claimed to love him dearly and celebrated his birth but failed to act upon his sunnah[6] and live the way he lived.Witnessing a dichotomy between belief and actions, sections of the Muslim youth have sought to readdress the balance. Unfortunately they have gone to the other extreme and become unbending. They argue that Islam is based not on love but on obedience alone. They are convinced that the purity of tawheed[7] can only be achieved by eliminating from the faith, love, respect and all emotional attachments with the Holy Prophet (صلى الله عليه وآله وسلم). Extreme love and reverence for the Holy Prophet (صلى الله عليه وآله وسلم) for them has become irrelevant in Islam.
Unfortunately this is an erroneous and misguided view. By maintaining the outward practices and obligations of Islam, but departing from the idea of the fundamental significance of the Holy Prophet (صلى الله عليه وآله وسلم) they have decentralized religion, belief and practice from the pivot of love of the Holy Prophet (صلى الله عليه وآله وسلم). Consequently this results in the denial of the necessary and final authoritativeness of the sunnah and hadith. By inculcating in the minds of the Muslim youth that love and extreme respect for the Holy Prophet (صلى الله عليه وآله وسلم) is contradictory to the teachings of Islam is a dangerous by product of the recent Islamic resurgence.Religious practices such as offering prayer, performing hajj, giving zakat, keeping fasts, preaching, and spending in charities comprises the body of Islam. The extreme love and reverence of the Holy Prophet (صلى الله عليه وآله وسلم) constitutes the soul of the body. Both the body and the soul are combined to make a human. A soul can exist without a body as it did in the spiritual world. It exists in the material world and it will continue to exist until the Hereafter. However, a body without a soul cannot exist instead it decays. Similarly our practices and good acts without the love of the Holy Prophet (صلى الله عليه وآله وسلم) can never be proved to be fruitful, everlasting or rewardable. Like the soul, the love of the Holy Prophet (صلى الله عليه وآله وسلم), even in its abstract form can remain positive and earn reward. However, it would not be a complete and productive eiman[8]. Although the love of the Holy Prophet (صلى الله عليه وآله وسلم) helps a man to restore its relation with the body, an enlightened and strong eiman can only be achieved by combining the soul and the body. Religious acts and obligations must be strictly adhered to as well as developing love for the Holy Prophet (صلى الله عليه وآله وسلم).
It is in this context that this series of books on ‘aqaid[9] have been written in order to readdress the balance. Sending salutations and peace upon the Prophet (صلى الله عليه وآله وسلم), salat and salam, is one manner in developing a spiritual attachment to him. If it is done lovingly and with care then any Muslim will benefit practically by having the love of the Prophet (صلى الله عليه وآله وسلم) as motivation to adhere strictly to the Islamic way of life. Moreover at the same time he or she will be able to achieve spiritual guidance and contentment by developing a hearty attachment to Prophet Muhammad (صلى الله عليه وآله وسلم). In recent times this beautiful pious act has been neglected and ignored in attempts to "purify" the ‘aqeedah of the Muslims. This book hopes to clarify the position relating to salāt and salām upon the Prophet and hopes the reader will receive some form of spiritual benefit.1. A term loosely used to describe the dominant culture prevalent in Europe, the Americas and elsewhere in the Western Hemisphere.
2. Large numbers have arrived from South Asia, including India, Pakistan, Bangladesh and surrounding countries.
3. A culture having being able to develop largely due to economic prosperity.4. Much of which was lacking in the lives of their parents and surrounding communities.
5. The sayings and traditions of Prophet Muhammad (صلى الله عليه وآله وسلم).6. The practical actions, norms and customs of the Prophet (صلى الله عليه وآله وسلم).
7. Islamic monotheism.8. Arabic word for faith.
9. (plural of ‘aqeedah) doctrines.Greetings and Salutations on the Prophet (SAW)
Chapter 1
The Qur’anic verse pertaining to salat and salam is highly meaningful and replete with wisdom. Allah proclaims in the Qur’an as follows:
1. Qur’an (al-Ahzab) 33:56.
The Qur’anic verse pertaining to salat and salam is highly meaningful and replete with wisdom. Allah proclaims in the Qur’an as follows:
Undoubtedly, Allah and His angels send blessings on the Prophet (صلى الله عليه وآله وسلم). O believers! You (too) send your blessings upon him and salute him with all respect.[1]
All worships are accomplished under the subjection of Divine commandments. It is obligatory for Believers to show reverence to Divine commandments, as they have traditionally held a superior position. Divine laws have also changed with the passage of time and from nation-to-nation. New Prophets brought new Revelations often subjugating older Divine laws. In contrast to this Divine practice has been constant and abiding. Divine practice is an inevitable reality, entirely safe from all sorts of alterations and effects. The Qur’an states:
Yet you will never find any change in Allah’s practice.[2]
With the passage of time Divine practice is abiding and eternal. If we ponder over the Qur’anic verse, we come to know that conveyance of greetings to the Prophet (صلى الله عليه وآله وسلم) is not a commandment but also a Divine practice. This Divine practice will be abode and last for all times to come. The conveyance of salat and salam divulges the glory and sublimity of the Prophet (صلى الله عليه وآله وسلم) as well as exaltation of this pious act. Since there is no change and transition in the practice of Allah this act is free from any retrogression and change. It is incumbent upon the faithful to abide by Divine practice and to offer salutations to the Prophet (صلى الله عليه وآله وسلم).
As Allah Himself has acted upon this command this divine practice becomes the sunnah of Allah. This is unlike most of Allah’s other commands. All worships such as prayers, fasting, the pilgrimage, charity and donations are the commandments of Allah but not His sunnah. Allah neither performs hajj nor fasts nor prays. He is above all these things. All these duties and deeds are not His sunnah but the sunnah of the Prophet (صلى الله عليه وآله وسلم). So if a person offers prayers or goes to Makkah for the pilgrimage or keeps the fasts of Ramadan or gives the poor due or does any other virtue, he is following the sunnah of the holy Prophet (صلى الله عليه وآله وسلم) not the sunnah of Allah.However, the showering of blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) is the Divine practice of Allah, His sunnah. As the glory of Allah is the highest and the most exalted, so His sunnah is also the highest and the most exalted. The Prophet (صلى الله عليه وآله وسلم) is the faithful and devotee of Allah. Amongst all of creation, his ranking is the highest and the most reverend. Yet regardless of this ranking and reverence, no human can be equal to the Creator. So in the same way, the sunnah of the Prophet (صلى الله عليه وآله وسلم) cannot equate with the sunnah of Allah (سبحانه و تعالى).
Secondly sending salat and salam (blessings and greetings) upon the Prophet (صلى الله عليه وآله وسلم), being the sunnah of Allah, is deemed the most esteemed and glorified act as compared to all others, a unique and peerless act. Salat and salam (blessings and greetings) is a Divine practice, whereas other acts are pertaining to humans. On account of being a Divine practice, it is preferential and exalted standing conspicuous and explicit. Allah is the Omnipotent, the One and Only and none is equal to Him. He is Infinite in His attributes, His qualities being above everything. So his sunnah is also unique, peerless and infinite. Contrary to Allah’s attributes, human attributes are limited. Human beings are Allah’s creation so they are limited in their powers and traits. They are subject to natural human constraints whereas Divine practice and attributes are not.What is unique about this verse is that in order to convey the exalted status of Prophet Muhammad (صلى الله عليه وآله وسلم) Almighty Allah did not solely allow the Prophet (صلى الله عليه وآله وسلم) to convey this message to his followers but deemed it necessary to do so himself. This ensured for all times the paramouncy of Prophethood.
Perpetual Nature of Salat and Salam
If one studies commands relating to worship it can be noted that they are mostly conditional and subject to rules and regulations. There are different conditions for all kinds of worship. Take the example of the Muslims’ prayer. It has the binding of time. If time elapses, the specific prayer is deferred. If someone wants to perform the night prayer (‘Isha’) the next day, he is not allowed to do so because the time has elapsed. In the same way the afternoon prayer (‘Asr) cannot be performed in the evening. Similarly if someone wants to perform his sunset prayer (Maghrib) before sunset, he cannot do so.
Moreover, the Muslims’ prayer has some external form to be followed, namely the way the Prophet (صلى الله عليه وآله وسلم) performed it. Standing, bowing and prostration are required to be maintained in the prayer similar to the Prophet’s sunnah. The prayer will only be acceptable if all the parts of the prayer are executed as taught by Prophet Muhammad (صلى الله عليه وآله وسلم).
Fasting is also conditional and stipulated with time. The duration for the fast is from dawn to dusk. During this time, the observer of the fast abstains from eating, drinking and other religious prohibitions. If the observer of the fast does not abide by time, his fast will not be acceptable or if he eats during the fast, his fast will be futile. Since the fast warrants the observance of all its requisites it is also conditional in its apparent form.All these examples indicate that the acts, which are the Prophet’s sunnah, have the binding of time and compliance with all its respective requisites. They are subject to the observance of forms and conditions of the acts because they belong to the sunnah of the creation. But salat and salam are the sunnah of the Creator, so they are free from all bindings of time and other subsidiary obligations.
A simple grammatical analysis of this verse helps elucidate this point further. In the Arabic language there are two types of sentences, jumlah fi‘liyyah — a verbal clause or sentence — and jumlah ismiyyah — a nominal clause or sentence. A verbal sentence is related to some specific time (past, present or future) and falls within the confines of any of the three specific times. Time is also temporal and transient. If it is present, it is about to elapse; if it is future, it is yet to come.However, a nominal sentence is not related to time but spread over all times. It is lasting and abiding. After adhering to a name, it relates to all times; past, present and future. In this verse Allah the Almighty has opted to use a nominal sentence. Instead of using the past tense “…Allah and His Angels sent blessings…” or the future tense of “…Allah and His angels will send blessings…”, Allah has stated “Allah and his Angels send blessings…”. This is not a command or directive but a declaration and announcement of an event that is continuing to occur or news that is happening. As such blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) is an ongoing process, an act for all times, securing its perpetual nature.
Sending Salat and Salam whilst Standing
Allah has subjected His worship and the sunnah of His beloved Prophet (صلى الله عليه وآله وسلم) to bounds and binding but He has set His sunnah free from the same. That is why Allah has made His devotees free from restraint and binding whilst offering salat and salam. Greetings can be sent in any language. We can send our greetings to the Prophet (صلى الله عليه وآله وسلم) in Arabic, English, Hindi, Persian, Punjabi, Urdu or in any other language. Salat and salam can be sent in the form of prose or verse, silently or loudly, collectively or individually, It can be sent in imam Bawsiri’s invocation or in the melody of imam Ahmad Raza Khan because it is Allah’s sunnah. It is free from all restraints. In view of this, no one has the right to subject salat and salam to any condition of time, condition of place and condition of posture, i.e. of standing, sitting or lying down.Unfortunately though this has become an unnecessary issue of controversy. Many recent commentators have declared that standing and reciting salat and salam upon the Prophet (صلى الله عليه وآله وسلم) is a form of innovation, bid‘ah and must never be done. Unfortunately this is a misguided view acted upon due to ignorance of the nature of shari‘ah. A principle of shari‘ah, denotes that any order in the Qur’an or sunnah which is in an absolute form, cannot be qualified. No conditions can be placed upon it. Similarly if a basic command has been revealed with qualifications then it too cannot be changed into an absolute command. By applying this Qur’anic principle to the verse in question, the commands of sallu ‘alayh and sallimu taslima, as far as their format and modality are concerned, are in the absolute form. There is no specification of type, no qualification in their form and thus no condition can be added to it.
In Islamic terminology the concept of ‘ibadah, worship, is a broad based one encompassing all acts that are done to seek the pleasure of Almighty Allah. Through this verse it has already been established that sending salat and salam on to the Holy Prophet (صلى الله عليه وآله وسلم) is considered a dhikr[3] of Allah, and the dhikr of Allah can be done in any manner – standing, sitting or lying down. There is no exclusion in manner or exclusivity in type. Allah the Almighty states in the Holy Qur’an: Those who remember Allah while standing, sitting and lying on their sides.[4]
Sending salat and salam upon the Holy Prophet (صلى الله عليه وآله وسلم) is one of the azkar, remembrances of Allah. So according to the above verse it is permissible to send the blessings in any of the three ways. There is no specific Qur’anic verse or command which stipulates that sending blessings whilst standing is prohibited nor is there any contrary verse saying standing is preferable. The Qur’an is silent on this issue. This comes under the law of generality, which applies to all of the remembrances of Allah as pointed out in the verse above.
Despite this clear-cut view some people continue to criticize those who stand and recite salat and salam claiming standing constitutes a way of worship permissible only for Allah. Again this is a self-concocted argument with no base or rationale from the Qur’an or sunnah. The Qur’anic verse is clear-cut and concise in that remembrance of Allah is not solely restricted to the standing position but can be done in all three positions. Moreover, there is no differentiation or speciality in any one of the positions. Each holds an equal standing in merit. If the standing position is said to be disliked as it constitutes a position reserved for the worship of Allah alone, then sending blessings whilst sitting or lying down should also be banned as they are of equal merit and stature!
Finally there is no Muslim whose ‘aqidah is based on the premise that reciting salam whilst standing is done in the Prophet’s reception or that he arrives in some form during the recitation. This again is a false accusation which has no base at all. The only reason why Muslims stand whilst reciting salam is fulfilling the command of Allah that it must be done with utmost respect.
1. Qur’an (al-Ahzab) 33:56.
2. Qur’an (Fatir) 35:43.
3. Remembrance.
4. Qur’an (Al-‘Imran) 3:191.
Greetings and Salutations on the Prophet (SAW)
Chapter 2
In order to fully appreciate the Qur’anic verse relating to salat and salam it is helpful to have a close and analytical study of its contents. Almighty Allah says in the Holy Qur’an:
In this verse Believers are also being asked to salute, ‘sallimoo’ the Prophet (صلى الله عليه وآله وسلم). The Arabic word of sallimoo is derived from the word salam, meaning peace. It is not sufficient just to send simple salat upon the Prophet (صلى الله عليه وآله وسلم) but to salute him too, acknowledging his high rank and status. A salute is normally given to a person of seniority, a leader or a statesman. The Prophet (صلى الله عليه وآله وسلم) is deemed by Allah (سبحانه و تعالى) to be the worthiest of all those who deserve to be saluted. One of the Companions, Ibn ‘Abbas (رضي الله عنه) comments that the command of salat and salam is the magnification of Divine remembrance. Allah the Almighty continues to arrange such conditions as to pave the way for the exaltation and dissemination of the Holy Prophet’s dignity, excellent qualities and matchless lifestyle.
In the preceding pages it is very apparent the extent to which Allah (سبحانه و تعالى) loves His beloved Prophet (صلى الله عليه وآله وسلم) and wishes His servants to remember and respect the exalted status through the greetings and salutations sent upon him. However, Allah (سبحانه و تعالى) in all His mercy has also allowed Muslims to benefit too. One who offers salat, Allah exalts him, forgives his sins and Allah’s blessings are upon him. Salat ascends the seeker’s supplication and gets a favourable reception from Allah. There is also no guarantee of the acceptance of a dua (supplication) without invoking blessings on the Prophet (صلى الله عليه وآله وسلم). A tradition of the Holy Prophet (صلى الله عليه وآله وسلم) states:
In the Qur’anic verse under discussion, it has been denoted that angels also shower blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم):
Invoke Blessings on the Prophet’s Name
In accordance with the Qur’an and the sunnah, it is also obligatory to invoke blessings on the Prophet (صلى الله عليه وآله وسلم) to elevate his status and pay glorious tribute to the greatest benefactor of humanity. Whenever the Prophet’s name is pronounced, it is compulsory to invoke blessings on him, because this is the sunnah of Almighty Allah, Prophet Adam (عليه السلام), His angels and the commandment of His beloved Prophet (صلى الله عليه وآله وسلم). The Prophet (صلى الله عليه وآله وسلم) himself condemned those who do not invoke blessings upon him. The reason is that Allah has raised the remembrance of his beloved Prophet (صلى الله عليه وآله وسلم) and none has the authority to lessen it:
1. Qur’an (al-Ahzab) 33:56.
In order to fully appreciate the Qur’anic verse relating to salat and salam it is helpful to have a close and analytical study of its contents. Almighty Allah says in the Holy Qur’an:
Undoubtedly, Allah and His angels send blessings on the Prophet (صلى الله عليه وآله وسلم). O believers! You (too) send your blessings upon him and salute him with all respect.[1]
There are three important words in this verse, namely:
- Yusalloona — they send blessings
- Sallimoo — salute
- Taslima — respect
The Arabic word of yusalloona is derived from the root word of ‘salat’. Taken in its original form it means worship or du‘a’, prayer. In this context it also signifies a sense of nearness and proximity, a consequence of people gathering in mosques for prayers. This is a physical and spiritual congregation. This theme of connection and nearness can also be seen in other derivatives of the word salat:
- mussalee: the runner up in a horse race since he is the companion of the winner, the closest to him than any other
- salaa: the middle part of the human body which joins the upper and lower limbs together
- salayah: a flat stone on which condiments are added together and ground with a muller
- miswalah: a broom that collects segments of dust
In short all of the derivatives of salat convey the meaning of relation, nearness, togetherness and connection. Yusalloona creates a beautiful imagery of Allah blessing the Holy Prophet (صلى الله عليه وآله وسلم) with His proximity and close relation abolishing the distances between them.
Then he (Muhammad) approached, came closer and was at the distance of two bow-lengths or (even) nearer.[2]
Traditional concepts of separation vanish away and the Noble Prophet (صلى الله عليه وآله وسلم) gradually rises up to the stages of Divine proximity. This process continues and will continue forever. Moreover, it is not only Allah (سبحانه و تعالى) who is pleased with His servants sending salutations upon the Prophet (صلى الله عليه وآله وسلم) but that Allah (سبحانه و تعالى) is pleased with the pleasure of His beloved Prophet (صلى الله عليه وآله وسلم). As He says:
And Allah and His Messenger have greater right, that he should be gratified.[3]
When Muslims send blessings upon the Holy Prophet (صلى الله عليه وآله وسلم) they do so with humility, modesty and reverent respect. Salat is also taken to mean the heat of fire which straightens the crookedness of wooden sticks. In the same manner yusalloona signifies a worshipper wanting correction of his inner and outer self by prayers and other worships.
Sallimoo
Sallimoo
In this verse Believers are also being asked to salute, ‘sallimoo’ the Prophet (صلى الله عليه وآله وسلم). The Arabic word of sallimoo is derived from the word salam, meaning peace. It is not sufficient just to send simple salat upon the Prophet (صلى الله عليه وآله وسلم) but to salute him too, acknowledging his high rank and status. A salute is normally given to a person of seniority, a leader or a statesman. The Prophet (صلى الله عليه وآله وسلم) is deemed by Allah (سبحانه و تعالى) to be the worthiest of all those who deserve to be saluted. One of the Companions, Ibn ‘Abbas (رضي الله عنه) comments that the command of salat and salam is the magnification of Divine remembrance. Allah the Almighty continues to arrange such conditions as to pave the way for the exaltation and dissemination of the Holy Prophet’s dignity, excellent qualities and matchless lifestyle.
Tasleema
Allah Almighty also informs the believers as to the manner of giving salute and offer salam namely with respect, tasleema. Reverence and respect for the holy Prophet (صلى الله عليه وآله وسلم) must never be absent in any matters pertaining to him. Time and time again, Allah has given us strict guidelines to honour him and hold him in the highest of esteem. Allah (سبحانه و تعالى) says:
....that you may assist and honour him, and celebrate His praises morning and evening.[4]
The Companions in particular were ordered to speak softly and quietly in the Prophet’s presence, to be humble and modest in their behaviour towards him:
O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as you may speak aloud to one another, lest your deeds become vain and you perceive not.[5]
So sending salutations upon the Prophet (صلى الله عليه وآله وسلم) is no exception. It must be done in a most honourable manner, with sincerity, love and affection.
Difference between Salat and Salam
Difference between Salat and Salam
In the preceding pages it is very apparent the extent to which Allah (سبحانه و تعالى) loves His beloved Prophet (صلى الله عليه وآله وسلم) and wishes His servants to remember and respect the exalted status through the greetings and salutations sent upon him. However, Allah (سبحانه و تعالى) in all His mercy has also allowed Muslims to benefit too. One who offers salat, Allah exalts him, forgives his sins and Allah’s blessings are upon him. Salat ascends the seeker’s supplication and gets a favourable reception from Allah. There is also no guarantee of the acceptance of a dua (supplication) without invoking blessings on the Prophet (صلى الله عليه وآله وسلم). A tradition of the Holy Prophet (صلى الله عليه وآله وسلم) states:
Fadalah bin ‘Ubayd reported: Allah’s Messenger (صلى الله عليه وآله وسلم) was sitting amongst us, there entered a person and he prayed as saying, "O Allah! Forgive me, have mercy upon me." Thereupon Allah’s Messenger (صلى الله عليه وآله وسلم) said, "O worshipper! You have made haste in praying. When you pray and sit (at the end) laud Allah of what He is worthy of and send blessings upon me and then supplicate Him." The narrator said: Then another man prayed after him and he lauded Allah and invoked blessings of Allah upon the Prophet (صلى الله عليه وآله وسلم), and the Prophet (صلى الله عليه وآله وسلم) said to him, "O worshipper! Make a supplication and it would be responded."[6]
Once ‘Umar bin Khattab (رضي الله عنه) said to his nation:
The supplication is stopped between the heaven and the earth and nothing of it ascends, till you invoke blessing on your Prophet (صلى الله عليه وآله وسلم).[7]
There is also a distinction in the type of reward given to Believers, dependent upon whether they send salat, dua, prayers on to the Prophet (صلى الله عليه وآله وسلم) or send salam, peace on to the Holy Prophet (صلى الله عليه وآله وسلم). The difference in reward is of type and degree. In the case of sending salat upon the Prophet (صلى الله عليه وآله وسلم), believers receive ujrat, ‘spiritual wages’ for their act. Just as a labourer will be given reward for his hard work in the form of monetary wages, a Believer who sends prayers receives spiritual wages in the form of forgiveness and blessings form Allah (سبحانه و تعالى). The Noble Prophet (صلى الله عليه وآله وسلم) has guaranteed the intercession for those who send salutations if they ask Allah for it. ‘Abdullah bin ‘Amr bin al-Aas (رضي الله عنه) reported that he heard the Prophet (صلى الله عليه وآله وسلم) saying:
When you hear the mu’adhdhin, repeat what he says, then invoke blessings on me for every one who invokes blessings on me once, will receive ten blessings from Allah. Then ask Allah for the waseelah to be granted to me. It is a position in paradise that may not be granted to any but one of Allah’s servants, and I dearly hope that I will be that servant. Whoever asks Allah for the was&eelah for me, my intercession is guaranteed for him.[8]
This reward has also been carefully designated by Almighty Allah and its degree fixed. The Holy Prophet (صلى الله عليه وآله وسلم) said:
He who invokes blessings upon me once, Allah showers ten blessings upon him and obliterates (his) ten sins and elevates him by ten ranks.[9]
He who blesses me once, Allah blesses him ten times.[10]
‘Abdullah bin Masood (رضي الله عنه) reported Allah’s Messenger (صلى الله عليه وآله وسلم) as saying:
The one who will be nearest me on the Day of Resurrection will be the one who invoked most blessings on me.[11]
Abu Talhah (رضي الله عنه) narrated assigning it to his father:
Allah’s Messenger came one day with a gleaming countenance and said, "Jibreel came to me and said," (Verily your Lord says,) "Muhammad! Does it not please you that one amongst your Ummah should invoke blessings on you and I should bless him ten times and one amongst your Ummah should send greetings of peace to you and I should send ten greetings of peace upon him.[12]
If a believer sends salam upon the Prophet (صلى الله عليه وآله وسلم) the reward is much higher in rank and degree. Muslims who pay salam upon the Prophet (صلى الله عليه وآله وسلم) will be given a reply and have the same returned to them by Almighty Allah and the angels. Prophet Muhammad (صلى الله عليه وآله وسلم) stated:
There is no Muslim who invokes blessings upon me (salutes me), but Allah returns to me my soul till I respond to him in return.[13]
Abu Hurayrah (رضي الله عنه) reported the Prophet (صلى الله عليه وآله وسلم) said:
There is no Muslim in the east and the west who salutes me, but I and the angels of my Lord answer him.[14]
‘Abd-ur-Rahman bin ‘Awf (رضي الله عنه) narrates that the Prophet (صلى الله عليه وآله وسلم) said:
I met Jibril who said: I give you good news that Allah has said, "Whosoever asks for peace for you, I ask for peace for him, whosoever blesses you, I bless him."[15]
Amir bin Rabeeah (رضي الله عنه), on his father’s authority, said that he heard the Prophet (صلى الله عليه وآله وسلم) saying:
The angels will continue to bless anyone who blesses me, as long as he continues to do so, so the servant should either reduce or enhance this.[16]
Ibn Wahb (رضي الله عنه) related that the Prophet (صلى الله عليه وآله وسلم) said:
Whosoever asks for peace on me ten times, it is as if he has freed a slave.[17]
To be honoured with a reply and blessings is a great and prestigious reward. Sending the salute of peace upon the Prophet (صلى الله عليه وآله وسلم) is the fulfillment of the command of Allah (سبحانه و تعالى) but the reward of a reply is the love of the Prophet (صلى الله عليه وآله وسلم) for his Ummah. Through a reply a believer obtains spiritual attachment, nearness and proximity known as qurbat. In sending salat, the reward is fixed by Allah (سبحانه و تعالى). A Muslim will receive his tenfold reward or expiation of ten sins. In the case of sending peace and blessings, a Muslim receives manifold blessings in return. These blessings are multiple and great in number since the Prophet (صلى الله عليه وآله وسلم) is grand in his mercy.
Through salat the conveyance of a dua, prayers to be sent to the Prophet (صلى الله عليه وآله وسلم) create an indirect link with him, since sins will be forgiven through the Prophet’s intercession. However sending salām is an opportunity to send a direct address upon him creating a direct link with him. Out of his love and compassion Prophet Muhammad (صلى الله عليه وآله وسلم) has made it incumbent upon himself to reply. He becomes happy from the addresses of his followers and blesses them too.
Despite this distinction this does not mean that we should only send salam upon the Prophet saw) as opposed to salat. In fact both of them should be sent according to the commandment. However, Allah out of His infinite mercy has allowed Muslims to benefit manifold from their acts.
Angels’ Salutations
Angels’ Salutations
In the Qur’anic verse under discussion, it has been denoted that angels also shower blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم):
Undoubtedly, Allah and His angels send blessings on the Prophet (صلى الله عليه وآله وسلم). O believers! You (too) send your blessings upon him and salute him with all respect.[18]
According to Islamic traditions there are different groups of angels engaged in various forms of worship. Some angels are reciting Allahu Akbar[19] and some are reciting Subhan-Allah.[20] Others are worshipping in the standing position; some in a bowing position and some are worshipping in the state of prostration. In short their worships and positions are numerous and multifarious.. In contrast this restriction is not valid for the greetings and salutations upon the Prophet (صلى الله عليه وآله وسلم). All these groups of angels are equally and unexceptionally engaged in showering blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) together.
It is often the case that if one loves somebody dearly, holds him close to the heart then the lover will always look for ways and means of hearing about his beloved. He will become happy if others praise his beloved, become pleased if they salute and respect him and become delighted if they remember him in their prayers. If onlookers are scattered, busy in their own affairs, the lover will desire that they concentrate upon his beloved just as he himself has become engrossed in him. In order to demonstrate his love, he may wish that he alone should not praise his beloved but that it should be done by all of creation. It is therefore quite significant that Allah (سبحانه و تعالى) states that all of His Angels send blessings upon His Noble Prophet (صلى الله عليه وآله وسلم). Allah the Almighty has said that this Prophet (صلى الله عليه وآله وسلم) is the best of all Prophets and His love for him is above the love for all else.
So the angels convey the loving greetings and salutations of the faithful from dawn to dusk. Prophet Muhammad (صلى الله عليه وآله وسلم) likes these presents and invokes blessings upon the senders. As he (صلى الله عليه وآله وسلم) stated:
The mobile (squads) of angels in the earth conveys to me the blessings invoked upon me by my Ummah.[21]
Invoke blessings upon me, since blessings invoked by you are conveyed to me wherever you may be.[22]
He who invokes blessings upon me by my grave, I will hear him and he who invokes upon me at a distance it will be conveyed to me.[23]
It is also a reflection of his exalted status that Allah (سبحانه و تعالى) not only commands His earthly creation to send blessings but that He orders the heavenly creation, pure, pious and made of light to do the same. The Prophet (صلى الله عليه وآله وسلم) listens to the blessings invoked on him but they are also presented to him in a magnificent manner by the angels. This is just intended to exalt and elevate the stature of the Noble Prophet (صلى الله عليه وآله وسلم) as Allah knows the deeds of people but the angels also inform Him about them.
Invoke Blessings on the Prophet’s Name
In accordance with the Qur’an and the sunnah, it is also obligatory to invoke blessings on the Prophet (صلى الله عليه وآله وسلم) to elevate his status and pay glorious tribute to the greatest benefactor of humanity. Whenever the Prophet’s name is pronounced, it is compulsory to invoke blessings on him, because this is the sunnah of Almighty Allah, Prophet Adam (عليه السلام), His angels and the commandment of His beloved Prophet (صلى الله عليه وآله وسلم). The Prophet (صلى الله عليه وآله وسلم) himself condemned those who do not invoke blessings upon him. The reason is that Allah has raised the remembrance of his beloved Prophet (صلى الله عليه وآله وسلم) and none has the authority to lessen it:
The miserly is he, before whom I am mentioned and he does not invoke blessings on me.[24]
Verily the most miserly amongst people is he, before whom I am mentioned and he does not invoke blessings on me.[25]
Let his nose be smeared with dust, in whose presence I am mentioned, and he does not invoke blessings upon me.[26]
The Prophet (صلى الله عليه وآله وسلم) called him astray who does not invoke blessings upon him. It is stated as follows:
He who forgets (abandons) to invoke blessings on me, misses the road (leading) to the Paradise.[27]
Abu Hurayrah (رضي الله عنه) also reported that the Prophet (صلى الله عليه وآله وسلم) said:
If people sit in an assembly in which they do not remember Allah nor invoke a blessing on their Prophet (صلى الله عليه وآله وسلم), it will be a cause of grief for them (on the Day of Judgment).[28]
1. Qur’an (al-Ahzab) 33:56.
2. Qur’an (an-Najm) 53:8-9.
3. Qur’an (at-Tawbah) 9: 62.
4. Qur’an (al-Fath) 48:9.
5. Qur’an (al-Hujurāt) 49:2.
6. Tirmidhi related in al-Jai‘-us-saheeh, b. of da‘awat (supplications) ch.65 (5: 516 # 3476) and graded it hasan (fair).
7. Tirmidhi related in al-Jami‘-us-saheeh, b. of salat (prayer) ch.352 (2: 356 # 486).
8. Muslim, as-Saheeh, b. of salat (prayer) ch.7 (1: 288-9 # 384); Abu Dawood, Sunan, b. of salāt (prayer) 1: 144 (# 523); Tirmidhi, al-Jami‘-us-saheeh, b. of manaqib (virtues and merits of the Prophet and his companions) ch.1 (5: 586-7 # 3614); Nasai;, Sunan, b. of adhān (the call to prayer) 2: 25-6; Ahmad bin Hambal, Musnad (2:168); Ibn Khuzaymah, as-Saheeh, 1: 219 (# 418); Muhammad Khateeb Tabraizi, Mishkat-ul-Masabeeh, b. of salat (prayer) ch.5 (1: 215 # 657); Husayn bin Masood Baghawi;, Sharh-us-sunnah, 2: 284-5 (# 421); ‘Ala’-ud-Din ‘Ali, Kanz-ul-‘Ummal, 7: 700 (# 20998).
9. Nasi, Sunan, b. of sahw (unintentional mistake), 3: 50; Ahmad bin Hambal, Musnad, 3: 102 & 261; Muhammad Hakim, al-Mustadrak, 1:550, and Dhahabi also graded it saheeh (sound).
10. Muslim, as-Saheeh, b. of salat (prayer) ch. 17 (1: 251 # 408).
11. Transmitted by Tirmidhi in his Sunan, b. of salāt (prayer), ch. 352 (2: 354 # 484); Bukhari, at-Tireekh-ul-kabeer, (5: 177 # 559); Baghawi, Sharh-us-sunnah, (3: 197 # 686); Muhammad Khateeb Tabraizi, Mishkat-ul-masabeeh, b. of salāt (prayer), ch. 16 (1: 278 # 923); Dhahabi, Meezan-ul-i‘tidal fi naqd-ir-rijal, (4: 228 # 8945).
12. Nasai, Sunan, b. of sahw (unintentional mistake), 3: 50.
13. Abu Dawood, Sunan, b. of manasik (rituals of hajj), (2: 218 # 2041); Ahmad bin Hambal, Musnad, 2:527.
14. Abu Nu‘aym Asbahani, Hilyat-ul-awliya’ wa tabaqat-ul-asfiya’,6: 349.
15. Muhammad Hakim transmitted it in al-Mustadrak (1:222-3) and Dhahabi also confirmed it; Bayhaqi in Sunan-ul-kubra (2:371 & 9:286); Qadi ‘Iyad in ash-Shifa, 2:650.
16. Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.25 (1:294#907); Ahmad bin Hambal, Musnad (3:445); Husayn bin Masood Baghawi, Sharh-us-sunnah (3:198#688); Qadi ‘Iyad, ash-Shifa (2:651).
17. Qadi ‘Iyad, ash-Shifa, 2:653.
18. Qur’an (al-Ahzab) 33:56.
19. Allah is the Greatest.
20. Glory be upon Allah.
21. Nasai, Sunan, b. of sahw (unintentional mistake) 3: 43; Sulayman bin Ahmed Tabarani, al-Mu‘jam-ul-kabeer, (10: 219-20 # 10528-9); Ahmad bin Husayn Bayhaqi, Shu‘ab-ul-iman, (2: 218 # 1582).
22. Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042); ‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2: 247.
23. Ahmad bin Husayn Bayhaqī, Shu‘ab-ul-īmān, (2: 218 # 1583); ‘Ala’-ud-Din ‘Alī, Kanz-ul-‘ummal, (1: 498 # 1583).
24. Tirmidhi, al-Jami‘-us-saheeh, b. of da‘wat (supplications) ch.101, (5: 551 # 3546).
25. ‘Ala’-ud-Din ‘Ali, Kanz-ul-‘ummal, (1: 489 # 2146).
26. Tirmidhi, al-Jami‘-us-saheh, b. of da‘wat (supplications) ch.101, (5: 550 # 3545).
27. Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch. 25 (1: 294 # 908); Ahmad bin Husayn Bayhaqi, Sunan-ul-kubra, 9:286.
28. Narrated by Tirmidhi in his al-Jami‘-us-saheeh, b. of dua (supplication) ch.8 (5: 461 # 3380), and he graded it hasan (fair) and sahih (sound).
Greetings and Salutations on the Prophet (SAW)
Chapter 3
The Acceptability of Salat and Salam
As salat and salam upon the Holy Prophet (صلى الله عليه وآله وسلم) is always accepted by right, it in itself becomes a vehicle for the acceptance of other acts of worship. Man bears hardship while worshipping His Creator so he aspires that all his worships may be acceptable in the court of Allah (سبحانه و تعالى). The Mercy of Allah is such that He does not frustrate man’s intrinsic desire for the acceptance of his deeds. Allah has bestowed a means on man for the materialization of his intrinsic desire. In all His benevolence He has informed man that he should recite salat and salam before and after each worship and deed. As salat and salam is a positive and definite act, therefore, Allah will accept it with any worship thereafter attached.
1. Qur’an (Fatir) 35:10.
The Acceptability of Salat and Salam
Man demonstrates his allegiance to Allah at the behest of his virtuous deeds. He reverently complies with Divine commands. However, man cannot positively say that Almighty Allah has accepted his deeds, since deficiencies in his deeds may occur on account of human frailty and imperfection. So all deeds inclusive of charity, alms, prayers, fasting, pilgrimage stand uncertain in the context of acceptance and acknowledgement. It is only hoped that they will (if Allah is Willing) be accepted.
Towards Him do (all) words of purity ascend; it is He who exalts each deed of righteousness.[1]
In contrast to this, salat and salam is accepted by Allah in any instance and is always definitely acknowledged. Even if a sinful person recites salat and salam, his act of sending the greetings to the Prophet (صلى الله عليه وآله وسلم) will be acknowledged by all means.
One may question as to why salat and salam sent by an inadequate and sinful person is acceptable. What wisdom lies behind it? A close examination of the meanings of salat and salam reveals they are sent to bestow blessings; to bestow nearness and to elevate the name and fame of the Holy Prophet (صلى الله عليه وآله وسلم). All the aforesaid benedictions have already been bestowed upon the Prophet (صلى الله عليه وآله وسلم) by Allah through His divine Practice. The Prophet (صلى الله عليه وآله وسلم) has the utmost nearness of Allah, with ascension and elevation bestowed in abundance. Allah (سبحانه و تعالى) says in the Holy Qur’an:
Then he (Muhammad) approached and came closer and was at the distance of two bow-lengths or (even) nearer.[2]
At another place, Almighty Allah states the exaltation and greatness of the Prophet (صلى الله عليه وآله وسلم) in these words:
And We have exalted for you your remembrance.[3]
So all the benefits and rewards of salat are already bestowed to the Prophet (صلى الله عليه وآله وسلم). When a person implores Allah to bestow the blessings upon the Prophet (صلى الله عليه وآله وسلم), Allah says, "I am already blessing My Prophet (صلى الله عليه وآله وسلم), elevating his name and bestowing him nearness. However, O My devotee, as you have not demanded anything for your own self and sent greetings and salutations to the Prophet (صلى الله عليه وآله وسلم) without seeking reward, so your supplication is granted." This is regardless of the fact if he is a sinner. That is why salat and salam will always be definite and certain in acceptance.
Salutations and the Acceptance of other Worships
Salutations and the Acceptance of other Worships
As salat and salam upon the Holy Prophet (صلى الله عليه وآله وسلم) is always accepted by right, it in itself becomes a vehicle for the acceptance of other acts of worship. Man bears hardship while worshipping His Creator so he aspires that all his worships may be acceptable in the court of Allah (سبحانه و تعالى). The Mercy of Allah is such that He does not frustrate man’s intrinsic desire for the acceptance of his deeds. Allah has bestowed a means on man for the materialization of his intrinsic desire. In all His benevolence He has informed man that he should recite salat and salam before and after each worship and deed. As salat and salam is a positive and definite act, therefore, Allah will accept it with any worship thereafter attached.
It is not behooving on the part of Allah, that He may accept salat and salam and not accept the other prayers in between salat and salam. The noble Prophet (صلى الله عليه وآله وسلم) is the beloved of Allah (سبحانه و تعالى). Thus Allah is pleased with anyone of His creation who sends salam upon him. His pleasure is such that salat and salam becomes the most effective, magnificent and certain method for making deeds positively acceptable.
The Prophet (صلى الله عليه وآله وسلم) emphasized his closest companion, Ubayy bin Ka‘b (رضي الله عنه) to recite salat and salam abundantly. Ubayy bin Ka‘b narrated:
I said, "O Allah’s Messenger, I invoke blessings upon you very frequently. How much of my supplication should I devote to you?” He said, "As much as you like." I said, "May it be a quarter?" He said, "As much as you like, but if you make an increase in that it would be better for you." I said, "May it be a half?" He said, "As much as you like, but in case you make an increase in it that would be better for you." I said, "May these be two thirds?" He said, "As much as you like but if you make an increase in it, it would be better." I said, "May I devote the whole of my supplication to you (that I make in my prayer)?" Thereupon he said, "In that case you would be free from care and your sins would be forgiven.[4]
This preference and privilege to salat and salam is due to the vein of love and allegiance whereas all the other acts are under obedience and love has a better degree than submission.
Salat and Salam and Love for the Prophet (صلی اللہ علیہ وآلہ وسلم)
Salat and Salam and Love for the Prophet (صلی اللہ علیہ وآلہ وسلم)
Finally salat and salam is a symbol of love and affection for the Prophet (صلى الله عليه وآله وسلم). We love him, therefore, we have a desire to send blessings and peace upon him. We have to seek to be near him, and hope through his nearness we receive the nearness of Allah (سبحانه و تعالى). Intense and overwhelming love too acts as a vehicle for the acceptance of worship. Man may appear humble and subservient in the eyes of Allah (سبحانه و تعالى), spend days and nights in his remembrance but acceptance is still not guaranteed.
The most pious predecessors have always commented, "O Allah, we could not worship You as You deserved." If this was the state of affairs with the pious, what would be the fate of the less fortunate? It is the most difficult thing to proffer the worship behooving the Glorified Creator. But love is an efficacious force that revamps frail and faulty deeds. If the tree of subservience dries up but its roots of love remain intact, there is an ample chance that the tree may become green and its shoots may sprout some day. But if the roots of love are absent some day the tree will fall. Love is everything. If there is any deficiency in subservience, it can be compensated with love. Any deficiency in love cannot be compensated with subservience. Subservience without love is ostentation and hypocrisy. Such subservience is spurned on the face of the performer. A person came to the Prophet (صلى الله عليه وآله وسلم) and asked:
When will the Hour be established, O Allah’s Messenger?
The Prophet (صلى الله عليه وآله وسلم) asked:
What have you prepared for it?
The man said:
I have not prepared for it much of prayers, fast or alms, but I love Allah and His Messenger.
The Prophet (صلى الله عليه وآله وسلم) said:
You will be with those whom you love.[5]
In this hadith the Prophet’s Companion has confessed lapses in his deeds and deficiency of worship deeming them the significant factors for salvation in the Divine Court. But the Prophet (صلى الله عليه وآله وسلم) made it clear that love compensates this deficiency of subservience and faithfulness. He should not worry about his lapses in his deeds and assured him that love of Allah and His beloved Prophet (صلى الله عليه وآله وسلم) will make him succeed.
1. Qur’an (Fatir) 35:10.
2. Qur’an (an-Najm) 53:8-9.
3. Qur’an (ash-Sharh) 94:4.
4. Tirmidhi has graded it hasan (fair) and saheeh (sound) in his al-Jami‘-us-saheeh, b. of sifat-ul-qiyamah (description of Doomsday) ch.23, (4: 637 # 2457).
5. Bukhari has narrated it in his as-Saheeh, b. of adab (good manners) ch.97 (8: 123-4 # 192). Tirmidhi has also narrated this hadīth in his Sunan, b. of zuhd (piety) ch.50 (4: 595 # 2385), with an addition of few words. He graded it hasan and saheeh. He reported that the Prophet (صلى الله عليه وآله وسلم) said to the inquirer giving him a good news, "Everyone will be with those whom he loves (al-mar’o ma‘a man ahabba)." Bukhari also narrated these words in other narrations (# 190 & 191); Ahmad bin Hambal in his Musnad (3: 104, 200).
Greetings and Salutations on the Prophet (SAW)
Chapter 4
An area of dispute often occurs regarding as to whether the Prophet (صلى الله عليه وآله وسلم) receives the blessings sent to him. It is clearly apparent from the previous discussion that offering salat and salam in the court of the Holy Prophet (صلى الله عليه وآله وسلم) is an extraordinary and highly acceptable act. Avoidance of this act is in no way a plus point for the believers of Islam but a sign of deploration. Therefore, whether or not salat and salam reaches the Prophet (صلى الله عليه وآله وسلم), whether it reaches itself or is carried away by angels is a question of pedantics serving to deviate from the actual act itself. These disparities are not for the believers to worry about. We have to concentrate on the command to offer and recite sala and salam.
An area of dispute often occurs regarding as to whether the Prophet (صلى الله عليه وآله وسلم) receives the blessings sent to him. It is clearly apparent from the previous discussion that offering salat and salam in the court of the Holy Prophet (صلى الله عليه وآله وسلم) is an extraordinary and highly acceptable act. Avoidance of this act is in no way a plus point for the believers of Islam but a sign of deploration. Therefore, whether or not salat and salam reaches the Prophet (صلى الله عليه وآله وسلم), whether it reaches itself or is carried away by angels is a question of pedantics serving to deviate from the actual act itself. These disparities are not for the believers to worry about. We have to concentrate on the command to offer and recite sala and salam.
Unfortunately man is a curious creature by nature and apt to query and debate regardless of its benefits. We should be satisfied that if it is carried away by angels, they perform their duties and if it reaches directly, it is the quality of divinely bestowed excellence and miracles of the Holy Prophet (صلى الله عليه وآله وسلم). If it does not reach and is not responded to, why was it ordered? Its commandment is the reason for it’s being accepted. However, since this has become an area of confusion let us look at the controversy surrounding this debate.
The Bodies of Prophets (عليهم السلام) are Immune from Decay
It is an undisputed fact that Allah keeps the bodies of the Prophets (عليهم السلام) immune and intact in their graves. This is symbolically a benignity of Allah to preserve the Prophets’ bodies so as to elevate the station of their personages. Shaddad bin Aws (رضي الله عنه) reported that Allah’s Messenger (صلى الله عليه وآله وسلم) said:
The most excellent day is the day of Jumu‘ah (Friday). Adam was created on that (day) and on it the Trumpet will be blown and on it will (the people) loose their senses. So invoke blessings on me abundantly on that (day) for your blessings are presented to me.
Upon this, a man said:
Allah’s Messenger, how are our blessings presented to you while you will decay, i.e. you will be rotten and antiquated?
The Holy Prophet (صلى الله عليه وآله وسلم) said:
Certainly Allah has made it unlawful (haram) for the earth to eat the bodies of the Prophets.[1]
At another place, it is reported that the Prophet (صلى الله عليه وآله وسلم) said:
Invoke blessings on me abundantly on the day of Jum‘ah (Friday). Verily it is attended and the angels attend it, and none invokes blessings on me but his supplication is presented to me till he finishes it.
The narrator, Abu Darda’ (رضي الله عنه), asked:
(Is it also compulsory for us) even after your demise?
The Holy Prophet (صلى الله عليه وآله وسلم) replied:
And even after my demise because Allah has forbidden the earth to eat up the bodies of the Prophets. Therefore, a Prophet of Allah is alive (and) is granted provisions (from Heaven).[2]
Hasan Basri (رضي الله عنه) narrates that he heard the Prophet (صلى الله عليه وآله وسلم) saying:
Spread plush for me in my grave because earth has not been empowered upon the bodies of the Prophets.[3]
At another occasion Hasan (رضي الله عنه) reported:
Allah’s Messenger (صلى الله عليه وآله وسلم) said, "Earth has not been allowed to eat the flesh of one with whom the Holy Spirit conversed."[4]
Qasim Nanotwi says about the immunity of the Prophets’ bodies in their graves in the following words:
"Reverence is offered to the Prophet’s bodies because they are alive. Soulless bodies do not have any power over the earth."[5]
The Prophet (صلى الله عليه وآله وسلم) Receives the Greetings
Although angels are commissioned by Almighty Allah to convey the blessings on the Noble Prophet (صلى الله عليه وآله وسلم), salam is directly received by the Prophet (صلى الله عليه وآله وسلم). He has categorically and unambiguously said:
Invoke blessings on me, since blessings invoked by you are conveyed to me wherever you may be.[6]
We have mentioned two sayings of the Prophet (صلى الله عليه وآله وسلم) substantiating the same theme in the preceding pages. Ahmad Shahab-ud-Dīn Khafajī says in this context as follows:
It was the routine of predecessors to invoke blessings upon the Prophet (صلى الله عليه وآله وسلم). "Abdullah bin ‘Umar also complied with this routine, and invoked blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) along with Abu Bakr and ‘Umar (رضي الله عنهما). Everyone’s blessings are conveyed to him whether he is remote from him. But it is rather better to invoke blessings in person and receive the benign of response from the Prophet.[7]
The Prophet (صلى الله عليه وآله وسلم) Listens to the Greetings
Different traditions reveal that the Prophet (صلى الله عليه وآله وسلم) himself directly listens to those who invoke blessings on him irrespective of their nearness and remoteness. As Abū Darda’ narrated Allah’s Messenger (صلى الله عليه وآله وسلم) said:
Invoke blessings on me abundantly on Friday. Verily it is an attended day and the angels attend. Whoever invokes blessings on me, his voice reaches me regardless of the distance. We asked, "Even after your demise?" The Prophet (صلى الله عليه وآله وسلم) replied, "(Yes), even after my demise because Allah made unlawful for the earth to eat up the bodies of the Prophets." [8]
This hadith reveals the vastness of the Prophet’s sense of hearing. At another occasion, the Prophet (صلى الله عليه وآله وسلم) was asked about those who invoke blessings on him from far and wide. The Prophet (صلى الله عليه وآله وسلم) replied:
I listen to the blessings of my lovers and know them.[9]
It is revealed that the Prophet (صلى الله عليه وآله وسلم) knows his lovers and listens to them. Once he said to his companions about Hadrat ‘Isa (عليه السلام) that he will return to this world. Then Hadrat Eisa (عليه السلام) will visit Madinah and the Prophet (صلى الله عليه وآله وسلم) said:
And when he (‘Isa) will stand beside my grave calling: "O Muhammad!" I will respond to him.[10]
The Prophet (صلى الله عليه وآله وسلم) Answers the Greetings
It is absolutely clear that the Noble Prophet (صلى الله عليه وآله وسلم) also answers the one who invokes blessings (salam) on him. Which other reward could be worthier than this for a faithful? Obviously greetings answered by the beloved Prophet of Allah, in itself, it is the greatest and worthiest reward for a Muslim. As the Noble Prophet (صلى الله عليه وآله وسلم) said:
There is no Muslim who invokes blessings upon me (salutes me), but Allah returns to me my soul till I respond to him in return.[11]
Abu Hurayrah (رضي الله عنه) reported the Prophet (صلى الله عليه وآله وسلم) said:
There is no Muslim in the east and the west who salutes me, but I and the angels of my Lord answer him.[12]
Taqiyy-ud-Din Subki says about the mentioned traditions in the following words:
The aforesaid sayings of the Prophet (صلى الله عليه وآله وسلم) substantiate that the Prophet’s soul has been returned to him. Certainly he listens to the salutations and responds in return.[13]
Benefits of the Prophet’s Life and Demise
Both the life and demise of the Prophet (صلى الله عليه وآله وسلم) are beneficial and advantageous for the Muslim Ummah. The Prophet’s benignity is highly gainful for the Ummah because he (صلى الله عليه وآله وسلم) seeks forgiveness from Allah for us. The following traditions of the Holy Prophet (صلى الله عليه وآله وسلم) substantiate this:
My life is a great good for you and my death is (also) a great good for you.[14]
My life is a great good for you in whom you talk (to me) and we talk to you, and my demise is also a great good for you (because) your deeds will be presented to me. If they are good, I will praise Allah, and if they are bad, I will ask Allah’s forgiveness for you.[15]
Bakr bin ‘Abdullah (رضي الله عنه) also reported that the Holy Prophet (صلى الله عليه وآله وسلم) said:
My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you.[16]
At another place, Anas bin Malik (رضي الله عنه) narrates that the Prophet (صلى الله عليه وآله وسلم) said:
"My life is a great good for you", and he (the Prophet) said it three times. "My demise is a great good for you", and he (the Prophet) said it three times. Then the people kept silent and ‘Umar bin Khattab asked, "May my parents be sacrificed for you! How would it be?" He (the Prophet) said, "My life is a great good for you because I get Heavenly revelation and inform you what is allowed and what is disallowed for you. And my demise is good for you because your deeds are presented to me every Thursday. If they are good, I say, "Praise be to Allah." If they are bad, I seek forgiveness for you.[17]
Other sayings of the Holy Prophet (صلى الله عليه وآله وسلم) include:
Invoke blessings on me abundantly every Friday, because blessings of my Ummah are presented to me every Friday. And the nearest one to me in rank is one who invokes the greatest number of blessings upon me.[18]
Invoke blessings on me on the day and night of Jum‘ah (i.e. Friday), because one who invokes blessing upon me once, Allah will shower ten blessings upon him.[19]
Since the deeds of the believers are presented to the Holy Prophet (صلى الله عليه وآله وسلم), if we send salat and salam upon the Prophet (صلى الله عليه وآله وسلم) this constitutes a very good deed and pious act. It is presented to Prophet Muhammad (صلى الله عليه وآله وسلم) who praises Allah (سبحانه و تعالى) in his happiness.
1. Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs), ch. 79 (1: 345 # 1085); ibid, b. of jana’iz (funerals), ch. 65 (1: 524 # 1636); Abū Dawūd, Sunan, b. of salat (prayer), 1: 275 (# 1047).
2. Ibn Majah, Sunan, b. of jana’iz (funerals) ch. 65 (1: 524 # 1637).
3. Ibn Sa‘d, at-Tabaqat-ul-kubra (2:299); ‘Ala’-ud-Din ‘Alī, Kanz-ul-‘ummal, 15:577 (#42245).
4. Jalal-ud-Din Suyooti, ad-Durr-ul-manthūr, 1: 87.
5. Muhammad Qasim Nanotwī, Ab-i-hayat, p.32.
6. Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042); ‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2: 247.
7. Ahmad Shahab-ud-Dīn Khafajī, Nasim-ur-riyad, 3: 516.
8. Yousuf bin Isma‘il Nabhani, Hujjatullahi ‘alal-‘alameen, p.713.
9. Muhammad Mahdi, Matali‘-ul-masarrat, p.81.
10. Ibn Hajar ‘Asqalani, al-Matalib-ul-‘aliyah, (4: 23 # 3853).
11. Abu Dawood, Sunan, b. of manasik (rituals of hajj), (2: 218 # 2041); Ahmad bin Hambal, Musnad, 2:527.
12. Abu Nu‘aym Asbahani, Hilyat-ul-awliya’ wa tabaqat-ul-asfiya’, 6: 349.
13. Taqiyy-ud-Din Subki ‘Ali, Shifa’-us-siqam fi ziyart khayr-il-anam, p.133.
14. ‘Ala-ud-Din ‘Ali, Kanz-ul-‘ummal, (11: 407 # 31904).
15. Narrated by Ibn Hajar ‘Asqalani, through Harith in his al-Matalib-ul-‘aliyah, 4: 22-3 # 3853).
16. Ibn Sa‘d, at-Tabaqat-ul-kubra (2: 194); ‘Ali bin Abu Bakr Haythami related in Majma‘-uz-zawa’id (9:24) and its men are those of saheeh (sound) hadith.
17. Yousuf bin Isma‘il Nabhani, Hujjatullahi ‘alal-alameen, p.713.
18. Ahmad bin Husayn Bayhaqī, as-Sunan-ul-kubra, 3: 249.
19. Ahmad bin Husayn Bayhaqi, as-Sunan-ul-kubra, 3: 249.
