Islamic Knowledge – Islam, Sunnah, Salafiyyah
[2:12 minutes]
Dr. Saleh as Saleh [Audio Series|En]
Point of Benefit extracted from: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah) With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)
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Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah
بسم الله الرحمن الرحيم
Sending Salaat* Upon The Prophet (صلى الله عليه و سلم)
[* i.e. saying “Allaahumma salli ‘alaa Muhammad…”)
Imaam an-Nasaa·ee –rahimahullaah- reported in his “Sunan” (no.1297):
“Ishaaq ibn Mansoor related to us, saying: Muhammad ibn Yoosuf narrated to us, saying: Yoonus ibn Abee Ishaaq narrated to us: from Burayd ibn Abee Maryam who said: Anas ibn Maalik narrated to us, saying: Allaah’s Messenger (صلى الله عليه و سلم) said:
<<Whoever sends a single salaat upon me, then Allaah will send ten salawaaat upon Him, and ten sins will be removed from him, and he will be raised by ten ranks >>.”
Shaikh al-Albaanee-rahimahullaah- declared it “Saheeh”.
Shaikh al-Albaanee said in “Sifatus-Salaat” (p.165): ‘‘The most correct saying about the meaning of salaat upon the Prophet (صلى الله عليه و سلم) is the saying of Abul-‘Aaliyah:
“Allaah’s salaat upon His Prophet is His extolling him [[to the Angels]] and exalting him; and the salaat of the Angels and others upon him is to request this from Allaah -the Most High”; and what is meant is seeking increase, not the initiation of salaat al-Haafiz [Ibn Hajr] mentioned it in “al-Fath”.”
Imaam Ibnul-Qayyim -rahimahullaah, in his book “Jalaa·ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam (صلى الله عليه و سلم)”, mentions forty benefits arising from sending salaat upon Allaah’s Messenger (صلى الله عليه و سلم):
1. Compliance with the Command of Allaah-the Perfect and Most High. [i.e. in Aayah 65 of Sooratul-Ahzaab].
2. Conformity with Him- He the Perfect- in sending salaat upon him, even though the two forms of salaat are different. So our salaat upon him is a supplication and a request, whereas the salaat of Allaah-the Most High-upon him is extolling and ennobling….
3. Conformity with the Angels in it.
4. Attaining ten salawaat [[plural of salaat]] from Allaah by the person who sends salaat upon him once.
5. That he is raised by ten levels.
6. That he has ten good deeds written for him.
7. That ten sins are erased from him.
8. That it is to be hoped that his supplication will be responded to if he precedes it with that. So it causes the supplication to ascend to the Lord of creation, when prior to this it was suspended between the heavens and the earth.
9. It is a means to attain his (صلى الله عليه و سلم) Intercession, if it is accompanied by a request for alwaseelah (a singular station in Paradise) for him, or even if it is on its own…
10. It is a means for forgiveness of sins …
11. It is a cause for Allaah to suffice the servant with regard to whatever concerns him.
12. It is a means for the person to gain nearness to him (صلى الله عليه و سلم) on the Day of Resurrection…
13.( It has the position of being like an act of charity upon a needy person.)**
14. It is a cause for the fulfillment of your needs.
15. It is a cause for Allaah to send salaat upon the person, and for the salaat of His Angels upon him.
16. It is a cleansing (zakaat) and purification for the person.
17. (It is a cause for the servant to receive glad tidings of Paradise before his death…) **
18. (It is a means for salvation from the terrors of the Day of Resurrection…) **
19. It is a cause for the Prophet (صلى الله عليه و سلم) to respond to the one who sends salaat and salaam upon him.
20. (It is a cause for the servant to remember that which he has forgotten.) **
21. It is a cause of good for the gathering, and for its not becoming a source of regret for its people on the Day of Resurrection.
22. (It is a means to repel poverty…) **
23. It repels from the person the description of being a miser, if he sends salaat upon him whenever he (صلى الله عليه و سلم) is mentioned.
24. He becomes saved from being supplicated against that his nose should be cleaved in dust, for abandoning it when he (صلى الله عليه و سلم) was mentioned.
25. It puts its companion upon the path to Paradise, and it causes the one who abandons it to err with regard to it.
26. It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (صلى الله عليه و سلم).
27. It is a means for the completion of the speech which was begun with praise of Allaah and salaat upon His Messenger (صلى الله عليه و سلم).
28. (It is a cause for the servant”s light to be increased upon the Bridge (as-Siraat).) **
29. It takes the servant away from coarseness.
30. It is a cause for Allaah –the Perfect- to bestow favourable praise upon the one who sends salaat upon him, praising him to the inhabitants of the Heavens and the earth. This is because the one who sends salaat upon him is asking Allaah to extol His Messenger, and to honour, and ennoble him. So recompense conforms to the type of deed, so the one who sends salaat must in turn receive some form of this.
31. It is a cause of blessing for the one who sends salaat, in his self, his deeds, and his life, and the means of his welfare. This is because the one who sends salaat is supplicating to his Lord that He should bless him and his true followers; and this supplication will be answered; and recompense conforms to the deed.
32. It is a means for his attaining the Mercy of Allaah, since mercy is either the meaning of the salaat –upon the saying of some; or it is otherwise something necessitated by it, and required from it-upon the correct saying. So the one who sends salaat upon him must certainly receive Mercy.
33. It is a means to perpetuate his love of the Messenger (صلى الله عليه و سلم),and to increase it, and to multiply it; and that is one of the essential fundamentals of Eemaan, which it will not be complete without; since the more a servant mentions the one he loves, and remembers him in his heart, and remembers his fine qualities, and those things which instill love of him, then his love of him will increase, and yearning for him will grow, and this will overcome his whole heart. But if he turns away from mentioning him and from thinking of him and of his fine qualities in his heart, then love of him will be reduced in his heart. So there is nothing more pleasing to the one who loves than seeing the one whom he loves, and nothing gives greater pleasure to his heart than mentioning him, and thinking of him and of his fine qualities. So when this becomes strong in his heart, then his tongue will praise and extol him…
34. That salaat upon him (صلى الله عليه و سلم) is a cause of his loving that person. So because it is a cause for the one who sends salaat upon him to increase in love of him, likewise it is a cause for him to love the one who sends salaat upon him (صلى الله عليه و سلم).
35. It is a means for the guidance of the person and for his heart to have life…
36. (It is a cause for the one who sends salaat upon him (صلى الله عليه و سلم) to have his name presented to him, and for his being mentioned to him…) **
37. (It is a cause for the feet to be planted firmly upon the Siraat, and for the person”s passing over it…) **
38. That sending salaat upon him fulfils the slightest part of his right…
39. That it comprises remembrance of Allaah and thankfulness to Him, and recognition of His Favour upon His servants in sending him. So the one who sends salaat upon him (صلى الله عليه و سلم) includes in his salaat upon him remembrance of Allaah and remembrance of His Messenger…
40. That salaat upon him from the person is supplication (du’aa), and the persons du’aa. to his Lord and his requests to his Lord are of two types:
(i) His requesting his own needs and concerns, and whatever he requires throughout the night and the day. So this is supplication and request, and is to give precedence to that which the servant loves and seeks;
(ii) His requesting that He should extol His chosen and beloved servant, and increase him in nobility and honour, and make mention of him, and elevate him. So there is no doubt that Allaah-the Most High-loves that, and his Messenger (صلى الله عليه و سلم) loves it. So the one who sends salaat upon him (صلى الله عليه و سلم) has turned his requests, that which he desires, and that which he seeks towards that which is loved by Allaah-the Most High- and His Messenger; and he has given preference to that over his own needs and requirements. Indeed this that he seeks has become the most beloved of things to him, and that which he most prefers. So he has given preference to that which Allaah and His Messenger love over that which he himself loves. So he has given preference to Allaah and to what He loves over everything else, and recompense conforms to the action. So whoever gives preference to Allaah over everything else, then Allaah will give preference to him over others…””
[(**) The verifier of the book (Zaa·id an-Nushayree) indicates that these points (nos.13, 17, 18, 20, 22, 28, 36, & 37) are based upon weak ahaadeeth.]
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
Posted from: https://alitisaambissunnah.wordpress.com/
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The following are the excerpts from Fatwas of Ibn Baz – read the full article at http://www.alifta.net
This was published in the magazine of the Islamic University in Madinah, the fourth edition, the sixth year, Rabi` Al-Thany, 1394 A.H., pp. 175-182.
All Praise is due to Allah. May peace be upon the Last Prophet, his family, and his Companions.
Imam Muslim related in his Sahih (Book of sound Hadiths) from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
“If anyone invokes blessings on me once, Allah will bless him ten times” [1]
It is also narrated that the Messenger of Allah (peace be upon him) said:
“Do not make your houses graves and do not make my grave a place of celebration but invoke blessings on me, for your blessings reach me wherever you may be” [2]
He (May peace and blessings be upon him) also said:
“May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me” [3]
Since invoking peace and blessings on the Prophet (peace be upon him) is permissible in Salah during Tashahhud (a recitation in the sitting position in the second/last unit of Prayer) and permissible in Khutbah (sermon), invocations, seeking forgiveness, after Adhan (Call to Prayer), upon entering, and leaving the Masjid (mosque), when uttering his name and in other positions.
It is confirmed to write the form of invoking peace and blessings when writing His name in a book, a message, or an article, because of the proofs mentioned above. It is permissible to write the full form in order to apply what Allah has commanded and the reader would remember it when passing by it.
You should not reduce it to the acronym e.g. (P) that stands for peace or (PBUH) that stands for (peace be upon him) or the like abbreviations that may be used by some writers.Such an act is against the ordinance of Allah (May He be Praised and Glorified) which are mentioned in His Book by His saying: Send your Salât on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islâmic way of greeting (salutation i.e. As-Salâmu ‘Alaikum).[Surah AlAhzab, 33: 56] It does not have the same privilege of writing (peace be upon him) in full form. The reader may not watch out or may not understand the meaning, bearing in mind that referring to it is disapproved by the religious scholars who even warned against it.
Ibn Al-Salah said in his book: “`Ulum al-Hadith” i.e. The sciences of Hadith, known as “Muqadimat Ibn Al-Salah” in the twenty fifth type of his book: (Al-Hadith wa Kayfiyat Dabt-ul-kitab wa Taqyiduh). He said that which means:
Ninth: A person must keep writing the form of sending Salat and taslim i.e. “peace and blessing be upon the Messenger of Allah” in full form upon mentioning him. A person must not be weary of repeating it, because it is one of the greatest benefits which the Hadith students and writers may overlook. Whoever disregards this, he will be deprived of a great reward. We have seen good visions for the people who write the form in full, because it is a form that a person writes as a Du`a’ (supplication), not a part of the narration to make it dependent on the source of narration.
Similarly, the same is true with regard to praising Allah (Glorified be He) upon mentioning His Name such as (Glorified and Exalted be He), (Blessed and Exalted be He), and the like… (Until he says): then a person should avoid two shortcomings:
It is narrated from Hamzah Al-Kinany (may Allah be merciful to him) that he used to say:
I used to record the Hadith and I used to write down upon mentioning the name of the Prophet (salla-Allah-u-`alaihi i.e. May Allah’s peace be upon him) without writing (wa sallam). Thereupon, I saw the Prophet (peace be upon him) in a vision saying to me: Why do you not complete the form of invoking peace and blessingson me? He continued: Ever since, I did not write it in short form like this (salla-Allah-u-`alaihi) but in this form (salla-Allah-u-`alaihi-wa-sallam i.e. May Allah’s peace and blessings be upon him). Ibn Al-Salah added: I said: it is also reprehensible to write (`alaihi-s-salam i.e. peace upon him) and Allah knows best.
End of quote.
His authority, the encyclopedic scholar Al-Sakhawy (May Allah be merciful with him) said in his book (Fath-ul-Mughith Sharh Alfiyat Al-Hadith by Al-`Iraqy) :
O writer, avoid (referring to it) i.e. peace and blessings upon the Messenger of Allah (peace be upon him) by writing only two letters or the like as done by Al-Kattany and the ignorant of the non-Arabs and ignorant students. They write instead of (May Allah’s peace and blessings be upon him), (p) or (pb) or (pbuh) and that entails decrease in reward, because it is unlike the proper manner.
Al-Suyuty (May Allah be merciful with him) said in his book (Tadrib Al-Rawy Fi Sharh Taqrib Al-Nawawy):
It is reprehensible to write the short form of peace and blessings here and in every position where invoking peace and blessings is required as mentioned in the commentary of Sahih Muslim and others because of Allah’s saying: Send your Salât on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islâmic way of greeting (salutation i.e. As-Salâmu ‘Alaikum).[Surah AlAhzab, 33: 56] Until he says: It is reprehensible to refer to it with one or two letters as those people who write (pbuh), he must write it in full form.
End of quote, adapted.
My advice for every Muslim; reader or writer, is to seek for the best reward and stay away from what may invalidate or reduce it.
We ask Allah to grant us success to that which pleases Him, for He is the Most Generous. May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
References :
[1] Muslim, Sahih, Book on Salah, no. 408; Al-Tirmidhy, Sunan, Book on Salah, no. 485; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1296; Abu Dawud, Sunan, Book on Salah, no. 1530; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 372.
[2] Related by Abu Dawud, Book on rituals, Chapter on visiting graveyards; and Ahmad, vol. 2, p. 316.
[3] Related by Al-Tirmidhy, Book on supplications, ranked as Hasan Gharib.
Allah, the Exalted, says:
“Allah exalts the mention of His Messenger (sallallaahu alayhi wa sallam) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security.
1397. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (sallallaahu alayhi wa sallam) saying: “Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.”
[Muslim].
1398. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said: “The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.”
[At-Tirmidhi].
1399. Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (sallallaahu alayhi wa sallam) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.”
[Abu Dawud].
1400. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.”
[At-Tirmidhi].
1401. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.”
[Abu Dawud].
1402. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.”
[Abu Dawud].
1403. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “The miser is the one in whose presence I am mentioned but he does not supplicate for me.”
[At-Tirmidhi].
1404. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) heard some one supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (sallallaahu alayhi wa sallam). With regard to him, the Messenger of Allah (sallallaahu alayhi wa sallam) said, “This man rushed.” Then he called him and said, “When any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.”
[Abu Dawud and At-Tirmidhi].
1405. Abu Muhammad Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) came to us and we asked him, “O Messenger of Allah, we already know how to greet you (i.e., say As-salamu `alaikum), but how should we supplicate for you?” He (sallallaahu alayhi wa sallam) said, “Say: `Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sallaita `ala `ali Ibrahima, innaka Hamidum Majid. Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibrahima, innaka Hamidum Majid [O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.”’
[Al-Bukhari and Muslim].
1406. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Sa`d bin `Ubadah (May Allah be pleased with him), when the Messenger of Allah (sallallaahu alayhi wa sallam) came to us. Bashir bin Sa`d said: “O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?” The Messenger of Allah (sallallaahu alayhi wa sallam) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Say: `O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,’ and the method of greeting (i.e., Salam) is as you know.”
[Muslim].
1407. Abu Humaid As-Sa`idi (May Allah be pleased with him) reported: The Companions of the Messenger of Allah (sallallaahu alayhi wa sallam) said: “O Messenger of Allah! How should we supplicate for you?” He (sallallaahu alayhi wa sallam) replied, “Say: `Allahumma salli `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama sallaita `ala Ibrahima; wa barik `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama barakta `ala Ibrahima, innaka Hamidum-Majid (O Allah sent Your Salat (O Allah, exalt the mention of Muhammad and his wives and offspring as You exalted the mention of the family of Ibrahim, and bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim. You are the Praised, the Glorious‘.”
[Al-Bukhari and Muslim].
The Thirteenth and Fourteenth Pillar:
“Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Muhammadin kamaa Salayta ‘alaa ibraaheema wa ‘alaa Aali ibraaheema Innaka Hameedun Majeed” [O Allaah, send your praises upon Muhammad and the family of Muhammad as you sent praises upon Ibraaheem and the family of Ibraaheem. Verily, You are Most-Praiseworthy, Most Glorified]
This version of the tashahhud is well known. There are other forms of it as well.You may memorize whichever wording of the tashahhud that you like. However, choose one that is agreed upon. And if you hear someone using a tashahhud that varies from this one, do not condemn him.Tha same could be said about sending Salaat on the Prophet (Sallallaahu alaihi wa Sallam) if you have memorized the version mentioned here by the author. There are other ways of saying it as well. And we have stated many times that there exists many ways of doing it. Perhaps all of these ways (of sending salaat on the Prophet) have been gathered together by the great Scholar Ibn Al-Qavvim in his book which is unique in its subject: Jalaa-ul-Afhaam fis-Salaati ‘alaa Khair-il-Anaam.”
The Salaat mentioned here (i.e. above) is known as the Abrahamic Salaat. The most comprehensive form of it is the one that has been agreed upon, which is:
“Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Aali Muhammad kamaa salaita ‘alaa Ibraaheema wa ‘alaa Aali Ibraaheem. Innaka Hameedun Majeed. Wa Baarik Muhammadin wa ‘alaa Aali Muhammad kamaa baarakta ‘alaa Ibraaheema wa ‘alaa Aali Ibraaheem. Innaka Hameedun Majeed.”
This manner of saying it is agreed upon. And there are many other ways. However you should take note that none of the versions of the Abrahamic Salaat that have been recorded by Ibn Al-Qayyim in his afore-mentioned book contain an mention of the word “Sayyidinaa” our master) such as: “Allaahumma Salli ‘alaa Sayyidinaa Muhammad.”
Many of our sensitive Muslim brothers, if you don’t say “Sayyidinaa” when sending Salaat and just say “Allaahumma Salli ‘alaa Muhammad” , will perhaps think bad thoughts about you and say: “This person doesn’t have any respect for Allaah’s Messenger!”
In fact, this very thing actually did happen, for one time a Moroccan man on Hajj told me: “0 Shaikh! I have attended your lessons from the first class till now while traveling. But I notice about you that when you send Salaat on the Prophet (Sallallaahu alaihi wa Sallam), you say ‘ Allaahumma Salli ‘alaa Muhammad’ and I never heard you once say: ‘ Allaahumma Salli ‘alaa Sayyidinaa Muhammad.’ Why is this O Shaikh?”
He asked a good question and I clarified the matter to him, thus reducing the irritation found in him since he would become very annoyed whenever he would hear someone send Salaat on the Prophet and not say: “Allaahumma Salli Sayyidinaa Muhammad.”
The Muslim common-folk do not make any distinction in matters. Perhaps they think that someone who leaves out the word “Sayyidinaa” does not respect the Prophet and does not love him in the manner that he deserves.
The reply: This is ignorance. It may even be called compound ignorance. Compound ignorance is when someone is ignorant and he doesn’t know that he is ignorant. If you don’t know that you don’t know something then this is ignorance on top of ignorance. So what is it that someone with ignorance attached to him knows? Nothing!
The point is that Muhammad, the Messenger of Allaah (Sallallaahu alaihi wa Sallam) is our leader (Sayyid). He is the leader of all of mankind – all of the descendants of Aadam. This is what I worship Allaah with. We must believe this, in accordance with what he has informed us: “I am the Sayyid (leader) of mankind on the Day of Judgement. I am the Sayyid (leader) of the children of Aadam, and I do not say this to boast” We are obligated to believe that he is the Sayyid (leader) of all of mankind.
But in spite of this, when he (Sallallaahu alaihi wa Sallam) taught the Companions how to send Salaat on him and when he dictated the Abrahamic Salaat to them during the revelation of the ayah:
“Verily Allaah and His Angels send Salaat (praises) on the Prophet. O you who believe, send your praises (Salaat) and greetings (Salaam) on him” [Surah Al-Ahzaab: 56]
When this ayah was revealed, the Companions asked: “0 Messenger of Allaah(Sallallaahu alaihi wa Sallam), you have already taught us how to send greetings (of Salaam) upon you, but we have been ordered to (also) send praises (Salaat) upon you, so how do we send Salaat on you?”
It is possible that this sort of questioning occurred in several different gatherings based on the fact that there are numerous manners of sending Salaat on the Prophet (Sallallaahu alaihi wa Sallam). The Prophet (Sallallaahu alaihi wa Sallam) taught his Companions to say it like this: “Allaahumma Salli ‘alaa Muhammad.” This does not mean that he (Sallallaahu alaihi wa Sallam) revoked his status of leadership and that he was no longer a Sayyid.
You have noted that at times the Prophet (Sallallaahu alaihi wa Sallam) would condemn people in certain circumstances who would make statements that were understood to contain exaggeration and extremism with regard to himself. He (Sallallaahu alaihi wa Sallam) would condemn the one who said: “You are our Sayyid (leader), son of our Sayyid. And you are the best among us, son of the best among us” even though he really is the Sayyid (leader) of mankind.
However, he did this because he feared that this man was being afflicted with extremism. Going to extremes with regard to the righteous people is one of the main causes of others being worshipped besides Allaah. So in order to protect the sanctuary of Tawheed, he told him no. He forbade him from (saying) that, saying: “I am only a slave, so say: ‘The slave and messenger of Alhall.'” This was even in spite of his prior statement in which he announced that he was the Sayyid (leader) of the children of Aadam. However, there is no contradiction between this statement and that statement since each situation warrants its own statement depending on its circumstances.
The situation in which the Prophet condemned the man was a situation that warranted such a condemnation and warning, whereas the situation in which he (Sallallaahu alaihi wa Sallam) announced he was the Sayyid (of mankind) was due to the fact that he was talking about his (Sallallaahu alaihi wa Sallam) intercession. So he was clarifying its reality the reality that he is the Sayyid (leader) of all of mankind.
The point we are trying to make here is: Sending Salaat on the Prophet should be done by using one of the versions that have been reported in the texts. You should not add the phrase Sayyidina (our leader) to it even though the Prophet is our Sayyid. I hope that this point is understood. Furthermore, after making this point clear, I would like to reiterate that we must believe and affirm, in accordance with his report, that the Prophet (Sallallaahu alaihi wa Sallam) is our Sayyid (leader). However, when sending Salaat upon him, we should not say: “Allaahumma Salli ‘alaa Sayyidinaa.” Rather we should just say: “Allaahumma Salli ‘alaa Muhammad” since this would be following his example, implementing his teachings, and carrying out his instructions.
This statement stuns some people, which is why I must say again that the scholars have unanimously agreed that it is not permissible for a Muslim who wants to worship Allaah through words of supplication that have been reported in the texts to add, subtract, change or replace any of those words.
The scholars of Hadeeth, with their intricate memory and understanding of the texts, use as evidence one single report, which others perhaps are not aware of the basis of proof found in it. This report is about the time when the Prophet taught one of his Companions the supplication one should make when going to bed. The supplication contains the following words:
“Aamantu bi-Kitaabik aladhee anzalta wa Nabee’ik aladhee arsalta.”
I believe in Your Book that You revealed and in Your Prophet that You sent.
This Companion began to repeat this supplication in order to memorize it, but then on one occasion, said: “…wa Rasoolik aladhee arsalta” , i.e. “…in Your Messenger that You sent.”
What did he do? He replaced the word “Nabee” (Prophet) with the word “Rasool” (Messenger). This Companion then narrated that: “The Prophet (Sallallaahu alaihi wa Sallam), tapped my chest and said: “No, say: Wa Nabee’ik aladhee arsalta.”
This is clear proof that it is not proper for a person who wishes to follow Allaah’s Messenger (Sallallaahu alaihi wa Sallam) and abide by his teachings to add, subtract, change or replace (these supplications) based on his own accord. The “Messenger” and “Prophet” are two valid titles for Prophet Muhammad. However, we cannot change the supplication from the manner in which it was reported since that is the way the Prophet (Sallallaahu alaihi wa Sallam) stated it.
The Prophet (Sallallaahu alaihi wa Sallam) does not speak from his own desire. So these were revealed to the Prophet (Sallallaahu alaihi wa Sallam) through revelation from Allaah. Meaning: The legislation of these words of remembrance that are to be said at the time of sleeping came down from the heavrns. So if something was revealed to the Prophet(Sallallaahu alaihi wa Sallam) and he conveyed it to his, Companions in the same manner in which it was sent down, it would not be proper for the Companions to change that. And we should follow their example, and Allaah knows best.
Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) . You are encouraged to buy this Beautiful Book.
Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
His treatise “Fadlus-Salaat ‘alaan-Nabee” (pg. 11-15)
Al-Ibaanah.com
The Meaning of Salaat on the Prophet:
The Salaat of Allaah upon His Prophet has been interpreted to mean His praising of him before the angels, while the Salaat of the angels upon him has been interpreted to mean their supplication for him. This is the way Abul-‘Aaliyah (radyAllaahu ‘anhu) has defined it as mentioned by Al-Bukhaaree in his Saheeh in the introduction of the chapter on “Verily, Allaah and His angels send their Salaat upon the Prophet. O you who believe, send your Salaat upon him as well as Salaam.” [Surah Al-Ahzaab: 56]
Concerning the explanation of the angels’ sending Salaat upon the Prophet, Al-Bukhaaree reported the following saying of Ibn ‘Abbaas (radyAllaahu ‘anhu), after mentioning the (above) interpretation of Abul-‘Aaliyah:
“To ‘send their Salaat’ means to send their blessings.” Meaning: They supplicate for him to be blessed.
The Salaat of Allaah on the Prophet (sallAllaahu ‘alayhi wa sallam) has also been explained as meaning His Forgiveness and Mercy on him. Al-Haafidh Ibn Hajr quoted many narrations (from the Salaf) in his Fat’h-ul-Baaree concerning this. He afterward commented on the Salaat being defined as such, saying: “The most preferable and likely of these opinions (concerning the definition of Salaat) is that which was mentioned previously from Abul-‘Aaliyah that the meaning of Allaah’s Salaat on His Prophet is His praising and honoring of him, while the Salaat of the angels, as well as everyone else, upon him means their requesting the same thing (i.e. praise and honor) for him from Allaah. However, what is intended here by their request is that of an increase in praise and honor and not the same amount as intended by the original Salaat.”
Al-Haafidh (Ibn Hajr) said: “Al-Haleemee said in ash-Shu’ab: ‘The meaning of Allaah’s Salaat on the Prophet is His extolling of him.’ So what is meant by our statement: ‘Allaahumma Salli ‘alaa Muhammad’ is ‘O Allaah, Exalt Muhammad.’ What is intended by this is: Extolling him in the worldly life with the highest form of remembrance, while manifesting his Religion and preserving his legislation. As regards to the Hereafter, what is intended by it is that he (sallAllaahu ‘alayhi wa sallam) be given tremendous reward, granted the ability to intercede on behalf of his ummah and that his virtue be manifested in the praiseworthy station.’
So based on this, what is meant by Allaah’s statement “Send your Salaat upon him” is: “Invoke your Lord to send His Salaat on him.”
The great scholar, Ibn Al-Qayyim said in his book “Jalaa-ul-Afhaam fis-Salaati was-Salaam ‘alaa Khair-il-Anaam” while discussing the meaning of the Salaat of Allaah and His Angels on His Messenger (sallAllaahu ‘alayhi wa sallam) and His commanding the believing servants to send their Salaat on him, after refuting the claim that the meaning of Salaat is Mercy and Forgiveness:
“Rather, the Salaat that the people were commanded with in it – i.e. the ayah in Surah Al-Ahzaab – is a request to Allaah that he implements what He has informed us about concerning His Salaat and the Salaat of the Angels, and that is: Praising him, manifesting his virtue and nobility, and seeking to honor and elevate him.” So it consists of a notification and a request. This asking and supplicating on our part was called “Salaat on him” for two reasons:
First: It entails that when a person sends Salaat on him, he is praising him and extolling the mention of his virtue and nobility, as well as desiring and loving for Allaah that He do the same. So it consists of a notification (i.e. of a person’s praises) as well as a request (from Allaah that He send His praises).
Second: Such an action was called Salaat from us due to the fact that we are asking Allaah to send His Salaat on him (i.e. the Prophet). So therefore, the meaning of Allaah’s Salaat on the Prophet is His praising of him in order to elevate his remembrance and rank with Allaah, while the meaning of our Salaat on the Prophet is: Asking Allaah to do that (i.e. the above) for him.” [End of Ibn Al-Qayyim’s words]
The Meaning of Salaam on the Prophet:
As for the meaning of Salaam on the Prophet (sallAllaahu ‘alayhi wa sallam), Al-Majd Al-Fayrooz Abaadee said in his book As-Silaatu wal-Bushr fis-Salaati ‘alaa Khair-il-Bashr: “It means: As-Salaam – which is one of Allaah’s Names – be upon you. And the interpretation of that is: ‘May you not be void of goodness and blessing, and may you be safe from detestable and harmful things. This is since a Name of Allaah is only mentioned upon certain things in the hopes of gathering all of the meanings of good and blessing for those things, and to remove the occurrence of defects and corruption from those things.
It is befitting that the Salaam (here) take on the meaning of Salaamah (i.e. peace/safety). Meaning: May Allaah’s divine decree on you be that of peace and security – i.e. May you be safe and secure from blemishes and defects.
So if you say: ‘O Allaah, send your Salaam on Muhammad’, then what you intend from this is: ‘O Allaah, decree for Muhammad – with regard to his Call, ummah and remembrance – safety and absolvement from every defect. Thus throughout the passage of time, let his Call increase in status, his ummah in numbers, and his remembrance elevation.'”
Published: April 4, 2006
Kaab Ibn Ujrah (radhi Allaahu anhu) relates that Rasulullah (peace be upon him) said Come near to the mimbar and we came near the mimbar. When He (peace be upon him) climbed the first step of the mimbar, He (peace be upon him) said “Aameen”, When He (peace be upon him) ascended the second step, He (peace be upon him) said “Aameen”, When He (peace be upon him) climbed the third step, He (peace be upon him) said “Aameen” When He (peace be upon him) came down, We said “O Rasool of Allah (peace be upon him), we have heard from you today something which we never heard before” He (peace be upon him) said When I climbed the first step, the angel Jibraeel (alaihi as-salam) appeared before me and said
“Destruction to him who found the blessed month of Ramdhan and let it pass by without gaining forgiveness”
upon that I said ‘Aameen’. When I climbed the second step, he said,
“Destruction to him before whom thy name is taken and then he does not make Dua for Allah’s blessing on me (by saying, for example , Sallallaahu alaihi wa sallam).”
I replied ‘Aameen’. When I climbed the third step, he said
“Destruction unto him in whose lifetime his parents or either one of them reaches old age, and (through failure to serve them) he is not allowed to enter Jannah”.
I said ‘Aameen’. (Hakim, Baihaqi)
Note In this Hadith, it appears that Jibraeel (alaihi as-salam) gave expression to three curses, upon which Rasulullah (peace be upon him) said Aameen every time. In al-Durr al-Mansoor it is reported that Jibraeel (alaihi as-salam) advised Rasulullah (peace be upon him) to say Aameen. Being an angel of such high mark, Jibraeel ‘s giving these curses is sure to be accepted. May Allah (Subhanahu wa Taala) in His infinite mercy grant us His help and save us from these three dangers.
[youtube http://www.youtube.com/watch?v=9YtnE4-0MRg&rel=0]
بسم الله والصلاة والسلام على رسول الله
(In the name of Allaah, peace and salutations be upon His Prophet.)
The Messenger of Allaah (peace be upon him) said:
‘None of you truly believes until I am more beloved to him than his child, his father and all the people.” (Muslim: 44).
Allaamah Shaykh Dr. Saalih ibn Abd-Allaah ibn Fawzaan al-Fawzaan (may Allaah preserve him) highlights the significance, importance and correct way of loving the final messenger of Allaah, Muhammad, may Allaah send salutations and peace upon him.
IMPORTANT POINTS:
Listen / Download Mp3 Here (Time 36:46)
Audio Courtesy: tawheedsunnah youtube user
Abbas Abu Yahya delivers a Khutba at Masjid as Sunnah Cranford, The brother talks about the example of the companions and how they would send salutations upon the messenger (on whom be peace and blessings)
Allah, the Exalted, says:
“Allah exalts the mention of His Messenger (sallallaahu ’alayhi wa sallam) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security.
`Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying:
Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times. [Muslim].
Anas bin Maalik (radhi Allaahu anhu) said: Verily the Prophet (salla Allahu alaihi wa sallam) said:
Whoever sends Salah upon me once Allah will send ten upon him and remove ten of his sins and raise his rank by ten levels.
Imam Ahmad in his Musnad, Imam Bukharee in Adabul Mufrad #642 and #643. Jami Sagheer #6359 authenticated by Al Abaanee
[4 minutes]
Abu Talhah Dawood Burbank (rahimahullaah)
Prophet Muhammad ﷺ
https://abdurrahman.org/muhammad/
Transcribed Audio Text
The authentic hadeeth that mentions that it has not been restricted to the day time of Jumuah but rather there is a authentic hadeeth reported by Anas radhiyallahu anhu, Allah’s messenger sallallahu alayhi wa sallam said “Be plentiful in sending salat upon me on the day of Jumuah and on the night of Jumu’ah i.e the night before Jumuah, so whoever sends a single salat upon me then Allah will send salat upon him ten times over”. Hadeeth reported by Bayhaqi. Declared as saheeh by sheikh albani in his saheeha no.1407.
As for the explanation of Sheikh Muhammed Bin Salih al-Uthaymeen rahimahullah, then he said – as a regard to this hadeeth and from that which is specific to the day of Jumuah is sending abundant salat upon the prophet sallallahu alayhi wa sallam and there is no doubt that the prophet sallallahu alayhi wa sallam is the one after the whole creation who has the greatest of rights upon us. His rights upon us are greater than the rights of our own selves upon ourselves. And therefore, it is obligatory to give precedence to love him of our love of oneself and one’s child and one’s father and one’s mother and one’s wife and all of mankind. And it is not possible for your eman to be complete unless you give precedence to love of the messenger sallallahu alayhi wa sallam over love of everyone, every person
And from his right upon you is that you should be abundant in sending salat and salam upon him. And he is not in actually any need of your salat and your salam but rather you are in need of the reward of the salat and salam because you if you send salat upon the prophet sallallahu alayhi wa sallam a single time then Allah will send salat upon you on account of it ten times over. So, if you say “Allahumma salli ala Muhammad” “O Allah extol Muhammed and Allah will extol you ten times over”. So, you are the one in need of that and the messenger sallallahu alayhi wa sallam is not in need of it.
And he said: However, what is the meaning of salat upon the messenger? and we say “Allahumma salli alaa Muhammad” then many of us do not know the meaning of this phrase. What is the meaning of the saying “Allahumma salli ala Muhammad”? “O Allah send salat upon Muhammed. He said Abul-Aaliya rahimahullah mentions that he said that the salat of Allah upon his prophet means he’s praising him, he’s extoling him to the highest company of angels. He praises him saying “my servant so and so has such and such” and He mentions praiseworthy qualities. So, if you send salat upon the prophet sallallahu alayhi wa sallam then Allah will extol you ten times over. So, it is upon you to be abundant and sending salat and salam upon Allah’s messenger sallallahu alayhi wa sallam on the day of Jumuah and at every time.
AbdurRahman.Org 
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