The Meaning of Salaat and Salaam on the Prophet : Shaikh ‘Abdul-Muhsin Hamad Al-‘Abbaad

Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
His treatise “Fadlus-Salaat ‘alaan-Nabee” (pg. 11-15)

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

The Things that Nullify Wudoo : Shaikh ‘Abdul-Muhsin Al-‘Abbaad

His explanation of Shuroot as-Salaat of Imaam Ibn ‘Abdil-Wahhaab

The author (Imaam Muhmmad bin ‘Abdil-Wahhaab) stated: “The things that nullify (nawaaqid) the ablution are eight:

(1) Whatever comes out from the two private parts;
(2) Any foul impure substance that comes out from the body;
(3) Loss of consciousness (i.e. sleep/insanity);
(4) Touching a woman with sexual desire;
(5) Touching one’s private part with the hand, whether it is the frontal or rear (private part);
(6) Eating the meat of camels;
(7) Bathing a deceased person; and
(8) Apostating from Islaam, may Allaah protect us from that!”

The Explanation:

First: “Whatever comes out from the two private parts”: This refers to everything that comes out from the two private part areas, such as feces, urine, passing gas, blood, sperm, female ejaculation and so on. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Allaah does not accept the prayer of any of you if he releases (something) from his private parts, until he performs wudoo.” [Reported by Al-Bukhaaree (6954) and Muslim (537) from Abu Hurairah (radyAllaahu ‘anhu)]

Second: “Any foul impure substance that comes out from the body”: The scholars have differed concerning blood that is emitted from other that the two private parts – does it nullify the wudoo or not? Some of the scholars have taken the view that this does not cancel out the wudoo, since nothing has been authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) concerning that. Some other scholars have taken the view that it only cancels out the wudoo if a lot of this foul substance is emitted. This is the view that was reported on some of the Sahaabah and Taabi’een, and this is the same opinion that the author has preferred here, may Allaah have mercy on him. This is taking the view that is most cautious and more removed from differing. See al-Mughnee (1/247), the Majmoo’ Fataawaa of Shaikh Ibn Baaz, may Allaah have mercy on him (10/159) and the Fataawaa of the Permanent Committee for Verdicts (5/261).

Third: “Loss of consciousness (i.e. sleep/insanity)”: Wudoo is nullified by the loss of consciousness, whether due to insanity, drunkenness, fainting or deep sleep. As for the sleep in which one is drowsy and lightly dozes without him losing his sense of feeling, such as when one is sitting or standing and he dozes off, so his head bops back and forth, then he becomes conscious, this does not nullify the wudoo. Muslim reported in his Saheeh (376) from Anas (radyAllaahu ‘anhu) that: “The Companions of Allaah’s Messenger would sleep then pray without performing (new) wudoo.” The wording of this hadeeth as reported by Abu Dawood (200) states: “The Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would wait for the ‘Ishaa prayer to the point that their heads would bop around. Then they would pray without performing (new) wudoo.” This proves that the loss of consciousness does not nullify wudoo in itself, but rather that it is just the most likely scenario where one’s wudoo will be broken. What also proves this is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “The drawstring of the anus is the eyes. So whoever falls asleep must perform (a new) wudoo.” [Reported by Abu Dawood (203) from ‘Alee (radyAllaahu ‘anhu) and its chain of narration is sound. See Irwaa-ul-Ghaleel (113). An-Nawawee, Al-Mundhiree and Ibn as-Salaah have also been quoted as declaring it hasan (sound).]

Fourth: “Touching a woman with sexual desire”: The opinion preferred here by the author is just one of the three opinions that exist on this issue. The second view holds that touching a woman nullifies one’s wudoo absolutely without exception. The third view states that touching a woman does not break one’s wudoo in the absolute sense, regardless of whether it is done with sexual desire or not, so long as nothing is emitted (i.e. ejaculation) with desire. This (last) opinion is the most correct of all the opinions because of the lack of there being any authentic texts that indicate that this nullifies the wudoo. See the Fataawaa (10/132-138) of Shaikh Ibn Baaz, may Allaah have mercy on him.

Fifth: “Touching one’s private part with the hand, whether it is the frontal or rear (private part)”: This view that has been preferred here by the author is the view of the majority of the scholars, and it is the correct view. This is if the touch occurs without any barrier between the hand and the private part, regardless of whether one touches his own private part or the private part of someone else, or if the one being touched is young or old, dead or alive. This is based on the hadeeth narrated by Busrah bint Safwan (radyAllaahu ‘anhu) who reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever touches his penis must perform wudoo.” [Reported by At-Tirmidhee (82) and others and he said it was a “hasan saheeh hadeeth.” See Irwaa-ul-Ghaleel (116) and the Fataawaa of the Permanent Committee for Verdicts (5/263-266)]

Sixth: “Eating the meat of camels”: There are two opinions from the scholars concerning the wudoo of one who eats the meat of camels. The first is the view of the majority of the scholars, which is that one is not required to perform wudoo from eating their meat. The second view states that one is obligated to perform wudoo because of that regardless of whether the meat is raw or cooked. As for the milk that comes from camels and the juice (gravy) of their meat as well as the food that is cooked along with its meat, then these things do not nullify one’s wudoo. What proves that one is required to perform wudoo because of eating the meat of camels is the hadeeth of Jaabir bin Samurah (radyAllaahu ‘anhu) that a man once asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam): ‘Should I perform wudoo after eating the meat of sheep?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘If you wish, perform wudoo and if you wish do not perform wudoo.’The man then asked: ‘Should I perform wudoo after eating the meat of camels?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes, perform wudoo from the meat of camels.’ The man asked: ‘Can I pray in the sheep stables?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes.’ The man asked: ‘Can I pray in the camel resting areas?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘No.’ ” [Reported by Muslim (360)]

Then there is also the hadeeth of Al-Baraa bin ‘Aazib (radyAllaahu ‘anhu) in which he said: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was asked about performing wudoo after eating the meat of camels, so he replied: ‘Perform wudoo from that.’ And he was asked about the meat of sheep, so he replied: ‘Do not perform wudoo from that.’ Then he was asked about praying in the resting area of the camels, so he replied: ‘Do not pray in the resting areas of the camels for indeed these places are from the devils.’ Then he was asked about praying in the sheep stables, so he replied: ‘Pray in them for indeed these areas are a blessing.’” [Reported by Abu Dawood (184) and others with an authentic chain of narration]

The fundamental principle with regard to a command (from the Prophet) is that that matter becomes an obligation. And the fundamental principle with regard to the mention of wudoo here is that it refers to the Islamic definition of wudoo. So this command is not to be interpreted as a recommendation nor is the wudoo here to be interpreted according to its linguistic meaning, which is washing the hands and rinsing. This is due to the lack of there being something that turns away this fundamental principle. See Irwaa-ul-Ghaleel (118). In his explanation of Saheeh Muslim, An-Nawawee mentioned the difference of opinion of the scholars concerning having to retake wudoo from the meat of camels, saying: “Ahmad bin Hanbal and Ishaaq bin Raahwaih reported two hadeeths concerning this – i.e. performing wudoo from the meat of camels – the hadeeth of Jaabir and the hadeeth of Al-Baraa. This is the view with the strongest proofs even if the majority of the scholars disagree with it.” Also refer to Majmoo’ Fataawaa of Shaikh Ibn Baaz (10/156-158), may Allaah have mercy on him, and the Fataawaa of the Permanent Committee for Verdicts (5/273-277).

Seventh: “Bathing a deceased person”: The scholars have differed into two opinions on the ruling of whether one is required to perform wudoo as a result of washing a dead person’s body. The first opinion is that it is obligatory to perform wudoo after washing the body of a deceased person, while the second states that it is just recommended. Ibn Qudaamah mentioned these two opinions in al-Mughnee (1/256) and inclined towards the view that it is recommended. Abu Dawood (3161) reported from the hadeeth of Abu Hurairah in marfoo’ form: “Whoever washes a dead person, should perform ghusl. And whoever carries his body, should perform wudoo.” Al-Albaanee mentioned it in Irwaa-ul-Ghaleel (144) and in the book Ahkaam-ul-Janaa’iz (53), quoting Ibn Al-Qayyim, Ibn Al-Qattaan, Ibn Hazm, and Ibn Hajr Al-‘Asqalaanee as declaring it authentic. He (i.e. Al-Albaanee) also mentioned that it most likely indicates its recommendation not its obligation, due to an authentic hadeeth in that regard from Ibn ‘Abbaas as well as a narration from Ibn ‘Umar, may Allaah be pleased with them.

If while washing the body, a person touches the private part of the person he is washing without there being a cover between him and the private part, he then becomes obligated to perform the wudoo for having touched the private part, not because he washed the deceased body. Also see the Fataawaa of Shaikh Ibn Baaz (10/165), may Allaah have mercy on him.

Eighth: “Apostating from Islaam, may Allaah protect us from that”: What the author, may Allaah have mercy on him, mentioned here from one losing his wudoo due to apostasy, is what Ibn Qudaamah attributed to the madh-hab of Imaam Ahmad in al-Mughnee (1/238). Furthermore, he attributed the view that apostasy doesn’t nullify the wudoo to the other three Imaams. So if a person performs wudoo and then apostates from Islaam, then returns back to it before committing one of the things that would break his wudoo, except apostasy, then he remains in his state of wudoo, according to the second opinion. So he is not required to repeat the wudoo. However, according to the first view, he is required to repeat the wudoo. But as for the opinion mentioned by the author, then it is the most cautious one and the farthest removed from differing, based on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “Leave that which makes you doubt for that which doesn’t make you doubt.”

Published: July 6,2005 | Modified: July 6, 2005

Shaykh ‘Abdul-Muhsin Al Abbaad on Protests and Demonstrations [Video|Ar-En Subtitles]

Video Courtesy: DawahSalafiyaah

Shaykh Abdul Mohsin Al Abaad clearly states the impermissibility of attending protests and demonstrations and that it has no Islamic basis. translated by

Examples of Shaykh Abdul Muhsin al-Abbaad’s Piety

Examples of Shaykh Abdul Muhsin al-Abbaad‘s Piety:

When the Shaikh served as president of the Islamic University of Madeenah, he didn’t abuse his position and take it as an opportunity to oppress the workers and employees. Shaikh Hammaad Al-Ansaaree relates: “I went to the University at the time of ‘Asr when Shaikh ‘Abdul-Muhsin served as its president. And there would be no one in the University except for him and me. So I said to him: ‘Why don’t you bring someone who will open the University for you before you come?’ He replied: ‘I will not make anybody work at this time because it is a time of rest.’ This was at the time of ‘Asr.”

One graduate from the University related that when the Shaikh was president there he would not like to stop the university car on the road to buy things for the house. Meaning: Since the car was just to take him to and from work, he would not like to abuse this by using it for personal reasons.

On another occasion, when his term of presidency ended, his driver saw him standing on the street waiting, so he passed by him as usual and offered to take him home, but he replied: “I wouldn’t think of it. My term as president has ended and I called my son to come and get me.”

Source: Biography of Shaykh Abdul Muhsin al-Abbaad (hafidhahullah) –


No One Lives for Eternity – By Shaykh AbdulMuhsin bin Hamd al-Abaad al-Badr

Listen to Audio Excerpt @ : Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 30

Allaah Ta’ala said:

وَمَا جَعَلۡنَا لِبَشَرٖ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ أَفَإِيْن مِّتَّ فَهُمُ ٱلۡخَٰلِدُونَ ٣٤

– And We granted not to any human being immortality before you (O Muhammad), then if you die, would they live forever? – [Anbiyya: 34]

Shaykh AbdulMuhsin said:

‘The Noble Ayaah indicates that the passage of a human is to pass away, and that Allaah did not make it such that anyone could live for eternity before the Prophet -sallAllaahu alayhi wa sallam, so eternity is not for the Prophet or for anyone else to remain. But rather everyone is moving towards passing away as Allaah Ta’ala said:

كُلُّ مَنۡ عَلَيۡهَا فَانٖ ٢٦ وَيَبۡقَىٰ وَجۡهُ رَبِّكَ ذُو ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ ٢٧

Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will abide forever.  [Rahman: 26-27]

Some of the people of knowledge said: ‘The Mushrikoon used to reject his -sallAllaahu alayhi wa sallam – Prophet hood, and they would say: ‘Muhammad is a poet we await for him some calamity after some time, and perhaps he will die just like such and such poet died from such and such tribe. So Allaah Ta’ala mentioned that indeed Prophets before you died, and Allaah has power over His religion with victory and protection, this is how the Deen and Sharia of the Prophet is protected.’

With this Ayaah, it indicates that al-Khidr has indeed died, whether he was a Wali (friend of Allaah Azza wa Jal), or a Prophet, or Messenger, because he was a human being, and he was present at the time of Moosa –alayhim as-Salaam. And Allaah Azza wa Jal had indeed said:

وَمَا جَعَلۡنَا لِبَشَرٖ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ

– And We granted not to any human being immortality before you (O Muhammad) –

[From ‘Min Kanooz Qur’aan’ by Shaykh AbdulMuhsin p.118]

Compiled & Translated By Abbas Abu Yahya

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

– See more at:

Effects of Worship on the Life of the Muslim – Sheikh Abdul-Muhsin al-Abbaad – Abu Muhammad al-Maghribee [Audio|En]

Sheikh Abdul-Muhsin al-Abbaad
Abu Muhammad al-Maghribee (mp3/english)

This was taken from lecture given by our Noble Sheikh Abdul-Muhsin al-Abbaad al-Badr, hafidhahullah entitled  أثر العبادات في حياة المسلم

Download/Part 01:

We begin the lecture with a brief biography of the Sheikh Abdul-Muhsin al-Abbaad al-Badr. What is the meaning of “ebaadah”? What are some of its types?  What are its conditions? How do you know if an action is righteous?

Download/Part 02:

In this portion we finish the introduction with the narrations and statements of our Salafus-Saaleh regarding adhereing to that which the Companions were upon, radiyallaahu ‘anhum.

The Sheikh explains how great evil and innovation can start as something small and then continues with explaining how Taqwa and righteous actions leads to happiness, tranquility, security and increase in provision.

Download/Part 03:

In this lesson we begin with the ayaat in Surat at-Talaq:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا

And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). (At-Talaq 65:2)

وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

 And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. Verily, Allâh will accomplish his purpose. Indeed Allâh has set a measure for all things. (At-Talaq 65:3)

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا

….and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him. (At-Talaq 65:4)

وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا

…. and whosoever fears Allâh and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward. (At-Talaq 65:5)

So who from us does not want a way out from every difficulty?  Who does not want his or her affairs to become easy?  And who does not want his or her sins to be forgiven and reward enlarged?

Listen to what the Sheikh has explained about these ayaat and more…

Download/Part 04:

In this part we study what the Sheikh said regarding how we understand the hadith of Ibn Abbaas that the Messenger, sallallahu alaihi wasallam, said to him:

احْفَظْ اللَّهَ يَحْفَظْكَ

“Preserve Allah and He will Preserve You.”

And also the tremendous benefit in the statement of the Sheikh, “Get to know Allah in times of ease and He will know you in times of hardship.”

Listen for more gems like these…

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