Part Four – Principles & Benefits of Sending Salat and Salam on the Prophet

Principles & Benefits

of

Sending Salat and Salam on the Prophet

<< Indeed Allaah and His Angels send Salat on the Prophet. O you who believe, Send Salat upon him, and send complete Salam upon him.>>

 

Part Four

How to Send Salat and Salam Upon the Prophet

 –sallAllaahu alayhi wa Salam

&

its different wordings

By

Abbas Abu Yahya

 


A series on issues regarding sending the Salat and the Salam upon the Prophet.


How to Send Salat and Salam Upon the Prophet –sallAllaahu alayhi wa Salam – and its different wordings

Contents

‘Salawat al-Ibraheemeeya’ 4

We learn how to send Salat in a Shortened form from the Salaf 6

We learn how to send Salat in an Abbreviated form from the Salaf 11

Is it sufficient to say, ‘sallAllaahu alayhi wa sallam’ or ‘alayhi as Sallat wa sallam’?. 13

The Different Wordings & Formats of the Salat al-Ibraheemeeya. 19

 

‘Salawat al-Ibraheemeeya’

From Ka’ab bin Ujrah that he said, ‘Shall I not give you a gift? Indeed, the Messenger of Allaah sallAllaahu alayhi wa Salam came out to us and we asked him, ‘O Messenger of Allaah, we have come to learn how to send Salam upon you, but how do we send Salat upon you?’ [1]

He sallAllaahu alayhi wa Salam said:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ ، إِنَّكَ حَمِيدٌ مَجِيدٌ

‘Say: O Allaah send Salat upon Muhammad and the family[2] of Muhammad just like You sent Salat upon [Ibraheem and upon] the family of Ibraheem indeed You are The Praiseworthy The Majestic.

And bless Muhammad and the family of Muhammad just like You sent blessings upon [Ibraheem and upon] the family of Ibraheem indeed You are The Praiseworthy The Majestic.’[3]

We learn how to send Salat in a Shortened form from the Salaf

1 –  Shaykh AbdulMuhsin al-Abbad al-Badr said:

‘Two concise forms of sending Salat wa Salam upon the Prophet -sallAllaahu alayhi wa Salam-

The Salaf as-Salih come close to the Prophet -sallAllaahu alayhi wa Salam, including the Muhadithhoon (Scholars of Hadeeth) with the remembrance of sending Salat and Salam upon the Messenger -sallAllaahu alayhi wa Salam- when he is mentioned, by using two concise forms:

One of which is: ‘-sallAllaahu alayhi wa Salam’

The second is: ‘Alayhi as-Salaat wa as-Salaam.’

The books of Hadeeth are full of these two forms– and all praise belongs to Allaah – to the degree that the Muhadithhoon (Scholars of Hadeeth) have inscribed in their works the advice of preserving and making absolutely sure that it is written completely mentioning both Salat and Tasleem upon him -sallAllaahu alayhi wa Salam.’[4]

2 – Shaykh Muhammad Nasir uddeen al-Albaani was asked:

‘O my teacher, some people say that sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- must be accompanied by Tasleem, because Allaah Subhanahu says <<Send your Salat on (ask Allaah to bless) him, and (you should) send Salam upon him.>> how true is this?

The Shaykh answered:

‘This is true in regard to the prayer, because when this Ayaah was revealed they said, ‘O Messenger of Allaah, this sending of Salam upon you we have come to know’, meaning what the Companions used to say in Tashahhud (‘as-Salaamu Alayka Ayou hun Nabeeyou -sallAllaahu alayhi wa sallam . . . . to the end of the Dua).’

They asked ‘How is salat sent upon you?’ So, the Messenger said ‘say: Allaahumma salli alaa Muhammad wa Alaa Aali Muhammad.  . . .’ to the end of the Salat. Therefore, whoever sits in Tashahhud would obviously read Tashahhud and send Salat upon the Messenger -sallAllaahu alayhi wa sallam- the Salawat al-Ibraheemeeya.

Aside from the Tashahhud, it is not necessary both[5].

This is because we know that the Salat which we have been ordered to send in the prayer is not the [same] one we have been ordered to send outside the prayer.

For example, if I narrate to you some Ahadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam, -and there is no scholar, in fact there is no intelligent person who would say that if you hear me saying ‘the Messenger of Allaah -sallAllaahu alayhi wa sallam- said’ that you should sit and say: ‘Allaahumma salli alaa Muhammad wa Alaa Aali Muhammadin kamas Sallayta alaa Ibraheem. . . . to the end of sending as-Salat al-Ibraheemeeya, which is well-known in the prayer. However, it is sufficient for you to say the shortest and concise format of Salat upon the Messenger -sallAllaahu alayhi wa sallam. That is why what is obligatory in the prayer is not obligatory outside the prayer.

This is why many of the scholars, never mind the other people, are wrong to relay rulings connected with the prayer with matters which are sections of the prayer but are not the actual prayer, so, they end up making matters obligatory based upon these sections of the prayer which are not obligatory for that actual prayer.

Another example is purification (Tahaara): They make Tahaara a condition for the Sajda of recitation and they make a condition for this Sajda -some of them and not all of them- that you say Takbeer and make Tashahhud. This ruling is wrong because, while it is true that Sajda of recitation is part of the prayer, it is not the prayer so Tahaara is not a condition for the Sajda of the recitation like it is a condition for the actual Prayer.

Likewise, we say about the Salat al-Ibraheemeeya, that it is specific for the prayer, just like Tashahhud, so <<Send your Salat on (ask Allaah to bless) him, and (you should) send Salam upon him.>>with these two established formats from the Prophet -sallAllaahu alayhi wa sallam- are specific to the obligatory or optional prayer. Outside the prayer if you say:

‘sallAllaahu alayhi wa sallam’

or ‘sallAllaahu alayhi’

or you said: ‘alayhi as-salam’

you have fulfilled your obligation, or you will have saved yourself from being deserving of being described as miserly: The Messenger -sallAllaahu alayhi wa sallam- described the one who does not send Salat upon him when he is mentioned when he said, ‘A miser is the one who, when I am mentioned, does not send salat upon me.’

This is why we did not find in any of the books of the Muslim scholars of the past or present, or any author, even if it was Bukhari, Muslim or any of the other people with great knowledge of the Sunnah of the Messenger -sallAllaahu alayhi wa sallam, that if the Messenger -sallAllaahu alayhi wa sallam- was mentioned on an occasion -and there are so many of these opportunities – that they stop there and combine the Tashahhud and the Salat al-Ibraheemeeya or that they just say ‘sallAllaahu alayhi wa sallam’, however, the people of knowledge did not adhere to this concise expression, [Meaning that they did not hold the opinion of mentioning the whole of the Salat al-Ibraheemeeya].[6]

One matter that we find in the books of old, more so than modern day books is that in the books of old and manuscripts which mention, ‘The Messenger of Allaah -sallAllaahu alayhi- said’ without anything else, and even without the word, ‘wa sallam’. This is a practical implementation of a matter which is permissible according to the Sharia[7].

Therefore, ‘The Salam’ is not an obligatory, however, if a Muslim mentions it with an abbreviated form as is the practice nowadays, ‘sallAllaahu alayhi wa Ahlihi wa sallam’ he has fulfilled his obligation, and Allaah’s aid is sought.[8]

We learn how to send Salat in an Abbreviated form from the Salaf

Questioner:

What is the origin for the abbreviated form of sending Salat upon Prophet -sallAllaahu alayhi wa Salam- which is mentioned in the books of Ahadeeth and that we hear frequently upon the people’s tongues, which is when they say ‘SallAllaahu alayhi wa Sallam’, even though the Prophet -sallAllaahu alayhi wa Salam- actually taught them how to send Salat upon him generally in the prayer [Tashahhud] and also at other times, since they said: ‘O Messenger of Allaah indeed we have learnt how to send Sallam upon you, so how do we send Salat upon you?’ so he -sallAllaahu alayhi wa Salam- said: ‘say Allaahumma ……..’

Shaykh Albaani said:

‘I believe this is an important question, and in response to this question a reality becomes clear which has been neglected by many people so much so even by some of the educated ones from among them.  This reality which we always and continuously speak about is that it is not sufficient for a Muslim to limit his Dawa to only adhering to the Book and the Sunnah, but rather it is necessary to add to it that it is upon the Manhaj of the Salaf as-Salih.

So, it is upon the Book, the Sunnah and the Manhaj of the Salaf as-Salih, and the reason which makes us say that it is a necessity to adhere to this addition or this extension; ‘upon the Manhaj of the Salaf as-Salih’ are matters which are conveyed and matters intellect based.

As for the matters which are conveyed as you see in the statement of Allaah – The Mighty and Majestic:

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا

《And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination.》

So, our Lord The Mighty and Majestic- did not of course say <<. . . .and follows other than the believers’ way. >> in vain but it was for an infinite wisdom.’[9]

Is it sufficient to say, ‘sallAllaahu alayhi wa sallam’ or ‘alayhi as Sallat wa sallam’?

Questioner: How is the Salat sent upon the Prophet sallAllaahu alayhi wa Salam when he is mentioned. Is it sufficient to say, ‘sallAllaahu alayhi wa sallam’ or ‘alayhi as Sallat wa sallam’? Or is it as it occurs in the hadeeth generally: ‘O Messenger of Allaah we know how to send as-Salam upon you but how do we send Salat?

So the Messenger said: ‘Allaahumma  sallee ala  Muhammad.  . .’ Until the end of the hadeeth’?

The Answer:

Shaykh Albaani said:

‘The issue differs from place to place, and one matter about which there is no difference of opinion is that this ‘Salawat al-Ibraheemeeya’ – which was mentioned in the hadeeth which the questioner refered to – firstly its place is the Salat in the at-Tashauud.

Secondly, if there is scope to mention this Salat [‘Salawat al-Ibraheemeeya’] in full then this is also something which is necessary for the Muslim to have concern about and be persistent with.

For example, the saying of the Messenger -alayhi as Sallat wa sallam:

إذا سمعتم المؤذن فقولوا مثل ما يقول ثم صلوا عليَّ ، ثم سلوا لي الوسيلة ، فإنها درجة في الجنة ، لا تنبغي إلا لرجل وأرجوا أن أكون أنا هو ، فمن سأل لي الوسيلة حلت له شفاعتي يوم القيامة

‘When you hear the Muadhin then say the like of what he says then send Salat upon me, then ask for me to be given intercession, indeed it is a grade in Paradise except for one person and I hope that I am that person, so whoever asks for intercession for me then my intercession becomes allowed for him on the Day of Judgement.’

Here, it is possible sometimes, what I mean to say is that it is possible sometimes for the one who hears and responds to the Adhan to mention the ‘Salawatul al-Ibraheemeeya’ as the Messenger of Allaah sallAllaahu alayhi wa Salam taught us.

However, sometimes it is not possible, like for example if the time is limited.

This opens up for me an opportunity to bring attention and notice to a matter which some of our brothers, who have a concern about and always try to adhere to the Sunnah fall into.

For example, when the Mu’adhin calls the Adhan on the day of Juma and the Khateeb is on the Mimber, here, there really is no opportunity to send Salat upon the Prophet sallAllaahu alayhi wa Salam and follow it up with supplicating for the Messenger -alayhi as-salam with the station of Intercession:

اللهم رب هذه الدعوة التامة . . . .

‘O Allaah the Lord of this perfect call. . . .’ to the end of it.

This is because the Khateeb begins the Khutbah immediately after the Mu’adhin finishes his Adhan. However, what I intended to bring attention to is that the reality of many of the Khateebs nowadays – even from those who have a concern about and always try to adhere to the Sunnah- is that we hear them waiting for a long time [before beginning the Khutbah]. There is a gap, a moment of silence between when the Mu’adhin finishes saying ‘Laa ilaaha ilaa Allaah’ and the Khateeb starting his Khutbah.

‘Indeed all praise belongs to Allaah. . . .’ What is this moment of silence? They say that a person mentions the Salat upon the Messenger -alayhi as Salam, even if it is using an abbreviated sentence as was mentioned in the question then the person mentions the Dua:

( اللهم رب هذه الدعوة التامة والصلاة القائمة )

‘O Allaah the Lord of this perfect call and this established prayer….’

What I want to remind you of is and bring attention to is that this [gap] is not from the Sunnah.

Moreover, it is not from the Sunnah that the Khateeb enters the Masjid on the day of Juma and prays Tahayattul Masjid (a two Rakah obligatory prayer before sitting in a masjid), because the Sunnah is for him to go and step up on to the Mimber, so there is no Tahayattul Masjid for this Khateeb, unlike the general worshippers.

Similarly, if the Mu’adhin finishes the Adhan on the day of Juma while the Khateeb is on the Mimber, there is no long period of silence. This gap of silence has not been reported from the Messenger -alayhi as-Salam. So, the Khateeb must begin the Khutbah immediately.

We return to the foundation of the question. So, if there is a gap, enough time to allow for the Muslim to send Salat upon the Prophet sallAllaahu alayhi wa Salam the ‘Salawatul al-Ibraheemeeya’, then this is the Sunnah.  If there is not enough time for the complete ‘Salawatul al-Ibraheemeeya’ then here it would be sufficient at least to say that what could be counted as what would be Salat upon the Prophet sallAllaahu alayhi wa Salam. This would occur frequently while speaking. For example, we are speaking with you now, so, we say: The Messenger of Allaah said. Here, it would be in opposition to the Sunnah for me to say:  the Messenger of Allaah -Allaahumma Sallee wa barik kama Sallayta ala Ibraheem- said. Even if I were to use the briefest form, like we mentioned before or shortest form, no, but rather I should say the Messenger of Allaah -sallAllaahu alayhi wa sallam – said, or I should say ‘SallAllaahu alayhi wa Ahlihi wa sallam‘ and then I would continue mentioning the Hadeeth.

Likewise, in writing, there is no scope at that time to mention the Salatul Ibraheemeeyah fully.

In reality, it is said concisely and briefly. When there is scope, it is said completely and, where there is not scope for saying it, then it is said in a summarised form in the shortest form that can be correctly considered Salat upon the Prophet sallAllaahu alayhi wa Salam.’[10]

 

The Different Wordings & Formats of the Salat al-Ibraheemeeya

Shaykh Albaani mentioned in ‘The Original Sifat as-Salah’[11] a few different wordings for the Salat and Salam.

The Salat upon the Prophet sallAllaahu alayhi wa Salamand when it is said and its wordings

The Messenger sallAllaahu alayhi wa Salamused to send Salat upon himself in the first Tashahhud and in second one.  He sallAllaahu alayhi wa Salammade that a Sunnah for his Ummah, whereby he ordered them to send Salat upon him after sending the Salam upon him.

He sallAllaahu alayhi wa Salamtaught them different types of wordings for the Salat upon him sallAllaahu alayhi wa Salam.

1

اللهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ، وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ، وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

 ‘Allaahumma Salli ‘alaa Muhammadin, wa ‘alaa Ahli Baytihi, wa ‘alaa Azwaajihi, wa Dhuriyyatihi kamaa Sallayta ‘alaa ‘Alaa-Ibraheema, Innaka Hameedun Majeedun.

Wa Baarik ‘alaa Muhammadin, wa ‘alaa Ahli Baytihi, wa ‘alaa Azwaajihi, wa Dhuriyyatihi kamaa Baarakta ‘alaa ‘Alaa-Ibraheema, Innaka Hameedun Majeedun.

O Allaah send Salat upon Muhammad, the people of his house, his wives[12], and his offspring just as You sent Salat upon the family of Ibraheem. Indeed, You are The Praiseworthy The Majestic.

And bless Muhammad, upon the people of his house, his wives and his offspring, just as You sent blessings upon the family of Ibraheem. Indeed, You are The Praiseworthy The Majestic.[13]

[And this is what he sallAllaahu alayhi wa Salamused to say in his own Dua’]

 

2

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ ، إِنَّكَ حَمِيدٌ مَجِيدٌ

O Allaah send Salat upon Muhammad and the family of Muhammad just as You sent Salat upon [Ibraheem and upon] the family of Ibraheem. Indeed, You are The Praiseworthy The Majestic.

And bless Muhammad and the family of Muhammad just as You sent blessings upon [Ibraheem and upon] the family of Ibraheem. Indeed, You are The Praiseworthy The Majestic.[14] [15]

3

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ [وآل إبراهيم]، إِنَّكَ حَمِيدٌ مَجِيدٌ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى [إبراهيم و] آلِ إِبْرَاهِيمَ ، إِنَّكَ حَمِيدٌ مَجِيدٌ

O Allaah send Salat upon Muhammad and the family of Muhammad just as You sent Salat upon Ibraheem [and the family of Ibraheem]. Indeed, You are The Praiseworthy The Majestic.

And bless Muhammad and the family of Muhammad just as You sent blessings upon [Ibraheem and] the family of Ibraheem. Indeed, You are The Praiseworthy The Majestic.[16]

4

اللهُمَّ صَلِّ عَلَى مُحَمَّدٍ النَّبِيِّ الْأُمِّيِّ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ النَّبِيِّ الْأُمِّيِّ، وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ في العالمين، إِنَّكَ حَمِيدٌ مَجِيدٌ

O Allaah send Salat upon Muhammad [the unlettered Prophet] and the family of Muhammad just as You sent Salat upon [the family of] Ibraheem. Indeed, You are The Praiseworthy The Majestic.

And bless Muhammad [the unlettered Prophet] and the family of Muhammad just as You sent blessings upon [the family of] Ibraheem in all the worlds. Indeed You are The Praiseworthy The Majestic.[17]

5

اللهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ ، وَعلى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ ، وَعلى آلِ إِبْرَاهِيمَ

O Allaah send Salat upon Muhammad Your slave and Your Messenger, just as You sent Salat upon [the family of] Ibraheem.

And bless Muhammad [Your slave and Your Messenger], [and the family of Muhammad] just as You sent blessings upon Ibraheem [and the family of Ibraheem.][18]

6

اللهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

O Allaah send Salat upon Muhammad and [upon] his wives, and his offspring just as You sent Salat upon [the family of] Ibraheem.

And bless Muhammad and [upon] his wives, and his offspring just as You sent blessings upon [the family of] Ibraheem. Indeed, You are The Praiseworthy The Majestic.[19]

7

اللهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ وَبَارَكْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ

O Allaah send Salat upon Muhammad and the family of Muhammad, and bless Muhammad, and the family of Muhammad just as You sent Salat and blessings upon Ibraheem and the family of Ibraheem. Indeed, You are The Praiseworthy The Majestic.[20]

[1] Benefits from ‘How the Companions asked how to send Salat’

‘There are a number of forms of Salat which the Prophet -sallAllaahu alayhi wa sallam- taught his Companions when they enquired about it.

These enquires from the Companions point to a number of important matters, including:

1 – How they used to regard the Prophet -sallAllaahu alayhi wa sallam- as great due to them having a concern in questioning what type of Salat is complete and befitting for the Prophet’s noble status.

2 – Their concern about performing exactly what Allaah had chosen for them and Allaah being pleased with them with the most complete and best wording of the Salat.

3 – The great care they took with knowledge whereby they knew that Salat upon the Prophet was obligatory upon them, so they hastened to seek clarity regarding it.

4 – How restrictive they were regarding acts of worship, to the extent they would limit worship, because acts of worship do not have scope for any opinions, or an avenue for Ijtihaad and analogy.

5 – Similarly, the Prophet -sallAllaahu alayhi wa sallam- remaining silent after the question was asked shows that he was waiting for the revelation.’

[From: ‘Taqdees al-Ashkhaas fee al-Fikr as-Soofi’ by Muhammad Lo 1/274 1st print 1422 A.H. Dar Ibn Qalam]

 

[2] Ibn Qayyim aj-Jawzeeyah -Rahimullaah- said:

‘The Companions -Radi Allaahu anhum- asked the Messenger of Allaah sallAllaahu alayhi wa Salamwhich format one should we use to carry out this right of the Messenger -sallAllaahu alayhi wa sallam-? He -sallAllaahu alayhi wa sallam- said: ‘Say O Allaah send Salat upon Muhammad, and upon the family of Muhammad’

Ibn Qayyim aj-Jawzeeyah -Rahimullaah- comments:

‘Therefore, Salat upon his -sallAllaahu alayhi wa sallam- family is a completion of Salat upon him -sallAllaahu alayhi wa sallam- and it follows on from Salat upon him -sallAllaahu alayhi wa sallam-. Since this is what makes the Messenger sallAllaahu alayhi wa sallam pleased and by it Allaah increases his honour, his status -sallAllaahu alayhi wa sallam- by way of it.’

[Taken from ‘Jela al-Afhaam’ by Ibn Qayyim p.340 No. 256]

[3] Narrated by Ka’b bin Ujrah and collected by Bukhari, Muslim, Abu Dawood, Nisa’ee in ‘Amal al-Yawm wa Laylah’, Tirmidhi, Darmi and many others, taken from ‘Fadl as-Salat ala Nabi sallAllaahu alayhi wa Salam’ p.53 No.56.

[4] [Taken from: ‘Kutub wa Rasail AbdulMuhsin Abbad’ 6/p.67]

[5] Meaning: the Salam and the Salat.

[6] Meaning : they did not hold it to be obligatory

[7] Meaning : some of the people of knowledge used to only say  -sallAllaahu alayhi-  without anything else, without [the word] ‘wa sallam’ since they did not hold it to be obligatory.

[8] [Tape 55 Huda wa Noor]

[9] [Tape 497 Huda wa Noor] Translator’s note: ‘What the Shaykh answered with was at the end of the tape. Unfortunately, the next tape is unavailable.

The Shaykh here is indicating that the concise form of sending salat is learnt from the practice of the Salaf.

And Allaah knows best.

[10] [Taken from Silsilah al-Huda wa Noor no 342]

[11] [From the Original Sifat as-Salah (3/904-926)]

[12] Shakyh Albaani in the footnote said: ‘The Prophet sallAllaahu alayhi wa Salam–  had eleven wives with whom he had consummated marriage:

1- Khadijah bint Khuwaylid, who died three years before the Hijra.

2- Zainab bint Khazeemah al-Hilaaleeyah, who died four years after the Hijra.

3 – Zainab bint Jahsh (died year 20)

4 – Hafsah bint Umar bin al-Khattab (died year 27)

5- Ramlah: Umm Habeebah bint Abi Sufyaan (died year 44)

6- Juwayreeyah bint al-Harith al-Musstalqeeyah (died year 50)

7- Maymoonah bint al-Harith al-Hilaaleeyah (died year 51)

8- Saffeeyah bint Huyyayah (died year 52)

9- Sowdah bint Zama’h (died year 54)

10- Aeysha bint Abi Bakr (died year 58)

11- Hind: Umm Salamah bint Abi Ummayyah al-Qursheeyah al-Makhzoomeeyah (died year 62)

And she was the last of his wives to die. It is agreed upon that he sallAllaahu alayhi wa Salamdied while there were nine of them, and they are those who were just mentioned except Khadijah and Zainab bint Khazeemah.’[12][From the Original Sifat as-Salah (3/915-916)]

[13] Shaykh Albaani mentions in the footnotes that this narration is collected by Imam Ahmad and its Isnaad is Saheeh, and that it is collected in ‘al-Mushkil’ by Tahawi. [From the Original Sifat as-Salah (3/913)]

[14] ‘Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Ahli Muhammadin Kamaa Sallayta alaa Ibraheema wa ‘alaa ‘Ala-Ibraheema, Innaka Hameedun Majeedun.

Wa Barik ‘alaa Muhammadin wa ‘ala Ahli Muhammadin Kamaa Barakta ‘alaa Ibraheema wa ‘alaa ‘Ala-Ibraheema, Innaka Hameedun Majeedun.’

[15] Shaykh Albaani mentions in the footnotes that this narration is narrated by Ka’b bin Ujrah and collected by Bukhari, Muslim, Abu Dawood, Nisa’ee in ‘Amal al-Yawm wa Laylah’, Tirmidhi, Darmi and many others. [From the Original Sifat as-Salah (3/918)]

[16] Shaykh Albaani mentions in the footnotes that this narration is narrated by Talha bin UbaydAllaah and collected by Ahmad, Nisa’ee and Tahawi and the hadeeth is Saheeh upon the conditions of Muslim. [From the Original Sifat as-Salah (3/920)]

[17] Shaykh Albaani mentions in the footnotes that this narration is narrated by Abu Mas’ood al-Ansaari Uqbah bin ‘Amr who said: the Messenger of Allaah came to us while we were in a gathering with Sa’d bin Ubadah, and Basheer bin Sa’d said to him: Allaah Tala’a commands us to send Salat upon you O Messenger of Allaah! So how do we send Salat upon you?’ He continues: The Messenger of Allaah sallAllaahu alayhi wa Salam remind silent so much so that we wished that we had not asked him this question. Then the Messenger of Allaah sallAllaahu alayhi wa Salam said: ‘Say: . . . .’ This is collected by Malik, Muslim, Abu Dawood, Nisa’ee, Tirmidhi, Darmi and others. [From the Original Sifat as-Salah (3/922)]

[18] Shaykh Albaani mentions in the footnotes that this narration is narrated by Abu Sa’eed al-Khudri and collected by Bukhari, Nisa’ee, Ibn Seena, Ibn Majah, and others. [From the Original Sifat as-Salah (3/924)]

[19] Shaykh Albaani mentions in the footnotes that this narration is narrated by Abu Humaid as-Sa’adi and collected by Malik and Bukhari took it from him, Muslim, Abu Dawood, Nisa’ee in ‘Amal al-Yawm wa Laylah’, Ibn Majah and many others. [From the Original Sifat as-Salah (3/925)]

[20] Shaykh Albaani mentions in the footnotes that this narration is narrated by Abu Huraira and collected by Tahawi and this Isnaad is Saheeh upon the conditions of Muslim. [From the Original Sifat as-Salah (3/926)]

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