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 Nineteen
From The Bida’ of Sending of Salat and Salam
Translated & Compiled By Abbas Abu Yahya
Contents of this Section
Some Proof about Bida’
Not using the word ‘Sayyid’ in sending Salat upon him –sallAllaahu alayhi wa Salam
The Extra Wording of ‘Sayyidinaa’ in the Tashahhud
Using the extra wording of ‘wa Turham ‘ala Muhammad’
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- in the form of Fatihah
Not sending the Salat in the Khutba
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- at the End of the Khutba & Ordering the People to Do So
Going to Madinah and ‘give my Salam to the Prophet’
Specifying the Amount of Salat to be Sent
Writing the Initials (S.A.W)
Raising ones Voice with Sending Salam
The Mu’adhin Raising his Voice & Sending Salat Upon the Prophet -sallAllaahu alayhi wa sallam-
At the time when the Imam comes to lead the prayer
The Ruling on Raising ones Voice with Salat upon the Prophet -sallAllaahu alayhi wa sallam- Between the Rakat of Taraweeyah
Raising Ones Voice with Dhikr
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- before the Adhan & After it Whilst Raising Ones Voice
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- and Dua’ in Congregation After the Prayer
Salat Upon the Prophet –sallAllaahu alayhi wa Salam– When Sneezing
The Bida’ of the Rafidah (Shia’)
- a) Some Proof about Bida’[1]
1 – Allaah Ta’ala says :
الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
<< This day, those who disbelieved have given up all hope of your religion, so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion. >>[2]
2 – From Umm al-Mumineen, Umm ‘Abdillaah ‘Aeysha -radi Allaahu ‘anhaa, who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
من أحدث في أمرنا هذا ما ليس منه فهو رد
‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’[3]
In one version by Muslim it reads: ‘He who does an act which we have not commanded, will have it rejected.’
3 – Abdullaah bin ‘Amr – Radi Allaahu anhu – said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘There was not a Prophet before me except that it was a right upon him that he direct his Ummah to the good that he knew for them and warn them against the evil that he knew for them.’[4]
Not using the word ‘Sayyid’ in sending Salat upon Prophet
–sallAllaahu alayhi wa Salam
Al-Albaani said:
‘Al-Hafidh Ibn Hajar mentioned in one of his Fatawa, that it is not legislated to describe the Prophet –sallAllaahu alayhi wa Salam– with the word ‘Sayyid’ when sending Salat upon him –sallAllaahu alayhi wa Salam. This is an important Fatwa. Al-Hafidh followed the path of the Salaf in following the Sunnah and avoiding innovating.’[5]
The Extra Wording of ‘Sayyidinaa’ in the Tashahhud
Question:
Some worshippers say in the part of the prayer called the ‘Tahiya’:
‘Allaahumma Salli ‘ala Sayyidina Muhammad wa ‘ala Ahli Sayyidina Muhammad. Kama Salayta ala Sayyidina Ibraheema wa ‘ala ‘Ala Sayyidina Ibraheem, Innaka Hameedun Majeedun.’
(O Allaah send Salat upon our leader Muhammad and the family of our leader Muhammad just like You sent Salat upon our leader Ibraheem and upon the family of our leader Ibraheem indeed You are The Praiseworthy The Majestic.)
What is your opinion about saying ‘Sayyidina’?
Shaykh Salih bin Fawzan al-Fawzan answered:
No intelligent person denies that Muhammad -sallAllaahu alayhi wa sallam- was the ‘Sayyid’ (chief/leader) of the sons of Adam, because every intelligent believer, believes this, that the Prophet -sallAllaahu alayhi wa sallam- is the Sayyid of mankind. The Sayyid has a noble status, having obedience to him and commitment, while obedience to the Prophet -sallAllaahu alayhi wa sallam- is part of having obedience to Allaah –far is He from imperfection and the most High:
مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ
<< He who obeys the Messenger, has indeed obeyed Allaah, >>[6]
We and other believers do not doubt that our Prophet -sallAllaahu alayhi wa sallam- is our Sayyid and that he is the best of us and the most excellent of us according to Allaah –far is He from imperfection and the most-High. He must be obeyed in that which he -sallAllaahu alayhi wa sallam- ordered.
What is necessary from our ‘Aqeedah is that he –alayhi as-Salat wa Salam- is the Sayyid who has to be obeyed, and that we do not exceed what he legislated for us from statements, actions or ‘Aqeedah. What he legislated for us in how to send Salat upon him -sallAllaahu alayhi wa sallam- in ‘Tashahud’ is that we say: ‘Allaahumma Salli ‘ala Muhammad wa ‘ala Ahli Muhammad. Kama Salayta ala Ibraheema wa ‘ala ‘aali Ibraheem, Innaka Hameedun Majeedun.’
(O Allaah send Salat upon our leader Muhammad and the family of our leader Muhammad just as You sent Salat upon our leader Ibraheem and upon the family of our leader Ibraheem indeed You are The Praiseworthy The Majestic.)
or something similar to it from the different forms mentioned about how to send Salat upon the Messenger -sallAllaahu alayhi wa sallam, and I do not know of a form which the questioner mentioned where you say: ‘Allaahumma Salli ‘ala Sayyidina Muhammad wa ‘ala Ahli Sayyidina Muhammad.’
Therefore, if this form has not been mentioned from the Prophet -sallAllaahu alayhi wa sallam- then it is better not to send the Salat upon the Prophet using this form. Instead, we send Salat upon him -sallAllaahu alayhi wa sallam- using the form that he taught us.
Indeed, I would like to take this opportunity to bring to attention to every person who believes that Muhammad -sallAllaahu alayhi wa sallam- is our Sayyid (leader), and what this Eemaan necessitates is that this person cannot exceed that what he -sallAllaahu alayhi wa sallam- legislated and he should also not decrease from it. So he should not innovate into the Deen of Allaah things that are not part of it, nor should he decrease from the Deen of Allaah what is from it, because indeed, this is what required from being a leader and from the right of the Prophet -sallAllaahu alayhi wa sallam- upon us.
Therefore, those who innovate Adhkaar[7] or Salawaat[8] upon the Prophet -sallAllaahu alayhi wa sallam- which the Sharia’ of Allaah did not bring upon the tongue of His Messenger -sallAllaahu alayhi wa sallam- negate their own Bida’, by way of the claim of the one who innovated that he believes that the word ‘Sayyid’ must be used in sending Salat upon Muhammad -sallAllaahu alayhi wa sallam-. This is because what is necessary from this ‘Aqeedah is that he cannot exceed that which is not legislated, nor can he decrease from it.
So, a person should ponder and reflect what he means by what he says, so that the matter becomes clear to him and knows that what he follows of adding the word ‘Sayyid’ in the Salat has not been legislated.’[9]
Using the extra wording of ‘wa Tarham ‘ala Muhammad’
Imam Nawawi said:
‘We have previously mentioned in Kitab Adhkar the description of sending Salat upon the Messenger of Allaah –sallAllaahu alayhi wa sallam– as well as those things related to it and an explanation of the complete wording of sending Salat and the briefest form.
As for what some of our companions and what Ibn Abi Zayed al-Maliki said that it is recommended to add an extra wording of: ‘Warham Muhammadan wa ala Muhammad’ (and have mercy upon Muhammad and the family of Muhammad) to the ‘Salat’, however, this is a Bida’ which has no basis.
Imam Abu Bakr bin al-Arabi al-Maliki exaggerated in his book ‘Sharh Tirmidhi’ in criticizing this and regarded Ibn Abi Zayed as being mistaken concerning this point and that the person who does this is ignorant. He said: ‘because the Prophet -sallAllaahu alayhi wa sallam- taught us how to send Salat upon him -sallAllaahu alayhi wa sallam-, adding extra wording to the Salat is in turn regarding the Prophet’s words as being deficient, and claiming to correct the Prophet -sallAllaahu alayhi wa sallam- and success is with Allaah.[10]
Al-Albaani quotes Ibn Al-Arabi from ‘Aaridah al-Ahwadhi fee Sharh Tirmidhi’ regarding the wording of the Salat where they say: ‘…wa Tarham ‘ala Muhammad…’ (and have mercy upon Muhammad):
‘Beware, beware that anyone should turn to what is mentioned by Ibn Abi Zayd; that they add to the Salat upon the Prophet -sallAllaahu alayhi wa sallam- saying: ‘warham Muhammad’, because this is very close to Bida’. This is because the Prophet -sallAllaahu alayhi wa sallam- taught the Salat from what was revealed to him, then adding to that Salat would be to regard the revelation as deficient, and it is trying to supplement the Salat. It is not allowed to add to the Prophet -sallAllaahu alayhi wa sallam- even one letter. In fact, it is permissible to ask for mercy for the Prophet at all times.’[11]
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- in the form of al-Fatihah
Question:
What is the ruling of Salat al-Fatihah upon the Prophet -sallAllaahu alayhi wa sallam- in the following form: ‘Allaahumma Salli ala Sayyidina Muhammadin al-Fatih lema Aghlak, wal-Khatim lema Sabq, Nasir al-Haq bil-Haq, al-Hadi ila as-Siraat al-Mustaqeem……to the end of the supplication. (O Allaah send Salat upon our leader Muhammad, the opener for what has been locked, a seal for what has preceded, aider of the truth with the truth, the guider to the straight path ….…)?
I ask because this is said a lot after the obligatory prayer in a loud voice, which the Imam repeats, and the followers repeat behind him, please benefit us, may Allaah benefit you.
Shaykh AbdulAziz bin Abdullaah Bin Baz answered:
‘This Salat is something that the people of the Teejaaniyya path[12] have innovated. This Salat has things which we do not have a problem with, since he -sallAllaahu alayhi wa sallam- is the opener for what had been locked from Prophet hood, because Prophet hood had ended with Isa –alayhi as-Salaam- then Allaah opened it up at hand of Prophet Muhammad -sallAllaahu alayhi wa sallam. Then Allaah –the Most-High– revealed the Message to him and He commanded the Prophet –Alayhi as-Salat wa Salam- to convey it to the people. However, this is something which is general.
Regarding what was previously mentioned about ‘the Seal’, he -sallAllaahu alayhi wa sallam- is the seal of the Prophets -sallAllaahu alayhi wa sallam-, he is the aider of the truth with the truth, the guider to the straight path. All of this is true; however, using this form of Salat, which was innovated by the Teejaaniyya, is something that should not be done. In fact, it is obligatory to leave it and not to use it, since it is reviving things which do not have an origin. And also we have the format of sending Salat which the Prophet -sallAllaahu alayhi wa sallam- stated, which is clear, comprehensive and sufficient.
Furthermore, when the Prophet -sallAllaahu alayhi wa sallam- was asked, ‘How do we send Salat upon you? He –Alayhi as-Salat wa Salam- answered:
قولوا: اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وآل إبراهيم إنك حميد مجيد وبارك على محمد وعلى آل محمد كما باركت وصليت على إبراهيم وآل إبراهيم إنك حميد مجيد
‘Say: O Allaah send Salat upon Muhammad and the family 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.’[13]
This form of Salat is great, clear and sufficient, and there are other forms which the Prophet –Alayhi as-Salat wa Salam- taught, including:
‘O Allaah send Salat upon Muhammad, his wives, and his offspring, just as You sent Salat upon the family of Ibraheem. And send blessings upon Muhammad and his wives, and his offspring, just as You sent blessings upon the family of Ibraheem. Indeed You are the Praiseworthy the Majestic.’[14]
Another form is:
‘O Allaah send Salat upon Muhammad and the family of Muhammad just like You sent Salat 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 [the family of] Ibraheem in all of the worlds. Indeed You are The Praiseworthy The Majestic.’[15]
There are other forms as well.
Therefore, one should use the forms that are authentic from the Prophet -sallAllaahu alayhi wa sallam-, and that is better and more appropriate than using this form which the Teejaaniyya have innovated.
The believer uses the legislated form in the Sharia’ which was used by the Prophet -sallAllaahu alayhi wa sallam- and the Companions and that which the Prophet -sallAllaahu alayhi wa sallam- directed towards in his teachings. This is done in order to follow him -sallAllaahu alayhi wa sallam, and obedience to his command, and taking him -sallAllaahu alayhi wa sallam- as an example and taking his Companions –Radi Allaahu anhum– as an example. This is what is necessary for the believer, and not to embrace forms which were introduced by those who innovated in the Deen.
The raising of their voices that they practice with sending Salat after the prayer, is another Bida’, even if it is done using another form of Salat. Therefore, even though they practice this after prayer, and they raise their voices with sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- this action has no basis, whether it is done using this format or a different one. What a person should do is send Salat quietly between his own self and his soul,[16] he should send Salat upon the Prophet -sallAllaahu alayhi wa sallam- after praising Allaah and glorifying Him. He should send Salat before making Dua’, just as the Prophet -sallAllaahu alayhi wa sallam- instructed in the Hadeeth of Fudal-latah bin Ubayd –Radi Allaahu anhu– where the Messenger – alayhi as-Salat wa Salam- said:
إذا صلى أحدكم فليبدأ بتمجيد الله والثناء عليه ثم يصلي على النبي صلى الله عليه وسلم ثم يدعو بعد بما شاء
‘When one of you makes Dua’ he should begin with praise of his Lord and glorifying Him, then send Salat upon the Prophet -sallAllaahu alayhi wa sallam- then make Dua’ with what he wishes.’[17]
This is what has been legislated for making Dua’ at all times. So the point is that a person praises his Lord and sends Salat upon the Prophet -sallAllaahu alayhi wa sallam-. He supplicates his Lord at night, in the day, on the pathway. This is legislated by way of the Ahadeeth previously mentioned.
Likewise, is the matter of sending Salat and Salam upon the Messenger of Allaah –sallAllaahu alayhi wa sallam– a lot, which is a matter legislated and beloved to Allaah -Azza wa Jal- because Allaah –Subhanahu – says:
إِنَّ ٱللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّۚ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا
<< Indeed Allaah and His Angels send Salat on the Prophet. O you who believe, Send Salat upon him, and send complete Salam upon him.>>
The Prophet -sallAllaahu alayhi wa sallam- said:
من صلَّى عليَّ صلاةً واحدةً؛ صلّى الله عليه عَشْراً
‘Whoever sends Salat upon me once, Allaah sends Salat upon him ten-fold.’[18]
So sending Salat and Salam is something legislated in Islaam; however, it should be done in accordance with the way the Prophet -sallAllaahu alayhi wa sallam- did it, and in accordance to the way his Companions –Radi Allaahu anhum– did it.
As for standing up and sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- aloud after giving Salam from the prayer, this action has no basis, and it is a Bida’. The Prophet -sallAllaahu alayhi wa sallam- said:
من أحدث في أمرنا هذا ما ليس منه فهو رد
‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’[19]
Similarly, some people do this when the Adhan has finished once the Mu’adhin has said: ‘La ilaha ‘illa Allaah’ but then they raise their voices along with the Adhan by sending Salat upon the Prophet -sallAllaahu alayhi wa sallam. This is also a Bida’. However, what he should do is complete the Adhan by saying ‘La ilaha ‘illa Allaah’ then he should switch off the microphone, then send Salat upon the Prophet, sending it between his own self and his soul. He should send the general Salat which is not said aloud, but is normal speech. He should send Salat upon the Prophet -sallAllaahu alayhi wa sallam, then say: ‘Allaahumma Rabba Hadihee ad-Dawat Taammati, wa Salati al-Qaa’ima…(O Allaah, Lord of this complete call, and this prayer that is established……) to the end of the supplication[20].
As for saying the Salat along with the Adhan and making it a part of the Adhan, this is a Bida’.’[21]
Not sending the Salat in the Khutba
- a) Shaykh Albaani said, ‘Following the author Shawkaani in ‘Sail al-Jaraar’ (1/299), however it is well-known that the Prophet –sallAllaahu alayhi wa Salam– used to mention his noble name in the Shahadah (testimony) during the Khutba. As for him –sallAllaahu alayhi wa Salam– mentioning the Salat upon himself –sallAllaahu alayhi wa Salam– [in the Khutba], I do not know of a clear hadeeth stating this.’ See al-Muntaqa (3/224) with the explanation of Shawkaani.’[22]
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- at the End of the Khutba & Ordering the People to Do So
Question:
At the end of the second Khutba on Juma’ or the Khutba of the two Eids, the Khateeb requests the worshippers to send Salat and Salam upon the Messenger of Allaah –sallAllaahu alayhi wa sallam– and he mentions the Ayaat and the Hadeeth which show the excellence of this action. Is this established from the Messenger –sallAllaahu alayhi wa sallam– or not? I ask this because there is a student of knowledge who says it is a Bida’?
Shaykh Salih bin Fawzan bin Abdullaah al-Fawzan answered:
What is legislated is that one sends Salat upon the Prophet -sallAllaahu alayhi wa sallam- at the beginning of the Khutba after having praised Allaah and mentioning the two testifications. Sending Salat upon the Prophet at the end of the Khutba and ordering the people to do the same, has no basis; it is, therefore, a Bida’ and every Bida’ is misguidance, because the Prophet -sallAllaahu alayhi wa sallam– said:
من أحدث في أمرنا هذا ما ليس منه فهو رد
‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’[23]/[24]
Going to Madinah and give my Salam to the Prophet
- Shaykh Albaani mentions that one of the Bida of Janaza is conveying Salam to the Prophets -alayhim as-Salaam- via those who go to visit them.
- Shaykh Ibn Al-Uthaymeen -rahimullaah – said:
‘We know the misguidance of some of the common folk who say to people going to Madinah; ‘Give my Salam to the Messenger -sallAllaahu alayhi wa sallam.’ As if he is alive for you to convey the Salam!
This is wrong, because if he said: ‘Give my Salam’ intending to give Salam to the Messenger on his behalf, this is delegating in an act of obedience where appointing has not been mentioned [in the Sharia].
If a person wants to convey his Salam, then we say the Angels convey your Salam, this is a more tranquil, stronger security and more trustworthy.’[25]
- The scholars of the Lajna ad-Daa’ima say:
A person carrying Salam from someone for the Messenger of Allaah -sallAllaahu alayhi wa sallam – or for someone from the dead, is not from the Sharia, but is a Bida and the Prophet -sallAllaahu alayhi wa sallam – said: ‘All Bida is misguidance and every misguidance is in the Hell fire.’
What is obligatory is to leave this practice and to bring attention to the one who fell into this that this is not permissible.
One of Allaah’s favours upon us is that He made our Salam upon our Prophet Muhammad -sallAllaahu alayhi wa sallam – reach him from wherever we are, from anywhere in the world. It is established that the Prophet -sallAllaahu alayhi wa sallam – said:
إن لله في الأرض ملائكة سياحين يبلغوني من أمتي السلام
‘Indeed Allaah has Angels on the earth who travel around the convey to me the Salam for my Ummah.’[26]
Collected by Imam Ahmad and Nisa’ee.
The Messenger -Alayhi as-Sallam- said:
خير أيامكم يوم الجمعة ، فأكثروا عليَّ من الصلاة فيه ، فإن صلاتكم تبلغني حيث كنتم
‘The best of your days is the Juma’ day, so send Salat upon me a great deal on that day, since indeed your Salat reaches me from wherever you are.’
The Messenger -Alayhi as-Sallam- said:
و لا تجعلوا قبري عيداً ، ولا بيوتكم قبوراً ، وصلُّوا عليَّ ، فإن صلاتكم تبلغني أين كنتم
‘Do not take my grave as a place of Eid (continuously visiting it) and do not make your houses like graves. Send Salat upon me since your Salat reaches me from where you are.’
There are many Ahadeeth with this meaning.
Shaykh AbdulAziz bin Baz
Shaykh AbdulAziz Alaa ash-Shaykh
Shaykh Abdullaah bin Ghudayaan
Shaykh Salih Al-Fawzaan
Shaykh Bakr Abu Zayed[27]
Specifying the Amount of Salat to be Sent
Saying Dhikr of Allaah, Seeking Forgiveness & Sending Salat & Salam upon the Messenger of Allaah –sallAllaahu alayhi wa sallam– is a means of obtaining Tranquility for the Heart
Question:
Three years ago, I complained to a righteous man from amongst us of a lot of wavering between the matters of the Dunyaa and not having tranquility during worship, like fasting and prayer because I had been praying for ten years and the deceptions of the world are many. So this man said to me follow this way and perhaps it may bring you tranquillity, he told me to say:
‘Allaahumma Salli ‘ala Sayyidina Muhammadin wa ‘ala ‘Ahlihi wa Sahbihi’ (O Allaah send Salat upon our leader Muhammad, upon his family and his Companions) one hundred times,
And to say: ‘Astaghfirullaah alalthi la illaha illa Huwa al-Hayeeyu al-Qayyoom’ (I seek forgiveness in Allaah Whom there is none worthy of worship except Him, The Ever Living, The Eternal) one hundred times
And to say: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’
(There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, and He is capable of all things.) one hundred times.
Is this correct or not? And is this what is meant when Allaah the most High says:
أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
<< Verily, in the remembrance of Allaah do hearts find rest.>>[28]?
Shaykh AbdulAziz bin Abdullaah Bin Baz answered:
‘There is no doubt that saying a lot of Dhikr of Allaah, seeking forgiveness and sending Salat and Salam upon the Messenger of Allaah are some of the greatest means of tranquility for the heart and to give it ease.
Turning to Allaah gives you calmness and closeness to Allaah –Subhanahu wa Ta’ala. It causes loneliness, wavering and confusion to disappear. Therefore, what this man advised you to do was a good piece of advice. However, there is no specific restricted amount for seeking forgiveness, or for sending Salat upon the Prophet -sallAllaahu alayhi wa sallam-, actually what is legislated is to send Salat and Salam a lot upon the Prophet -sallAllaahu alayhi wa sallam-, and a specific number has not been set. You should also seek forgiveness a great deal, one hundred times or more or less. Nevertheless, specifying one hundred times has no basis. What you should do is send a lot of Salat upon the Prophet -sallAllaahu alayhi wa sallam- whilst standing or sitting, day or night, while on the way somewhere or at home, because Allaah -the Magnificent and the most High- said:
إِنَّ ٱللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّۚ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا
<< Indeed Allaah and His Angels send Salat on the Prophet. O you who believe, Send Salat upon him, and send complete Salam upon him.>>[29]
The Prophet -sallAllaahu alayhi wa sallam- said:
من صلَّى عليَّ صلاةً واحدةً؛ صلّى الله عليه عَشْراً
‘Whoever sends Salat upon me once, Allaah sends Salam upon him ten-fold.’[30]
So say it a lot and receive glad tidings and know that there is no specific amount. Send Salat upon the Prophet with what is easy for you ten times or more or less according to what is easy for you without specifying a certain amount.’[31]
Writing the Initials (S.A.W) or (p.b.u.h)
Allowance for the Arabic letter (Saad) instead of ‘SallAllaahu alayhi wa sallam’
Shaykh Albaani -rahimullaah- was of the opinion that it is permissible to write the Arabic letter ‘Saad’ instead of ‘SallAllaahu alayhi wa sallam’
Question:
‘What is the ruling of writing the Letter ‘Saad’ after the word Prophet in a book?
Answer:
‘My opinion is this is a type of summarising for which there is nothing to prevent it.
This is in contrast to what some of the people did in the past, which was that they used to write the [Arabic] initials (صلعم) but this was an extension of the initials, more letters than just the letter ‘Saad’. This is because it suggests that it is a word and some of the general people and the ignorant will not understand it.
Regarding the [Arabic letter] ‘Saad’, it has become a symbol for sending Salat upon the Prophet -sallAllaahu alayhi wa sallam. That is why I do not see anything to prevent using this letter because it does not cause misunderstanding.’[32]
Dislike
Shaykh Ibn Al-Uthaymeen -rahimullaah- held the opinion that it is disliked to write the Arabic letter ‘Saad’ instead of ‘SallAllaahu alayhi wa sallam’
Question:
What is the ruling of writing the Letter ‘Saad’ or ‘صلعم ‘ as initials for sending salat upon the Prophet -sallAllaahu alayhi wa sallam?
Answer:
‘All of these contain an aspect of deprivation; they deprive the slave of Allaah firstly by:
If ‘sallAllaahu alayhi wa sallam’ is written, that means a Dua’ has been written for which there will be ten good deeds written, but if the initials are written, that means that this Dua is not achieved. Also, if the initial ‘Saad’ is written and someone comes along and reads it not knowing the sciences of hadeeth, what will he say?
He will say, ‘the Prophet said Saad’ and this is a great mistake, or he may say: ‘the Prophet said (صلعم) ‘ so he makes (صلعم) one of the names of the Messenger.
Anyway, the scholars dislike this and say that either one writes ‘sallAllaahu alayhi wa sallam’ or ‘alayhi as Sallat wa sallam’ or leaves it, so the reader sends salam himself. As for writing the initial ‘Saad’ or ‘صلعم ‘ , it is disliked.’[33]
Impermissibility
Shaykh AbdulAziz bin Baz -rahimullaah- held that it was impermissible to write the Arabic letter ‘Saad’ instead of ‘SallAllaahu alayhi wa sallam’
Question:
What is the ruling of summarizing [after] the name of the Messenger -sallAllaahu alayhi wa sallam- with the initials (صلعم)?
Answer:
‘This should not be done. The person who writes the name of the Prophet -sallAllaahu alayhi wa sallam- or pronounces it, is to send Salat completely ‘sallAllaahu alayhi wa sallam’ and not only (صلعم) and ‘Saad’.
It is not correct to be lazy; the Sunnah and what is prescribed in the Sharia it is to write the Salat clearly ‘sallAllaahu alayhi wa sallam’ or ‘alayhi as Sallat wa sallam’ because Allaah the most High said:
“إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آَمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا “ْ
<< Indeed Allaah and His Angels send Salat on the Prophet. O you who believe, Send Salat upon him, and send complete Salam upon him.>>[34]
The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
من صلَّى عليَّ واحدةً؛ صلّى الله عليه عَشْراً
‘Whoever sends Salat upon me once, Allaah sends Salam upon him ten-fold.’[35]
It has been narrated from the Messenger -sallAllaahu alayhi wa sallam- that Jibra’eel informed him:
:” إن من صلى على واحدة صلى الله عليه بها عشر،ومن سلم عليه واحدة،سلم الله عليه بها عشرا”.
‘Whoever sends praise upon me once, Allaah sends praise upon him ten times, and whoever sends sallam upon him once, Allaah sends sallam upon him ten times.’
A good deed is equivalent to ten good deeds. It is not correct for the believing man or woman to be lazy in writing or pronouncing his name ‘sallAllaahu alayhi wa sallam’ whether in writing or in speech.
As for indicating with the letter ‘Saad’ or ‘صلعم ‘ this not correct.[36]
Shaykh AbdulAziz bin Baz -rahimahullaah- was also asked:
Question:
Is it allowed when writing a hadeeth and specifically when writing the word the Messenger -sallAllaahu alayhi wa sallam- that we write the letter ‘Saad’ or ‘صلعم ‘ as an indication to the Messenger -sallAllaahu alayhi wa sallam- and do we move our lips [to pronounce] whilst writing ‘sallAllaahu alayhi wa sallam?
Answer:
‘It is obligatory that you write ‘sallAllaahu alayhi wa sallam’. As for the letter ‘Saad’ or ‘صلعم ‘ , this is not allowed, it is incorrect. However, after his name write ‘sallAllaahu alayhi wa sallam’ and what is better is to also pronounce it, thereby doing both, -sallAllaahu alayhi wa sallam.’[37]
Shaykh bin Baz -Rahimahullaah- also said:
‘With Salat upon the Prophet -sallAllaahu alayhi wa sallam- legislated in the Sharia in the Tashahhud of the prayer, legislated in the Sharia in the Khutba, Dua, seeking forgiveness, after the Adhan, whilst entering the Masjid and upon exiting it, when mentioning the Prophet and at other times; it is emphasised when writing his name in a book, booklet, report or anything similar.
What is in accordance with the Sharia is that it is written fully in order to implement what Allaah the most High commanded to do, so that the reader is reminded when he comes across it.
It is not correct whilst writing to summarise Salat upon the Messenger of Allaah with the letter ‘Saad’ or ‘صلعم ‘ or anything similar in initials which some writers and authors might use. This is because it opposes the command of Allaah -far is He from imperfection and the most High- in His Mighty Book when He says:
يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
<<O you who believe, Send Salat upon him, and send complete Salam upon him.>>[38]
This is because writing initials cannot fulfil what is intended in the Ayaah and it also deprives the importance of writing ‘sallAllaahu alayhi wa sallam’ in full.
The reader might not pay attention to the initials or might not understand what the initials mean. You should know that the people of knowledge dislike writing initials for the Salat and warn against it.
Indeed Ibn as-Salah said in his book: ‘Uloom al-Hadeeth’ which is well known as ‘Muqadama Ibn as-Salah’:
‘Regarding writing Hadeeth and how to have precision in the book and qualifying it’ he said the following:
‘To continuously write the Salat and the Tasleem upon the Messenger of Allaah -sallAllaahu alayhi wa sallam- when he is mentioned and not to become weary from it being repetitive when it is repeated, because this is indeed one of the greatest of benefits which the students of hadeeth and those who write the Salat hasten towards. Whoever is neglectful of it has indeed deprived himself of great benefit.
We have seen good dreams of those who hasten to write the Salat upon the Messenger. The written Salat is Dua’ which is affirmed by being written; it is not just some speech being narrated. This is why the Salat is not limited to just narrations. It should not be summarised from the original form of the Salat. The same is true for praising Allaah Subhanahu when His Name is mentioned, for example -‘Azza wa Jal’ and ‘Tabaraka wa Ta’ala’, and the like. . . . . .’
He continued saying. . . .’Then the writer should keep away from two deficiencies:
First: Writing it in a shortened form with using initials of just two letters etc.
Second: writing it with a shortened meaning and not writing ‘wa Salam’.
It is narrated from Hamza al-Kanani – Rahimahullaah Ta’ala- that he would say: ‘I used to write Hadeeth, and when the Prophet was mentioned I used to write ‘SallAllaahu alayhi’ and not write ‘wa Salam’, so I saw the Prophet -sallAllaahu alayhi wa sallam- in a dream and he said to me: ‘what is wrong with you that prevents you from completing the salat upon me!?’ So Hamza said: ‘So after that I never wrote ‘SallAllaahu alayhi’ without writing: ‘wa Salam’.
Ibn Salah continues……: ‘I say it is also disliked to abbreviate by just saying: ‘Alayhi as-Salam.’
And Allaah knows best.’
This is the end of the point from his statement -Rahimahullaah Ta’ala- summarised.
Allaama as-Sakhawi -Rahimahullaah Ta’ala- said the following in his book: ‘Fath al-Mugheeth Sharh Alfeeyat al-Hadeeth lil Iraqi’:
‘Keep away O writer, from writing the initials for the Salat and Salam upon the Messenger of Allaah -sallAllaahu alayhi wa sallam- in your writing, by which you limit it to two letters etc, so that it ends up in a reduced form as al-Kanani does as well as the general ignorant non-Arabs and the common students; they write ‘Saad’ or ‘ صم ‘ or ‘ صلعم’ instead of -sallAllaahu alayhi wa sallam. It is better not to since there is lesser reward for not writing it completely.’
Suyooti – Rahimahullaah Ta’ala- said in his book ‘Tadreeb ar-Rawaee fee Sharh Taqreeb an-Nawawi’:
‘It is disliked to summarise the Salat wa Tasleem here, and in every place where the Salat is legislated, and is mentioned in Saheeh Muslim and elsewhere because Allaah the Most High says:
يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
<<O you who believe, Send Salat upon him, and send complete Salam upon him.>>[39]
He continues…….’and it is disliked to write the initials for the Salat and Tasleem by writing a letter or two, like those who write ‘ صلعم ‘. What one should do is write them completely.’
This is the end of the point from his statement – Rahimahullaah Ta’ala- summarised.
This is my advice to every Muslim, reader and writer, that they seek that which is best and search for that which has an increase of its reward and that they keep away from that which would invalidate it or decrease it.
We ask Allaah -far is He from imperfection and the most High- to give all of us success in that which is His pleasure. He is indeed Generous and Kind and may the praise of Allaah and security be upon our Prophet Muhammad, upon his family and his Companions.’[40]
Shaykh AbdulMuhsin Abbad al-Badr quotes:
‘Fayrouz Abbaadi said in his book ‘as-Salat wal-Bushr fee Salat ‘ala Khair al-Bashr’:
‘That it is not allowed to write the initials for the word ‘Salat’ as some of the lazy, ignorant and general students do, as they write ‘S.A.W’ in place of sallAllaahu alayhi wa Salam.’[41]
Raising ones Voice with Sending Salam
Jalal Ud-Deen As-Suyootee said:
‘One Bida’ in the Khutba and there are many things, one of them is . . . burdening the people by making them raise their voices in sending Salat upon the Prophet –sallAllaahu alayhi wa Salam. It is an act of ignorance, since indeed Salat upon the Prophet –sallAllaahu alayhi wa Salam– is making Dua’ for him. The Sunnah is that all Dua’ is done silently and not aloud, and if it is in the Sunnah to say them aloud then that is for a purpose like a Dua’ Qunoot.’[42]
The Mu’adhhin Raising his Voice & Sending Salat Upon
the Prophet -sallAllaahu alayhi wa sallam-
Question:
What some of the people in Jordan and some other countries do is that after the Adhan, the Mu’adhhin says: ‘Allaahumma Salli ala Sayyidina Muhammadin Wa ‘ala ‘aalihi wa sahbihi ajma’een’ (O Allaah send Salat upon our chief/leader, his family and all his Companions.) Is there anything wrong with this? What is its ruling?
Shaykh AbdulAziz bin Abdullaah Bin Baz answered:
The Answer requires elaboration:
If the Mu’adhin says this lowering his voice, then this is legislated for the Mu’adhin and for those people responding to the Mu’adhin. This is because the Prophet -sallAllaahu alayhi wa sallam- said:
‘If you hear the Mu’adhin, say what he says, then send Salat upon me. Indeed, whoever sends Salat upon me then Allaah sends Salat upon him ten times due to that. Then ask Allaah for al-Waseela (intercession) for me. Indeed, it is a grade in Paradise which is only for a slave/worshipper of Allaah, and I hope that I am that one. So whoever asks for intercession for me then my intercession will be allowed for that person.’[43]
Bukhari collected in his ‘Saheeh’ from Jabir bin Abdullaah -RadiAllaahu anhuma- who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Whoever says, when he hears the call to the prayer: ‘Allaahumma Rabba Hadihee ad-Dawat at-Taamma, wa Salat al-Qa’eema, ‘Aatee Muhammadan al-Waseelatta wal Fadeelatta, wab’athhu Maqaaman Mahmoodan aladhi wa ‘addtahu’[44] then my intercession becomes allowed for him on the Day of Judgement.’
If the Mu’adhin says this by raising his voice the same as in the Adhan that is a Bida’, because one may presume that the Salat is part of the Adhan.
Adding more to the Adhan is not allowed, since the end of the Adhan is the statement ‘La ilaha ‘illa Allaah’[45]. Therefore, it is not allowed to add to this. If there were any good in this then the Salaf as-Salih[46] would have done it before us; in fact, the Prophet -sallAllaahu alayhi wa sallam- would have taught it to his Ummah, and legislated it for them.
Then Messenger -sallAllaahu alayhi wa sallam- said:
من أحدث في أمرنا هذا ما ليس منه فهو رد
‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’
Collected by Muslim in his Saheeh, and the origin of this Hadeeth is in Bukhari and Muslim from the hadeeth of ‘Aeysha -radi Allaahu ‘anhaa.
I ask Allaah –Subhanahu- to increase us and you and all our brothers in understanding His Deen, and that He blesses us all to be firm upon it. Verily He is the One who Hears and is Close.’[47]
At the time when the Imam comes to lead the prayer
Albaani quotes:
‘Ibn al-Hajj said: It is necessary that those who call the ‘Adhan to stop their innovations. When the Imam comes out to the people in the Masjid, the Mu’adhinoon (callers to prayer) stand up at that time and send Salat upon the Prophet –sallAllaahu alayhi wa Salam– and repeat it continuously until the Imam reaches the Mimber, even though sending Salat upon the Prophet is one of the most noble acts of worship.’[48]
The Ruling on Raising ones Voice in Salat upon the Prophet -sallAllaahu alayhi wa sallam- Between the Rakat of Taraweeyah
The Questioner asked:
‘What is the ruling on raising ones voice when sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- and saying ‘RadhiAllaahi anhu’ upon the Khulafa Rashideen between the Rakat of Taraweeyah?
Shaykh AbdulAziz bin Abdullaah Bin Baz answered:
‘There is no basis for this action – as far as I know from the pure Sharia’. In reality, it is a Bida’. What is obligatory is to leave this action. Nothing will rectify the latter part of this Ummah except that which rectified the first and the foremost of the Ummah, which is following the Book and the Sunnah, and what the Salaf of the Ummah did and believed, and warning against that which opposes this.’[49]
Raising Ones Voice with Dhikr
Muhammad Nasiruddeen al-Albaani said:
‘Indeed the general rule for saying al-Adhkaar is to say them lowering your voice, as is mentioned in the Book and the Sunnah except for that which has been exempted.
In particular, one should lower one’s voice if it is a disturbance to those praying or to the one doing Dhikr, especially if it is done in unison in a group, like some of the people do the ‘ten La ilaha ‘illa Allaah’ in some Arab lands, and they do not even care about the fact that the Messenger -sallAllaahu alayhi wa sallam:
يا أيها الناس! كلكم يناجي ربَّه، فلا يجهر بعضكم على بعض بالقراءة؛ فتؤذوا المؤمنين
‘O you people! All of you are conversing with your Lord, so do not raise your voices over each other in recitation; such that you disturb the believers.’
This is an authentic Hadeeth collected by Malik, Abu Dawood, Ibn Khuzaima and others. It has been researched in ‘Saheeh Sunnan Abu Dawood’.
Ibn Khuzaima has a chapter heading: ‘Chapter: Rebuke of raising the voice while reciting in the prayer if it disturbs other worshippers in the silent prayer.’
This is why Imam Shaafi’ee said in ‘al-Umm’ after the Hadeeth of Ibn Abbas previously said:
‘I prefer for the Imam and the followers that they should remember Allaah after having finished the prayer, and they should really lower and conceal their Dhikr (remembrance). This is except if the person is an Imam and it is obligatory to learn from him, so he raises his voice until it can be seen that the people have learnt from him, then he lowers his voice.
Indeed Allaah –Azza wa Jal- says:
وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا
<<And offer your Salat neither aloud or in a low voice>>[50]
Allaah knows best the meaning is that ‘Dua’ means: (neither aloud); as for ‘raise’: <<or in a low voice>>, so much so that you cannot even hear your own self.’[51]
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- before the Adhan & After it Whilst Raising One’s Voice
- What is the ruling of sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- before the Adhan and after it whilst raising ones voice?
Answer:
The ruling regarding that, is that it is a Bida’, innovated which was not done at the time of the Prophet -sallAllaahu alayhi wa sallam-, at the time of the Khulafa Rashideen, or at the time of the rest of the Companions –Radhi Allaahu anhum. Indeed, it is affirmed from the Prophet -sallAllaahu alayhi wa sallam- that he said:
من أحدث في أمرنا هذا ما ليس منه فهو رد
‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’
Collected by Bukhari and Muslim
And in the narration of Muslim: ‘He who does an act which we have not commanded, will have it rejected.’
What is legislated is that the Mu’adhin sends Salat upon the Prophet -sallAllaahu alayhi wa sallam- after the Adhan quietly. He does not raise his voice saying it along with the Adhan. That is because this is a Bida’, and the Adhan ends when the Mu’adhin says ‘La ilaha ‘illa Allaah’ and there is a consensus amongst the people of knowledge on this. Then he asks Allaah to give the Prophet -sallAllaahu alayhi wa sallam- intercession. Likewise, it is Sunnah for the one who hears the Mu’adhin to say what the Mu’adhin says, except for when he says ‘Hayya ‘ala Salah and Hayya ‘ala al-Falah’; then he should say ‘La Hawla wa la quwwata illa Billaah’ (There is no power or might except with Allaah). Then he should send Salat upon the Prophet -sallAllaahu alayhi wa sallam- and ask Allaah to grant him intercession, as is confirmed in authentic Ahadeeth.
Success is from Allaah and may Allaah send praise and peace upon our Prophet and his family and his Companions.’[52]
Sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- and Dua’ in Congregation After the Prayer
Question:
What is the Islaamic ruling upon sending Salat upon Prophet Muhammad -sallAllaahu alayhi wa sallam- after the congregational prayer loudly, and what is the ruling on Dua’ after congregational prayers?
Answer:
Praise be to Allaah Alone and may Salat and Salam be upon His Messenger, the Messenger’s family and Companions, to proceed:
Firstly: sending Salat upon the Prophet -sallAllaahu alayhi wa sallam- has a great reward, and indeed Allaah the most High has ordered us to send Salat in the Noble Qur’aan. The Prophet -sallAllaahu alayhi wa sallam- incited and encouraged Muslims to send Salat and he explained that its reward is multiplied.
The Prophet -sallAllaahu alayhi wa sallam- said:
من صلَّى عليَّ صلاةً واحدةً؛ صلّى الله عليه عَشْراً
‘Whoever sends Salat upon me once, Allaah sends Salam upon him ten-fold.’[53]
It has been legislated to say it when mentioning his name, after the Tashahhud in the prayer, in the Khutbatul Juma’, and the Nikah, etc.
It has not been established from the Prophet -sallAllaahu alayhi wa sallam, from his Companions –Radi Allaahu anhum–, or from the Imams of the Salaf, like Malik, Abu Hanifah, Layth bin Sa’ad, Ash-Shafi’aee, al-Awza’ee and Ahmad –Rahimumllaah Ajma’een- that they would send Salat upon the Prophet -sallAllaahu alayhi wa sallam- after the congregation prayer loudly. All goodness is in following the Prophet’s -sallAllaahu alayhi wa sallam- guidance and the guidance of his Khulafa Rashideen and the rest of the Companions –Radi Allaahu anhum.
It has been established from the Prophet -sallAllaahu alayhi wa sallam- that he said:
من أحدث في أمرنا هذا ما ليس منه فهو رد
‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’[54]
Secondly: Dua’ is worship, but it has not been established from the Prophet -sallAllaahu alayhi wa sallam, from his Khulafa Rashideen, or the rest of the Companions –Radi Allaahu anhum– that they supplicated in congregation after the prayer. Therefore, gathering the worshippers after having given the Salam of the Salah (prayer), so that they can make Dua’ in congregation is a Bida’.
It has been affirmed from the Messenger –sallAllaahu alayhi wa sallam– that he said:
من أحدث في أمرنا هذا ما ليس منه فهو رد
‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’[55]
And in another narration:
‘He who does an act which we have not commanded, will have it rejected.’[56]/[57]
Salat Upon the Prophet –sallAllaahu alayhi wa Salam– When Sneezing[58]
Shaykh Albaani said:
‘And is this extra wording added to saying ‘Bismillaah’ [At the start of eating or drinking] not like the extra wording added on to sending Salat (Praise) upon the Prophet -sallAllaahu alayhi wa sallam- when someone sneezes and adds the Salat (Praise) after saying ‘Alhamdulillah’.
Abdullaah ibn Umar –Radi Allaahu anhu– rejected this Bida’ as is mentioned in the ‘Mustadrak’ of al-Hakim, and reaffirmed by Suyootee in ‘al-Haaweeya Lilfatawaa’ that it is a disliked Bida’, so can the blind followers (al-Muqalidoon) give a reply to the reason which made Suyootee reaffirm that it is a Bida’! !
Some of the negligent people among them hastily accuse Suyootee – as is their habit to do so – of being a Wahhaabi! Even though Suyootee’s death took place before the death of Muhammad bin AbdulWahhab by about three hundred years! !’[59]
Shaykh Albaani said:
‘……Do you not look at Ibn Umar – Radi Allaahu anhu – how he criticised the one who added something to sending Salat upon the Prophet –sallAllaahu alayhi wa Salam– after saying ‘Alhamdulillaah’ after having sneezed. Ibn Umar’s proof was that it was in opposition to the teachings of the Prophet –sallAllaahu alayhi wa Salam–. Ibn Umar – Radi Allaahu anhu – said to that man: ‘And I say: ‘Alhamdulillah and Salam upon the Messenger of Allaah –sallAllaahu alayhi wa Salam–; but this is not how the Messenger of Allaah –sallAllaahu alayhi wa Salam– taught us. So if one of us were to sneeze he would say: ‘Alhamdulillaah ‘ala kulli haal’ (Praise be to Allaah in all circumstances).
Collected by Hakim and he said its Isnaad is Saheeh and Dhahabi agreed with him. [It is also in ‘Mishkat’ and Shaykh Albaani commented there saying: ‘It is not a commanded, recommended mannerism like this to include saying as-Salam along with saying Alhamdulillaah at the time of sneezing. Instead, mannerisms are to follow the command without adding or taking away from it.’][60]
The Shaykh continues in Saheehah:
‘So if you understand the preceding explanation, then the hadeeth: ‘If I convey to you a hadeeth then do not add to it . . . . ‘is one of the many pieces of evidence against additions in the Deen and worship. So reflect upon this and memorize it, as it will benefit you – InshAllaah Ta’ala – in encouraging those who oppose the Sunnah, may Allaah guide us and them to this Straight Path.’[61]
Shaykh Albaani also said in Silsilah Da’eefah:
‘Indeed when the scholars criticised the likes of this Bida’, it should not immediately come to one’s mind that they are criticising the principle of the Salat being legislated upon the Prophet –sallAllaahu alayhi wa Salam. What they are criticising is using it in a situation in which the Messenger of Allaah –sallAllaahu alayhi wa Salam– did not use it, or that it should be connected with descriptions and forms which Allaah did not legislate upon the tongue of His Prophet –sallAllaahu alayhi wa Salam–, as is authentically mentioned from Ibn Umar – Radi Allaahu anhu- that a man sneezed and said: ‘Alhamdulillaah wa Salat ala Rasool Allaah –sallAllaahu alayhi wa Salam–’. So Ibn Umar – Radi Allaahu anhu – said to that man: ‘And I say: ‘Alhamdulillah and Salam upon the Messenger of Allaah –sallAllaahu alayhi wa Salam–, but this is not how the Messenger of Allaah –sallAllaahu alayhi wa Salam– taught us, so if one of us were to sneeze he would say: ‘Alhamdulillaah ‘ala kulli haal’ (Praise be to Allaah in all circumstances).’ So see how Ibn Umar – Radi Allaahu anhu- criticised placing the Salat next to the ‘Al-Hamd’ with the evidence that the Prophet –sallAllaahu alayhi wa Salam– did not do this, along with Ibn Umar mentioning clearly that he does send Salat upon the Prophet –sallAllaahu alayhi wa Salam, dispelling the notion that might come to one’s mind that he completely rejects sending Salat upon the Messenger –sallAllaahu alayhi wa Salam–. This is just like some of the ignorant people presuming when they see the Ansar of the Sunnah criticise this Bida’ and the likes of it, and they accuse them of rejecting sending Salat upon him –sallAllaahu alayhi wa Salam– may Allaah the most High- guide them to following the Sunnah.’[62]
The Bida’ of the Rafidah (Shia’)
Imam Dhahabi -Rahimahullaah- said:
‘ Allaah Ta’ala said:
إِنَّ ٱللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّۚ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا
<< Indeed Allaah and His Angels send Salat on the Prophet. O you who believe, Send Salat upon him, and send complete Salam upon him.>>[63]
And from Saheeh al-Bukhari from Ka’ab bin ‘Ujrah: ‘We said O Messenger of Allaah –sallAllaahu alayhi wa Salam–: ‘how do we send Salat upon you the Ahl-ul-Bayt (family of the Prophet)?’
He –sallAllaahu alayhi wa Salam– said: say: ‘Allaahumma Salli ‘ala Muhammadin wa ‘ala Ahli Muhammad.’ (O Allaah send Salat upon Muhammad and upon the family of Muhammad).
The Rafidah (Shia) say: ‘There is no doubt that Ali is the best of the family of Muhammad so he should be given priority to being the Imam.’
We (Dhahabi) say: this is the truth and indeed Ali is from the family of Muhammad, and is included when he says: ‘Allaahumma Salli ‘ala Muhammadin wa ‘ala Ahli Muhammad.’ (O Allaah send Salat upon Muhammad and upon the family of Muhammad).
However this is not one of his distinguished features. Indeed all of Bani Hashim are included in this, like Al-Abbas and his son, al-Harith bin AbdulMuttalib, the daughters of the Prophet –sallAllaahu alayhi wa Salam– who were the wives of Uthmaan, Ruqayah and Umm Kalthoom, and the Prophet’s daughter Fatima, as well as the Prophet’s wives.
In Bukhari and Muslim: ‘Allaahumma Salli ‘ala Muhammadin, wa ‘ala Azzwaajihi, wa Dhuriyateehi.’ (O Allaah send Salat upon Muhammad, his wives, and his offspring.)
Therefore, Salat upon the family of the Prophet is general, and it is not specific to Ali. As a result, this also includes ‘Aqeel bin Abee Taalib, and Abu Sufyaan bin al-Haarith, and it is known that with all of those included in ‘as-Salat wa Tasleem’, this does not indicate that Ali is better than anyone who is not included in it, nor does it indicate that Ali should be the [exclusive] Imam because of being included in ‘as-Salat wa Tasleem’, let alone it being specifically for him.’[64]
[1] Newly invented acts of worship
[2] [Surah Al-Ma’idah:3]
[3] [Collected by Bukhari and Muslim]
[4] Collected by Muslim – (3/1473) kitab al-Imaara & by Ahmad
[5] [‘Fadl as-Salat ala Nabi –sallAllaahu alayhi wa Salam–‘ (p.58)]
[6] [Nisa: 80]
[7] Plural of Dhikr (remembrance)
[8] Plural of Salat
[9] [Noor ‘ala Darb Fatawa Fadeelat Shaykh Salih bin Fawzan al-Fawzan 2/13]
[10] [Kitab al-Adhkar by Nawawi – p.152 Chapter: Description of the Salat upon the Messenger of Allaah sallAllaahu alayhi wa Salam.]
[11] From Original Sifat Salah 3/930:
[12] A Soofi sect predominately found in Africa.
[13] Collected by Bukhari & Muslim
[14] Collected by Bukhari & Muslim
[15] Collected by Muslim
[16] T.N. Note: The Messenger -sallAllaahu alayhi wa sallam: ‘O you people! All of you are conversing with your Lord, so do not raise your voices over each other with recitation; so you disturb the believers.’ [This is an authentic Hadeeth collected by Malik, Abu Dawood, Ibn Khuzaimah and others, it has been researched in ‘Saheeh Sunnan Abu Dawood’.]
[17] Collected by Abu Dawood, Tirmidhi, Imam Ahmad in ‘al-Musnad and declared Saheeh by Albaani in ‘Sunnan Abee Dawood’.
[18] [From Abu Hurairah – Radi Allaahu anhu – Collected by Muslim, Abu Dawood, Nisa’ee, Tirmidhi & Ibn Hibban. Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/288/1656]
[19] Collected by Bukhari and Muslim
[20] Collected by Bukhari and Muslim
[21] [Fatawa Noor ‘ala Darb 1/362 – Ibn Baz] [From ‘al-Bida wal-Muhdathaat wa Maa la Assal lahu’ p.505 – 508]
[22] [Taken from ‘al-Ajwibaa an-Naaffa’e’ by Shaykh Albaani (p.96)]
[23] Collected by Bukhari and Muslim
[24] [Mujalah ad-Dawah No. 1583 p.47 Salih al-Fawzan][From ‘al-Bida wal-Muhdathaat wa Maa la Assal lahu’ p.509]
[25] [Taleeq Ala kitab Iqtida as-Siraat al-Mustaqeem tape 23 side A]
[26] [Collected by Ahmad, Nisa’ee & Ibn Hibban and in ‘Fadl as-Salat ala Nabi –sallAllaahu alayhi wa Salam–‘ (p.34) (21) & Albaani said: ‘Its Isnaad is Saheeh.’ And also in ‘al-Ayaat al-Bayinnaat’ p.80 : ‘It has an authentic Isnaad, researched in ‘Saheeh Abee Dawood’ No.924]
[27] [Fatawa : ‘Lajna Daeema lilbahooth al-Ilmeeyah wal-Iftaa’ 16/29]
[28] [Ra’ad: 28]
[29] Soorah Ahzab: 56
[30] [From Abu Hurairah – Radi Allaahu anhu – Collected by Muslim, Abu Dawood, Nisa’ee, Tirmidhi & Ibn Hibban. Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/288/1656]
[31] [‘Majmoo’ Fatawa wa Maqalaat Mutanowaya’ by AbdulAziz bin Abdullaah Bin Baz – 11/p.208-210]
[32] [Silsilahal-Huda wa Noor no. 165] Translator’s note: the Shaykh having said that, never used this summarized form in his books. Although it was used in a couple of articles by the Shaykh in Arabic newspapers.
[33] [Silsilah liqaa al-Baab al-Maftooh Tape no.185]
[34] Soorah Ahzab: 56
[35] [Collected by Muslim, Abu Dawood, Nisa’ee, Tirmidhi & Ibn Hibban. Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/288/1656]
[36] [Noor ala Darb Tape no.9]
[37] [Noor ala Darb tape no. 92]
[38] Soorah Ahzab: 56
[39] Soorah Ahzab: 56
[40] [Majmoo’ Fatawa wa Rasail al-Imam bin Baz 2/397-399] taken and summarised from the Sahab site
http://www.ajurry.com/vb/showthread.php?t=12499 ]
[41] [Taken from: ‘Kutub wa Rasail AbdulMuhsin Abbad’ 6/p.68]
[42] [Taken from: ‘al-Amr bil Itteba wa Naheey un al-Ibteeda’ by Jalaludeen as-Suyootee p.248]
[43] [Collected by Muslim in his Saheeh]
[44] ‘O Allaah the Lord of this perfect call, and this established prayer, give Muhammad the intercession and an excellence, and give him that that special status of intercession which you have promised him.’
[45] ‘There is None Worthy of Worship, in Truth, Except Allaah’
[46] The Pious Predessors
[47] [‘Majmoo’ Fatawa wa Maqalaat Mutanowaya’ by AbdulAziz bin Abdullaah Bin Baz – 10/ p. 362-363]
[48] [Taken from: ‘Islah al-Masajid min al-Bida al-‘Awaid’ by Muhammad Jamal uddeen al-Qasami researched by Shaykh Albaani p.48]
[49] [‘Majmoo’ Fatawa wa Maqalaat Mutanowaya’ by AbdulAziz bin Abdullaah Bin Baz – 11/p.369]
[50] [al-Israa: 110]
[51] [Qamoos al-Bida’ p.107 – Saheehah No. 3160]
[52] [From : ‘Lajna Daeema lilbahooth al-Ilmeeyah wal-Iftaa’][From ‘al-Bida wal-Muhdathaat wa Maa la Assal lahu’ p.199-200]
[53] [From Abu Hurairah – Radi Allaahu anhu – Collected by Muslim, Abu Dawood, Nisa’ee, Tirmidhi & Ibn Hibban. Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/288/1656]
[54] Collected by Bukhari and Muslim
[55] Collected by Bukhari and Muslim
[56] Collected by Muslim
[57] [From : ‘Lajna Daeema lilbahooth al-Ilmeeyah wal-Iftaa’1st Qs from Fatawa No. 4600][From ‘al-Bida wal-Muhdathaat wa Maa la Assal lahu’ p.449]
[58] From Nafa’ that a man sneezed while he was next to Ibn Umar, and he said: ‘Alhamdulillaah wa Salat ala Rasool Allaah –sallAllaahu alayhi wa Salam’. So Ibn Umar – Radi Allaahu anhu – said to that man: ‘And I say: Alhamdulillah and Salam upon the Messenger of Allaah –sallAllaahu alayhi wa Salam–, but this is not how the Messenger of Allaah –sallAllaahu alayhi wa Salam– taught us. So if one of us were to sneeze he would say: ‘Alhamdulillaah ‘ala kulli haal’ (Praise be to Allaah in all circumstances).’
Collected by Tirmidhi, al-Albaani said Its Isnaad is good and it was collected by al-Hakim and others. [Mishkat al-Mas’abih 3/4744]
[59] From the Manners of Eating Food
Taken from ‘Silsilah Ahadeeth As-Saheehah’ By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
No. 71 – From AbdurRahman bin Jubayr who said: a man who used to serve the Messenger of Allaah -sallAllaahu alayhi wa sallam- for eight years narrated to him: that he used to hear the Messenger of Allaah -sallAllaahu alayhi wa sallam- say when food was brought close to him:
‘In the name of Allaah (Bismillaah)’
when he would finish he would say:
‘O Allaah! You fed, You gave drink, You satisfied, You guided, You gave life, so for You is praise for what You have given.’ (Allaahumma Attamta, wassqayta, wa Aqnayta, wa Haadayta wa Ahayata, Fallak al-Hamd ala ma A’aatayta).
Shaykh Albaani said:
‘And in this hadeeth it mentions that saying ‘Bismillaah’ (in the name of Allaah) is done when you begin to eat, and that you do not add anything extra to that ‘Bismillaah’.
All the authentic Ahadeeth which have been mentioned regarding this topic, such as this hadeeth do not mention any extra wording, and I am not aware of it being mentioned in any hadeeth. Any extra wording is a Bida’ according to the Fuqaha (Scholars of Fiqh) with the meaning of a real Bida’. As for the blind followers, their answer is well-known: ‘What’s wrong with extra wording?!’
In fact we say: everything is wrong with it because it is a form of trying to amend the One who legislated the Deen, The Wise, Who never left anything whatsoever which will bring us closer to Allaah except that He ordered us to do it and legislated it upon us.
Therefore, if it was legislated to add extra wording to ‘Bismillaah’ and there was nothing wrong with that, the Messenger -sallAllaahu alayhi wa sallam- would have added extra wording, even once. And is this extra wording added to saying ‘Bismillaah’ not like the extra wording added on to sending Salat (Praise) upon the Prophet -sallAllaahu alayhi wa sallam- when someone sneezes and adds the Salat (Praise) after saying ‘Alhamdulillah’.
Abdullaah ibn Umar -Radi Allaahu anhu- rejected this Bida’ as is mentioned in the ‘Mustadrak’ of al-Hakim, and reaffirmed by Suyootee in ‘al-Haaweeya lilfatawaa’ that it is a disliked Bida’, so can the blind followers (al-Muqalidoon) give a reply to the reason which made Suyootee reaffirm that it is a Bida’! !
Some of the negligent people among them hastily accuse Suyootee – as is their habit to do so – of being a Wahhaabi! Even though Suyootee’s death took place before the death of Muhammad bin AbdulWahhab by about three hundred years! !
This reminds me of a strange story which took place in some of the schools in Damascus. One of the famous teachers from amongst the Christians was talking about the movement of Muhammad bin AbdulWahhab in the Arabian Peninsula, and how they fought against Shirk, Bida’ and superstitions, and it seems as if he praised that movement, so some of his students said: it is evident that the teacher is a Wahhabi!!
Some of the other people, perhaps said that Suyootee was incorrect, however, where is the proof for this? ! On the contrary the proof is with Suyootee which is the saying of the Prophet -sallAllaahu alayhi wa sallam- : ‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’ (Collected by Bukhari and Muslim).’
[Taken from Silsilah Ahadeeth as-Saheehah by Shaykh al-Albaani 1/152-153 (No. 71)]
[60] (Mishkat al-Masabi’h no.4744)
[61] [Saheehah 1/152-153 Hadeeth no. 71]
[62] [Taken from ‘Qamoos Bida’ p.358(p.687)/ Da’eefah 2/294]
[63] Soorah Ahzab: 56
[64] Tafseer al-Imam ad-Dhahabi 2/628