Al-Ahzab: 55

Ayah

Word by Word

لَّا

(There is) no

جُنَاحَ

blame

عَلَيۡهِنَّ

upon them

فِيٓ

concerning

ءَابَآئِهِنَّ

their fathers

وَلَآ

and not

أَبۡنَآئِهِنَّ

their sons

وَلَآ

and not

إِخۡوَٰنِهِنَّ

their brothers

وَلَآ

and not

أَبۡنَآءِ

sons

إِخۡوَٰنِهِنَّ

(of) their brothers

وَلَآ

and not

أَبۡنَآءِ

sons

أَخَوَٰتِهِنَّ

(of) their sisters

وَلَا

and not

نِسَآئِهِنَّ

their women

وَلَا

and not

مَا

what

مَلَكَتۡ

they rightfully possess

أَيۡمَٰنُهُنَّۗ

they rightfully possess

وَٱتَّقِينَ

And fear

ٱللَّهَۚ

Allah

إِنَّ

Indeed

ٱللَّهَ

Allah

كَانَ

عَلَىٰ

over

كُلِّ

all

شَيۡءٖ

things

شَهِيدًا

a Witness

Translation

There is no blame (on these ladies if they appear) before their fathers or their sons, their brothers, or their brother's sons, or their sisters' sons, or their women, or the (slaves) whom their right hands possess. And, (ladies), fear Allah; for Allah is Witness to all things.

Tafsir

The Etiquette of entering the Houses of the Prophet and the Command of Hijab

Allah says:

يَا أَيُّهَا الَّذِينَ امَنُوا

O you who believe!

This is the Ayah of Hijab, which includes several legislative rulings and points of etiquette. This is one of the cases where the revelation confirmed the opinion of Umar bin Al-Khattab, may Allah be pleased with him, as it was reported in the Two Sahihs that he said:

My view coincided with that of my Lord in three things.

I said, `O Messenger of Allah, why do you not take Maqam Ibrahim as a place of prayer!' Then Allah revealed:

وَاتَّخِذُواۡ مِن مَّقَامِ إِبۡرَهِيمَ مُصَلًّى

And take you (people) the Maqam (place) of Ibrahim as a place of prayer. (2:125)

And I said, `O Messenger of Allah, both righteous and immoral people enter upon your wives, so why do you not screen them!' Then Allah revealed the Ayah of Hijab.

And I said to the wives of the Prophet when they conspired against him out of jealousy,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبۡدِلَهُ أَزۡوَجاً خَيۡراً مِّنكُنَّ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you) (66:5), and this is what Allah revealed.

In a report recorded by Muslim, the prisoners of Badr are mentioned, and this is a fourth matter in which the view of Umar coincided with that of his Lord.

Al-Bukhari recorded that Anas bin Malik said:

Umar bin Al-Khattab said:

`O Messenger of Allah, both righteous and immoral people enter upon you, so why not instruct the Mothers of the believers to observe Hijab!'

Then Allah revealed the Ayah of Hijab.

Al-Bukhari recorded that Anas bin Malik, may Allah be pleased with him, said:

When the Messenger of Allah married Zaynab bint Jahsh, he invited the people to eat, then they sat talking. When he wanted to get up, they did not get up. When he ﷺ that, he got up anyway, and some of them got up, but three people remained sitting. The Prophet wanted to go in, but these people were sitting, then they got up and went away.

I came and told the Prophet that they had left, then he came and entered.

I wanted to follow him, but he put the screen between me and him. Then Allah revealed,

يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَدۡخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَن يُوۡذَنَ لَكُمۡ إِلَى طَعَامٍ غَيۡرَ نَاظِرِينَ إِنَاهُ وَلَكِنۡ إِذَا دُعِيتُمۡ فَادۡخُلُوا فَإِذَا طَعِمۡتُمۡ فَانتَشِرُوا

O you who believe! Enter not the Prophet's houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse...

Al-Bukhari also recorded this elsewhere.

It was also recorded by Muslim and An-Nasa'i.

Then Al-Bukhari recorded that Anas bin Malik said:

The Prophet married Zaynab bint Jahsh with (a wedding feast of) meat and bread. I sent someone to invite people to the feast, and some people came and ate, then left. Then another group came and ate, and left. I invited people until there was no one left to invite.

I said, `O Messenger of Allah, I cannot find anyone else to invite.'

He said,

ارۡفَعُوا طَعَامَكُم

(Take away the food).

There were three people left who were talking in the house. The Prophet went out until he came to the apartment of A'ishah, may Allah be pleased with her, and he said,

السَّلَمُ عَلَيۡكُمۡ أَهۡلَ الۡبَيۡتِ وَرَحۡمَةُ اللهِ وَبَرَكَاتُه

(May peace be upon you, members of the household, and the mercy and blessings of Allah).

She said, `And upon you be peace and the mercy of Allah. How did you find your (new) wife, O Messenger of Allah May Allah bless you.'

He went round to the apartments of all his wives, and spoke with them as he had spoken with A'ishah, and they spoke as A'ishah had spoken. Then the Prophet came back, and those three people were still talking in the house.

The Prophet was extremely shy, so he went out and headed towards A'ishah's apartment.

I do not know whether I told him or someone else told him when the people had left, so he came back, and when he was standing with one foot over the threshold and the other foot outside, he placed the curtain between me and him, and the Ayah of Hijab was revealed.

This was recorded only by Al-Bukhari among the authors of the Six Books, apart from An-Nasa'i, in Al-Yaum wal-Laylah.

لَاا تَدۡخُلُوا بُيُوتَ النَّبِيِّ

Enter not the Prophet's houses,

the believers were prohibited from entering the houses of the Messenger of Allah without permission, as they used to do during the Jahiliyyah and at the beginning of Islam, until Allah showed His jealousy over this Ummah and commanded them to seek permission. This is a sign of His honoring this Ummah. Hence the Messenger of Allah said:

إِيَّاكُمۡ وَالدُّخُولَ عَلَى النِّسَاء

Beware of entering upon women...

Then Allah makes an exception, when He says:

إِلاَّ أَن يُوۡذَنَ لَكُمۡ إِلَى طَعَامٍ غَيۡرَ نَاظِرِينَ إِنَاهُ

unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation.

Mujahid, Qatadah and others said:

This means, without waiting for the food to be prepared.

In other words, do not watch the food as it is being cooked to see if it is nearly ready, then come and enter the house, because this is one of the things that Allah dislikes and condemns. This indicates that it is forbidden to watch out for food being prepared, which is what the Arabs called Tatfil (being an uninvited guest).

Al-Khatib Al-Baghdadi wrote a book condemning those who watch out for food being prepared, and mentioned more things about this topic than we can quote here.

Then Allah says:

وَلَكِنۡ إِذَا دُعِيتُمۡ فَادۡخُلُوا فَإِذَا طَعِمۡتُمۡ فَانتَشِرُوا

But when you are invited, enter, and when you have taken your meal, disperse,

In Sahih Muslim it is recorded that Ibn Umar, may Allah be pleased with him, said:

The Messenger of Allah said:

إِذَا دَعَا أَحَدُكُمۡ أَخَاهُ فَلۡيُجِبۡ عُرۡسًا كَانَ أَوۡ غَيۡرَه

When anyone of you invites his bother, let him respond, whether it is for a wedding or for any other reason.

Allah says:

وَلَا مُسۡتَأۡنِسِينَ لِحَدِيثٍ

without sitting for a talk.

meaning, as those three people did who stayed behind and chatted, and forgot themselves to such an extent that this caused inconvenience for the Messenger of Allah as Allah says:

إِنَّ ذَلِكُمۡ كَانَ يُوۡذِي النَّبِيَّ فَيَسۡتَحۡيِي مِنكُمۡ

Verily, such (behavior) annoys the Prophet, and he is shy of (asking) you (to go);

It was said that what was meant was, your entering his houses without permission causes him inconvenience and annoyance, but he did not like to forbid them to do so because he felt too shy,' until Allah revealed that this was forbidden.

Allah says:

وَاللَّهُ لَاا يَسۡتَحۡيِي مِنَ الۡحَقِّ

but Allah is not shy of (telling you) the truth.

meaning, `this is why He is forbidding and prohibiting you from doing that.'

Then Allah says:

وَإِذَا سَأَلۡتُمُوهُنَّ مَتَاعًا فَاسۡأَلُوهُنَّ مِن وَرَاء حِجَابٍ

And when you ask (his wives) for anything you want, ask them from behind a screen,

meaning, `just as it is forbidden for you to enter upon them, it is forbidden for you to look at them at all. If anyone of you has any need to take anything from them, he should not look at them, but he should ask for whatever he needs from behind a screen.'

ذَلِكُمۡ أَطۡهَرُ لِقُلُوبِكُمۡ وَقُلُوبِهِنَّ

that is purer for your hearts and for their hearts.

Prohibition of annoying the Messenger and the Statement that His Wives are Unlawful for the Muslims

Allah says:

وَمَا كَانَ لَكُمۡ أَن تُوۡذُوا رَسُولَ اللَّهِ وَلَا أَن تَنكِحُوا أَزۡوَاجَهُ مِن بَعۡدِهِ أَبَدًا إِنَّ ذَلِكُمۡ كَانَ عِندَ اللَّهِ عَظِيمًا

And it is not (right) for you that you should annoy Allah's Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allah that shall be an enormity.

Ibn Abi Hatim recorded that Ibn Abbas said concerning the Ayah;

وَمَا كَانَ لَكُمۡ أَن تُوۡذُوا رَسُولَ اللَّهِ

(And it is not (right) for you that you should annoy Allah's Messenger),

This was revealed concerning a man who wanted to marry one of the wives of the Prophet after he died.

A man said to Sufyan, `Was it A'ishah!'

He said, `That is what they said.'

This was also stated by Muqatil bin Hayyan and Abdur-Rahman bin Zayd bin Aslam.

He also reported with his chain of narration from As-Suddi that the one who wanted to do this was Talhah bin Ubaydullah, may Allah be pleased with him, until this Ayah was revealed forbidding that.

Hence the scholars were unanimous in stating that it was forbidden for anyone to marry any of the women who were married to the Messenger of Allah at the time when he died, because they are his wives in this world and in the Hereafter, and they are the Mothers of the believers, as stated previously. Allah regarded that as a very serious matter, and issued the sternest of warnings against it, as He said:

إِنَّ ذَلِكُمۡ كَانَ عِندَ اللَّهِ عَظِيمًا

Verily, with Allah that shall be an enormity.

Then He said:

إِن تُبۡدُوا شَيۡيًا أَوۡ تُخۡفُوهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ شَيۡءٍ عَلِيمًا

Whether you reveal anything or conceal it, verily, Allah is Ever All-Knower of everything.

meaning, `whatever you conceal in your innermost thoughts, it is not hidden from Him at all.'

يَعۡلَمُ خَأيِنَةَ الاٌّعۡيُنِ وَمَا تُخۡفِى الصُّدُورُ

Allah knows the fraud of the eyes, and all that the breasts conceal. (40:19)

Relatives before Whom a Woman does not need to observe Hijab

Allah says:

لاَّا جُنَاحَ عَلَيۡهِنَّ فِي ابَايِهِنَّ وَلَا أَبۡنَايِهِنَّ وَلَا إِخۡوَانِهِنَّ وَلَا أَبۡنَاء إِخۡوَانِهِنَّ وَلَا أَبۡنَاء أَخَوَاتِهِنَّ وَلَا نِسَايِهِنَّ وَلَا مَا مَلَكَتۡ أَيۡمَانُهُنَّ

It is no sin on them before their fathers, or their sons, or their brothers, or their brother's sons, or the sons of their sisters, or their own (believing) women, or their (female) slaves. And (O ladies) have Taqwa of Allah. Verily, Allah is Ever All-Witness over everything.

When Allah commands women to observe Hijab in front of men to whom they are not related, He explains who are the relatives before whom they do not need to observe Hijab. This is like the exceptions stated in Surah An-Nur, where Allah says:

وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوۡ ءَابَأيِهِنَّ أَوۡ ءَابَأءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَأيِهِنَّ أَوۡ أَبۡنَأءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَانِهِنَّ أَوۡ بَنِى إِخۡوَانِهِنَّ أَوۡ بَنِى أَخَوَتِهِنَّ أَوۡ نِسَأيِهِنَّ أَوۡ مَا مَلَكَتۡ أَيۡمَـنُهُنَّ أَوِ التَّـبِعِينَ غَيۡرِ أُوۡلِى الاِرۡبَةِ مِنَ الرِّجَالِ أَوِ الطِّفۡلِ الَّذِينَ لَمۡ يَظۡهَرُواۡ عَلَى عَوۡرَتِ النِّسَأءِ

And not to reveal their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or their right hand possessions, or the Tabi`in among men who do not have desire, or small children who are not aware of the nakedness of women. (24:31)

The Ayah contains more detail than this, which we have already discussed in the Tafsir of the Ayah and do not need to repeat here.

Ibn Jarir recorded that Ash-Sha`bi and Ikrimah said concerning the Ayah,

لاَّا جُنَاحَ عَلَيۡهِنَّ فِي ابَايِهِنَّ

(It is no sin on them before their fathers...),

I said, What about the paternal uncle and the maternal uncle -- why are they not mentioned!

He said:Because they may describe her to their sons, so it is disliked for a woman to remove her covering in front of her paternal uncle or maternal uncle.

وَلَا نِسَايِهِنَّ

(or their own women),

means that they do not have to observe Hijab in front of other believing women.

وَلَا مَا مَلَكَتۡ أَيۡمَانُهُنَّ

(or their (female) slaves.

Sa`id bin Al-Musayyib said:

This means female slaves only.

This was recorded by Ibn Abi Hatim.

وَاتَّقِينَ اللَّهَ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيۡءٍ شَهِيدًا

And (O ladies) have Taqwa of Allah. Verily, Allah is Ever All-Witness over everything.

means, and fear Him in private and in public, for He witnesses all things and nothing is hidden from Him, so think of the One Who is always watching

The Command to say Salah upon the Prophet

Allah says:

إِنَّ اللَّهَ وَمَلَيِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ امَنُوا صَلُّوا عَلَيۡهِ وَسَلِّمُوا تَسۡلِيمًا

Allah sends His Salah on the Prophet, and also His angels (do so). O you who believe! Send your Salah on him, and greet him with Taslim.

Al-Bukhari said that Abu Al-Aliyah said:

Allah's Salah is His praising him before the angels, and the Salah of the angels is their supplication.

Ibn Abbas said:

They send blessings.

Abu `Isa At-Tirmidhi said:

This was narrated from Sufyan Ath-Thawri and other scholars, who said:

`The Salah of the Lord is mercy, and the Salah of the angels is their seeking forgiveness.'

There are Mutawatir Hadiths narrated from the Messenger of Allah commanding us to send blessings on him and how we should say Salah upon him. We will mention as many of them as we can, if Allah wills, and Allah is the One Whose help we seek.

In his Tafsir of this Ayah, Al-Bukhari recorded that Ka`b bin `Ujrah said,

It was said, `O Messenger of Allah, with regard to sending Salam upon you, we know about this, but how about Salah!'

He said:

قُولُوا

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا صَلَّيۡتَ عَلَى الِ إِبۡرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

اللَّهُمَّ بَارِكۡ عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا بَارَكۡتَ عَلَى الِ إِبۡرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيد

Say:

O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious.

O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.

Imam Ahmad recorded that Ibn Abi Layla said that Ka`b bin `Ujrah met him and said,

Shall I not give you a gift The Messenger of Allah came out to us and we said, `O Messenger of Allah! We know how to send Salam upon you, but how can we send Salah!'

He said:

قُولُوا

Say:

O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious.

O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.

This Hadith has been recorded by the Group in their books with different chains of narration.

Another Hadith

Al-Bukhari recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said:

We said, `O Messenger of Allah, this is the Salam upon you, but how do we send Salah upon you!'

He said:

قُولُوا

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبۡدِكَ وَرَسُولِكَ كَمَا صَلَّيۡتَ عَلَى الِ إِبۡرَاهِيمَ وَبَارِكۡ عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا بَارَكۡتَ عَلَى الِ إِبۡرَاهِيم

Say:

O Allah, send Your Salah upon Muhammad, Your servant and Messenger, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim.

Abu Salih narrated that Layth said:

عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا بَارَكۡتَ عَلَى الِ إِبۡرَاهِيم

Upon Muhammad and upon the family of Muhammad as You sent Your blessings upon the family of Ibrahim.

Ibrahim bin Hamzah told that, Ibn Abi Hazim and Ad-Darawardi told, that Yazid, i.e., Ibn Al-Had said:

كَمَا صَلَّيۡتَ عَلَى إِبۡرَاهِيمَ وَبَارِكۡ عَلَى مُحَمَّدٍ وَالِ مُحَمَّدٍ كَمَا بَارَكۡتَ عَلَى إِبۡرَاهِيمَ وَ الِ إِبۡرَاهِيم

As You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and the family of Muhammad, as You sent Your blessings upon Ibrahim and the family of Ibrahim.

This was also recorded by An-Nasa'i and Ibn Majah.

Another Hadith

Imam Ahmad recorded from Abu Humayd As-Sa`idi that they said:

O Messenger of Allah, how can we send Salah upon you!

He said,

قُولُوا

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزۡوَاجِهِ وَذُرِّيَّتِهِ كَمَا صَلَّيۡتَ عَلَى إِبۡرَاهِيمَ وَبَارِكۡ عَلَى مُحَمَّدٍ وَأَزۡوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكۡتَ عَلَى الِ إِبۡرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيد

Say:

O Allah, send Your Salah upon Muhammad and his wives and offspring, as You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and his wives and offspring, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.

It was also recorded by the rest of the Group, apart from At-Tirmidhi.

Another Hadith

Muslim recorded that Abu Mas`ud Al-Ansari said:

We came to the Messenger of Allah and we were with Sa`d bin Ubadah. Bashir bin Sa`d said to him, `Allah has commanded us to send Salah upon you, O Messenger of Allah. How can we send Salah upon you!'

The Messenger of Allah remained quiet for so long that we wished that he had not asked him, then the Messenger of Allah said:

قُولُوا

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا صَلَّيۡتَ عَلَى الِ إِبۡرَاهِيمَ وَبَارِكۡ عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا بَارَكۡتَ عَلَى الِ إِبۡرَاهِيمَ فِي الۡعَالَمِينَ إِنَّكَ حَمِيدٌ مَجِيدٌ

وَالسَّلَامُ كَمَا قَدۡ عَلِمۡتُم

Say:

O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim among all people, verily You are Most Praiseworthy, Most Glorious.

And the Salam is as you know.

This was also recorded by Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Jarir.

At-Tirmidhi said, It is Hasan Sahih.

Saying Salah upon the Prophet before the Supplication

Imam Ahmad, Abu Dawud and At-Tirmidhi reported the following Hadith and graded it Sahih;

An-Nasa'i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs that Fadalah bin Ubayd, may Allah be pleased with him, said:

The Messenger of Allah heard a man making supplication in his prayer when he had not praised Allah or said Salah upon the Prophet. The Messenger of Allah said:

عَجِلَ هَذَا

This man is rushing.

Then he called him over and said, to him or to someone else,

إِذَا صَلَّى أَحَدُكُمۡ فَلۡيَبۡدَأۡ بِتَمۡجِيدِ اللهِ عَزَّ وَجَلَّ وَالثَّنَاءِ عَلَيۡهِ ثُمَّ لۡيُصَلِّ عَلَى النَّبِيِّ ثُمَّ لۡيَدۡعُ بَعۡدُ بِمَا شَاء

When any one of you supplicates, let him start by praising and glorifying Allah, may He be exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.

The Virtue of saying Salah upon the Prophet

Another Hadith At-Tirmidhi recorded that Ubayy bin Ka`b said:

When two thirds of the night had passed, the Messenger of Allah would get up and say,

يَاأَيُّهَا النَّاسُ اذۡكُرُوا اللهَ اذۡكُرُوا اللهَ جَاءَتِ الرَّاجِفَةُ تَتۡبَعُهَا الرَّادِفَةُ جَاءَ الۡمَوۡتُ بِمَا فِيهِ جَاءَ الۡمَوۡتُ بِمَا فِيه

O people, remember Allah, remember Allah, the first blast of the Trumpet has come and will be followed by the second blast, death has come with all its horrors, death has come with all its horrors.

Ubayy said, I said, `O Messenger of Allah, I send a lot of Salah upon you, how much of my prayer should be Salah upon you!'

He said,

مَا شِيۡت

(Whatever you want).

I said, `A quarter.'

He said,

مَا شِيۡتَ فَإِنۡ زِدۡتَ فَهُوَ خَيۡرٌ لَك

Whatever you want, but if you increase it, it will be better for you.

I said, `Half.'

He said,

مَا شِيۡتَ فَإِنۡ زِدۡتَ فَهُوَ خَيۡرٌ لَك

(Whatever you want, but if you increase it, it will be better for you.

I said, `Two thirds.'

He said,

مَا شِيۡتَ فَإِنۡ زِدۡتَ فَهُوَ خَيۡرٌ لَك

Whatever you want, but if you increase it, it will be better for you.

I said, `Should I make my whole prayer for you!'

He said,

إِذَنۡ تُكۡفَى هَمُّكَ وَيُغۡفَرُ لَكَ ذَنۡبُك

This would be sufficient to relieve your distress and earn you forgiveness of your sins.

Then he said:This is a Hasan Hadith.

Another Hadith

Imam Ahmad recorded that Abu Talhah said that the Messenger of Allah came one day looking happy. They said,

O Messenger of Allah, we see that you look happy.

He said,

إِنَّهُ أَتَانِي الۡمَلَكُ فَقَالَ يَا مُحَمَّدُ أَمَا يُرۡضِيكَ أَنَّ رَبَّكَ عَزَّ وَجَلَّ يَقُولُ إِنَّهُ لَا يُصَلِّي عَلَيۡكَ أَحَدٌ مِنۡ أُمَّتِكَ إِلاَّ صَلَّيۡتُ عَلَيۡهِ عَشۡرًا وَلَا يُسَلِّمُ عَلَيۡكَ أَحَدٌ مِنۡ أُمَّتِكَ إِلاَّ سَلَّمۡتُ عَلَيۡهِ عَشۡرًا قُلۡتُ بَلَى

The angel came to me and told me, O Muhammad, would it not please you if your Lord, may He be glorified, says:`No member of your Ummah sends Salah upon you but I send Salah upon him tenfold, and no member of your Ummah sends greetings of Salam upon you but I send greetings of Salam upon him tenfold.'

I said, Of course.

This was also recorded by An-Nasa'i.

Another Chain of Narration

Imam Ahmad recorded that Abu Talhah Al-Ansari said:

One morning the Messenger of Allah was in a cheerful mood and looked happy. They said, `O Messenger of Allah, this morning you are in a cheerful mood and look happy.'

He said,

أَجَلۡ أَتَانِي اتٍ مِنۡ رَبِّي عَزَّ وَجَلَّ فَقَالَ مَنۡ صَلَّى عَلَيۡكَ مِنۡ أُمَّتِكَ صَلَةً كَتَبَ اللهُ لَهُ بِهَا عَشۡرَ حَسَنَاتٍ وَمَحَا عَنۡهُ عَشۡرَ سَيِّيَاتٍ وَرَفَعَ لَهُ عَشۡرَ دَرَجَاتٍ وَرَدَّ عَلَيۡهِ مِثۡلَهَا

Of course just now someone (an angel) came to me from my Lord and said, Whoever among your Ummah sends Salah upon you, Allah will record for him ten good deeds and will erase for him ten evil deeds, and will raise his status by ten degrees, and will return his greeting with something similar to it.

This is also a good chain, although they (Al-Bukhari and Muslim) did not report it.

Another Hadith

Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i recorded that Abu Hurayrah, may Allah be pleased with him, said:

The Messenger of Allah said:

مَنۡ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللهُ عَلَيۡهِ بِهَا عَشۡرًا

Whoever sends one Salah upon me, Allah will send ten upon him.

At-Tirmidhi said:This is a Sahih Hasan Hadith.

On the same topic, narrations come from Abdur-Rahman bin `Awf, `Amir bin Rabi`ah, `Ammar, Abu Talhah, Anas and Ubayy bin Ka`b.

Another Hadith

Imam Ahmad recorded from Abu Hurayrah:

the Prophet said:

صَلُّوا عَلَيَّ فَإِنَّهَا زَكَاةٌ لَكُمۡ وَسَلُوا اللهَ لِيَ الۡوَسِيلَةَ فَإِنَّهَا دَرَجَةٌ فِي أَعۡلَى الۡجَنَّةِ لَا يَنَالُهَا إِلاَّ رَجُلٌ وَأَرۡجُو أَنۡ أَكُونَ أَنَا هُو

Send Salah upon me, for this is Zakah for you, and ask Allah to grant me Al-Wasilah, for it is a position in the highest part of Paradise which only one man will attain, and I hope that I will be the one.

This was recorded only by Ahmad.

Another Hadith

Imam Ahmad recorded that Al-Husayn bin Ali said that the Messenger of Allah said:

الۡبَخِيلُ مَنۡ ذُكِرۡتُ عِنۡدَهُ ثُمَّ لَمۡ يُصَلِّ عَلَي

The miser is the one in whose presence I am mentioned, then he does not send Salah upon me.

Abu Sa`id said:

فَلَمۡ يُصَلِّ عَلَي

and he does not send Salah upon me.

This was also recorded by At-Tirmidhi, who then said:This Hadith is Hasan Gharib, Sahih.

Another Hadith

At-Tirmidhi recorded that Abu Hurayrah said:

The Messenger of Allah said:

رَغِمَ أَنۡفُ رَجُلٍ ذُكِرۡتُ عِنۡدَهُ فَلَمۡ يُصَلِّ عَلَيَّ وَرَغِمَ أَنۡفُ رَجُلٍ دَخَلَ عَلَيۡهِ شَهۡرُ رَمَضَانَ ثُمَّ انۡسَلَخَ قَبۡلَ أَنۡ يُغۡفَرَ لَهُ وَرَغِمَ أَنۡفُ رَجُلٍ أَدۡرَكَ عِنۡدَهُ أَبَوَاهُ الۡكِبَرَ فَلَمۡ يُدۡخِلَهُ الۡجَنَّة

May he be humiliated, the man in whose presence I am mentioned and he does not send Salah upon me;

may he be humiliated, the man who sees the month of Ramadan come and go, and he is not forgiven;

may he be humiliated, the man whose parents live to old age and they do not cause him to be granted admittance to Paradise.

Then he (At-Tirmidhi) said:Hasan Gharib.

Occasions for saying Salah upon Him

It is reported that we should send blessings upon him on many occasions, such as following the call to prayer, as in the Hadith recorded by Imam Ahmad from Abdullah bin `Amr bin Al-`As, who said that he heard the Messenger of Allah say:

إِذَا سَمِعۡتُمۡ مُوَذِّنًا فَقُولُوا مِثۡلَمَا يَقُولُ ثُمَّ صَلُّوا عَلَيَّ فَإِنَّهُ مَنۡ صَلَّى عَلَيَّ صَلَّى اللهُ عَلَيۡهِ بِهَا عَشۡرًا ثُمَّ سَلُوا اللهَ لِيَ الۡوَسِيلَةَ فَإِنَّهَا مَنۡزِلَةٌ فِي الۡجَنَّةِ لَا تَنۡبَغِي إِلاَّ لِعَبۡدٍ مِنۡ عِبَادِ اللهِ وَأَرۡجُو أَنۡ أَكُونَ أَنَا هُوَ فَمَنۡ سَأَلَ لِيَ الۡوَسِيلَةَ حَلَّتۡ عَلَيۡهِ الشَّفَاعَة

When you hear the Mu'adhdhin, repeat what he says, then send Salah upon me, for whoever sends Salah upon me, Allah will send Salah upon him tenfold. Then ask Allah to grant me Al-Wasilah, which is a status in Paradise to which only one of the servants of Allah will be entitled, and I hope that I will be the one. Whoever asks Allah for Al-Wasilah for me, it will be permitted for me to intercede for him.

This was recorded by Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i.

Other occasions when we should send Salah upon the Prophet include when entering or exiting the Masjid, because of the Hadith recorded by Imam Ahmad from Fatima, the daughter of the Messenger of Allah who said:

When the Messenger of Allah entered the Masjid, he would send Salah and Salam upon Muhammad, and say,

اللۡهُمَّ اغۡفِرۡ لِي ذُنُوبِي وَافۡتَحۡ لِي أَبۡوَابَ رَحۡمَتِك

O Allah, forgive me my sins and open for me the gates of Your mercy

When he exited, he would send Salah and Salam upon Muhammad, and say,

اللۡهُمَّ اغۡفِرۡ لِي ذُنُوبِي وَافۡتَحۡ لِي أَبۡوَابَ فَضۡلِك

O Allah, forgive me my sins and open for me the gates of Your bounty.

We should also send Salah upon him during the Funeral prayer.

The Sunnah is to recite Surah Al-Fatihah following the first Takbir,

to send Salah upon the Prophet during the second Takbir,

to make supplication for the deceased during the third Takbir,

and in the fourth Takbir to say,

O Allah, do not deprive us of his reward, and do not test us after him.

Ash-Shafi`i, may Allah have mercy on him, recorded that Abu Umamah bin Sahl bin Hunayf was told by one of the Companions of the Prophet that the Sunnah in the funeral prayer is for

the Imam to pronounce the Takbir,

then to recite Surah Al-Fatihah silently after the first Takbir,

then to send Salah upon the Prophet,

then to offer sincere supplication for the deceased, but not to recite any Qur'an in any of the Takbirs,

then to conclude by saying Salam silently.

An-Nasa'i also recorded this from Abu Umamah, who said, This is from the Sunnah, and he mentioned it.

According to the correct view, such a statement reported from a Companion carries the ruling of Marfu`.

It is recommended to conclude supplications with Salah upon the Prophet

At-Tirmidhi recorded that Umar bin Al-Khattab said:

A supplication remains suspended between heaven and earth and does not ascend any further until you send Salah upon your Prophet.

This was also narrated by Mu`adh bin Al-Harith from Abu Qurrah from Sa`id bin Al-Musayyib from Umar, as a saying of the Prophet.

It was also recorded by Razin bin Mu`awiyah in his book, where he also attributed it to the Prophet reporting that he said:

الدُّعَاءُ مَوۡقُوفٌ بَيۡنَ السَّمَاءِ وَالاَۡرۡضِ لَا يَصۡعَدُ حَتَّى يُصَلَّى عَلَيَّ فَلَ تَجۡعَلُونِي كَغُمۡرِ الرَّاكِبِ صَلُّوا عَلَيَّ أَوَّلَ الدُّعَاءِ وَاخِرَهُ وَأَوۡسَطَه

A supplication remains suspended between heaven and earth and does not ascend any further until a person sends Salah on me. Do not treat me like a spare water container, send Salah upon me at the beginning of your supplication, at the end and in the middle.

Sending Salah upon the Prophet is even more strongly encouraged in the Qunut supplication. Ahmad, the Sunan compilers, Ibn Khuzaymah, Ibn Hibban and Al-Hakim recorded that Al-Hasan bin Ali, may Allah be pleased with him, said:

The Messenger of Allah taught me some words to say during Al-Witr:

اللۡهُمَّ اهۡدِنِي فِيمَنۡ هَدَيۡتَ وَعَافِنِي فِيمَنۡ عَافَيۡتَ وَتَوَلَّنِي فِيمَنۡ تَوَلَّيۡتَ وَبَارِكۡ لِي فِيمَا أَعۡطَيۡتَ وَقِنِي شَرَّ مَا قَضَيۡتَ فَإِنَّكَ تَقۡضِي وَلَا يُقۡضَى عَلَيۡكَ وَإِنَّهُ لَا يَذِلُّ مَنۡ وَالَيۡتَ وَلَا يَعِزُّ مَنۡ عَادَيۡتَ تَبَارَكۡتَ رَبَّنَا وَتَعَالَيۡت

O Allah,

- guide me along with those whom You have guided,

- grant me health along with those to whom You have granted health,

- be an ally to me along with those to whom You are an ally, and bless me for that which You have bestowed.

- Protect me from the evil You have decreed, for verily You decree and none can decree over You.

- Verily, he whom You show allegiance to is never abased and he whom You take as an enemy is never honored and mighty,

O our Lord, blessed and Exalted are You.

In his Sunan, An-Nasa'i has the addition,

وَصَلَّى اللهُ عَلَى مُحَمَّد

and may Allah bless Muhammad.

at the end of this Qunut.

It is also recommended to say plenty of Salah upon him on Friday and on the eve of Friday. Imam Ahmad recorded that Aws bin Aws Ath-Thaqafi, may Allah be pleased with him, said:

The Messenger of Allah said:

مِنۡ أَفۡضَلِ أَيَّامِكُمۡ يَوۡمُ الۡجُمُعَةِ فِيهِ خُلِقَ ادَمُ وَفِيهِ قُبِضَ وَفِيهِ النَّفۡخَةُ وَفِيهِ الصَّعۡقَةُ فَأَكۡثِرُوا عَلَيَّ مِنَ الصَّلَةِ فِيهِ فَإِنَّ صَلَتَكُمۡ مَعۡرُوضَةٌ عَلَي

One of the best of your days is Friday; on this day Adam was created and died, on this day the Trumpet (Sur) will be blown and all will have swoon away. So on this day send plenty of Salah upon me, for your Salah will be presented to me.

They said, `O Messenger of Allah, how will they be shown to you after your body has dispersed into the earth.'

He said,

إِنَّ اللهَ حَرَّمَ عَلَى الاَۡرۡضِ أَنۡ تَأۡكُلَ أَجۡسَادَ الاَۡنۡبِيَاء

Allah has forbidden the earth to consume the bodies of the Prophets.

This was also recorded by Abu Dawud, An-Nasa'i and Ibn Majah, and it was graded Sahih by Ibn Khuzaymah, Ibn Hibban, Ad-Daraqutni and An-Nawawi in Al-Adhkar.

Al-Ahzab: 55

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