Surah 33. Al-Ahzab

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Verses [Section]: 1-8[1], 9-20 [2], 21-27 [3], 28-34 [4], 35-40 [5], 41-52 [6], 53-58 [7], 59-68 [8], 69-73 [9]

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Quran Text of Verse 53-58یٰۤاَیُّهَاO you who believeالَّذِیْنَO you who believeاٰمَنُوْاO you who believeلَا(Do) notتَدْخُلُوْاenterبُیُوْتَ(the) housesالنَّبِیِّ(of) the Prophetاِلَّاۤexceptاَنْwhenیُّؤْذَنَpermission is givenلَكُمْto youاِلٰیforطَعَامٍa mealغَیْرَwithoutنٰظِرِیْنَawaitingاِنٰىهُ ۙits preparationوَ لٰكِنْButاِذَاwhenدُعِیْتُمْyou are invitedفَادْخُلُوْاthen enterفَاِذَاand whenطَعِمْتُمْyou have eatenفَانْتَشِرُوْاthen disperseوَ لَاand notمُسْتَاْنِسِیْنَseeking to remainلِحَدِیْثٍ ؕfor a conversationاِنَّIndeedذٰلِكُمْthatكَانَwasیُؤْذِیtroublingالنَّبِیَّthe Prophetفَیَسْتَحْیٖand he is shyمِنْكُمْ ؗof (dismissing) youوَ اللّٰهُBut Allahلَاis not shyیَسْتَحْیٖis not shyمِنَofالْحَقِّ ؕthe truthوَ اِذَاAnd whenسَاَلْتُمُوْهُنَّyou ask themمَتَاعًاfor somethingفَسْـَٔلُوْهُنَّthen ask themمِنْfromوَّرَآءِbehindحِجَابٍ ؕa screenذٰلِكُمْThatاَطْهَرُ(is) purerلِقُلُوْبِكُمْfor your heartsوَ قُلُوْبِهِنَّ ؕand their heartsوَ مَاAnd notكَانَisلَكُمْfor youاَنْthatتُؤْذُوْاyou troubleرَسُوْلَ(the) Messengerاللّٰهِ(of) Allahوَ لَاۤand notاَنْthatتَنْكِحُوْۤاyou should marryاَزْوَاجَهٗhis wivesمِنْۢafter himبَعْدِهٖۤafter himاَبَدًا ؕeverاِنَّIndeedذٰلِكُمْthatكَانَisعِنْدَnearاللّٰهِAllahعَظِیْمًا an enormity اِنْWhetherتُبْدُوْاyou revealشَیْـًٔاa thingاَوْorتُخْفُوْهُconceal itفَاِنَّindeedاللّٰهَAllahكَانَisبِكُلِّof allشَیْءٍthingsعَلِیْمًا All-Knower 33. Al-Ahzab Page 426لَا(There is) noجُنَاحَblameعَلَیْهِنَّupon themفِیْۤconcerningاٰبَآىِٕهِنَّtheir fathersوَ لَاۤand notاَبْنَآىِٕهِنَّtheir sonsوَ لَاۤand notاِخْوَانِهِنَّtheir brothersوَ لَاۤand notاَبْنَآءِsonsاِخْوَانِهِنَّ(of) their brothersوَ لَاۤand notاَبْنَآءِsonsاَخَوٰتِهِنَّ(of) their sistersوَ لَاand notنِسَآىِٕهِنَّtheir womenوَ لَاand notمَاwhatمَلَكَتْthey rightfully possessاَیْمَانُهُنَّ ۚthey rightfully possessوَ اتَّقِیْنَAnd fearاللّٰهَ ؕAllahاِنَّIndeedاللّٰهَAllahكَانَisعَلٰیoverكُلِّallشَیْءٍthingsشَهِیْدًا a Witness اِنَّIndeedاللّٰهَAllahوَ مَلٰٓىِٕكَتَهٗand His Angelsیُصَلُّوْنَsend blessingsعَلَیuponالنَّبِیِّ ؕthe ProphetیٰۤاَیُّهَاO you who believeالَّذِیْنَO you who believeاٰمَنُوْاO you who believeصَلُّوْاSend blessingsعَلَیْهِon himوَ سَلِّمُوْاand greet himتَسْلِیْمًا (with) greetings اِنَّIndeedالَّذِیْنَthose whoیُؤْذُوْنَannoyاللّٰهَAllahوَ رَسُوْلَهٗand His MessengerلَعَنَهُمُAllah has cursed themاللّٰهُAllah has cursed themفِیinالدُّنْیَاthe worldوَ الْاٰخِرَةِand the Hereafterوَ اَعَدَّand has preparedلَهُمْfor themعَذَابًاa punishmentمُّهِیْنًا humiliating وَ الَّذِیْنَAnd those whoیُؤْذُوْنَharmالْمُؤْمِنِیْنَthe believing menوَ الْمُؤْمِنٰتِand the believing womenبِغَیْرِfor other thanمَاwhatاكْتَسَبُوْاthey have earnedفَقَدِthen certainlyاحْتَمَلُوْاthey bearبُهْتَانًاfalse accusationوَّ اِثْمًاand sinمُّبِیْنًا۠manifest

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Translation of Verse 53-58

(33:53) Believers, enter not the houses of the Prophet without his permission,⁹⁵nor wait for a meal to be prepared; instead enter when you are invited to eat,⁹⁶ and when you have had the meal, disperse. Do not linger in idle talk.⁹⁷ That is hurtful to the Prophet but he does not express it out of shyness; but Allah is not ashamed of speaking out the Truth. And if you were to ask the wives of the Prophet for something, ask from behind a curtain. That is more apt for the cleanness of your hearts and theirs.⁹⁸ It is not lawful for you to cause hurt to Allah's Messenger,⁹⁹ nor to ever marry his wives after him.¹⁰⁰ Surely that would be an enormous sin in Allah's sight.

(33:54) (It does not matter) whether you disclose something or conceal it, for Allah certainly knows everything.¹⁰¹

(33:55) It will not be blameworthy for the wives of the Prophet if their fathers, their sons, their brothers, their brothers' sons, their sisters' sons,¹⁰² and the women with whom they have social relations,¹⁰³ and the persons whom their right hands possess enter their houses.¹⁰⁴ (O women), shun disobeying Allah. Allah is watchful over everything.¹⁰⁵

(33:56) Allah and His angels bless the Prophet.¹⁰⁶ Believers, invoke blessings and peace on him.¹⁰⁷

(33:57) Verily those who cause annoyance to Allah and His Messenger � Allah has cursed them in this world and in the Hereafter and has prepared for them a humiliating chastisement.¹⁰⁸

(33:58) Those who cause hurt to believing men and to believing women have invited upon themselves a calumny¹⁰⁹ and a manifest sin.

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Commentary

95. This is a prefatory statement regarding the injunction that would be promulgated almost one year later in al-Nur 24:27. It was customary among the Arabs to enter others’ houses without seeking their permission.

They usually barged straight inside each other’s homes and would only then ascertain from women or children whether the male head of the family was at home or not. Inevitably, this jahili practice bred many social evils and proved to be the precursor of moral lapses. Hence it was laid down that no one, neither close friends nor distant relatives, may enter the Prophet's house without express permission from him. Subsequently in Surah al-Nur 24:27 this was made normative for all Muslims.

96. This constitutes another norm relating to social life. Of the ill manners prevalent in Arab social life was that people visited the homes of their friends or relatives at meal times or they prolonged their stay until it was meal time. This put the host to great inconvenience as it was impolite for him to ask his visitors to leave because it was meal time.

Were the host to offer them food, this could not always be arranged at such short notice. Moreover, many people did not have the means to offer food to others. God disapproved of this practice and, therefore, directed that they may eat only at the homes of others when they were so invited.

This injunction was not meant exclusively for the Prophet’s home. It was, however, first introduced in the Prophet's home because it was the model home for all Muslims, the purpose being thereby that this would become a normative element in Muslim culture.

97. This verse seeks to reform another evil practice. Some guests did not leave the host’s house even after taking a meal. They would start a never-ending conversation, paying no heed to the inconvenience they were causing to their host and his family. Some ill-mannered people even put the Prophet (peace be on him) to great inconvenience in this respect.

Since he was an exceptionally kind and magnanimous person, he put up with their uncouth manners. On the occasion of his wedding feast to celebrate his marriage to Zaynab, this clumsy behavior exceeded all limits. As narrated by the Prophet's special attendant, Anas ibn Malik, the feast was held at night. Most of the guests took their leave after the meal and left, but two or three people continued to chat for quite a while. The Prophet (peace be on him) took their leave and made a round of his wives’ homes. On his return, he still found them engrossed in conversation. The Prophet (peace be on him) then went to ‘A'ishah’s apartment. Only after a considerable time, when he was informed of these people’s departure, did he go to Zaynab’s apartment. God, therefore, made a point of drawing everyone’s attention to this objectionable habit. According to Anas ibn Malik, this was the circumstantial background to this verse’s revelation. (Muslim, Kitab al-Nikah, Bab Zawaj Zaynab bint Jahsh wa Nuzul al-Hijab; Tabari, Tafsir, comments on verse 53.)

98. This is known as the Verse of Hijab. Bukhari cites Anas ibn Malik’s account that before this verse’s revelation, ‘Umar often submitted to the Prophet (peace be on him): “O Messenger of God! All kinds of people visit you. I wish you had commanded your wives to cover themselves”.

According to another report, ‘Umar once said to the Prophet's wives: “If Thad my way, my eyes would not fall upon you”. (Bukhari, Kitab al- Tafsir, Bab Qawl Allah: La Tadkhulu Buyut al-Nabi ...) However, since the Prophet (peace be on him) was not free to legislate, he waited for God's command. Finally, God commanded that no male, unless he be a relative of the prohibited degree, should enter the Prophet’s home and those who had some business to conduct should speak to the Prophet's wives from behind a curtain. Consequent upon this command, curtains were hung at the houses of the Prophet’s wives. Since his house served as a model, other Muslims took his cue and adopted the same practice. It is evident from the wording of this verse: “That is more apt for the cleanness of your hearts and theirs”, that those who seek to maintain purity of heart should follow this practice. wrist Anyone endowed with commonsense will notice that the Qur’an here stops men from speaking directly to women and further suggests that if they need to speak to each other then they should do so from behind a curtain, this because such behaviour better ensures the purity of their hearts. How can one infer from this directive that mixed gatherings of men and women, co-educational institutions and the unrestrained mingling of men and women at the workplace, women’s membership of representative institutions are all fine and that they do not affect the purity of people’s hearts? If a person does not want to obey the Qur’an, the reasonable course for him is that he may do so and say clearly that he is not interested in obeying Qur’anic injunctions. However, to violate an explicit injunction of the Qur’an and yet unabashedly claim that this is in accord with the true spirit of Islam, represents sheer degradation.

For what is that “spirit” of Islam that exists outside the parameters of the Qur’an and the Sunnah?

99. This alludes to the unbelievers’ and hypocrites’ allegations against the Prophet (peace be on him) that were being circulated at the time, all as part of a vicious propaganda campaign. Regrettably, even some Muslims of weak faith had begun to contribute to this campaign.

100. This elucidates the point made at the outset of the surah (verse 6) that the Prophet's wives are the “mothers of the believers”.

101. Any person who harbors any ill-feeling towards the Prophet (peace be on him) or his wives will not be able to keep this hidden from God. Those who are guilty of this will be punished by Him.

102. For further details see al-Nur 24: nn. 38-42, Towards Understanding the Qur'an, Vol. VI, pp. 231-233. Alusi’s comments are also noteworthy:.

“The command pertaining to brothers, brothers’ sons and sisters’ sons cover all those relatives, whether by descent or fosterage, whom a woman may not marry. Uncles, paternal as well as maternal, are not mentioned.

here because they are like a woman’s parents. Furthermore, explicit reference to nephews would be redundant, for the underlying reason that granting women relaxation in the observation of hijab with their paternal and maternal uncles is the same as exists in the case of paternal and maternal uncles.” (Alusi, Ruh al-Ma‘ani, comments on verse 55.)

103. For further details see al-Nur 24: n. 43, Towards Understanding the Quran, Vol. VI, pp. 234-235. ;

104. For further details, see al-Nur 24: n. 44, Towards Understanding the Qur’an, Vol. VI, pp. 235-236.

105. The promulgation of this explicit injunction meant that anyone who was not covered by the list of relatives enumerated here (see verse 55) was not allowed to enter into anyone’s house. Another possible meaning is that women must refrain from the practice of only observing hijab before unrelated men when their husbands are present, but not doing so when their husbands are away. Such women might be able to conceal their misconduct from their husbands, but it will not remain hidden from God.

106. God’s salah on the Prophet {peace be on him) means that He is exceedingly benevolent and compassionate towards him, lavishes praise on him, blesses his efforts, exalts his renown and showers mercy upon him. As for the angels, their salah on the Prophet (peace be on him) means that they overflow with love for him, they pray to God to exalt his standing, to grant him success in the accomplishment of his mission, and to elevate him to the highest ranks.

The context discloses the purpose of the statement. At that time, the enemies of Islam were engaged in spreading slanderous rumors about the Prophet (peace be on him). In a fit of frustration and an outburst of pent-up malice and rancor, they believed that by engaging in mudslinging they would be able to undermine the Prophet’s moral influence, thanks to which Islam and the Muslims were constantly moving ahead.

It was in this context that God revealed this verse. The message that was conveyed through it was as follows: “Notwithstanding the opposition of unbelievers and hypocrites, God is determined to bestow honor and renown upon His Prophet (peace be on him) and his enemies will be humbled. Since God is kind to him, the angels (who administer the whole universe) praise him, his opponents’ campaign will eat dust. Their opposition will not matter at all for the Prophet’s rank has been exalted by God and he is supported and profusely praised by His angels. In face of such Divine blessings upon him, their hostility will cause him no harm.

Angels pray to God day and night to elevate his rank and to strengthen and promote the religious faith he espouses.”

107. The believers are reminded of the debt they owe the Prophet (peace be on him). Thanks to him, they were guided to the Right Way.

They were stumbling in darkness, yet he served as a beacon of light. When they were immersed in moral degradation, he raised them to such heights of moral excellence that they became an object of everyone’s envy. They were enmeshed in brutish ways, yet he brought about refinement in their lives. The unbelievers’ angst against him was precisely because the Prophet (peace be on him) had abundantly lavished his favors on them rather than because he had caused them any harm. The Muslims’ devotion to the Prophet (peace be on him) should match and even surpass the unbelievers’ wrath and rancor against him. The Muslims should, therefore, praise him no less than the unbelievers denounce him. Furthermore, they should pray to God for him in the manner that the angels pray for him by day and by night. They pray to God: “O Lord of this world and the Next! Lavish upon Your Prophet boundless mercy in measure to his endless favors upon us and crown him with glory in this world and exalt him in the Hereafter by granting him the most favored position”.

This verse directs Muslims towards two things: sallu ‘alayhi (to invoke blessings upon him) and sallimu taslima (to invoke peace on him). When the word salah is used in conjunction with the preposition ‘ala, it carries the following three meanings: (i) to incline towards someone, turn towards someone, or lean towards someone with love; (ii) to praise someone, and (iii) to pray for someone. When the phrase is used with respect to God, the third meaning is rendered redundant, for God cannot pray to anyone. In this instance, the meaning is restricted to either of the first two.

However, when the expression occurs in the context of God’s servants, be they angels or humans, it can embrace all three meanings. Implicit in such invocations is love, praise, glorification and prayer for God’s mercy.

The directive to Muslims to make such an invocation thus entails their developing a deep attachment to the Prophet (peace be on him) whereby they praise and glorify him and make supplications for him.

As for salam, it admits two meanings: (i) to remain secure from every affliction and impairment, and (ii) to enjoy a state of peace and security from active hostility. Saying sallimu taslima for the Prophet (peace be on him), in keeping with the first meaning of the term, signifies that the Muslims should pray that God may grant him absolute peace and tranquility. Moreover, it is an exhortation to Muslims that they help and support the Prophet (peace be on him) with their hearts and souls, that they abstain from whatever entails opposition to him and should faithfully follow and obey him.

When this injunction was revealed, several Companions said to the Prophet (peace be on him): “O Messenger of God! You have instructed us how to greet you when we meet you (by saying al-salamu ‘alayka ya Rasul Allah) and also how to pronounce salam on you during Prayer (by saying al-Salamu ‘alayka ayyuha al-Nabi wa Rahmat Allah wa Barakatuh).

How, then, should we invoke salah for you?” In response, the Prophet (peace be on him) taught his Companions many versions of salah, an account of which follows: Ka’b ibn ‘Ujrah: Allahumma Salli ‘ala Muhammad wa ‘ala Al Muhammad kama Sallayta ‘ala Ibrahim wa ‘ala Al Ibrahim innaka Hamid-un Majid; wa Barik ‘ala Muhammad wa ‘ala Al Muhammad kama Barakta ‘ala Ibrahim wa ‘ala Al Ibrahim innaka Hamid-un Majid.

(O God, exalt Muhammad and the people of Muhammad as You exalted Abraham and the people of Abraham. Surely, You are Immensely Praiseworthy; “Enormously Magnified. O God, bless Muhammad and the people of Muhammad as You blessed Abraham and the people of Abraham. Surely You Are Immensely Praiseworthy, Enormously Magnified.) This version, with slight verbal variations, is cited on the authority of Ka’b ibn ‘Ujrah by Bukhari, Muslim, Abu Da’ud, Tirmidhi, Nasa’i, Ibn Majah, Ahmad ibn Hanbal, Ibn Abi Shaybah, ‘Abd al-Razzaq, Ibn Abi Hatim and Muhammad ibn Jarir al-Tabari. (Bukhari, Kitab al-Tafsir, Bab anna Allah wa Mala’ikatahu ...; Muslim, Kitab al-Salah, Bab al-Salah ‘ala al-Nabi...; Ibn Majah, Kitab Iqamah al-Salah wa al-Sunnah fiha, Bab al-Salah ‘ala al-Nabi; Abu Da’ud, Kitab al-Ruku’, Bab al-Salah ‘ala al- Nabi...; Tirmidhi, Kitab al-Witr, Bab ma ja‘a fi Sifat al-Salah; Nasa’i, Kitab al-Sahw and Ahmad ibn Hanbal, Musnad, narrated by Ka’b ibn ‘Ujrah.) The version quoted above is also narrated by ‘Abd Allah ibn ‘Abbas, with minor variations, (Tabari, Tafsir, comments on verse 59).

Abu Humayd al-Sa’idi’s version is as follows: Allahumma Salli ‘ala Muhammad wa Azwajihi wa Dhurriyatihi kama Sallayta ‘ala Ibrahim wa Barik ‘ala Muhammad wa Azwajihi wa Dhurriyatihi kama Barakta ‘ala Al Ibrahim Innaka Hamid-un Majid. (O God, exalt Muhammad and his wives and his children as You exalted Abraham, and bless Muhammad and his wives and children as You blessed the people of Abraham. Surely You Are Immensely Praiseworthy, Enormously Magnified.) (Bukhari, Kitab al-Tafsir, Bab inna Allah wa Mala’ ikatahu...; Muslim, Kitab al-Salah, Bab al-Salah ‘ala al-Nabi...; Ibn Majah, Kitab Iqamah al-Salah wa al-Sunnah fiha, Bab al-Salah ‘ala al-Nabi: Abu Da’ud, Kitab al-Ruku‘, Bab al-Salah ‘ala al-Navi...; Malik, Muwatta’, Kitab al-Taharah, Bab ma jaa fi al-Salah’ala al-Nabi; Nasa‘I, Kitab al-Sahw and Ahmad ibn Hanbal, Musnad, narrated by Abu Humayd al-Sa‘idi.) Abu Sa‘id al-Khudri’s version: Allahumma Salli ‘ala Muhammad Abdika wa Rasullika kama Sallayta ‘ala Ibrahim wa Barik ‘ala Muhammad wa ‘ala Al Muhammad kama Barakta ‘ala Ibrahim. (O God, exalt Muhammad, Your servant and Your Messenger as You exalted Abraham, and bless Muhammad and the people of Muhammad as You blessed Abraham.) (Bukhari, Kitab al-Tafsir, Bab anna Allah wa Mala’ ikatahu...; Nasa’i, Kitab al-Sahw and Ahmad ibn Hanbal, Musnad, narrated by Abu Sa‘id.al-Khudri.) Buraydah al-Khuza‘i’s version: Allahumma Ij‘al Salataka wa Rahmataka wa Barakataka ‘ala Muhammad wa ‘ala Al Muhammad kama Ji’a Itaha ‘ala Ibrahim. Innaka Hamid-un Majid. (O God, lavish Your exaltation, mercy and blessing on Muhammad and the people of Muhammad as You lavished them on Abraham. Surely You Are Immensely Praiseworthy, Enormously Magnified.) (Ahmad ibn Hanbal, Musnad, narrated by Buraydah al-Khuza‘l.) Abu Hurayrah’s version: Allahumma Salli ‘ala Muhammad wa ‘ala Al Muhammad wa Barik ‘ala Muhammad wa ‘ala Al Muhammad kama Sallayta wa Barakta ‘ala Ibrahim fial-‘Alamin. Innaka Hamid-un Majid.

(O God, exalt Muhammad and the people of Muhammad and bless Muhammad and the people of Muhammad as You blessed Abraham in the worlds. Surely You Are Immensely Praiseworthy, Enormously Magnified.) Talhah’s version: Allahumma Salli ‘ala Muhammad wa ‘ala Al _ Muhammad kama Sallayta ‘ala Ibrahim Innaka Hamid-un Majid wa Barik ‘ala Muhammad wa ‘ala Al Muhammad kama Barakta ‘ala Ibrahim.

Innaka Hamid-un Majid. (O God, exalt Muhammad and the people of Muhammad as You exalted Abraham. Surely You Are Immensely Praiseworthy, Enormously Magnified; and bless Muhammad and the people of Muhammad as You blessed Abraham. Surely, You are Immensely Praiseworthy, Enormously Magnified.) (Tabari, Tafsir, comments on verse 59.) Notwithstanding slight verbal variations, all the above versions of salah and salam on the Prophet (peace be on him) mean substantively the same. Let us, therefore, recapitulate the important points emerging from the above discussion: i. The Prophet (peace be on him) apprises the Muslims that the best way to send benedictions upon him is to pray to God that He may send His salah and salam on him. Those who are unaware of what is meant by God’s salah and salam on the Prophet (peace be on him) express their sense of bewilderment at this. They say: “God asks us to send our salah and salam on the Prophet (peace be on him) but, strangely enough, we are being required to ask God to send His salah and salam on the Prophet (peace be on him)”.

By directing the Muslims to do so, the Prophet (peace be on him) implicitly indicated that human beings cannot fully acquit themselves of the responsibility of sending salah and salam on him, no matter how keen they might be to do so. Hence they should turn only to God, supplicating for His salah and salam for him. For we cannot enhance the Prophet's status, only God can do so. We cannot fully repay our debt of gratitude to the Prophet (peace be on him), only God can recompense him. Despite all our efforts to enhance his renown, and to promote the religious faith taught by him, we cannot achieve any success without God’s support and succor. Again, even our having love and reverence for the Prophet (peace be on him) also depends on God’s help. This because Satan constantly seeks to mislead us by his promptings against which we seek God’s refuge. The only way to invoke salah on the Prophet (peace be on him) is to pray to God that He may lavish His salah upon him. Whoever recites salah and salam on the Prophet (peace be on him) acknowledges before God his inability to adequately send benedictions upon him, an inability that drives him to solicit. God to send His salah and salam on him.

ii. Out of grace and magnanimity, the Prophet (peace be on him) did not limit salah and salam just to himself; instead, he also included his wives (azwaj) and children (dhurriyah). Moreover, he included his al, meaning that the salah and salam for the Prophet (peace be on him) was not limited to only the Prophet's immediate family, but also included all his followers and all adherents of his way. In Arabic lexicon, two words are used: al and ahl. The difference between the two is as follows: a person’s al encompass all his associates supporters and followers, regardless of whether they are his kin or not. In contrast, a person’s ahl are his kith and kin, regardless of whether they are his followers or helpers in his cause or not. The Qur’an employs the expression Al Fir’awn (the people of Pharaoh) on 14 occasions. In all these instances, it refers to all those who were on Pharaoh’s side in his encounter against the Prophet Moses (peace be on him). Nowhere is it used specifically for Pharaoh’s family. (See al-Baqarah 2:49-50; Al ‘Imran 3:11, al-A’raf 7:130 and al-Mu'min 40:46.) Therefore, the expression Al Muhammad does not include in its ambit anyone who does not follow the Prophet's way, even if he be a member of his family. On the other hand, it denotes all those who follow his way, disregarding whether they enjoy his kinship or not. Those members of the Prophet's family who follow him, beyond doubt, are a part of Al Muhammad.

It is noteworthy that in every version of salah and salam on the Prophet (peace be on him) taught by him reference is made to the Prophet Abraham (peace be on him) and [in most to} his al.

This denotes the prayer that the Prophet Muhammad (peace be on him) and his people enjoy the same blessings and peace that - were conferred upon the Prophet Abraham (peace be on him) and his people. Many people have found this difficult to comprehend and ‘ulama’ have offered a wide range of opinions though none of them are fully convincing. In my opinion -- and true knowledge rests only with God — reference is made to the Prophet Abraham (peace be on him) on account of the unique distinction that God bestowed on him. His distinction consists in being the patriarch of the Jews, Christians and Muslims alike; in sum, of all those who recognize Prophet hood, Revelation and Scripture as the source of guidance. As God made him the leader of all believers, the prayer in regard to the Prophet Muhammad (peace be on him) is that he be granted the same exalted position as Abraham so that all those who believe in Prophet hood have faith in his being the Prophet.

iii. There is a consensus among scholars that invoking salah on the Prophet (peace be on him) is a sunnah in Islam, and it is mustahabb (recommended) to recite it whenever his name is mentioned. There is also a consensus that it is sunnah during the Prayer. All ‘ulama’ are agreed on the point that every Muslim is obliged to invoke salah upon the Prophet (peace be on him) at least once during their lifetime. The Qur’anic command with regard to this issue is unmistakable. However, there are disagreements among ‘ulama’ regarding the details of the salah. Shafi’, for instance, insists that salah on the Prophet (peace be on him) is fard (obligatory); the Prayer of anyone who fails to do so is void. The Companions ‘Abd Allah ibn Mas‘ud, Abu Mas‘ud al-Ansari, ‘Abd Allah ibn ‘Umar and Jabir ibn ‘Abd _ Allah and Sha‘abi, Muhammad Baqir, Muhammad ibn Ka’b al-Qurazi . and Muqatil ibn Hayyan among the Successors, and Ishaq ibn Rahwayah among the fuqaha’ subscribe to this opinion. In the later days of his life, Ahmad ibn Hanbal, too, held this opinion. However, Abu Hanifah, Malik and the majority of ‘ulama’ are of the view that it is obligatory (fard) to invoke salah on the Prophet (peace be on him) once in a Muslim’s lifetime.

This is similar to the shahadah: when a person pronounces the shahadah, affirming God’s Godhead and the Prophet Muhammad’s Messenger ship, just once he fulfils the obligation of embracing faith. By the same token, if one recites shahadah or salah on the Prophet (peace be on him) once in a lifetime then it is no longer obligatory to repeat it.

Another group of scholars regards the recitation of salah on the Prophet (peace be on him) as a compulsory component of Prayer. However, they only insist on its recitation in the tashahhud. According to another group, it is wajib to recite it while praying without tying it with tashahhud. Some are of the view that it is wajib to recite salah on the Prophet (peace be on him) whenever his name is mentioned. Others maintain that it must be recited only once in a sitting, no matter how many times the Prophet’s name is mentioned.

At the end of the day, all such differences of opinion are only about whether salah on the Prophet (peace be on him) is obligatory or not.

However, there is absolute agreement that reciting salah on the Prophet (peace be on him) is an act of great merit and excellence and is worthy of reward from God. No one who has been blessed with faith can have any dissenting opinion on the matter. Salah on the Prophet (peace be on him) is the natural outpouring of gratitude on the part of every Muslim who is aware that he is his greatest benefactor after God. The more one values the bounty of one’s faith and of Islam, the greater will one value God’s bounties — faith in, and submission to God — the more he will value the beneficence of the Prophet (peace be on him), and the more he values this beneficence the more he will recite salah on him. Its recitation is an index of a person’s attachment to the Prophet (peace be on him) and of the value he attaches to his faith. The Prophet (peace be on him) said: “Angels continue to recite salah on a person as long as he recites salah on me”. (Ibn Majah, Kitab Iqamah al-Salah wa al-Sunnah fiha, Bab al-Salah ‘ala al-Nabi.) Of similar import are his other observations. “He who recites salah on me once receives salah ten times from God”, (Muslim, Kitab al- Salah, Bab al-Salah ‘ala al-Nabi...).““One who regularly sends salah upon me is more entitled to enjoy proximity with me on the Day of Judgement”, (Tirmidhi, Bab ma ja’a fi Fadl al-Salah ‘ala al-Nabi — Ed.), and “He is a miser who fails to send salah on me when my name is mentioned before him”, (Tirmidhi, Kitab al-Da‘wat ‘an Rasul ...).

On the question of whether sending salah with the words, Allahuma salli ‘ala fulan (on such a person) the words: “salla Allah ‘alayh wa sallam” upon anyone other than the Prophet (peace be on him) is lawful or not, the ‘ulama’ have divergent views. According to one group of scholars, the most prominent among whom is Qadi ‘Iyad, it is absolutely legitimate to recite salah also on persons other than the Prophet (peace be on him).

These ‘ulama’ substantiate their opinion by referring to the following ‘Qur’anic verses which speak of salah with regard to others than the Prophet (peace be on him): Upon them (the believers) will be the blessings (salawat) and mercy of their Lord (al-Baqarah 2:157).

(O Prophet!) Take alms out of their riches and thereby cleanse them (the believers) and bring about their growth (in righteousness), and pray (salli) for them (al-Tawbah 9:103).

It is He Who lavishes His blessings (yusalli ‘alaykum) on you and His angels invoke blessings on you (al-Ahziab 33:43).

Moreover, on several occasions the Prophet (peace be on him) employed the expression salah as praying for people other than Prophets.

For example, he prayed thus for one of his Companions: Allahumma salli ‘ala Al Abi Awfa. At the request of Jabir ibn ‘Abd Allah's wife, he said: Salla Allah ‘alayka wa ‘ala zawjika (may Allah endow His blessings upon you and your husband). When people came to the Prophet (peace be on him) with Zakah, he would pray for them as follows: Allahumma Salli alayhim (O God, endow Your blessings on them). While praying to God for Sa‘d ibn ‘Ubadah, the Prophet (peace be on him) said: Alahumma Ij‘al Salataka wa Rahmataka ‘ala Al Sa’d ibn ‘Ubadah (O God, let Your blessing and mercy be ‘on the dl of Sa’d ibn ‘Ubadah). Regarding the souls of believers, the Prophet (peace be on him) gave the tiding that angels make the following supplication: Sala Allah ‘alayka wa ‘ala jasadika (May God bless you [i.e.

your soul] and your body).

Nonetheless, the mainstream view is that while the Prophet (peace be on him) could invoke salah for others, itis inappropriate for Muslims to do so for anyone other than the Prophet (peace be on him). It is customary, therefore, for Muslims to use. the word salah exclusively with respect to Prophets. Its use for others should, therefore, thus be avoided. Prompted by the same consideration, ‘Umar ibn ‘Abd al-’Aziz wrote to one of his officials: ‘I have come to know that some preachers use the term salah for their patrons. The use of this term is specific to the Prophet (peace be on him). Upon receiving this letter of mine you should stop them from doing so and ask them to use it exclusively for the Prophet (peace be on him).

They should rest content with making supplications for other Muslims’.

(Alusi, Ruh al-Ma’‘ani, comments on verse 56.) The majority is also of the view that Salah is specific to the Prophet Muhammad (peace be on him) and should not be used even for other Prophets.

108. The expression "those who cause annoyance to Allah" refers to disobeying God, to those who are unbelievers, polytheists and atheists, and to those who tamper with God's commands regarding what is lawful and what is not; God's annoyance is also incurred when anyone causes annoyance to the Prophet (peace be on him). As we know, obedience to the Prophet (peace be on him) is tantamount to obeying God. In like view, taunting, opposing, and disobeying the Prophet (peace be on him) is tantamount to taunting, opposing and disobeying God Himself.

109. This constitutes the definition of buhtän (calumny). If one charges someone with a fault that he does not have, this amounts to calumny. The same holds for ascribing an misdeed to someone that he has not committed.

The Prophet (peace be on him) defined buhtān (calumny) along the above lines. Both Abū Dā'ūd and Tirmidhī cite the following tradition: Someone asked the Prophet (peace be on him) to define ghibah (backbiting). To this he responded: "Speaking of your brother in a manner that would displease him". They further asked him whether this also applied when such a fault was indeed found in that person. He replied: "If someone has a certain fault and you mention it, this amounts to backbiting him. However, if that person does not have that fault and you ascribe it to him, you have committed buhtān (calumny) against him". (Abū Dā'ūd, Kitāb al-Adab, Bab fi al-Ghibah; and Tirmidhi, Kitab al-Birr, Bab ma ja‘a fi al-Ghibah.) Obviously, buhtan (calumny) is a moral vice and those guilty of it will be punished in the Hereafter. It also becomes clear from the above verse that an Islamic state should declare calumny a cognizable offence.