Ibn Majah

Hadith Commentary:
Translation:
O Allah, send Your mercy upon our beloved Messenger Muhammad sallallahu alayhi wa sallam and upon his family, just as You sent mercy upon Ibrahim and upon his family. Indeed, You are Praiseworthy, Glorious.
O Allah, send blessings upon Muhammad sallallahu alayhi wa sallam and upon his family, just as You sent blessings upon Ibrahim alayhis salam and upon his family. Indeed, You are Praiseworthy, Glorious.

Hadith Commentary:
Explanation:
Ahl al-Bayt refers to Ali (radi Allahu anhu), Fatimah (radi Allahu anha), and Hasan and Husayn (radi Allahu anhuma).

Hadith Commentary:
➊
The command to send blessings and peace upon the Messenger of Allah (sallallahu alayhi wa sallam) has been given by Allah Himself. The statement of the Exalted Lord is:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾ “O you who believe! Send blessings upon him and salute him with peace.” ()

➋
Among us, some individuals, in compliance with this command, recite a self-invented formula of blessings and peace, that is, they say: “As-salatu was-salamu ‘alayka ya Rasul Allah.” This expresses a corrupt and polytheistic belief; therefore, reciting this is not correct. Rather, one should recite the prescribed (masnun) blessings and peace. The aforementioned formula of blessings and peace is neither established from the Messenger of Allah (sallallahu alayhi wa sallam) nor from his noble Companions (radi Allahu anhum). The formula of blessings mentioned in the hadith was taught by the Messenger of Allah (sallallahu alayhi wa sallam) himself, and the formula of peace was taught to us in the tashahhud, and that is:
(salāmu ‘alayka ayyuhan-nabiyyu wa raḥmatullāhi wa barakātuhu) “Peace be upon you, O Prophet, and the mercy of Allah and His blessings.”

➌
In this hadith, “your” refers to those people upon whom the wealth of zakat is forbidden. By “blessings” (salat), it is meant that your family and descendants will always remain in the world with goodness and blessings.

➍
In this formula of blessings, the mention of Ibrahim (alayhis salam) and the family of Ibrahim is present; for this reason, Imam Bukhari (rahimahullah) has mentioned this hadith.

1:
By this is meant the salutation (salam) that is recited in the (al-Tahiyyat).

2:
The author has mentioned only one narration regarding the Ibrahimic Salutation (Durud Ibrahim), whereas in this chapter, several narrations with multiple wordings have been reported. Generally, the Ibrahimic Salutation that is commonly recited is transmitted through authentic chains.

976. Commentary:
➊ In the Noble Qur’an it is stated: «إِنَّ اللَّـهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا» [الاحزاب۔ 56]
“Indeed, Allah sends mercy upon the Prophet, and His angels pray for him. O you who believe! Send blessings (salat) upon him and greet him with peace (salam), greeting him with peace.”

In the Arabic language, the meaning of «صلاة» is supplication for mercy and forgiveness, and praise of excellence. When this is attributed to Allah, its translation is that Allah bestows His mercy upon His servant, raises his ranks, and praises him in the heavenly realm. And when it is attributed to the angels or the believers, its meaning is the request and supplication for these matters. For the Messenger of Allah (sallallahu alayhi wa sallam), in the salat (blessings), are included the elevation of his mention and status, the manifestation of his call, the preservation of his Shari‘ah, the multiplication of his reward and recompense, and his being raised to the Praised Station (maqam mahmud)—all of these are encompassed. And all these meanings, in our Urdu language, are expressed by the Persian word “durood.” For a detailed explanation of this issue, one should consult ‘Nasim al-Riyad Sharh Shifa’ of Qadi ‘Iyad by Allamah Khafaji rahimahullah, and ‘Jala’ al-Afham’ by Imam Ibn al-Qayyim. Its Urdu translation, which was done by Qadi Salman Mansoorpuri, has been published by Darussalam in a very elegant manner under the title “As-Salatu was-Salamu ‘ala Rasulillah sallallahu alayhi wa sallam.”

➋ «فاما السلام فقد عرفنا» “We have come to know how to send salam,” meaning as you (sallallahu alayhi wa sallam) have taught us: at the time of meeting, to say «السلام عليك يا رسول الله», and in prayer, to recite «السلام عليك ايها النبي ورحمة الله و بركاته».

1288. Commentary:

➊ The clarification of this mistake is coming in the next narration, that the teacher of Sulaiman is not Amr ibn Murrah, but rather Hakam, as is clearly evident from the chain of narration of Hadith 1289. The interesting point is that this narration is also from Qasim ibn Zakariya. It is as if he mentioned the name of Sulaiman’s teacher as Amr ibn Murrah once, and as Hakam another time. However, the first chain is incorrect and the second is correct, because other narrators also support it. For example, see the chain of narration of Hadith 1290. And Allah knows best.

➋ These last words were said additionally by him as a supplication, which have no connection to the original hadith, i.e., they are not part of the salutation (salawat).