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950 As a follower of the Ahle Sunnah Wa Jamaat, I have recently encountered a new Fitnah from the misguided Wahabi/Salafi people that the Asalaamualaika Ayuhanabiu wa rahamatulahi wa barakatuhu is Shirk (Maazallah).

Can you put some light on this subject and evidence so we can prove them wrong? Also is the Tashahhud in the Quran as an Ayah?
Thank you for your excellent question on a very important matter.

As far as I am aware, the Muslims you refer to in your question do not explicitly suggest that to say al-Salamu Alaika Ayyu al-Nabiyyu wa Rahmat Allah wa Barakatihu in Salah is Shirk. Rather their argument is that these are the words that the Companions read during the lifetime of the Beloved Prophet (peace and blessings of Allah be upon him). After He (S.A.W) left this world, they read the words al-Salam ala al-Nabi, meaning ‘salutations upon the Prophet’, rather than ‘salutations upon you O Prophet’. Therefore they suggest that we too should read al-Salam ala al-Nabi rather than al-Salamu Alaika Ayyu al-Nabiyyu.

Before answering this question, it is imperative that to note that the sayings of the Prophet (peace and blessings of Allah be upon him), namely His (S.A.W) Ahadith, are categorised into two categories, Ma’mul bihi and Ghair Ma’mul bihi.

The former means a Hadith that is acted upon. For example, the Prophet (S.A.W) – as mentioned in a Hadith- kissed the Black Stone in the Haram Shareef. This is classified as Ma’mul bihi, meaning acted upon, since Muslims after him have too kissed the Black Stone.

A Ghair Ma’mul bihi Hadith is a saying or action of the Prophet (S.A.W) that is not acted upon, even though the narration may be deemed as authentic and even if the likes of Imam Bukhari have recorded it. For example, there is a Hadith that describes how some Companions drank alcohol before prayer. Quite clearly, this Hadith is Ghair Ma’mul bihi, or not acted upon. No Muslim today can justify the consumption of alcohol on the basis that it is mentioned in a Hadith that the Companions drank it.

Next, I will mention the various narrations on Tashahhud, as reported by the Companions of the Prophet (S.A.W). This will clarify what Muslims were ordered to recite in prayer.

‘Abd Allah ibn Mas’ud (R.A) reports that the Prophet (S.A.W) taught us to recite after two Rakaats;

al-Tahiyatu li-Allahi wa al- Salawatu wa al-Tayyibatu al-Salamu Alaika Ayyu al-Nabiyyu wa Rahmat Allah wa Barakatihu al-Salam Alaina wa ala Ibad al-Salihin, Ash’hadu al-La Illaha il-Lallahu wa Ash’hadu Anna Muhammadan ‘Abduhu wa Rasuluhu.

This Hadith was recorded by Imam Tirmidhi in his Sunan (Book of Salah, Chapter, what has been mentioned regarding Tashahhud; Hadith no. 266). In his own comments, Imam Tirmidhi (who adhered to the Shafi’i school of thought) added ‘[This Hadith has been recorded too] by Ibn ‘Umar, Jabir, Abu Musa and ‘Aisha.

The Hadith of Ibn Mas’ud is the most authentic narration from the Prophet (S.A.W) regarding the Tashahhud. Upon this [Hadith] is the practice of the majority of the people of knowledge from the Companions (R.A), and the Successors (R.A) after them. This is [also] the [decree] of Sufyan al-Thawri, Ibn al-Mubarak, Imam Ahmad and Ibn Ishaq.

Hence, according to Imam Tirmidhi, the words to recite are al-Salamu Alaika Ayyu al-Nabiyyu, and in his own words, this is the ‘practice of the majority of the people of knowledge from the Companions (R.A), and the Successors (R.A) after them.’ There is no suggestion from this esteemed scholar that the wording should differ according to the Companions’ time and those after them.

The same exact words of Tashahhud (i.e. al-Salamu Alaika Ayyu al-Nabiyyu) are reported in the following places too;

Sahih al-Bukhari, Book of Azan, Hadith no. 788
Sahih Muslim Book of Prayer Hadith no. 609
Sunan al-Nisai Book of Tatbiq Hadith no. 1150
Sunan Abu Daud Book of Prayer Hadith no. 825
Sunan Ibn Maja Book of Establishing Prayer and its Sunans Hadith no. 889
Musnad Ahmad Hadith no. 3381/3439/3724

All of these narrations contain the words al-Salamu Alaika Ayyu al-Nabiyyu. To suggest that these words are Shirk is completely baseless, since these are the exact words taught to us by the Prophet himself. It is inconceivable that the Prophet could teach his Companions words that equate to Shirk.

Undoubtedly, there is a narration recorded by Imam Bukhari in his Sahih that Ibn Mas’ud, in one report, said after mentioning the above words of Tashahhud, said,

…and when the Prophet (S.A.W) passed away, we said ‘al-Salam ala al-Nabi’[and salutations upon the Prophet] (Sahih al-Bukhari, Book of Permission, Chapter of holding by the hands).

Some Muslims suggest that on the basis of this narration, we should recite al-Salam ala al-Nabi (and salutations upon the Prophet), rather than al-Salamu Alaika Ayyu al-Nabiyyu (Salutations upon you O Prophet).

There are several answers to this objection.

Firstly, in all of the narrations, nowhere do we find the Prophet (S.A.W) explicitly informing his Companions that the wording of the Tashahhud should be changed after he passes away. In fact, we find evidence to suggest that the Prophet (S.A.W) went to extreme lengths to ensure his Companions (R.A) did not change any part of this prayer. In an oft-repeated narration, Ibn Mas’ud (R.A) said that the Prophet (S.A.W) taught him the Tashahhud with the same exactness and accuracy as He (S.A.W) would teach verses from the Quraan.

Secondly, though the narration itself is authentic, it is not acted upon, or Ma’mul bihi. We know this because all the Hanafi Jurists in their Fiqh manuals prefer the wording of al-Salamu Alaika Ayyu al-Nabiyyu. The likes of Imam Abu Hanifa (R.A) were obviously aware of the two contrasting words in the Tashahhud. But none of them gave preference to the wordings of al-Salam ala al-Nabi.

As reference, I have checked the three most trusted and famous manuals of Hanafi Fiqh, Mukhtasar al-Quduri (Allama Abu al-Hasan, Ahmad ibn Muhammad ibn Ahmad al-Quduri), Nur al-Idah (Allama Abu al-Ikhlas Hasan al-Wafaid. 1069 A.H.) and al-Hidaya (Sheikh al-Islam Burhan al-Din Ali ibn Abu Bakr al-Murghanani d. 593 A.H.) All three have mentioned the wording of al-Salamu Alaika Ayyu al-Nabiyyu in the Tashahhud.

As for your question as to whether Tashahhud is part of the Qur’an, it is not considered a part of it. As mentioned before, the Prophet (S.A.W) would teach his Companions (R.A) with the same accuracy and exactness as if he was teaching a verse from the Qur’an.

As a concluding note, it is worth remembering that the Muslims who make such objections are the same ones who (i) believe the Prophet (S.A.W) is physically and spiritually dead (ii) attempt to belittle His (S.A.W) exalted status and rank given to him by Allah (S.W.T) (iii) raise questions about the extent of his god-given knowledge.

(Answered by: Alims at Islamic Centre, Leicester, UK.)
Category (Namaz)
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