Sending prayers?
What does "salat" mean in the context of phrases like "assalatu wa salamu ala sayyidina Muhammad"?
In think it is generally translated as "prayers", but that doesn't make sense to me: you're asking Allah to send prayers on the Prophet? What does that mean?
Also, is the "sall" in "sallalahu alayhi wa sallam" the same thing?
Could translate as salutations
Another death that changes nothing in this conflict, but changes everything in one family.
blessings..
Is it related to the word "salah"?
Shaykh Sayyid Muhammad al-`Alawi al-Maliki al-Hassani commentated on this:
Translated by Khalid al-Baghdadi:
2 Following the lead of Allah, Exalted and Magnificent in the sending of blessings upon His Messenger (may Allah bless him and give him peace), although the blessings (Salawat) differ, being from us supplication and request, and being from Allah exaltation and ennoblement.
.
If a person wants to measure his nearness to Allah, he should apply the following formula given by Shaykh Gangohi:
“A person’s nearness to Allah is proportional to his distance from his own ego and self [nafs].”
Assalmu alaykum,
All this and much more is explained in one of the best salaat ala nabi books I have ever read "Virtues of Salaat alan nabi (
It's Too difficult to explain why we ask Allah to send the salaat and salaam instead of ourselves, but it's explained in the book beautifully.
This Is A MUST book for everyone. You can get it from http://www.al-rashad.com/Dua-Remembrance/
In fact apparently when The sheikh had written this book the Prothet
All your question about this topic will inshAllah be found in this book (and it's only a small book, not a voluminous one)
Was salaam.
From the book, that all should have in thier house;
[Shaikul Hadith Maulana Muhammad Zakariyya Kandhlawi, Virtues of Salât ‘Alan Nabi]
Poem of Maulana Muhammad Qâsim Nanotwi
The nightingale burst forth in song of happiness, the freshness of springtime in the garden now prevails.
And in accordance with their grants, to some a leaf and to some a rose, to some a fruit.
Birds of the garden in joyfulness do dance and sing, and the trees - shaking their leaves -, with clapping applaud.
O You Sustainer of all, who the fire to coolness did command, and not even to an enemy kindness does refuse.
So great Your reward for the lowliest of Your lovers, now jubilant, even though with heavy hearts their days they have passed.
The green meadows the rank of Mûsa’s tree have attained. And now the radiance of a special light of Allah reflect.
And thus in the orchard a wealth of colour is seen, as every form of plant life in greenness is clouded.
As the tree of Mount Tûr has no likeness to the tree of Tûba in paradise. So the abode of the beloved has no likeness to the abode of an intruder.
As earth and sky are distant from each other and different, so the earth bears the burden of all, while the sky bears the burden hanging above.
The earth belittles the sun and moon (by night and day), because of the particles of soil surrounding Muhammad’s, sallallahu ‘alaihi wa sallam, body.
In the heavens Îsa, ‘alaihi alsalam, and Idrîs, ‘alaihi alsalam, are found, tis true, but here on earth do shine the splendour of Muhammad, sallallahu ‘alaihi wa sallam, the great.
And whether all the heavens are filled they still lack his presence, and even if the earth be empty and Muhammad’s, sallallahu ‘alaihi wa sallam, be there, its filled indeed!
O Qâsim, praise him alone and discard your praise for others, whose beauty has his ever freshness in a fragrant garden even in the midst of Spring.
Lord, who is there that can indeed with adequacy praise him? Him for whom Your Being has expressed such infinite love?
Had You not created him then in truth, not this world nor anything in it would have enjoyed the joy of existence.
How can my intellect perceive his exalted rank? How can my limited eyes perceive the light of Allah?
Before the shine of his light the lamp of my reason died off, and my tongue has not the words to express his worthy praise.
Where even the wings of wisdom lag far behind, and so even my imaginative powers, though soaring high.
Yet Allah, if Your holy spirit do guide me, then in humbleness I too in his praise would pen down these lines.
And while Jibrâ’il’s, ‘alaihi alsalam, help do stir my thoughts, I shall say unto him, “O Muhammad, sallallahu ‘alaihi wa sallam, chosen from amongst all men”.
You are the pride of space and time, the glory of this earth, and you are the leader of the host of Prophets, those truly saintly beings.
If we compare the Prophets to a rose, you are the fragrance thereof, and if they are the shining sun of day, you are the rays thereof.
If they are the life of the world, you are the essence of life, and where they are the sense of sight, you are the light of eyes.
Through you has come into existence all that exists, and so be it for you are the first of all creation.
Through you has all been brought from non-existence into being, that life-giving blessing from you did come.
All the excellence of this world in you is found, and except for one of two, your merits are found in none.
Not one Nabi could ever reach to your noble rank, even though among them workers of miracles are found.
And every Nabi shall in future express, belief in your Nubuwwat and a follower of your mission shall he be.
Never would Allah have looked upon Adam, ‘alaihi alsalam, had your appearance not been made at last.
Mûsa, ‘alaihi alsalam, was indeed desirous of beholding the Lord (and failed), and behold with you, Allah Himself was desirous of meeting you.
How can the heights of Mount Tûr compare with the heights of your ascension, has the heavens and the earth ever been traversed as with you?
Never will the beauty of Yûsuf approach your shining countenance, even though Zuleikha had been bewitched thereby.
Your glory had the veil of humanity over it, so none, except Allah could discern your total reality.
Neither prophet nor angel could intrude into your seclusion with Allah, and you are His beloved so all others are mere outsiders.
The moon could not attain to your beauty even for one night, although it went into millions of revolutions.
To my good fortune I have a likeness with you, that in similar measure as you are good, so I am weak.
Never can the sum of my defects be equal to the total of your virtues, O leader of both worlds, and king of virtues ones.
No wonder then that on the day of Judgement, the sins of your followers be counted obedience for your sake.
So high will the sins of your ummat be valued that tons of pardon be lavishly granted to few of them.
So ill-fated and sinful, this Qâsim hopefully relies on you, that through you his sins be changed to an act of obeisance.
When sinners fear the wrath of Allah, Most Great, a mere word of intercession from you, forgiveness and pardon do bring.
Having heard that on behalf of sinners you will intercede, have I gathered piles of sins, to be forgiven.
Out of consideration for you, this favour is granted, that while men do sin, Angels for forgiveness do pray.
So well is Allah disposed to your prayers that even conditional fates voice is stilled.
Sinful, even though I am, yet remain I yours, so I am known, though worthless I am.
It would be insulting to you that your dog should bear my name, but an honour to me to be so connected with you.
While the best of creation you are, the worst am I, and while master of both worlds you are, the lowest am I.
For years have I longed to open to you my heart, if ever at your sepulchre I should reach.
But where even the heaven is lower than your treshold, there is it most difficult for Qâsim to find a way.
The highest rank did Allah graciously grant unto you, and to be chief over all has He elevated you.
If you do not care for us, then who shall? And who save you, can truly console us all?
Indeed does shaytân constantly pursue me like a dog, and my carnal self around my neck like a snake do hang.
In huge waves of hope and fear the boat of my future lies, hoping that I may be counted among the obedient dogs of Medina.
I hope that among the dogs of your holy Haram I shall roam, till the end of my days, and that I be eaten by the ants and snakes of Medina.
And I hope that on having turned to dust at death, the wind shall spread my dust over the Rowdha Mubarak.
Alas, the earthly remains of Qâsim can hardly reach that holy place even in the shape of dust.
About other things I care not much, except that forever my heart be sore with love for Allah and you.
And I wish that such an arrow pierce and break my heart, into a thousand pieces, still delighted while shedding blood.
That my soul be filled with such burning love, which in one blaze burn down the oppressive sky.
May it then be that through my love for you so much I weep, that weak in my body I become, and my eyes be like fountains shedding tears.
Then no aspiration will remain in me to spiritual heights, and for me the adornment of the world will have no charm.
Through a sign from you the moon was cleft asunder, and now we look for a gesture to cleave our heart.
And O Qâsim now compose yourself and step not beyond bounds, and withhold yourself while talking in cautious way.
For this is a spot that silence and respect demands, so silence do give.
Send only salât on him (durûd) and his descendents, that he and his progeny with you be pleased.
O Allah, shower over him and his family such mercy that numbers cannot count.
Maulana Muhammad Qâsim Nanotwi
[Shaikul Hadith Maulana Muhammad Zakariyya Kandhlawi, Virtues of Salât ‘Alan Nabi]
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