95. This is an introduction to the general command that was given in (Surah An-Nur, Ayat 27) about a year later. In the ancient times the Arabs would enter one another’s house unceremoniously. If a person had to see another person he did not think it was necessary to call at the door or take permission for entry, but would enter the house and ask the womenfolk and children whether the master was at home or not, This custom of ignorance was the cause of many evils and would often give rise to some serious evils. Therefore, in the beginning a rule was made in respect of the houses of the Prophet (peace be upon him) that no person, whether a close friend or a distant relative, could enter there without permission. Then in Surah An-Nur a general command was given to enforce this rule for the houses of all the Muslims.
96. This is the second command in this connection. An uncivilized practice prevalent among the Arabs was that the visitors would call on a friend or acquaintance right at the time of the meals, or would come and prolong their stay till the meals time approached. This would often cause the master of the house great embarrassment. He could neither be so discourteous as to tell the visitors to leave because it was his meals time, nor could feed so many unexpected guests together. For it is not always possible for a person to arrange meals immediately for as many visitors as happened to call on him at a time. Allah disapproved of this practice and commanded that the visitors should go for meals to a house only when invited. This command did not in particular apply to the Prophet’s (peace be upon him) house only but the rules were in the beginning enforced in that model household so that they become general rules of etiquette in the houses of the other Muslims as well.
97. This was to reform yet another foolish practice. The guests at a feast, after they had finished eating, would sit down to endless gossip and discussions much to the inconvenience of the people of the house. They would often embarrass the Prophet (peace be upon him) also by this practice, but he would forbear and forget. At last on the day of the marriage feast of Zainab the embarrassment thus caused crossed all limits. According to the Prophet’s (peace be upon him) special attendant, Anas bin Malik, the feast was held at night. Most of the people left after taking food but a couple or two of them got engaged in gossip. Disconcerted the Prophet (peace be upon him) rose and went round to his wives. When he returned he found the gentlemen still sitting. He turned back and sat in Aishah’s apartment. When a good deal of the night had passed he came to know that the gentlemen had left. Then he returned and went to the apartment of Zainab. After this it became inevitable that Allah Himself should warn the people of these evil practices. According to Anas these verses were revealed on this occasion. (Muslim, Nasai, Ibn Jarir).
98. This is the verse which is called “the verse of the veil”. Bukhari has related on the authority of Anas that before the coming down of this verse, Umar had made a suggestion several times to the Prophet (peace be upon him) to the effect: O Messenger of Allah, all sorts of the people, good and bad, come to visit you. Would that you commanded your wives to observe hijab. According to another tradition, once Umar said to the holy wives, “If what I say concerning you is accepted, my eyes should never see you.” But since the Prophet (peace be upon him) was not independent in making law, he awaited divine revelation. At last, this command came down that except for the mahram males as being stated in ( Ayat 55) below no other man should enter the Prophet’s (peace be upon him) houses, and whoever had to ask some thing from the ladies, should ask for it from behind a curtain. After this command curtains were hung at the doors of the apartments of the wives, and since the Prophet’s (peace be upon him) house was a model for the Muslims to follow, they too hung curtains at their doors. The last sentence of the verse itself points out that whoever desire that the hearts of the men and women should remain pure, should adopt this way.
Now whosoever has been blessed with understanding by Allah can himself see that the Book which forbids the men and women to talk to each other face to face and commands them to speak from behind a curtain because “That is purer for your hearts and for their hearts,” could not possibly permit that the men and women should freely meet in mixed gatherings, educational and democratic institutions and offices, because it did not affect the purity of the hearts in any way. For him who does not want to follow the Quran, the best way would be that he should disregard its commands and should frankly say that he has no desire to follow it. But this would be the height of meanness that he should violate the clear commandments of the Quran and then stubbornly say that he is following the spirit of Islam which he has extracted. After all, what is that spirit of Islam which these people extract from sources outside the Quran and the sunnah?
99. The allusion is to the false allegations that were being made in those days against the Prophet (peace be upon him), and some weak-minded Muslims also were joining the disbelievers and the hypocrites in doing this.
100. This is the explanation of what has been said in ( verse 6): “The Prophet’s wives are mothers of the believers.”
101. That is, “If a person entertains an evil thought in his heart against the Prophet (peace be upon him), or harbors an evil intention about his wives, it will not remain hidden from Allah, and he will be punished for it.”
102. For explanation, see (E.Ns 38 to 42 of Surah An-Nur). Allama Alusi’s commentary in this connection is also noteworthy. He says, “Brothers and sons of brothers and sisters include all those relatives who are unlawful for a woman, whether they are blood relations or foster relations. This list does not mention the paternal and maternal uncles because they are like the parents to the woman, or perhaps they have been left out because there was no need to mention them after mentioning their sons, For the reason for not observing hijab from the brother’s son and sister’s son is the same as of not observing it from the paternal and maternal uncles.” (Ruh al-Maani).
103. For explanation, see( E. N. 43 of Surah An-Nur).
104. For explanation, see (E. N. 44 of Surah An-Nur).
105. It means this: “After the coming down of this absolute command no person outside the circle of the relatives, who have been made an exception, should be allowed to enter the houses without hijab being observed from them,” Another meaning is: “The woman should never adopt the attitude that they should observe hijab when the husband is present, but should appear without hijab before the other men, when he is away. Such a conduct may remain hidden from the husband but not from Allah.”
106. Allah’s sending His blessings on His Prophet, means this: Allah is very kind to His Prophet (peace be upon him): He praises him, blesses his work, exalts his name, and showers His mercy on him. Blessings of the angels, means: They love the Prophet (peace be upon him) most dearly and pray to Allah to bless him with the highest ranks, cause his religion and Shariah to flourish and exalt him to the laudable position. One can clearly see from the context, why this thing has been said here. This was the time when the enemies of Islam were making all sorts of false allegations against the Prophet (peace be upon him) in order to satisfy their jealousy on the success of faith. By sullying him, they thought they would destroy his moral influence through which Islam and the Muslims were gaining more and more ground every day. Such were the conditions when Allah sent down this verse, as if warn the people: “However hard the disbelievers and the hypocrites and the polytheists might try to vilify and slander My Prophet (peace be upon him) with a view to frustrating his mission, they are bound to suffer disgrace and humiliation in the end, for I am kind to him, and the angels, who are administering the entire universe, are his supporters and admirers. His enemies cannot gain anything by their condemnation of him because I am exalting his name and My angels are adoring him constantly. They cannot harm him by their mean machinations when My mercy and blessings are with him, and My angels pray for him day and night to the effect: “O Lord of the worlds, raise Muhammad (peace be upon him) to even higher ranks and make his religion flourish and prosper.”
107. In other words, it means this: O people, who have found the right path through Muhammad (peace be upon him), the Messenger of Allah, you should recognize his true worth and be grateful to him for his great favors to you. You were lost in the darkness of ignorance, he afforded you the light of knowledge. You had become morally bankrupt, he raised you high on the moral level so that the people now feel envious of you. You had sunk to barbarism and savagery, he adorned you with the most refined human civilization. The disbelievers everywhere have turned his enemies only because he has done you these favors; otherwise personally he has not done any harm to anyone. Therefore, the inevitable demand of your gratitude to him is that you should regard him with an equal, or even greater love than the malice and grudge these people display against him; that you should show a greater attachment to him than the hatred these people show towards him; that you should praise and adore him even more fervently than they condemn him; that you should wish him well even more heartily than they wish him ill, and pray for him just as the angels do day and night, saying: “O Lord of the worlds: Just as Your Prophet has done us countless and endless favors, so do You also show him endless and limitless mercy, raise him to the highest ranks in the world and bless him with the greatest nearness to Yourself in the hereafter.”
In this verse, Muslims have been commanded two things: (1) Sallu alaihi; and (2) sallimu taslima. The word Salat when used with the associating panicle ala gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in all the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the command of sallu alaihi to the believers for the Prophet (peace be upon him) is: “Be attached to him, praise and adore him and pray for him.”
The word salam also has two meanings: (1) To be secure from every kind of affliction and fault and defect; and (2) to be at peace and refrain from opposing the other person. Therefore, one meaning of sallimu taslima in regard to the Prophet (peace be upon him) is: “You should pray for his well-being and security,” and another meaning is: “Cooperate with him with all your heart and mind; refrain from opposing him and obey him most faithfully and sincerely.”
When this command was sent down, several of the companions said to the Prophet (peace be upon him), “O Messenger of Allah, you have taught us the method of pronouncing salam i.e. of saying as-salamu alaika ayyuhannabiyyu wa rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-Allah as a greeting, but what is the method of sending Salat on you?” In response to this, the methods of pronouncing Salat and darud that the Prophet (peace be upon him) taught to many people on different occasions are as follows:
Kaab bin Ujrah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i Ibrahima irmaka Hamidum-Majid, wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta ala Ibrahima wa ala al-i Ibrahima innaka Hamid-um-Majid. This darud with a little difference in wording has been reported by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, Abdur Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Kaab bin Ujrah.
Ibn Abbas: From him also the same darud as given above has been reported with a slight difference. (Ibn Jarir).
Abu Humaid Saidi: Allahumma salli ala Muhammad-in wa azwaji-hi wa dhurriyati-hi kama sallaita ala Ibrahima wa ala al-i Ibrhima wa barik ala Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta ala al-i Ibrahima irmaka Hamidum- Majid. (Malik, Ahmad, Bukhari, Muslim, Nasai, Abu Daud, Ibn Majah).
Abu Masud Badri: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i Ibrahima wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima fil- alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Daud, Tirmidhi, Nasai Ahmad, Ibn Jarir, Ibn Habban, Hakim).
Abu Said Khudri: Allahumma salli ala Muhammad-in abdika wa rasuli-ka kama sallaita 'ala Ibrahima wa barik 'ala Mahammad-in wa ala al-i Muhammad-in kama ba rakta ala Ibrahim. (Ahmad, Bukhari, Nasai, Ibn Majah).
Buraidah al-Khuzai: Allahumm-ajal Salataka wa rahmataka wa barakati-ka ala Muhammad-in wa ala al-i Muhammad-in kama Ja altaha ala Ibrahima innaka Hamid-um-Majid. (Ahmad, Abd bin Humaid, Ibn Marduyah).
Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa barakta ala Ibrahima wa ala al-i Ibrahim fil-alamin innaka Hammid-um-Majid. (Nasai).
Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima innaka Hamidum- Majid wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta ala Ibrahima innaka Hamidum- Majid. (Ibn Jarir).
All these daruds agree in meaning despite the difference in wording. A few points concerning them should be understood clearly:
First, in all these the Prophet (peace be upon him) tells the Muslims that the best way of sending darud and Salat on him is that they should pray to Allah, saying, “O God: send darud on Muhanunad.” Ignorant people who do not possess full understanding of the meaning intermediately raise the objection: “How strange that Allah commands us to send darud on His Prophet (peace be upon him), but we, in return, implore Allah that He should send it.” The fact, however, is that the Prophet (peace be upon him) has instructed the people, as if to say, “You cannot do full justice to sending of darud and Salat on me even if you want to. Therefore, pray only to Allah to bless me with Salat.” Evidently, the Muslims cannot raise the ranks of the Prophet (peace be upon him), Allah only can raise them; the Muslims cannot repay the Prophet (peace be upon him) for his favors and kindness, Allah only can adequately reward him for this; the Muslims cannot attain any success in exalting the Prophet’s (peace be upon him) name and promoting the cause of religion unless Allah favors them with His help and succor. So much so that the Prophet’s (peace be upon him) love can be impressed in our hearts only by Allah’s help; otherwise Satan can turn us away from him by every kind of evil suggestions and suspicions. May Allah protect us from this! Therefore, there is no other way of doing full justice to sending of darud and salat on the Prophet (peace be upon him) than that we should supplicate Allah to send salat on him. The person who says: Allahumma salli ala Muhammad-in, in fact, admits his helplessness before Allah, and says: “O God: it is not in my power to send salat on Your Prophet (peace be upon him) as it should be sent. I, therefore, implore You to send it on my behalf and take from me whatever service You will in this regard.”
Secondly, the Prophet (peace be upon him) did not want to have this prayer reserved for only himself but included his followers and his wives and offspring also. The meaning of the wives and offspring is obvious. As for the word al it does not merely denote the people of the Prophet’s household, but it applies to all those people who follow him and adopt his way. Lexically, there is a difference between the words aal and ahl. By the aal of a person are understood all those people who are his companions, helpers and followers, whether they are related to him or not, and his ahl are those who are related to him, whether or not they are his companions and followers. The Quran has used the word aal-Firaun at fourteen places but nowhere has it been used to mean the people of Pharaoh’s household only; everywhere it implies all those who sided with him in the conflict against the Prophet Moses (peace be upon him). (For example, see (Surah Al-Baqarah, Ayats 49-50), (Surah Aal-Imran, Ayat 11), (Surah Al-Aaraf, Ayat 130), (Surah Al-Mumin, Ayat 46). Thus, from aal- Muhammad is excluded every such person who is not on the way of Muhammad (peace be upon him), whether he be a member of his household, and in it is included every such person, who is following in his footsteps, whether he is not even distantly related to him by blood. However, those members of the Prophet’s household who are related to him by blood and are also his followers are most worthy to be regarded as aal-Muhammad.
Thirdly, the same thing found in all the daruds taught by the Prophet (peace be upon him) is that he may be blessed with the same kindness with which Abraham (peace be upon him) and the followers of Abraham have been blessed. The people have found it difficult to understand this. The scholars have given different interpretations of it but none of them is appealing. In my opinion the correct interpretation is this (though the real knowledge is with Allah): Allah blessed the Prophet Abraham (peace be upon him) in particular with something with which He has blessed no one else in the world, and it is this: All those human beings who regard the Prophethood and the revelation and the Book as the source of guidance are agreed on the leadership of the Prophet Abraham (peace be upon him), whether they are Muslims or Christians or Jews. Therefore, what the Holy Prophet (peace be upon him) means to say is this: “O Allah, just as You have made the Prophet Abraham (peace be upon him) the refuge of the followers of all the Prophets, so You make me also the refuge, so that no one who is a believer in Prophethood, may remain deprived of the grace of believing in my Prophethood.”
That it is an Islamic practice to send darud on the Prophet (peace be upon him), that it is commendable to pronounce it when the Prophet’s (peace be upon him) name is mentioned, that it is a Sunnah of the Prophet (peace be upon him) to recite it in the Prayer in particular, is agreed upon by all the scholars. There is also a consensus that it is obligatory to pronounce the darud on the Prophet (peace be upon him) at least once in a lifetime, because Allah has clearly commanded it, but apart from this there are differences among the scholars regarding it.
Imam Shafei holds the view that it is obligatory to recite salat on the Prophet during tashahhud in the final sitting of the Prayer, for without it the Prayer would be void. Ibn Masud, Abu-Masud Ansari, Ibn Umar and Jabir bin Abdullah from among the companions, Shabi, Imam Muhammad bin Baqir, Muhammad bin Kab al-Qurzi and Muqatil bin Hayyan from among the immediate followers of the companions, and Ishaq bin Rahwayah from among the jurists also held the same opinion, and Imam Ahmad bin Hanbal also had adopted the same in the end.
Imam Abu Hanifah, Imam Malik and the majority of the scholars hold that the pronouncing of the Salat is obligatory only once in a life time. It is just like the Kalimah: whoever affirmed the divinity of Allah and the Prophethood of the Messenger of Allah once in a lifetime carried out his duty. Likewise, the one who pronounced the darud and salat once in his lifetime would be deemed to have done his duty of pronouncing the darud on the Prophet (peace be upon him). After it, it is neither obligatory (fird) to recite the Kalimah nor the darud.
Another group holds that it is absolutely wajib to recite it in the Prayer but not necessarily in the tashahhud.
Still another group holds the view that it is wajib to pronounce the darud in every supplication. Some others say that it is wajib to pronounce it whenever the Prophet’s (peace be upon him) name is mentioned, and according to another group recitation of the darud is wajib only once in an assembly or sitting no matter how often the name of the Prophet (peace be upon him) is mentioned during it.
These differences only pertain to the darud's being obligatory in status or otherwise. As for its merit and excellence, its being conducive to high spiritual rewards and its being a great righteous act, there is complete unanimity among the Ummah. No one who is a believer in any degree can have any different opinion about it. The darud is the natural supplication of the heart of every Muslim, who realizes that the Prophet Muhammad (peace be upon him) is the Ummah’s greatest benefactor after Allah. The greater one’s appreciation of Islam and the faith, the greater will one be appreciative of the favors of the Prophet (peace be upon him) himself; and the greater one’s appreciation of the favors of the Prophet (peace be upon him), the more often will he pronounce the darud and salat on him. Thus, in fact, the frequency with which a person pronounces the darud is the measure which shows the depth of his relationship with the Prophet’s (peace be upon him) religion and the extent of his appreciation of the blessing of the faith. On this very basis the Prophet (peace be upon him) has said: “The angels send darud on him who sends darud on me, as long as he does so.” (Ahmad, Ibn Majah). “He who sends darud on me once, Allah sends darud on him ten times over.” (Muslim) “The one who sends darud on me most often will deserve to remain close to me on the Day of Resurrection” (Tirmidhi). “Niggardly is the person who does not send darud on me when I am mentioned before him” (Tirmidhi).
As to whether it is permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi wa sallam, or similar other words for others than the Prophet (peace be upon him), it is disputed. One group of the scholars of whom Qadi Iyad is most prominent holds it as absolutely permissible. Their argument is this: Allah Himself has used the word salat in respect of those who were not prophets at several places in the Quran, e.g. in (Surah Al-Baqarah, Ayat 157), (Surah At-Taubah, Ayat 103), (Surah Al-Ahzab, Ayat 43). Similarly, the Prophet (peace be upon him) also prayed for those who were not prophets using the word salat) on several occasions. For example, he prayed for a companion, thus: Allahumma salli ala al Abi Aufa; on the request of Jabir bin Abdullah’s wife, he said: Sallallahu alaihi wa ala zaujiki. Then concerning those who came with the Zakat money, he would say: Allahumma salli alaihim. Praying for Saad bin Ubadah he said: Allahumma ajal salataka wa rahmataka ala al-i Saad bin Ubadah. And about the soul of the believer the Prophet (peace be upon him) gave the news that the angels prayed for him, thus: Sallallahu alaika wa ala jasadika. However, the majority of the Muslim scholars opine that it was correct for Allah and His Messenger but not so for the Ummah. They say that it has become a convention with the Muslims to use salat-o-salam exclusively for the Prophets. Therefore, it should not be used for those who are not prophets. On this very basis Umar bin Abdul Aziz once wrote to one of his governors, saying: “I hear that some preachers have started using the word salat in respect of their patrons and supporters in the manner of salat alan-Nabi. As soon as you receive this letter, stop them from this practice and command them to use salat exclusively for the Prophets and remain content with the prayer for the other Muslims." (Ruh al-Maeni). Most scholars also hold that using the words sallallahu alaihi wa sallam for any other Prophet than the Prophet (peace be upon him) is not correct.
108. “To cause harm to Allah” implies two things: That Allah should be disobeyed, that an attitude of disbelief and shirk and atheism be adopted with regard to Him, and that things made unlawful by Him be made lawful; and (2) that His Messenger be troubled, for just as obedience to the Messenger is obedience to Allah, so is opposition and disobedience of the Messenger opposition and disobedience of Allah.
109. This verse determines the definition of slander. It is to ascribe a fault to a person which he does not have, or an error which he has not committed. The Prophet (peace be upon him) also has explained it. According to Abu Daud and Tirmidhi, when he was asked as to what is ghibat (backbiting), he replied: “It is to make mention of your brother in a manner derogatory to him.” The questioner said, “And if the fault is there in my brother?” The Prophet (peace be upon him) replied: “If the fault that you mentioned is there in him, you backbite him; if it is not there, you slandered him.” Such an act is not only a moral sin, which will entail punishment in the Hereafter, but this verse also requires that also in the law of an Islamic State false allegation should be held as a culpable offense.