Prayer to Muhammed

[syn4k]

If Muhammed is dead, what is the reason for saying, "Greetings to you, O Prophet" in Salaat?
The reason I ask is simple; because of the passages below, I can see that Islam most likely believes that Jesus, Muhammed and all other prophets (peace be upon them) will stand in judgement just the same as anyone else. This to me, because Muhammed was also simply a prophet, is clear enough evidence.
Surah Surah 7:6, 16:21

[-Farrah-]

If Muhammed is dead, what is the reason for saying, "Greetings to you, O Prophet" in Salaat?
The reason I ask is simple; because of the passages below, I can see that Islam most likely believes that Jesus, Muhammed and all other prophets (peace be upon them) will stand in judgement just the same as anyone else. This to me, because Muhammed was also simply a prophet, is clear enough evidence.
Surah Surah 7:6, 16:21

Dear syn4k,

I am an English revert so I am not able to understand Arabic, nor do I profess to have scholarly knowledge of Islam. However if we look at the English translation of the tashahhud part of salah, it can be broken down into the following:

(1) Peace be upon you, O’Prophet , and Allah’s mercy and blessings
(2) Peace be upon us and upon Allah’s upright servants
(3) I testify that there is no god but Allah, and I testify that Muhammad is the Messenger of Allah

I understand that all worship (including salah) in Islam is solely for Allah and not Prophet Muhammad (PBUH) however as a recent revert to Islam I too have found part (1) of the tashahhud problematic as the Prophet is no longer alive.

I have searched for an answer to this problem and have found the following clip of a video from Dr. Bilal Phillips who appears to deal with the issue:

http://www.youtubeislam.com/view_vid...e=&category=md

Dr Bilal Phillips states that this is not the way a Muslim is to perform tashahhud now that Prophet Muhammad (PBUH) is dead. “Peace be upon you,O’Prophet “ was to be said only whilst Muhammad(PBUH) was alive, but after his demise we should follow the example of the Prophet’s companions and say “Peace be on the Prophet” instead:

Narrated Ibn Mas'ud:
Allah's Apostle taught me the Tashahhud as he taught me a Sura from the Quran, while my hand was between his hands. (Tashahhud was) all the best compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the Prophet, but when he had died, we used to say, "Peace be on the Prophet." (Sahih al-Bukhari, Volume 8, Book 74, Number 281).

I hope a brother or sister with greater knowledge of Islam than myself can kindly give me their opinion on this matter.

[lumumba_s]

As salamu `alaykum,

I'm sorry, but Dr. Bilal Phillip's opinion is a rare opinion that he does not share with many people. The tashahhud that Imam Malik preferred also contains the statement, "As salamu `alaykum ayyuhal Nabi" and the reason he preferred it is because this, the original version of the tashahhud, is what `Umar ibn al-Khattab taught to people on the minbar of the Prophet (Allah bless him and give him peace) when he was the caliph. But the logic of Bilal Phillips is flawed in my opinion, for there is no evidence that the Prophet (Allah bless him and give him peace) told people, who came to him and left back for Yemen, for example, a different tashahhud than everyone else. Likewise, the couple that lived down the street in Medina. He (Allah bless him and give him peace) did not tell them to change the way that they do tashahhud depending on whether or not he was within their physical presence.

The Prophet was "just" a prophet, but his station on the Day of Judgment will be unique. Regardless, all prophets will have a similar role as a witness and mercy for their communities. Additionally and perhaps more importantly, "ayyuha" is not a prayer, it is an address. So "Peace be upon you, O Prophet" is a greeting to the Prophet, not a prayer to him. Rumi has a discourse about this, but from what I recall, it was translated by someone who isn't actually faithful to Rumi's theology. At this early point in the day, I can say no more than the Prophet (Allah bless him and give him peace) occupies a central position in the spirituality of every Muslim - as did every prophet for his community - and God has connected his pleasure to His. The fact that we, whether you want to take it to be metaphor or actual, address the Prophet in our prayers gives a glimpse at the position he should hold in our spiritual imagination.

[Yahya Sulaiman]

You must not address the Prophet (P) in the middle of a prayer. You're supposed to be focusing on God alone. Whether the intent is that of praying to the man or not that is what it ends up incidentally amounting to and it defeats the purpose of prayer, and of monotheism, to divide your focus.

And I'm sorry, lumumba, but all that sounds to me like the same kind of intellectualizing and rationalizing Catholics have about their rosary. Theology, like all philosophy, has a way of providing people with the means to look upon common sense and self-evident fact as simplistic, oversimplifying reality, or intellectually puerile, and I think it's from that attitude that all these sorts of things spring.

[ihsan]

1.

What does Yemen have to with the statement attributed to ibn Masud (R)? What does the Prophet (S) teaching the tashahud in a particular way, have to do with the Companions (R), per the report, changing the manner of address to make it an indirect address? The Companions are reported to have changed the statement after the Prophet (S) had passed, so the argument about the Prophet (S) teaching anyone such a thing has no bearing on the subject.

2.

Additionally and perhaps more importantly, "ayyuha" is not a prayer, it is an address. So "Peace be upon you, O Prophet" is a greeting to the Prophet, not a prayer to him.

"Ayyuha" is an address that is part of a prayer, which is preceded immediately by the purest of greeting, an acknowledge that all prayers and good deeds are all for Allah alone.

[syn4k]

So "Peace be upon you, O Prophet" is a greeting to the Prophet, not a prayer to him.

-- you're still talking to somebody who is dead are you not?

[aamantubillah]

I have been struggling with this for quite some time myself despite asking about it from other people. I have to ask, is it okay to bring anyone's name in the Salah?

I understand that while reciting the Quran we naturally bring even the names of the gods worshiped by the Meccan's, but that is a part of the recitation. So my question is, is it proper to bring even the Prophets name in prayer when Salah is solely for Allah? Does this remove the salah's intention of being worshipping Allah? Is it a sin to not send blessing on the Prophet in Salah when your intention and focus is Allah alone? Furthermore, is it possible to send the peace and blessings AFTER a tashahud WITHOUT the mentioning of anyones name.

If I interpret what brother Yahya is saying, I think I might be along the same lines as him.

[lumumba_s]

As salamu `alaykum,

'Abdullah said, "Whenever we prayed behind the Prophet we used to recite (in sitting) 'Peace be on Gabriel, Michael, peace be on so and so. Once Allah's Apostle looked back at us and said, 'Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, At-Tahiyatu lil-lahi wassalawatu wat-taiyibatu. AsSalamu 'alalika aiyuha-n-Nabiyu wa rahmatu-l-lahi wa barakatuhu. As-Salam alaina wa ala ibadil-lah is-salihin. (All the compliments, prayers and good things are due to Allah: peace be on you, O Prophet and Allah's mercy and blessings be on you. Peace be on us an on the true pious slaves of Allah). (If you say that, it will be for all the slaves in the heaven and the earth). Ash-hadu an la-ilaha illa-l-lahu wa ash-hadu anna Muhammadan 'abduhu wa Rasuluhu. (I testify that none has the right to be worshipped but Allah and I also testify that Muhammad is His slave and His Apostle)." (Bukhari & Muslim)

When they the Companions were making a prayer to Allah upon the angels, the Prophet CORRECTED them and told him to greet HIM according to the very manner that all of you are claiming violates the the purpose and validity of the prayer. He instructed the Companions to say, "As salamu `alaykum ayyuha nabi", as we say, "As salamu `alaykum ayyuha nabi".

And Allah knows best.

[Ron]

Peace Syn4k,

-- you're still talking to somebody who is dead are you not?

Consider people that visit their family member in the cemetery. They tend to wish their loved ones good things. The same is true when we make a supplication for, not to, our Prophet (pbuh). We are basically saying, "May God bless you Prophet as He (the Almighty) blessed Abraham (pbuh)..." It is a supplication towards him. In fact, we even send God's blessings upon all the believers, ones we have never met or spoken to.

I hope that clarifies it a bit.

Regards

[Yahya Sulaiman]

Peace Syn4k,

Consider people that visit their family member in the cemetery. They tend to wish their loved ones good things. The same is true when we make a supplication for, not to, our Prophet (pbuh). We are basically saying, "May God bless you Prophet as He (the Almighty) blessed Abraham (pbuh)..." It is a supplication towards him. In fact, we even send God's blessings upon all the believers, ones we have never met or spoken to.

I hope that clarifies it a bit.

Regards

I refer you to what I said above.

[Ron]

Salam aamantubillah,

I have been struggling with this for quite some time myself despite asking about it from other people. I have to ask, is it okay to bring anyone's name in the Salah?

There is a fundamental misunderstanding in this sort of reasoning. When we pray there is a connection between us and God. We are pouring our souls out to Him. In fact, we are communicating with Him in total harmonious communion. With that, we say all we need to say aside from the formal prayers. In no way are we infringing on God's Lordship when we supplicate Him. In no way does it diminish our prayer that we pray for anyone or anything. In fact, this sort of reasoning is not in line with Islam.

I understand that while reciting the Quran we naturally bring even the names of the gods worshiped by the Meccan's, but that is a part of the recitation. So my question is, is it proper to bring even the Prophets name in prayer when Salah is solely for Allah?

Praying to God is one thing and praying for someone is another. There isn't a hint of similarity between the two. There are verses of the Qur'an that mention not just deities but names of Prophets (pbut) and others. Are we to stop reciting such verses because of that? Also, what sort of logic says that because you mention something/one it means that you're praying to them? If we are not allowed to praise God and then tell Him our wishes then who do we ask for anything?

Does this remove the salah's intention of being worshipping Allah?

Not at all. Why should it? You're not worshiping anything else just because you're asking God, whom you're praying to, for blessing or whatever for yourself or someone else. Can you imagine that you ask God in prayer that you wish to be a better person that that negates your prayer? And what is a better time to ask God anything than when you are in total submission to Him?

Is it a sin to not send blessing on the Prophet in Salah when your intention and focus is Allah alone?

We wish blessings on the Prophet because of our gratitude and recognition that God has sent him to us. One should never lose their focus on God just because they're asking God to bless someone else.

Furthermore, is it possible to send the peace and blessings AFTER a tashahud WITHOUT the mentioning of anyones name.

The most powerful moment to ask God anything, as I mentioned above, is during that time when you stand before the Almighty. It is like having a conversation on the phone and saying only part of what you say but after you hang up you finish your thoughts. Not that God won't hear you but taking time out for God specifically is much different.

God is there for you when you call unto Him. So when you do He will answer and insha'Allah give you what is best for you and those you wish things for (peace, happiness, contentment). He does not turn a wish away because He knows you called out to Him and knows that you are not mentioning someone else to equate them to Him. When you send your blessings on the Prophet you are doing so as gratitude to God for His message.

Regards

[Sadiq_b]

I am a little short on time so can't fully explain what I have to say. Just in response to this point

-- you're still talking to somebody who is dead are you not?

I remember reading Martin Lings' Biography of the prophet. In it is mentioned in the chapter on Battle of Badr that the Prophet went to the pit in which the bodies of the enemies of Islam were thrown after the war and spoke to those people as "O men of the pit... " I don't remember the full text but it went like "Have you found the promise of Allah true or not...". Hearing the prophet talk to dead people the companions wondered at his speaking to dead bodies to which prophet muhammed replied "Your hearing of what i say is not better than theirs but they cannot answer me".

Martin Lings attributes the above quote of prophet muhammed to Ibn Ishaq's Sirat RasulAllah.

[ihsan]

As salamu `alaykum,When they the Companions were making a prayer to Allah upon the angels, the Prophet CORRECTED them and told him to greet HIM according to the very manner that all of you are claiming violates the the purpose and validity of the prayer. He instructed the Companions to say, "As salamu `alaykum ayyuha nabi", as we say, "As salamu `alaykum ayyuha nabi".

And Allah knows best.

Again, the phrase is a prayer. The hadeeth is actually referring to the excesses committed by the Companions, who would single out everybody in prayer.

'Abdullah said, "Whenever we prayed behind the Prophet we used to recite (in sitting) 'Peace be on Gabriel, Michael, peace be on so and so. Once Allah's Apostle looked back at us and said, 'Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, At-Tahiyatu lil-lahi wassalawatu wat-taiyibatu. AsSalamu 'alalika aiyuha-n-Nabiyu wa rahmatu-l-lahi wa barakatuhu. As-Salam alaina wa ala ibadil-lah is-salihin.

The first thing the Prophet (S) states is that Allah himself is "Salam". One does not need to wish "Salaam" upon him, but one should grant Salaam to the Prophet and all pious slaves of God. The Prophet (S) stated that one does not need to call out each person specifically, for one can grant this very prayer to all of the righteuous people of prayer through the high-lighted phrases. The Prophet (S) balanace is even recognized in du'a, and we find many narrations that exemplify this point. For example, he had once witnessed his wife (R) making a very long du'a. He (S) is reported to have said that she could have encompassed all her wishes in one du'a, which was:

"Our Rabb! Grant us good in this life and grant us good in the Hereafter, and save us from the Hell-fire."

The point that is missed is that the Prophet and all slaves that are pious are included and one is invoking God's peace on all of them. The fact that one wants to derive some theology out of it that the Prophet (S) is alive or can hear is a baseless analogy, which is further corraborated by the original narration that Farrah brought.

[lumumba_s]

As salamu `alaykum,

The part ignored is the fact that the Prophet (Allah bless him and give him peace) instructed the Companions to say, "As salamu `alaykum ayyuha nabi..."

Wa salam.