In defence of the right of Aal-e-Muhammad(saw)
NOTE: This article is NOT a refutation of Shias.
In this article we would be refuting the claims of one person named, Muhammad Is’aaf Nashaasheebi, Who in his book al-Islaam as-Saheeh (“The Correct Islaam”), tried to reject the sending of prayers on the family of the Prophet (sallallaahu ‘alaihi wa sallam) when sending prayers on him, despite it being firmly established in the Saheehs of al-Bukhaari and Muslim, and elsewhere, on the authority of several Companions, e.g. Ka’b ibn ‘Ujrah, Abu Humaid as-Saa’idi, Abu Sa’eed al-Khudri, Abu Mas’ood al-Ansaari, Abu Hurairah and Talhah ibn ‘Ubaidullaah! In their ahaadeeth, it is found that they asked the Prophet (sallallaahu ‘alaihi wa sallam), “How do we send prayers on you?”, so he taught them this way of doing so.
Nashaasheebi’s argument for his view is that:
[Quote]Allaah the Exalted did not mention anyone else with the Prophet (sallallaahu ‘alaihi wa sallam) in His saying: “O you who believe! Send prayers on him, and salute him with all respect.” (Ahzaab 33:56) He then goes on to say in his refutation that the Companions asked him (sallallaahu ‘alaihi wa sallam) that question because the meaning of “salaah” was known to them as “supplication”, so they were asking: “How can we supplicate to you?”! [Quote]
This is a clear deception, for their(companion’s) question was not about the meaning of “salaah” on him, in which case he would have a point, but it was about the manner of doing the salaah on him, as is found in the narrations to which we have referred. Thus it all fits, for they asked him about the way of doing it according to the Sharee’ah, something which they could not possibly find out except from the guidance of the All-Knowing, All-Wise, Giver of the Sharee’ah. Similarly, they could also ask him about the way of performing the Salaah made obligatory by words of the Exalted such as “Establish the Salaah (Prayer)“; for their knowledge of the literal meaning of “Salaah” could not remove their need to ask about its manner according to the Sharee’ah, and this is crystal clear.
As for Nashaasheebi’s argument referred to, it is of no consequence, for it is well-known among the Muslims that the Prophet (sallallaahu ‘alaihi wa sallam) is the expounder of the words of the Lord of the Worlds, as He says: “And We have sent down to you the Message that you may explain clearly to the people what is sent for them” (Nahl 16:44). Hence, the Prophet (sallallaahu ‘alaihi wa sallam) explained the way of doing salaah on him, and it included mention of his family, so it is compulsory to accept that from him, due to Allaah’s saying: So take what the Messenger gives you (Hashr 59:7), and the well-known authentic hadeeth, Verily, I have been given the Qur’aan and something similar to it.
We wonder what Nashaasheebi and those taken in by his pompous words would say if someone were to reject the tashahhud in prayer altogether, or reject the menstruating woman’s abstaining from prayer and fasting, all with the argument that Allaah the Exalted did not mention the tashahhud in the Qur’aan; He only mentioned bowing and prostration, and He did not exempt a menstruating woman from prayer and fasting in the Qur’aan!! So, do they agree with such arguments, which are along the lines of his original one, or not? If they do, and we hope not, then they have strayed far, far away from guidance, and have left the mainstream of the Muslims; if they do not, then they are correct in agreeing with us, and their reasons for rejecting those arguments are exactly the same as our reasons for rejecting Nashaasheebi’s original pronouncement, which we have explained clearly.
Therefore beware, O Muslims, of attempting to understand the Qur’aan without recourse to the Sunnah, for you will never be able to do that, even if you were the Seebawaih of the age, the expert of the age in the ‘Arabic language. Here is an example in front of you, for this Nashaasheebi is one of the leading scholars of the ‘Arabic language of this period; you have seen how he has strayed, after being deceived by his knowledge of the language, by not seeking the aid of the Sunnah in understanding the Qur’aan; in fact he has rejected this aid, as you know. There are many other examples of this – there is not enough room here to mention them, but what we have mentioned will suffice, and Allaah is the Granter of all capability.
This refutation in defense of right of family of Prophet(saw) was done by Sheikh Muhammad Nasir uddin Albani(rah) in his book Sifat Salat Al-Nabi, yet some ignorant and misguided ones accuse this lover and defender of Prophet’s family for being a Nasibi, without any shame.
Note: The OBLIGATION of sending blessing on Prophet(saw) is only restricted to Salah/Namaz(prayer), since the narrations that were referred by shiekh Albani were regarding the incident when Prophet(saw) approached his companions, they said to him that they know how to send “peace(salam)” on Prophet(Saw) [i.e in tashahud during salah] but they requested him to teach them that how should they send salawat on Prophet(Saw) and Ahlebayt during their Salah(prayer). Whereas one can send Salawat on Prophet(saw) alone(without mentioning of his aal) outside the Salah. Here is the Fatwa in regards to this issue. [Answer by Gf haddad]
May Allah send Salah and Salam on the Prophet (saw), his family, companions and those who follow them