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The Sixth Narration

Abu Hurairah radiya Llahu ‘anhu narrates that Rasulullah salla Llahu ‘alayhi wa sallam said:


من سره أن يكتال بالمكيال الأوفى إذا صلى علينا أهل البيت فليقل اللهم صل على محمد وأزواجه أمهات المؤمنين وذريته وأهل بيته كما صليت على آل إبراهيم إنك حميد مجيد

If anyone would like to have the fullest measure granted to him when he invokes blessings on us, the members of the prophet’s family, he should say: O Allah, send peace upon Muhammad, his wives who are the Mothers of the Faithful, his offspring, and Ahlul Bayt as you have sent peace upon the family of Ibrahim. You are indeed praiseworthy and glorious.[1]


This narration has been recorded by Imam Abu Dawood and others. Imam Ahmed and ‘Abdul Razzaq have recorded it from a Companion of Rasulullah salla Llahu ‘alayhi wa sallam and have the following addition:

وبارك على محمد وعلى أهل بيته وأزواجه وذريته

And send blessings upon Muhammad, his family, wives, and offspring.


Commentary and Lessons Learnt from this Narration:

  1. This narration, like no other, seeks to expressly outline the parameters of the Ahlul Bayt.


  1. Ibn al Qayyim writes in Jila’ al Afham:


فجمع بين الأزواج والذرية والأهل وإنما نص عليهم بتعيينهم ليبين أنهم حقيقيون بالدخول في الآل وأنهم ليسوا بخارجين منه بل هم أحق من دخل فيه وهذا كنظائره من عطف الخاص على العام وعكسه تنبيها على شرفه وتخصيصا له بالذكر من بين النوع لأنه من أحق أفراد النوع

This narration is inclusive of the wives, offspring, and family of Rasulullah salla Llahu ‘alayhi wa sallam. All of them are expressly mentioned so that one may know that they are all included in the Ahlul Bayt. None of the above mentioned are excluded from the Ahlul Bayt. Mentioning them separately was to denote the virtue of them all, one after the other.[2]


  1. The theme of this narration is the expression of the importance the Ahlul Bayt carry in the ummah. Peace and salutations are sent upon them in every prayer, a virtue specific to them, which is obligatory according to the views of Imam Shafi’i and Ahmed rahimahu Llah.


  1. The reverence that ought to be displayed towards the Ahlul Bayt can be understood from this narration. Rasulullah salla Llahu ‘alayhi wa sallam declared that complete reward would be attained through including the Ahlul Bayt when sending salutations upon him. A ruling to remain till the end of times.


  1. The desirability of pleasing the Ahlul Bayt and being pleased with what pleases them.


  1. Al Shawkani says:


فيه دليل على أن هذه الصلاة أعظم أجرا من غيرها وأوفر ثوابا

This goes to prove that this salutation is more rewarding than others.[3]


  1. Rasulullah salla Llahu ‘alayhi wa sallam termed this salutation as one that carries the fullest reward. This refutes those that have worded their own salutations and considered it to be the most rewarding.


  1. Sending salutations on Rasulullah salla Llahu ‘alayhi wa sallam and the Ahlul Bayt simultaneously complement each other.


  1. The permissibility of sending salutations on an individual from the Ahlul Bayt. There is contention, however, if this is a salient feature of theirs. The view that seems most appropriate is that it shouldn’t be so, as there is no recollection of this amongst the early Muslims. Imam Malik says:


لم يكن ذلك من عمل من مضى

This was not an act of the early Muslims.


  1. The desirability of recompensing the Ahlul Bayt in the best possible manner when favoured by them, especially in matters of religion.


  1. Using the term Ahlul Bayt and defining it thereafter with his wives and progeny refutes the view of those that consider all those that follow him, the Ahlul Bayt. They also deem the virtues that apply to the Ahlul Bayt to apply to the ummah. This view is based upon the following narration wherein Rasulullah salla Llahu ‘alayhi wa sallam was asked:

من آل محمد قال كل مؤمن تقي

“Who are the family of Muhammad?”

He said, “Every pious believer”.


Al ‘Uqayli has recorded this narration which is munkar, has no basis and is a fabrication as attested to by Ibn Taymiyyah. Furthermore, this narration would then leave no place and meaning for the ahadith wherein Rasulullah salla Llahu ‘alayhi wa sallam commanded the ummah to take good care of his family or those wherein he had declared sadaqah impermissible for them. The improbability of this narration is also strengthened by the slaughtering of Rasulullah salla Llahu ‘alayhi wa sallam; he slaughtered one for his ummah and one for his family. Al Bayhaqi has written in Al Shu’ab al Iman:


وفي هذا دلالة على ان اسم الآل للقرابة الخاصة لا لعامة المؤمنين

This shows that the term ‘Al’ is specific to close relatives and does not include general Muslims.


The term ‘Al’ though, at times, includes the Sahabah radiya Llahu ‘anhum and the ummah as established from the hadith of Wathilah radiya Llahu ‘anhu when Rasulullah salla Llahu ‘alayhi wa sallam said:


هؤلاء أهلي قال واثلة: قلت: يا رسول الله وأنا من أهلك؟ قال: وأنت من أهلي. قال واثلة: إنها لمن أرجى ما أرجو

“These are my family.” I (Wathilah) said, “O Rasulullah salla Llahu ‘alayhi wa sallam and am I from your family?” He replied, “And you are from my family.”[4]


There is difference between the term ‘Al’ with regards to the general meaning of the word and the actual use of the word. There are many other such examples in the Qur’an and ahadith.


  1. Seeking the blessings of Allah subhanahu wa ta ‘ala for Muhammad salla Llahu ‘alayhi wa sallam and his family foreshadowed the great number of his descendants. Barakah which is translated as blessings has been defined as increase and growth by Khalil ibn Ahmed.


  1. As a result of seeking blessings for the Ahlul Bayt, they are a family imbued with virtue and piety that by far surpasses any other family. This has in turn led to great achievements in knowledge and raising the banner of Islam. Their contributions to the Islamic legacy by way of pen and sword is more than can be captured by words. May Allah subhanahu wa ta ‘ala continue sending his choicest mercies upon Rasulullah salla Llahu ‘alayhi wa sallam and his family.


NEXT⇒  The Seventh Narration

[1] Sunan Abu Dawood, Hadith: 982.

[2] Jila’ al Afham, pg. 112.

[3] Nayl al Awtar, vol. 2 pg. 326.

[4] Al Sunan al Kubra, vol. 2 pg. 217.

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