Allah Almighty says: {Indeed, Allah sends His blessings upon the Prophet, and His angels pray for him. O you who believe, invoke Allah’s blessings upon him, and send him greetings of peace.} [Surat al-Ahzāb: 56]
Allah -Ta'ālā- berfirman, "Sesungguhnya Allah dan malaikat-malaikat-Nya berselawat untuk Nabi. Hai orang-orang yang beriman! Berselawatlah kamu untuk Nabi dan ucapkanlah salam penghormatan kepadanya." (QS. Al-Aḥzāb: 56)
1) It is recommended to constantly ask Allah to confer peace and blessings upon the Prophet (may Allah’s peace and blessings be upon him) in compliance with the command of Allah Almighty to do so, and in emulation of the honorable angels.
1) Anjuran agar terus berselawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- dalam rangka mengimplementasikan perintah Allah -Ta'ālā- dan meneladani para malaikat yang mulia.
2) It is obligatory to invoke peace and blessings of Allah upon the Prophet (may Allah’s peace and blessings be upon him) in several occasions, one of which is when his name is mentioned.
2) Berselawat kepada Nabi -ṣallallāhu 'alaihi wa sallam- diwajibkan dalam beberapa kondisi, di antaranya ketika nama beliau disebutkan.
3) Invoking peace upon the Prophet (may Allah’s peace and blessings be upon him) means that he supplicates Allah Almighty to praise him before the highest assembly of the angels, while invoking peace means to supplicate Allah to bestow upon him safety from all evil during his lifetime and after his death, and this includes the safety of his Shariah and Sunnah from any addition or distortion.
3) Makna selawat dari seorang hamba kepada Nabi -ṣallallāhu 'alaihi wa sallam- ialah mendoakan beliau supaya Allah memujinya di hadapan para malaikat yang mulia. Adapun salam kepada Rasulullah maksudnya ialah mendoakan keselamatan untuk beliau dari semua keburukan di masa hidup beliau dan setelah wafatnya, di antaranya agar agama dan Sunnah beliau selamat dari segala bentuk penambahan dan distorsi.
It is impermissible to invoke Allah’s peace and blessings upon anyone other than Allah’s prophets, or making it concomitant to the names of some of the leading scholars, as done by some deviant sects from among the advocates of religious innovations. In fact, only the prophets of Allah are to be singled out with asking Allah Almighty to confer His peace and blessings upon them. Asking Allah Almighty to confer His peace and blessings upon people other than the prophets is to be done subordinately, like saying: “O Allah, confer peace and blessings upon Muhammad and his family,” or “O Allah, confer peace and blessings upon Muhammad and his Companions.”
Tidak boleh mengkhususkan ucapan selawat untuk selain para nabi dan menjadikannya sebagai syiar yang dirutinkan untuk sebagian imam, sebagaimana yang dilakukan oleh sebagian kelompok sesat pada tokoh ahli bidah. Yang benar adalah hanya para nabi saja yang boleh dikhususkan dengan doa selawat. Adapun selain para nabi, selawat kepada mereka dibolehkan dalam bentuk diikutkan dengan selawat kepada para nabi. Misalnya kita mengucapkan, "Allāhumma ṣalli 'alā Muḥammad wa ālihi" atau "Allāhumma ṣalli 'alā Muḥammad wa ṣaḥbihi".
1397/1- ‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever invokes peace and blessings upon me once, Allah will send peace and blessings upon him tenfold.” [Narrated by Muslim]
1/1397- Abdullah bin 'Amr bin Al-'Āṣ -raḍiyallāhu 'anhumā- meriwayatkan bahwa dia mendengar Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Siapa yang berselawat kepadaku satu selawat, maka Allah akan berselawat kepadanya sepuluh kali." (HR. Muslim)
1) Invoking peace and blessings upon Allah’s Messenger (may Allah’s peace and blessings be upon him) is a virtuous act given the multiplied reward one earns on account of it.
1) Keutamaan berselawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- karena di dalamnya terkandung pelipatgandaan pahala bagi hamba.
2) Invoking peace and blessings upon Allah’s Messenger (may Allah’s peace and blessings be upon him) is a reason for receiving Allah’s mercy.
2) Berselawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- adalah sebab adanya rahmat Allah -Ta'ālā- kepada para hamba-Nya.
1398/2- Ibn Mas‘ūd (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “The worthiest people of me (in terms of closeness to me and receiving my intercession) on the Day of Judgment will be those who invoke peace and blessings upon me the most.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
2/1398- Ibnu Mas'ūd -raḍiyallāhu 'anhu- meriwayatkan bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Orang yang paling patut mendapat syafaatku pada hari Kiamat adalah yang paling banyak berselawat kepadaku." (HR. Tirmizi dan dia berkata, "Hadis hasan")
1) Demonstrating that there is an exceptional merit for the People of Hadīth (those who are concerned with studying the Hadīths of the Prophet, who follow the practice of the Prophet (may Allah’s peace and blessings be upon him) and adhere to his Sunnah since they invoke Allah’s peace and blessings upon him more than other people.
1) Menampakkan keutamaan khusus bagi ahli hadis yang mengikuti Sunnah Nabi -ṣallallāhu 'alaihi wa sallam- dan berpegang teguh dengannya, karena ahli hadis adalah orang yang paling banyak berselawat kepada Nabi -ṣallallāhu 'alaihi wa sallam- bila dibandingkan dengan manusia lainnya.
2) Encouraging to constantly invoke Allah’s peace and blessings upon the Prophet because doing so is a reason for being close to him (may Allah’s peace and blessings be upon him).
2) Anjuran untuk banyak berselawat kepada Nabi -ṣallallāhu 'alaihi wa sallam-, karena hal itu adalah sebab untuk mendapatkan kedekatan dengan beliau.
1399/3- Aws ibn Aws (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Among the most excellent of your days is Friday; so invoke prayers frequently on me on that day, for your prayers will be presented to me. A man asked: ‘O Messenger of Allah, how will our prayers be presented to you while your body will have decayed?’ He replied: ‘Allah, the Exalted, has prohibited the earth from consuming the bodies of prophets.’” [Narrated by Abu Dāwūd, with an authentic Isnād]
3/1399- Aus bin Aus -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Sesungguhnya di antara hari terbaik kalian adalah hari Jumat. Maka perbanyaklah bacaan selawat kepadaku pada hari itu, karena selawat kalian akan dipaparkan kepadaku." Para sahabat bertanya, "Wahai Rasulullah! Bagaimana selawat kami dipaparkan kepadamu sementara jasadmu telah hancur?!" Yakni engkau telah hancur. Beliau bersabda, "Allah -'Azza wa Jalla- telah mengharamkan bumi untuk memakan jasad para nabi." (HR. Abu Daud dengan sanad sahih)
1) There is a special merit for invoking peace and blessings on Allah’s Messenger (may Allah’s peace and blessings be upon him) frequently on Friday as it combines the excellence of this act of worship and the excellence of Friday.
1) Keutamaan khusus bagi selawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- serta memperbanyaknya pada hari Jumat; lantaran saat itu keutamaan ibadah bergabung dengan keutamaan waktu.
2) Our invocation of peace and blessings upon Allah’s Messenger is presented to him by the angels appointed by Allah Almighty to go about the lands in order to convey to the Prophet the invocation of peace and blessings of his Ummah. The Hadīth does not mean that the Prophet (may Allah’s peace and blessings be upon him) can hear us directly.
2) Bacaan selawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- dipaparkan kepada beliau lewat perantara para malaikat sayyāḥīn yang Allah tugaskan untuk menyampaikan selawat umatnya kepada beliau, dan hadis ini tidak bermakna bahwa Nabi -ṣallallāhu 'alaihi wa sallam- mendengar kita secara langsung.
3) It is obligatory to unquestionably accept the affirmed report from Allah’s Messenger (may Allah’s peace and blessings be upon him) even if the minds cannot perceive it. Actually, the mind’s perception is confined to a certain limit, just as the eye has a range of vision which it cannot see beyond.
3) Kewajiban membenarkan semua berita dari Rasulullah -ṣallallāhu 'alaihi wa sallam- walaupun tidak mampu dipahami oleh akal, karena akal memiliki batas pemahaman sebagaimana mata memiliki batas penglihatan yang tidak dapat ia lewati.
1400/4- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “May he be humiliated; the man in whose presence I am mentioned yet he does not invoke the blessings of Allah upon me.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
4/1400- Abu Hurairah -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Terhinalah seseorang yang namaku disebut di sisinya namun ia tidak berselawat padaku." (HR. Tirmizi dan dia berkata, "Hadis hasan")
May he be humiliated: The Arabic expression “raghima anf of so and so” is a supplication against someone that Allah would cause his nose to be rubbed against dusty ground, as an indication of humiliation and disgrace.
رَغْمَ أَنْفُ (ragma anf: terhinalah): sebuah doa supaya hidung seseorang ditempelkan di tanah. Makna dari doa ini agar hidungnya -yang merupakan bagian paling tinggi pada wajah manusia- menempel dengan tanah. Ini untuk menunjukkan kehinaan dan ketercelaan orang tersebut.
1) A supplication of humiliation and disgrace upon whoever is constantly and deliberately negligent about asking Allah Almighty to confer His peace and blessings upon the Messenger of Allah (may Allah’s peace and blessings be upon him) when his name is mentioned.
1) Mendoakan kehinaan dan ketercelaan bagi orang yang terus-menerus sengaja meninggalkan bacaan selawat dan salam kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- ketika nama beliau disebutkan.
2) Frequently showing servitude to Allah Almighty through invoking Allah’s peace and blessings upon the Prophet (may Allah’s peace and blessings be upon him) is a reason for the believer’s honor and high status. While people usually boast of their dignitaries in the worldly life, Muslims are proud of the one who brought for them all good of the worldly life and the Hereafter.
2) Memperbanyak ibadah selawat dan salam kepada Nabi -ṣallallāhu 'alaihi wa sallam- adalah sebab adanya kemuliaan dan ketinggian derajat seorang mukmin. Seluruh manusia biasanya berbangga dengan tokoh-tokoh besar mereka di dunia, sedangkan umat Islam berbangga dengan orang yang datang membawakan mereka kebaikan dunia dan akhirat.
1401/5- Abu Hurayrah (may Allah be pleased with him) also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Do not make my grave a place for celebration, and invoke blessings (of Allah) upon me for they will reach me wherever you are.” [Narrated by Abu Dāwūd, with an authentic Isnād]
5/1401- Abu Hurairah -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Janganlah kalian menjadikan kuburanku sebagai tempat perayaan. Ucapkanlah selawat kepadaku, karena sesungguhnya ucapan selawat kalian akan sampai kepadaku di mana saja kalian berada." (HR. Abu Daud dengan sanad sahih)
A place for celebration: The term ‘Eid (celebration) in the Hadīth comes from a root that denotes a regular recurrent general gathering, and it refers to the day of the event, the practices that take place in it, and also the place where the event occurs.
عِيْدًا ('īdan): 'Īd adalah nama untuk perkumpulan besar yang berulang secara rutin. Sehingga 'īd adalah nama untuk hari berkumpul serta perbuatan yang dilakukan padanya. Istilah 'īd juga digunakan untuk tempat yang didatangi sebagai tempat berkumpul.
1) It is recommended to invoke Allah’s peace and blessings upon the Prophet wherever a person might be because it reaches the Prophet.
1) Anjuran mengucapkan selawat dan salam kepada Rasulullah di mana pun seseorang berada di muka bumi, karena selawatnya itu akan sampai kepada Rasulullah -ṣallallāhu 'alaihi wa sallam-.
2) It is impermissible to set out for a journey for the sole purpose of visiting the grave of the Prophet (may Allah’s peace and blessings be upon him), but it is permissible to do this for visiting the Prophet’s Mosque. When one arrives at the mosque, he may greet the Prophet (may Allah’s peace and blessings be upon him) as he stands at his grave.
2) Tidak boleh melakukan perjalanan jauh yang dikhususkan dengan niat menziarahi kubur Nabi -ṣallallāhu 'alaihi wa sallam-. Tetapi perjalanan jauh dilakukan dengan niat menziarahi Masjid Nabawi, lalu setelah sampai ia dibolehkan untuk menziarahi kubur Rasulullah -ṣallallāhu 'alaihi wa sallam-.
1402/6- He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whenever someone greets me, Allah restores my soul to me so that I return his greeting.” [Narrated by Abu Dāwūd, with an authentic Isnād]
6/1402- Masih dari Abu Hurairah -raḍiyallāhu 'anhu-, bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Tidak ada seorang pun yang mengucapkan salam kepadaku melainkan Allah akan mengembalikan rohku kepadaku hingga aku membalas salamnya." (HR. Abu Daud dengan sanad sahih)
1) The life of the Prophet (may Allah’s peace and blessings be upon him) in his grave is the most perfect life in Barzakh (the realm between this world and the Hereafter) that Allah Almighty has ever blessed a prophet in his grave with. He Almighty alone knows the nature of that life, but it is not like our worldly life in any aspect. Thus, we do not believe that the state of the Prophet in his grave is the same as his state was in the life of this world.
1) Kehidupan Rasulullah -ṣallallāhu 'alaihi wa sallam- di alam kuburnya adalah kehidupan barzakh yang paling sempurna, dengannya Allah -Ta'ālā- memuliakan seorang nabi di dalam kuburnya. Allah -Subḥānahu wa Ta'ālā- yang paling mengetahui sifat kehidupan ini. Yang pasti, ia tidak sama dengan kehidupan dunia, sehingga kita tidak boleh meyakini bahwa kehidupan Rasulullah -ṣallallāhu 'alaihi wa sallam- dalam kuburnya seperti kehidupan beliau di dunia.
2) Encouraging Muslims to invoke Allah’s peace and blessings upon the Messenger of Allah in order to attain the honor of being greeted back by him.
2) Motivasi untuk mengucapkan selawat dan salam kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- supaya hamba meraih keutamaan jawaban Rasulullah -ṣallallāhu 'alaihi wa sallam- terhadap ucapan salamnya.
1403/7- ‘Ali (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “The miserly is the one who hears my mention and does not invoke blessings upon me.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
7/1403- Ali -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Orang bakhil itu adalah orang yang namaku disebut di dekatnya namun ia tidak berselawat kepadaku." (HR. Tirmizi dan dia berkata, "Hadis hasan sahih")
1) It is recommended to invoke Allah’s peace and blessings upon the Prophet (may Allah’s peace and blessings be upon him) whenever his name is mentioned in order for a slave not to be described as miserly. Indeed, the real miser is the one who is deprived of invoking peace and blessings upon the Messenger of Allah (may Allah’s peace and blessings be upon him).
1) Anjuran berselawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- ketika nama beliau disebutkan supaya seorang hamba selamat dari sifat bakhil, karena orang bakhil yang sesungguhnya adalah yang enggan berselawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam-.
2) Miserliness is a dispraised characteristic, especially when one is too miserly to give what he easily can. So, a believer has to purify his self from this evil trait in order for him to be successful. Allah Almighty says: {And whoever is protected from the stinginess of his soul, it is they who are successful.}.
2) Sifat bakhil adalah sifat tercela, khususnya kebakhilan seorang hamba pada sesuatu yang mampu dia berikan. Oleh karena itu, hendaklah orang beriman gigih untuk menyucikan dan membersihkan dirinya dari sifat bakhil supaya dia termasuk di antara orang-orang yang beruntung; "Dan siapa yang dirinya dijaga dari kekikiran, maka mereka itulah orang-orang yang beruntung." (QS. Al-Ḥasyr: 9)
1404/8- Fudālah ibn ‘Ubayd (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) heard a man supplicating in his prayer without glorifying Allah Almighty and without supplicating Allah to confer peace and blessings upon the Prophet (may Allah’s peace and blessings be upon him). The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘This man is hasty.’ Then he called him and said to him – or to someone else: ‘When any one of you is performing the prayer and wants to supplicate, let him praise Allah and glorify Him first then invoke Allah’s peace and blessings upon the Prophet. Then he may supplicate for whatever he wishes.’” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
8/1404- Faḍālah bin ‘Ubaid -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- mendengar seseorang berdoa dalam salatnya tanpa mengagungkan Allah -Ta'ālā- dan tanpa berselawat kepada Nabi -ṣallallāhu 'alaihi wa sallam-, maka Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, “Orang ini telah terburu-buru.” Kemudian beliau memanggilnya lalu berkata kepadanya -atau kepada selainnya-, "Apabila salah seorang kalian mengerjakan salat, hendaklah dia memulai dengan memuji dan memuja Rabb-nya, lalu berselawat kepada Nabi -ṣallallāhu 'alaihi wa sallam-, setelah itu ia berdoa dengan apa yang dia kehendaki." (HR. Abu Daud dan Tirmizi; Tirmizi berkata "Hadis hasan sahih")
1) One of the etiquettes of supplication inside and outside the prayer is to start it with praising Allah Almighty and glorifying Him, then invoking Allah’s peace and blessings upon His Messenger (may Allah’s peace and blessings be upon him), then one may supplicate Allah Almighty for whatever he wishes.
1) Di antara adab berdoa di dalam dan di luar salat ialah agar diawali dengan pujian dan pengagungan kepada Allah -Ta'ālā- kemudian selawat dan salam kepada Rasulullah -ṣallallāhu 'alaihi wa sallam-, setelah itu dia berdoa dengan doa apa saja yang dia kehendaki.
2) Being hasty in having one’s supplication answered is a reason for the supplication to be rejected and unfulfilled.
2) Terburu-buru dalam doa adalah faktor doa ditolak dan tidak dikabulkan.
3) It is recommended to educate the ignorant when he makes a mistake, so a believer, especially a seeker of knowledge, has to be keen on educating people about the authentic Sunnah of the Prophet (may Allah’s peace and blessings be upon him).
3) Anjuran mengajar orang yang jahil ketika dia salah; yaitu hendaklah orang beriman, khususnya para penuntut ilmu, gigih untuk mengajarkan masyarakat tentang Sunnah Nabi yang sahih.
1405/9- Abu Muhammad Ka‘b ibn ‘Ujrah (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) came out to us, and we said to him: “O Messenger of Allah, we know how to greet you. So, how can we invoke Allah’s blessings upon you?” He said: “Say: Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kamā sallayta ‘ala āli Ibrāhīm, innaka hamīdun majīd. Allāhumma bārik ‘ala Muhammad wa ‘ala āli Muhammad kamā bārakta ‘ala āli Ibrāhīm, innaka hamīdun majīd (O Allah, bestow Your peace upon Muhammad and the family of Muhammad as You bestowed Your peace upon the family of Abraham; verily, You are Praiseworthy and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Abraham; verily, You are Praiseworthy and Glorious).” [Narrated by Al-Bukhāri and Muslim]
9/1405- Abu Muhammad Ka’ab bin ‘Ujrah -raḍiyallāhu 'anhu- berkata, "Nabi -ṣallallāhu 'alaihi wa sallam- keluar menemui kami, maka kami berkata, 'Wahai Rasulullah! Sungguh kami telah mengetahui bagaimana mengucapkan ucapan salam kepadamu, lantas bagaimana kami berselawat kepadamu?' Beliau bersabda, "Ucapkan, 'Allāhumma ṣalli 'alā Muḥammad, wa 'alā āli Muḥammad, kamā ṣallaita 'alā āli Ibrāhīm, innaka ḥamīdun majīd. Allāhumma bārik 'alā Muḥammad, wa 'alā āli Muḥammad, kamā bārakta 'alā āli Ibrāhīm, innaka ḥamīdun majīd' (Artinya: Ya Allah! Limpahkanlah selawat atas Muhammad dan keluarga Muhammad, sebagaimana Engkau melimpahkan selawat atas keluarga Ibrahim, sesungguhnya Engkau Zat yang Maha Terpuji lagi Mahamulia. Ya Allah! Curahkanlah keberkahan atas Muhammad dan atas keluarga Muhammad, sebagaimana Engkau mencurahkan keberkahan atas keluarga Ibrahim, sesungguhnya Engkau Maha Terpuji lagi Mahamulia)." (Muttafaq 'Alaih)
1) The excellence of the Companions (may Allah be pleased with them) is manifested in their keenness on seeking beneficial knowledge and asking for more of it. This is the attitude of a Muslim; he should inquire about what benefits him in his religion and leave what is beyond that.
1) Keutamaan para sahabat -raḍiyallāhu 'anhum- terkait antusias mereka untuk bertanya tentang ilmu yang bermanfaat. Beginilah seharusnya keadaan seorang muslim, yaitu bertanya tentang apa yang berguna baginya dalam perkara agamanya serta meninggalkan pertanyaan selainnya.
2) The invocation mentioned in the Hadīth is the best one that a person may say either inside the prayer or outside it, and it is the complete form. If he settled for saying “Allāhumma salli wa sallim ‘ala Muhammad” (O Allah, send your blessings and peace upon Muhammad), it is valid as well.
2) Selawat yang disebutkan dalam hadis ini adalah redaksi selawat yang paling afdal untuk diucapkan seseorang, baik di dalam maupun di luar salat. Ia adalah lafal selawat yang sempurna. Seandainya dicukupkan dengan mengatakan, "Allāhumma ṣalli wa sallim 'alā Muḥammad" maka ini adalah lafal yang diperbolehkan.
3) What some people do of contriving forms for invoking Allah’s peace and blessings upon the Prophet (may Allah’s peace and blessings be upon him) goes against the prophetic Sunnah and the guidance of the Companions (may Allah be pleased with them), for all good lies in following the flawless reported guidance.
3) Apa yang dilakukan oleh sebagian orang berupa membuat-buat redaksi selawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- adalah perbuatan yang menyelisihi Sunnah Nabi dan Sunnah para sahabat -raḍiyallāhu 'anhum-, karena semua kebaikan ada pada mengikuti petunjuk nabi yang maksum.
1406/10- Abu Mas‘ūd al-Badri (may Allah be pleased with him) reported: “We were sitting in the company of Sa‘d ibn ‘Ubādah (may Allah be pleased with him) when the Messenger of Allah (may Allah’s peace and blessings be upon him) came to us. Bashīr ibn Sa‘d said to him: ‘O Messenger of Allah, Allah has commanded us to invoke blessings upon you, so how should we do that?’ The Messenger of Allah (may Allah’s peace and blessings be upon him) kept silent. We were much perturbed over his silence that we wished he did not ask him this question. Then the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Say: “Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kamā sallayta ‘ala āli Ibrāhīm wa bārik ‘ala Muhammad wa ‘ala āli Muhammad kamā bārakta ‘ala āli Ibrāhīm, innaka hamīdun majīd (O Allah, send Your prayer [grace, honor, mercy] upon Muhammad and the family of Muhammad as You sent Your prayer upon the family of Ibrāhīm, and send Your blessings upon Muhammad and the family of Muhammad as You sent Your blessings upon the family of Ibrāhīm. Indeed, You are Praiseworthy and Glorious).” Sending peace upon me is as you already know.’” [Narrated by Muslim]
10/1406- Abu Mas'ūd Al-Badriy -raḍiyallāhu 'anhu- berkata, "Rasulullah -ṣallallāhu 'alaihi wa sallam- datang menemui kami ketika kami di majelis Sa'ad bin 'Ubadah -raḍiyallāhu 'anhu-. Maka Basyīr bin Sa'ad berkata kepada beliau, "Wahai Rasulullah! Allah -Ta'ālā- telah memerintahkan kami untuk berselawat kepadamu. Lalu bagaimanakah kami berselawat kepadamu?" Rasulullah -ṣallallāhu 'alaihi wa sallam- pun diam sehingga kami berharap andainya dia tidak pernah bertanya. Kemudian Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Ucapkan, 'Allāhumma ṣalli 'alā Muḥammad, wa 'alā āli Muḥammad, kamā ṣallaita 'alā āli Ibrāhīm. Wa bārik 'alā Muḥammad, wa 'alā āli Muḥammad, kamā bārakta 'alā āli Ibrāhīm. Innaka ḥamīdun majīd' (Artinya: Ya Allah! Limpahkanlah selawat atas Muhammad dan keluarga Muhammad, sebagaimana Engkau melimpahkan selawat atas keluarga Ibrahim. Dan curahkanlah keberkahan atas Muhammad dan atas keluarga Muhammad, sebagaimana Engkau mencurahkan keberkahan atas keluarga Ibrahim. Sesungguhnya Engkau Maha Terpuji lagi Mahamulia). Sedangkan ucapan salam, adalah seperti yang telah kalian ketahui." (HR. Muslim)
1407/11- Abu Humayd al-Sā‘idi (may Allah be pleased with him) reported: “They asked: ‘O Messenger of Allah, how should we send prayer upon you?’ He said: ‘Say: “Allāhumma salli ‘ala Muhammadin wa ‘ala azwājihi wa dhurriyatihi kamā sallayta ‘ala āli Ibrāhīm, wa bārik ‘ala Muhammadin wa ‘ala azwājihi wa dhurriyatihi kamā bārakta ‘ala āli Ibrāhīm, innaka hamīdun majīd” (O Allah, send Your prayer [grace, honor, mercy] upon Muhammad, his wives, and his offspring as You sent Your prayer upon the family of Ibrāhīm, and send Your blessings upon Muhammad, his wives, and his offspring as You sent Your blessings upon the family of Ibrāhīm. Indeed, You are Praiseworthy and Glorious).’” [Narrated by Al-Bukhāri and Muslim]
11/1407- Abu Ḥumaid As-Sā'idiy -raḍiyallāhu 'anhu- berkata, Para sahabat bertanya, "Wahai Rasulullah! Bagaimanakah kami berselawat kepadamu?" Beliau bersabda, "Ucapkan, 'Allāhumma ṣalli 'alā Muḥammad, wa 'alā azwājihi wa żurriyyatihi, kamā ṣallaita 'alā āli Ibrāhīm. Wa bārik 'alā Muḥammad, wa 'alā azwājihi wa żurriyyatihi, kamā bārakta 'alā āli Ibrāhīm, innaka ḥamīdun majīd' (Artinya: Ya Allah! Limpahkanlah selawat atas Muhammad beserta istri dan anak keturunannya, sebagaimana Engkau melimpahkan selawat atas keluarga Ibrahim. Dan curahkanlah keberkahan atas Muhammad beserta istri dan anak keturunannya, sebagaimana Engkau mencurahkan keberkahan atas keluarga Ibrahim. Sesungguhnya Engkau Maha Terpuji lagi Mahamulia)." (Muttafaq 'Alaih)
1) It is impermissible for a Muslim to engage in any act of worship until he asks about the way the Prophet (may Allah’s peace and blessings be upon him) performed it as understood from the Hadīth when the Companions asked the Prophet (may Allah’s peace and blessings be upon him): “How should we send prayer upon you?”
1) Seorang muslim tidak boleh mengerjakan suatu ibadah hingga dia bertanya bagaimana dahulu Rasulullah -ṣallallāhu 'alaihi wa sallam- mengerjakannya? Lihatlah para sahabat Rasulullah -ṣallallāhu 'alaihi wa sallam-, sebelum beramal mereka bertanya terlebih dahulu, "Bagaimanakah kami berselawat kepadamu?"
2) The wordings of the Salāh Ibrāhīmiyyah (the wording of invoking peace and blessings upon the Prophet) include asking Allah Almighty to confer peace and blessings upon His Prophet as well as his family, and making Tawassul to Him to confer His peace and blessings upon Muhammad and his family just as He conferred His peace and blessings upon Ibrāhīm and his family. This is a valid form of Tawassul; i.e. making Tawassul to Allah Almighty by means of His past actions to do them again in the present.
2) Lafal-lafal selawat Ibrāhīmiyyah berisikan permintaan selawat kepada Allah -Ta'ālā- untuk Nabi dan keluarga beliau serta permohonan keberkahan atas beliau dan keluarganya, termasuk tawasul kepada Allah, bahwa sebagaimana Allah telah berselawat dan memberi keberkahan kepada Ibrahim dan keluarganya, kita meminta kepada Allah agar Dia berselawat dan memberi keberkahan kepada Muhammad dan keluarganya. Ini termasuk tawasul yang dibenarkan, yaitu bertawasul kepada Allah -Ta'ālā- dengan perbuatan-perbuatan-Nya yang telah terdahulu dalam rangka meraih perbuatan-Nya di masa mendatang.
If someone vows to invoke peace and blessings upon Allah’s Messenger (may Allah’s peace and blessings be upon him) using the best wording, what should he say?
Sekiranya ada seseorang bernazar akan berselawat kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- dengan redaksi yang paling afdal, apa yang harus dia lakukan?
Scholars said: “He will not fulfill his vow unless he uses the wording reported in one of the confirmed Hadīths, like those mentioned above, because the Prophet (may Allah’s peace and blessings be upon him) guided his Ummah to that which he knew was best for them. If there was a wording better than those, the Prophet (may Allah’s peace and blessings be upon him) would definitely have encouraged his Ummah to use it.”
Para ulama mengatakan, "Tidak bisa dikatakan dia telah memenuhi nazarnya kecuali jika dia menggunakan redaksi yang datang dari Nabi di salah satu hadis yang sahih, seperti hadis-hadis di atas. Karena Nabi -ṣallallāhu 'alaihi wa sallam- telah mengabarkan kepada mereka yang terbaik yang beliau ketahui. Seandainya ada redaksi yang lebih afdal dari redaksi-redaksi ini, tentu Nabi -ṣallallāhu 'alaihi wa sallam- akan memotivasi umat kepadanya."
Book of Remembrances (Adhkār)
KITAB ZIKIR