Durūd and ṣalawāt

The Darūd and Ṣalawāt are practices of invoking blessings upon the Prophet Muḥammad. For some Muslims, these practices hold great significance in their daily lives and are integral to prayer rituals. The origins of Darūd and Ṣalawāt can be traced back to the Qurʾān and the Ḥadīth. In the Qurʾān, Allāh commands Muslims to ṣalī upon the Prophet:

إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا ٥٦

“Allāh and His angels ṣalī the Prophet- so, you who believe, ṣalī him too and give him greetings of peace”.1

The command in this verse forms the basis of the Ṣalawāt practice. The term Ṣalawāt is derived from the Arabic root “ṣ-l-w,” which means “to pray”. Therefore, the practice of Ṣalawāt is sending prayers and blessings upon the Prophet.2 

“When a third of the night had passed, the Messenger of Allāh stood and said: ‘O you people! Remember Allāh! Remember Allāh! The Rajifah is coming, followed by the Radifah, death and what it brings is coming, death and what it brings is coming!'” Ubayy said: “I said: ‘O Messenger of Allāh! Indeed, I say very much Salat for you. How much of my Salat should I make for you?’ He said: ‘As you wish.'” “I said: ‘A fourth?’ He said: ‘As you wish. But if you add more, it would be better for you.’ I said: ‘Then half?’ He said: ‘As you wish. And if you add more, it would be better.'”, “I said: ‘Then two-thirds? ‘He said: ‘As you wish, but if you add more, it would be better for you.’ I said: ‘Should I make all of my Salat for you?’ He said: ‘Then your problems would be solved, and your sins would be forgiven.’” 3 

Nonetheless, it is crucial to highlight that this ḥadīth was exclusively imparted to a single companion, with no others receiving this counsel. Furthermore, as will be demonstrated, this ḥadīth is frequently subject to significant misinterpretation.

The Darūd, on the other hand, is rooted in the ḥadīth literature. The term Darūd is derived
from the Persian language, which means “praising” or “invoking blessings.” The practice of Darūd, while in effect equivalent to Ṣalawāt, is usually reserved for practices revolving around sending blessings upon the Prophet following a specific formula found in the ḥadīth:

اَللّٰھُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَّعَلٰٓی اٰلِ مُحَمَّدٍ کَمَا صَلَّیْتَ عَلٰٓی اِبْرَاھِیْمَ وَعَلٰٓی اٰلِ اِبْرَاھِیْمَ اِنَّکَ حَمِیْدٌ مَّجِیْدٌ اَللّٰھُمَّ بَارِکْ عَلٰی مُحَمَّدٍ وَّعَلٰٓی اٰلِ مُحَمَّدٍ کَمَا بَارَکْتَ عَلٰٓی اِبْرَاھِیْمَ وَعَلٰٓی اٰلِ اِبْرَاھِیْمَ اِنَّکَ حَمِیْدٌ مَّجِیْدٌ

“O Allāh, ṣalī Muḥammad and the family of Muḥammad, as You ṣalī Ibrahim and the family of Ibrahim. Grant blessings to Muḥammad and the family of Muḥammad, as You granted blessings to Ibrahim and the family of Ibrahim. In all the worlds, indeed, You are praiseworthy and exalted”. 4

Darūd and Ṣalawāt have been emphasised by the Prophet himself, who encouraged his followers to send blessings upon him: 

“Whoever sends blessings upon me once, Allāh will send blessings upon him ten times”. 5

Nevertheless, numerous individuals carry this practice to excess, inadvertently equating the Prophet with Allāh instead of upholding His pre-eminence. It is imperative to comprehend that only Allāh merits being positioned at the core and the forefront of our devotional activities, as proclaimed, “Exalted be Allāh, the true King, there is no Allāh but Him, the Lord of the magnificent throne”. 6

These practices have an apparent propensity to lead to excessive veneration of the Prophet Muḥammad, which border on idolatry, and distract Muslims from the worship of Allāh and, instead, focus their devotion on the Prophet. 7 Any practice that diverts attention from Allāh and places it on another being, even a highly revered figure such as the Prophet Muḥammad, could potentially violate the fundamental principle of tawḥīd. Ultimately, what is apparent amongst the practices of modern Muslims is an emphasis on sending blessings where the Prophet is elevated to a status that is equal to or near that of Allāh.

While the practice of Ṣalawāt is grounded in the Qurʾān and Sunna, the way these are practised today is the result of external influences on Muslims. The rituals associated with sending blessings upon the Prophet have been inspired by practices from other religious traditions, such as Christianity, where the veneration of saints and religious figures plays a significant role. Furthermore, the practice of Ṣalawāt has its roots in Sufi mysticism, which emphasises the spiritual connection between the believer and the Prophet and often incorporates rituals that are not explicitly mentioned in the Qurʾān or Ḥadīth. 8 

Christians often invoke the intercession of saints through prayers and devotional acts, seeking their assistance in attaining spiritual blessings and protection. This practice might have influenced the development of Ṣalawāt in Islam, leading to a similar focus on seeking blessings and divine favour through the veneration of the Prophet Muḥammad. Incorporating non-Islamic practices into Islam could potentially dilute the essence of Islamic monotheism and contribute to the elevation of the Prophet to a status comparable to Allāh. 

Sufi mysticism is characterised by its emphasis on the spiritual connection between the believer and the Prophet. Sufism often incorporates rituals and practices that are not explicitly mentioned in the Qurʾān or Ḥadīth, such as the recitation of divine names (dhikr) and the performance of sacred dances (samā‘). The practice of Ṣalawāt, as observed in Sufi circles, might have originated from these mystical traditions. The spiritual experiences and states of consciousness associated with Sufi practices could have contributed to the development of Ṣalawāt as a means of connecting with the Prophet and seeking his spiritual guidance and intercession. These forms of Ṣalawāt contain additional phrases not found in the original texts of the Qurʾān and Ḥadīth. Incorporating these supplemental phrases into the practice constitutes a deviation from the authentic teachings of Islam. 9

Furthermore, these practices promote ritualism, which detracts from the spiritual aspects of
Islamic worship. The focus on reciting specific formulas of Ṣalawāt may lead to these
practices’ mechanical and superficial performance without fully understanding their meaning
and significance.
10 How these practices are observed leads to developing a “cult of personality” surrounding the Prophet. The excessive focus on the Prophet might encourage Muslims to view him as an intercessor or intermediary between them and Allāh, which could undermine the Islamic principle of direct communication between the believer and Allāh. This concern is particularly relevant in Islamic mysticism and Sufi practices, where the Prophet is often regarded as the ultimate spiritual guide and source of divine knowledge.

Some Muslims go beyond the intended meanings of these verses and seek to equate Allāh and His Prophet to the same level, despite the cautionary behaviour of the Prophet himself. By observing how the prophets behaved and how particular they were with wording, for instance, Al-Tufayl reported: A man among the idolaters said to a man among the Muslims, “How excellent it would be of your people if you said: What Allāh wills and Muḥammad wills.” The Prophet heard him, and he said, “Do not say: What Allāh wills and Muḥammad wills. Rather, say: What Allāh wills, and then what Muḥammad wills.”11 Hudhayfah reported: The Prophet, peace and blessings be upon him, said, “Do not say: What Allāh wills and this person wills. Rather you should say: What Allāh wills, then what this person wills.”12 

The Prophets of Allāh were fierce in their loyalty to the Most High; all motivations were for Allāh – and the language and messaging they used never changed. In these two Ḥadīth, the Prophet wants to distinguish between the will of Allāh and the will of humans; here, the intention is clear. Ultimately all rests on the will of Allāh alone, and as such, no one can be a partner in this degree of will. A person may be included in addition, i.e., ‘What Allāh wills, then what this person wills’ due to causality. For instance, Allāh wills a cure for you, but you are cured through the doctor willing to treat you. This effort of the noble Prophet Muḥammad to remove himself as equal to Allāh is even more so apparent in another variation of the Ḥadīth; Ibn Abbas reported: A man said to the Prophet, “What Allāh wills and you will!” The Prophet said, “Do you make me equal to Allāh? Rather, what Allāh wills alone.”13

The Prophet’s particularity in wants to keep his rank and Allāh’s rank separate does not stop
here and can be seen in numerous reports; for instance, Qutaylah reported: A Jewish man
came to the Prophet, peace and blessings be upon him, and he said, “Indeed, you are setting
up rivals with Allāh and associating partners with Him when you say, ‘What Allāh wills and you will,’ and when you swear by the Kaaba!” The Prophet ordered them to say when they intend to swear an oath, “By the Lord of the Kaaba,” and for them to say, “What Allāh wills and then what you will”.14

you will,’ and when you swear by the Kaaba!” The Prophet ordered them to say when they intend to swear an oath, “By the Lord of the Kaaba,” and for them to say, “What Allāh wills and then what you will”.14

“Mother of Allāh and Virgin, rejoice, Mary full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast given birth to the

 Saviour of our souls”.

And in another variation:

“Hail Mary, full of grace,

 the Lord is with thee. 

Blessed art thou amongst women, 

and blessed is the fruit of thy womb, Jesus. 

Holy Mary, Mother of Allāh, 

pray for us sinners,

 now and at the hour of our death. Amen.”

Christians use these liturgical statements of praise for Mary to seek closer to God or intercession with Mary. Some Muslims use Ṣalawāt in this same fashion raising the Prophet beyond his status. By essentially making set dedicated prayers and supplications to the Prophet so that they do not honour God. These same Muslims will have Allāh and Muḥammad written on their wall and in their mosques, setting Allāh and His Messenger as equals. In this sense, these individuals raise the Prophet to the rank the Christians raise Jesus. Despite the Prophet giving clear instructions against this:

“Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allāh and His Apostle”.15 

The Qurʾān elaborates further on how the Christians went into excess: 

يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌۭ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَـٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًۭا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ سُبْحَـٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌۭ ۘ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًۭا ١٧١

“People of the Book do not go to excess in your religion and do not say anything about Allāh except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of Allāh, His word, directed to Mary, a spirit from Him. So, believe in Allāh and His messengers and do not speak of a ‘Trinity’- stop [this], that is better for you- God is only one Allāh, He is far above having a son, everything in the heavens and earth belongs to Him and He is the best one to trust.” 16

Despite the prophet’s explicit differentiation between himself and Allāh, a few individuals persist in obscuring this distinction, even as they acknowledge that the messengers have expressed or conveyed notions opposing the sentiment being scrutinised. These excessive praises of the prophet go against the Qurʾān, and the practises of the prophets. The Qurʾān instructs the prophet to ṣalī over others:

خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةًۭ تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَوٰتَكَ سَكَنٌۭ لَّهُمْ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ١٠٣

“In order to cleanse and purify them [Prophet], accept a gift out of their property [to make amends] and pray for them- your prayer will be a comfort to them. Allāh is all-hearing, allknowing”. 17

Should we then begin to do Ṣalawāt upon new converts? Furthermore, the Qurʾān states that besides the Prophet, Allāh sends Ṣalawāt on all the believers: 

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًۭا ٤٠ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ ٱللَّهَ ذِكْرًۭا كَثِيرًۭا ٤١ وَسَبِّحُوهُ بُكْرَةًۭ وَأَصِيلًا ٤٢ هُوَ ٱلَّذِى يُصَلِّى عَلَيْكُمْ وَمَلَـٰٓئِكَتُهُۥ لِيُخْرِجَكُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۚ وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًۭا ٤٣

“Muḥammad is not the father of any one of you men; he is Allāh’s Messenger and the seal of the prophets: Allāh knows everything. Believers, remember Allāh often and glorify Him morning and evening: it is He who blesses you, as do His angels, to lead you out of the depths of darkness into the light. He is ever merciful towards the believers”.18

This verse states, “It is He who yuṣalī upon you” Allāh sends Ṣalawāt upon the believers as he does the Prophet. These two verses demonstrate that Ṣalawāt is means of blessing or praying for someone as a means of encouragement. The sending Ṣalawāt on the Prophet is a means of rooting for and supporting the Prophet, hence why so much reward was encouraged for it. In our times, it is a means of honouring him, but it is not an act to be done in excess. In the Qurʾān verses 33:40-43, Allāh conveys that He similarly bestows upon believers who remember and extol Him sympathy, affection, and attachment by providing guidance and support that transitions them from ignorance and falsehood to knowledge and truth. This verse was a response to the complaint of the Ṣaḥāba; Ibn Abbas stated: when “Allāh and His angels ‘ṣalat’ on the Prophet,” was revealed the Muhājirūn and Anṣār said, ‘This is for you, O Messenger of Allāh, exclusively, and we have nothing in it’. So, Allāh Almighty revealed this verse.19 Furthermore, Ibn Zaid said this verse refers to Allāh aiding the Believers from misguidance to guidance. 20

We mentioned above that Ṣalawāt refers to honouring and rooting for the Prophet; in our
context, we show affiliation, love, and honouring. When we mention our deceased scholars
and loved ones, we say, ‘raḥimahu llāh’ (Transl. Allāh have mercy on him). With the
Prophet, upon mentioning him or remembering him or reciting his noble statements, we
should ask Allāh to bless him and increase his reward. The most common form of Ṣalawāt is the statement ‘ṣalli Allāhu ʿAlayhi wa Sallam’, which translates to ‘the support and peace of Allāh be upon him’. In essence, these are statements of endearment; however, ‘ṣalli ʿala’ does not signify blessings, and contrary to prevalent belief, ‘ṣalat’ is not solely associated with supplication. The term ‘ṣalat’ in conjunction with the preposition ʿalā’ conveys sympathy, affection, and attachment, i.e., ‘ṣalat’ is intimately connected to the word ‘Silah’, which denotes a bond or connection. The verse that mentions Ṣalawāt:

إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا ٥٦

“Allāh and His angels ṣalī the Prophet- so, you who believe, ṣalī him too and give him greetings of peace”.21

Allāh instructed the Ṣaḥāba to champion the Prophet, support him, treat him with affection, care for him, and advocate for him. Although not in the Prophet’s company, present-day believers can uphold his mission and work to perpetuate his legacy. To ‘ṣalat’ on the Prophet may be expressed through verbalising the sentiment, requesting from Allāh, and undertaking righteous endeavours. While the sentiment can be articulated, ‘ṣalat’ on the Prophet entails a feeling that precedes speech and action rather than merely uttering a phrase. The verse does not mandate a specific phrase after every mention. In context, the verse directs the Ṣaḥāba to support the Prophet and safeguard his well-being, refraining from offensive speech or conduct. Initially, the verse does not refer to uttering any specific words. As previously discussed, ‘ṣalat’ on the Prophet involves harbouring a sentiment of advocacy, support, affection, and esteem, much like Allāh and the angels. 

Another act were Ṣalawāt has become missed used is duʿāʾ, a deeply personal and spiritual
endeavour, allowing believers to communicate directly with Allah. Over time, the practice of
including Ṣalawāt and darūd within these supplications has become prevalent. The practice
of sending blessings upon the Prophet Muḥammad is rooted in the ḥadīth literature provides
further insights. Anas ibn Malik reported that the Prophet said, “When one of you makes a
duʿāʾ, let him start by praising Allah, then let him send blessings upon the Prophet, then let  him ask for whatever he wants”.22 This ḥadīth suggests a recommended format for duʿāʾ but does not mandate the inclusion of Ṣalawāt as a prerequisite for its acceptance.

A prevalent misconception is that a duʿāʾ will not be accepted unless it includes Ṣalawāt. This belief lacks direct Qurʾānic or ḥadīthic evidence. While the ḥadīth from al-Tirmidhī suggests a format, it does not stipulate that omitting Ṣalawāt invalidates the duʿāʾ. The ṣaḥāba, were known for their fervent duʿāʾs, and while many included Ṣalawāt, there is no recorded consensus among them that it was a requirement for the acceptance of duʿāʾ. 

Classical scholars have always emphasized moderation in religious practices. Imam alNawawi, in his commentary on Ṣaḥīḥ Muslim, noted the importance of following the Prophet’s teachings without exaggeration or negligence. Including Ṣalawāt in duʿāʾ is commendable, but it should not be seen as a strict requirement or be done to the point of overshadowing the actual supplication. The essence of duʿāʾ is to seek from Allah, and while sending blessings upon the Prophet is meritorious, it should not dominate the supplication to the exclusion of personal pleas and requests. The practice of including Ṣalawāt in duʿāʾ has a basis in Islamic tradition, but it is essential to approach it with understanding and moderation. Misconceptions surrounding its necessity should be addressed to ensure that the essence of duʿāʾ, a personal connection with Allāh, remains undiluted.

۞ وَٱكْتُبْ لَنَا فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَـٰتِنَا يُؤْمِنُونَ ١٥٦ ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَـٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ١٥٧ قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ ١٥٨

“Grant us good things in this world and in the life to come. We turn to You.’ Allāh said, ‘I
bring My punishment on whomever I will, but My mercy encompasses all things. ‘I shall ordain My mercy for those who are conscious of Allāh and pay the prescribed alms; who believe in Our Revelations; who follow the Messenger- the unlettered Prophet they find described in the Torah that is with them, and in the Gospel- who commands them to do right and forbids them to do wrong, who makes good things lawful to them and bad things unlawful, and relieves them of their burdens, and the iron collars that were on them. So, it is those who believe him, honour, and help him, and who follow the light which has been sent down with him, who will succeed.’ Say [Muḥammad], ‘People, I am the Messenger of Allāh to you all, from Him who has control over the heavens and the earth. There is no Allāh but Him; He gives life and death, so believe in Allāh and His Messenger, the unlettered Prophet who believes in Allāh and His words, and follow him so that you may find guidance’” 23

Our ethical duty to Allāh entails supporting this esteemed assembly of the Most High and venerating them. While a fundamental and universal decorum exists, various cultures manifest ‘honouring’ in distinct ways, and we respect their prerogative to do so. However, individuals with residual pagan inclinations obscure the demarcation between humans and Allāh, as their conception of ‘honouring’ a Prophet borders on deification. Although overt acts, such as flagrant idolatry, may be deemed unacceptable, the heart—of paramount importance—appears confounded regarding the appropriate veneration for Allāh as opposed to humans, even when those humans are Prophets.

Reference: 

1 Q. 33:56.
2
Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bari, 11:167.
3 al-Tirmiḏhī, 2457 4 Ṣaḥīḥ al-Bukhārī, 6357.
5 Ṣaḥīḥ Muslim, 6589.
6 Q. 23:116.
7 Al-Bani, S. Nasir, Silsilat al-Aḥadīth al-Ḍaʻīfah, 2:101. 8 Nasr, Seyyed Hossein, Islamic Spirituality: Foundations, 1987.
9 Al-Qardawi, Yusuf, “The Lawful and Prohibited in Islam,” American Trust Publications, 1960, pp. 84-85.
10 Geertz, Clifford, “Islam Observed: Religious Development in Morocco and Indonesia,” University of Chicago
Press, 1968, pp. 12-14. 11 Sunan al-Dārimī, 2741.
12 Sunan Abī Dāwūd, 4980.
13 Musnad Aḥmad, 1839. 14 Sunan an-Nasā’ī, 3773. 15 Ṣaḥīḥ al-Bukhārī, 3445.
16 Q. 4:171.
17 Q. 9:103. 18 Q. 33:40-43.
19 Tafsīr al-Qurṭubī, 14:198.
20 Tafsīr Ṭabarī, 20:280. 21 Q. 33:56. 22 Jāmiʿ al-Tirmidhī. Ḥadīth, 3477. 23 Q. 7:156-158.