Translated Abu Ubaydah
Translated, Checked & Additional Notes
Abu Hibban & Abu Khuzaimah Ansaari
Surah al-Ahzab Ayah 56
Taken from Bada’i al-Fawa’id (Amazing points of benefit) 2/160-164
Tafsir of the ayah:
“Indeed, Allah confers blessing upon the Prophet (Sallalahu Alayhi Wa Sallam), and His Angels [ask Him to do so]….” (Surah al-Ahzab Ayah 56)
What is the meaning of Allah the Most High sending Salah and Salam on His Prophets (Alayhimusalam), this Salam is a type of request [talab] and supplication [dua] (call). How can Allah’s Salam be a permissible (valid) supplication?
There is no doubt that for request [talab] three things are necessary:
1. The one who requests (seeks someone or something) [talib]
2. The one who is required (or the thing sought after) [matlub]
3. Meaning who it is requested from [Matlub manh]
However this only applies when some person requests another person or asks them a question, give the order or prohibit. However if the seeker seeks something from his own self [nafs] then at that particular time there will only be 2 pillars instead of 3. Meaning the seeker [talib] and the sought after [matlub]. (The) [matlub manh] (meaning who it is requested from) will be his own self [dhat]. This is also clear that the seeker and who it is requested from, being united (joined, connected, merged or integrated) is not impossible. Seeking is actually, a branch of intending. Just like a person can want something from himself [nafs] in the same way he can seek (something from himself) and the same way he can order himself [dhat] or prohibit (himself) in the same way he can make (himself) the one who it is requested from [matlub manh]
It is in Surah Yusuf:
“Indeed, the soul is a persistent (commander) enjoiner of evil” [Surah Yusuf Ayah 53]
It is in Surah Wa an-Naziat:
“But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination” [Surah Wa an-Naziat Ayah 40]
When a person can order (command) or prohibit himself, even though he has another commander present over him, so then why can’t Allah command and prevent Himself whilst He has no other commander or preventer present over Him.
The meaning of Allah the Most High’s salam on the Prophets (Alayhimusalam) is that He has sought peace (security, safety, wellness) from Himself for them. For more clarification review (and see) the following Ayats:
“He has decreed upon Himself mercy.” [Surah An’am Ayah 12]
He has established upon Himself a necessity and obligation (incumbency) whereby nobody else can be involved (or interfere) in.
“and incumbent upon Us was support of the believers.” [Surah ar-Rum Ayah 47]
In citation of these, there are those Ayat where an oath is given along with informing about doing some task (action). He said:
“So by your Rab, We will surely question them all” [Surah al-Hijr Ayah 92]
“So by your Rab, We will surely gather them” [Surah Maryam Ayah 68]
These Ayat contain encouraging (motivating) to do good actions and preventing from doing bad actions.
The remaining (Ayat) are where there is an oath given on the last (previous) action. Information there is only intended. Such as:
“Ya, Sin. By the wise Quran. Indeed you, [O Muhammad (Sallalahu Alayhi Wa Sallam)], are from among the messengers” [Surah Yasin Ayah 1 to 3]
Swearing an oath on the proof which the rejecters are denying is asserting and confirming the information. On this subject there are those Ayat which Allah the Most High has reported about the previous decision. He said:
“And Our word has already preceded for Our servants, the messengers, [That] indeed, they would be those given victory And [that] indeed, Our soldiers will be those who overcome.” [Surah as-Safat Ayah 171 to 173]
Just as Allah makes a certain action obligatory (incumbent) on Himself, the same way he makes (some actions) prohibited (on Himself). It is in the hadith:
“My servants, I have made oppression unlawful for Me” (Muslim 4/199 (2577) The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Chapter: The Prohibition Of Oppression)
Note: Here it should be clearly understood that whatever Allah the Most High makes compulsory on Himself, that is His what he likes and also makes it his plan to do and those things which He has made prohibited [Haram] on Himself then He has declared them to be not preferred and detestable and intends to leave them.
In summary, whichever things that He likes then He makes that thing a reality, and whichever things He does not like (is not preferred, detestable) He does not make that thing occur. Contrary to His servants, those actions that he (Allah’s servant) likes, it is not necessary that they occur. The same way those matters (issues, affairs) that he thinks is detestable, it is not necessary that he avoids (abstains from) them. The actions of the servants and actions of the Creator have both clearly be shown to be different from this text.