When we prayed with the Prophet (ﷺ) we used to say, "Peace be on Allah from His slaves and peace be on so and so." The Prophet (ﷺ) said, "Don't say As-Salam be on Allah, for He Himself is As-Salam, but say, at-tahiyatu li l-lahi wa s-salawatu wa t-taiyibat. As-salamu `alaika aiyuha n-Nabiyu wa rahmatu l-lahi wa barakatuh. As-salamu `alaina wa `ala `ibadi l-lahi s-salihin. (If you say this then it will reach all the slaves in heaven or between heaven and earth). Ash-hadu al la-ilaha illa l-lah, wa ash-hadu anna Muhammadan `Abduhu wa Rasuluh.' Then select the invocation you like best and recite it." (See Hadith No. 794, 795 & 796).
Tafsir of the Tashahhud
This narration from Sahih al-Bukhari 835 reveals the proper formulation of the Tashahhud (testification) during prayer. The Companions initially used the phrase "As-Salamu 'ala Allah" (Peace be upon Allah), which the Prophet ﷺ corrected, explaining that Allah Himself is As-Salam (The Source of Peace). This demonstrates the importance of using proper divine attributes when addressing the Creator.
The corrected formulation begins with "At-tahiyyatu lillahi..." meaning "All greetings, prayers, and pure words belong to Allah." This acknowledges that all forms of respect and worship ultimately return to Allah alone. The subsequent phrases direct specific blessings upon the Prophet ﷺ and righteous believers, creating a comprehensive spiritual connection.
Scholarly Commentary on the Correction
Classical scholars explain that the initial Companions' wording, while well-intentioned, implied a need to grant peace to Allah - which is inappropriate since He is the Source and Perfection of Peace. The correction teaches us to direct our greetings appropriately: we affirm Allah's perfection, send blessings upon His Messenger, and extend greetings to righteous servants.
The phrase "If you say this then it will reach all the slaves in heaven or between heaven and earth" indicates the comprehensive nature of this supplication. When properly recited, it encompasses all righteous believers throughout creation, demonstrating the unity of the Muslim Ummah in worship.
Legal and Spiritual Implications
This hadith establishes the mandatory wording of the Tashahhud in prayer. Scholars from all madhahib agree that this formulation is essential for the validity of prayer. The permission to "select the invocation you like best" after completing the Tashahhud shows the balance between fixed worship and personal supplication.
The structure teaches us the hierarchy of respect: first to Allah, then to His Prophet ﷺ, then to the righteous believers, and finally personal supplications. This order reflects proper spiritual etiquette and acknowledges the fundamental principles of Islamic theology in our daily worship.