"When we prayed with the Messenger of Allah (ﷺ), we used to say: "Peace (As-Salam) be upon Allah (SWT), peace be upon Jibril, peace be upon Mika'il.' The Messenger of Allah (ﷺ) said: 'Do not say "Peace (As-Salam) be upon Allah, for Allah is As-Salam." Rather say: "At-tahiyyatu lillahi was-salawatu wat-tayyibat, as-salamu 'alaika ayyuhan-Nabiyyu wa rahmatAllahi wa baraktuhu. As-salamu 'alaina wa 'ala 'ibad illahis-salihin, ashahdu an la illaha ill-Allah wa ashhadu anna Muhammadan 'abduhu wa rasuluhu (Allah compliments, prayers and pure words are due to Allah. Peace be upon you, O Prophet, and the mercy of Allah (SWT) and his blessings. Peace be upon us and upon the righteous slaves of Allah (SWT). I bear witness that none has the right to be worshipped except Allah and I bear witness that Muhammad is His slave and Messenger)."
The Book of The At-Tatbiq (Clasping One's Hands Together) - Sunan an-Nasa'i
Hadith Reference: Sunan an-Nasa'i 1168
Contextual Background
This narration reveals the Companions' initial practice of extending salutations to Allah and specific angels during prayer, demonstrating their reverence but requiring Prophetic correction to establish proper devotional etiquette.
Scholarly Commentary
The Prophet's instruction "Do not say 'Peace be upon Allah'" stems from the theological understanding that Allah is As-Salam (The Source of Peace) Himself. Sending peace to the Source of Peace is conceptually inappropriate, as peace emanates from Him to His creation.
The prescribed tashahhud begins with "At-tahiyyatu lillah" (All compliments are due to Allah), establishing the fundamental principle that all forms of reverence, worship, and pure speech rightfully belong to Allah alone.
The salutation "As-salamu 'alaika ayyuhan-Nabiyyu" demonstrates the proper hierarchy: we send peace upon the Prophet after affirming Allah's rights, recognizing Muhammad's honored status as recipient of divine peace.
Including "As-salamu 'alaina" shows the comprehensive nature of Islamic prayer, encompassing the worshipper and all righteous believers in the circle of peace.
The twin testimony of faith (shahadatayn) forms the prayer's theological foundation, affirming Allah's oneness and Muhammad's prophethood - the core beliefs that validate all acts of worship.
Legal Implications
This hadith establishes the mandatory wording of the tashahhud in prayer. Scholars agree these specific phrases must be recited in the prescribed order during the sitting position (qa'dah) of prayer.
The narration demonstrates the Sunna method of correcting errors in worship with gentleness and providing complete alternatives rather than mere prohibitions.