These wordings are now changed according to following hadith:
Bukhari -Volume 8, Book 74, Number 281:
Narrated Ibn Mas'ud:
Allah's Apostle taught me the Tashah-hud as he taught me a Sura from the Quran, while my hand was between his hands. (Tashah-hud was) all the best compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the Prophet , but when he had died, we used to say, "Peace be on the Prophet."
The Tashahhud which contains the words السلام عليك أيها النبي ‘Assalamu ‘alaika ayyuhan Nabiyyu’ is narrated by Muslim and Nas’ai on the authority of Sayyiduna Abdullah Ibn Abbas رضي الله عنهما, also by Muslim and Abu Dawud on the authority of Abu Musa al-Ash’ari رضي الله عنه, and by Abu Dawud and Darqutni on the authority of Abdullah Ibn Umar رضي الله عنهما. None of these narrations mention anything about changing the Tashahhud after the demise of the Prophet صلى الله عليه وسلم.
Shaykh Muhammad Nasir ad-Deen al-Albani رحمه الله, who the Salafis blindly follow, considered the Tashahhud with the wording ‘Assalamu ‘alaika ayyuhan Nabiyyu’ to be one of the correct and authentic forms of Tashahhud.
(Sifat Salatin-Nabiyy: pg.162, Maktaba al-Ma’arif)
Another authority of modern-day salafis, Shaykh Abdul Azeez Ibn Baaz رحمه الله, doesn’t seem to agree with Brother aliabbas_aa either!
المشروع أن يقولوا بما علَّم النبي صلى الله عليه وسلم الصحابة، علمهم أن يقولوا: (السلام عليك أيها النبي ورحـمة الله وبركاته) فنقول كما علمنا الرسول صلى الله عليه وسلم، علم الصحابة ولم يقل لهم إذا مت غيروا
“The prescribed (method of Tashahhud) is to say that which the Prophet صلى الله عليه وسلم taught the Sahaba رضي الله عنهم, that is to say السلام عليك أيها النبي ‘Assalamu ‘alaika ayyuhan Nabiyyu’, so we should say as the Prophet صلى الله عليه وسلم taught. He taught the Sahaba and He did not say ‘change it after I pass away’..”
(Fatawa of Ibn Baaz)
Surely if it contained any element of shirk, these two scholars would be the first to point it out?
How can a Muslim seek assistance from any other than Allah Almighty? Despite the fact that every Muslim must repeat the following words from the Quran in his prayer (salat) at least seventeen times a day:
“You alone do we worship, and Your aid alone we seek.” (Quran, 1:5)
Yes, a Muslim who seeks assistance from other than Allah, thinking that the other (ghairullah) has independent powers to harm or benefit, it may be called shirk. All power belongs to Allah alone.
Allah Almighty says clearly in the Quran:
“And invoke not, besides Allah, [anyone since that] will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (polytheists and wrongdoers). And if Allah should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace.” (Quran, 10:106-107)
Indeed. As the verse clearly states: "Since that will neither profit you, nor hurt you". Muslims who believe in the permissibility do not think that those "Beside Allah" will profit or hurt them on their own, without the will of Allah. All power belongs to Allah alone. He is the all-mighty.
Let me quote you a verse which shows permissibility of intercession. Now, since the Quranic verses cannot contradict each other, we have to accept that the verses are complimenting each other.
[Shakir 43:86] And those whom they call upon besides Him have no authority for intercession, but he who bears witness of the truth and they know (him).
There are other similar verses which put forth conditions for intercessors. Prophet and Imams qualify those conditions.
Humans, no matter their status, cannot help anyone or harm anyone. Only Allah Almighty can cause harm and only He can bring benefit to us. Allah Almighty says in the Quran:
“Say [O Muhammad]: ‘I have no power over any good or harm to myself except as Allah wills’” (Quran, 7:188)
If the Prophet could not even have power of good or harm over himself, then how can we say that he has such powers over others? If the Prophet himself declares that he cannot bring good or harm, then why are we asking him?
[Shakir 4:64] And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.
Here, the Prophet is becoming a wasila for forgiveness of sins, as per the Holy Quran. So, he can be a means of bringing harm or benefit to people. Prophet has no powers independent to the powers of Allah. All power belongs to Allah alone. Your understanding is faulty. I have power, you have power but our power comes from Allah's power. We are not partners in his powers. All power belongs to Allah alone. He is the all-mighty.
Islam is a fiercely monothiestic faith, and rejects all forms of intermediaries with Allah. Intermediaries are none other than idols. The pagans believe that their idols are intermediaries, and they invoke them to ask God for help through them. So too do the Christians believe in Jesus as an intermediary to God. And so have the Imams become an intermediary and idols for the Shia.But nevertheless the imams are paak from the devious lies of the shia
There are 10 verses in the Quran which enumerate who the intermediaries with Allah are. As per your logic, Allah is himself entering into joint-ventures with various categories of mediators. Should I quote these 'idolatrous' verses for you, where Allah makes 'idols' for us?
