Sahaba, Tabiyeen and Omnipresence of Prophet peace be upon him

Sahaba and Tabiyeen had aqeeda that Prophet peace be upon him is not omnipresent.

Evidence no. 1. 

The aqeeda of Ibn Mas’ud.

Ibn mas’ud said regarding saying Peace be upon you O Prophet peace be upon him (i.e. with khitab or addressing Prophet peace be upon him) in Tashahud.

(We used to recite this in the prayer) during the lifetime of the Prophet , but when he had died, we used to say,( As-salamu ala’n-nabiyyi) “Peace be on the Prophet.” (Bukhari Book #74, Hadith #281)

Comment: The Sahaba knew he peace be upon him is not present in front of them so they left saying O Prophet.

Evidence no. 2.

The aqeeda of umm ul Momineen Aisha and explanation by Al Albani and Ibn Hajar Al asqalani.

It is mentioned in Siffat Salat al-Nabi by Shaykh al-Albani

`Aa’ishah (radi Allaahu `anhaa) would similarly teach the tashahhud in prayer with “Peace be on the Prophet” (without addressing Prophet peace be upon him), as transmitted by Siraaj in his Musnad (9/1/2) & Mukhlis in al-Fawaa’id (11/54/1) with two saheeh isnaads from her.

Ibn Hajar Asqalani says , “This addition shows clearly that they(the companions) used to say ‘Peace be on you, O Prophet’, addressing him directly during his life, but when the Prophet (sallallaahu `alaihi wa sallam) died, they stopped addressing him and mentioned him in the third person instead, saying ‘Peace be on the Prophet’.” (end quote)

Evidence no. 3

The aqeeda of Ataa (student of Ibn Abbas) and his teacher Sahaba.

 Ibn Hajar Al asqalani:

..and I have also found strong support for it:- `Abdur Razzaaq said: Ibn Juraij informed me: `Ataa’ informed me that the Companions  used to say ‘Peace be on you, O Prophet’ while the Prophet (sallallaahu `alaihi wa sallam) was alive, but after he died, they would say ‘Peace be on the Prophet’, and this is a saheeh isnaad.[Fath ul Bari 2/314 under the hadeeth 831 Taken from Siffat Salat al-Nabi]

Evidence no. 4.

This is also the view of Ibn Umar:

Malik from Nafi that Abdullah ibn Umar used to say the Tashahhud saying,

“In the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions belong to Allah. ( As-salamu ala’n-nabiyyi wa rahmatullahi wa barakatuhu) Peace be on the Prophet and the mercy of Allah and His blessings.”

[Mawtta Malik Book 3, Number 3.14.57]

Comment: Without addressing The Prophet peace be upon him.

Evidence no. 5

Tawus (Tabiyee) used to say “As-salamu ala’n-nabiyyi” [Musnad as-Siraaj hadith no: 852 authenticated by Shaykh Zubiar Ali Zaee in Fazaail Durood o Salam page no: 10]

Note: Both are Correct (As-salaamu ‘alayka ayyhu’l-nabiyyu) And (As-salaamu`Alan-Nabiyyu) because both are proven from Sahaba and no one ever said Prophet peace be upon him is present and witness when we say As-salaamu ‘alayka ayyhu’l-nabiyyu. It is a supplication for him (peace and blessings of Allaah be upon him), not calling upon him. Lastly when we say in Tasha-hud “Peace be on us and on the pious slaves of Allah” that does not mean all the pious slaves of Allah are listening and witnessing rather it is just a supplication.

Ibn Hajr al Asqalani cleared the meaning of khitab in tashahud., He said

فقد ثبت في التشهد مخاطبة النبي فهو لا يسمع جميع ذلك قطعا فخطاب الموتى بالسلام في قول الذي يدخل المقبرة السلام عليكم أهل القبور من المؤمنين لا يستلزم أنهم يسمعون ذلك بل هو بمعنى الدعاء فالتقدير اللهم اجعل السلام عليكم كما تقدر في قولنا الصلاة والسلام عليك يا رسول الله فإن المعنى اللهم اجعل الصلاة والسلام على رسول الله فقد ثبت في الحديث الصحيح في أن العبد إذا قال السلام علينا وعلى عباد الله الصالحين أصاب كل عبد صالح فهو خبر بمعنى الطلب فالتقدير اللهم سلم عليهم والله أعلم

Khitab with Prophet peace be upon him is proven in tashahud But for sure Prophet peace be upon him does not hear all of them. Likewise the meaning of saying salam to the momin in the graveyard is that O Allah may peace be upon them as it is the meaning of (Assalatu was-salamu aliyka ya Rasool Allah) Oh Allah, make peace and blessings be upon the Messenger of Allah. It is proven in authentic hadith that whenever a man says “Peace be upon us and on the righteous slaves of Allaah” the dua reaches to every righteous slave of Allah . so this khabr is in the meaning of dua, so the meaning is “Oh Allah send peace be upon them.[الامتاع الأربعين المتباينة السماع لابن حجر page 86]

In short, Sahaba didn’t consider the Prophet peace be upon him omnipresent at all.