إِنْ تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا ﴿۵۴﴾ لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا أَبْنَائِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ وَاتَّقِينَ اللَّهَ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا ﴿۵۵﴾ إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا ﴿۵۶﴾

﴾54﴿ In tubdoo shai'an aw tukhfoohu fa innal laaha kaana bikulli shai'in 'Aleemaa
﴾55﴿ Laa junaaha 'alaihinna feee aabaaa'ihinna wa laaa abnaaa'ihinna wa laaa ikhwaanihinnna wa laaa abnaaa'i ikhwaanihinna wa laaa abnaaa'i akhawaatihinna wa laa nisaaa'i hinna wa laa Maa malakat aimaanuhunn; wattaqeenal laah; innal laaha kaana 'alaa kulli shai'in Shaheedaa
﴾56﴿ Innal laaha wa malaaa'i katahoo yusalloona 'alan Nabiyy; yaaa aiyuhal lazeena aamanoo salloo 'alaihi wa sallimoo tasleemaa

﴾54﴿ If you reveal something or conceal it, indeed Allah is All-Knowing of all things
﴾55﴿ There is no sin upon them (the women) concerning their fathers, their sons, their brothers, their brothers' sons, their sisters' sons, their women (fellow believers), or those whom their right hands possess. And fear Allah; indeed, Allah is Ever-Watchful over all things
﴾56﴿ Indeed, Allah and His angels send blessings upon the Prophet. O believers, send blessings upon him and greet him with a worthy greeting of peace

[54] This verse is connected to the previous verse, meaning: Whether the prohibitions mentioned earlier are acted upon openly or secretly, Allah is fully aware of them, and He will give reward or punishment accordingly.
No action, whether hidden or visible, escapes His knowledge and judgment.
[55] Since the previous verse made ḥijāb obligatory upon women — meaning men should not enter behind the veil — this verse now mentions exceptions, i.e., certain men who are allowed to enter even in situations of privacy.
Note: Although uncles (‘amm) and maternal uncles (khāl) are not explicitly mentioned, according to the majority of scholars, they are implied within the verse.
The reasoning is: A nephew (ibn al-akh) is a maḥram for his paternal aunt (‘ammah), so logically, the uncle is also maḥram for his niece.
Likewise, a nephew (ibn al-ukht) is a maḥram for his maternal aunt (khālah), so the maternal uncle would be maḥram for the niece too.
However, some scholars hold that uncles and maternal uncles are not included in this ruling directly — just as fathers-in-law (khaṣr) and sons of co-wives (ibn al-ḍarrah) are also not included.
The verse thus outlines specific categories of men who are exceptions to the ḥijāb rule and may enter the household in private settings, but others remain restricted unless explicitly maḥram.
[56] This is another address to the believers, in which the honor, dignity, and status of the Prophet (May Allah bless him and give him peace) is described — especially in the heavenly realm (al-malā’ al-a‘lā).
And it makes showing respect to him obligatory in the earthly realm (al-malā’ al-adnā), so that no one even harbors a negative thought about the Prophet or his wives in their hearts.
This verse also serves as a confirmation of the rulings mentioned previously.
Ṣalāh from Allah upon the Prophet means:
Granting him special mercy, Bestowing honor and elevation, Protecting him from sin, Forgiving him, and Raising his spiritual rank.
Ṣalāh from the angels means:
Supplicating for the Prophet, Honoring and praising him, And seeking forgiveness for him.
In essence, all of these actions are called ṣalāh, and they express honoring his status and sending blessings and congratulations upon him.
"Ṣallū ‘alayhi" — this is an imperative verb, indicating that sending blessings (ṣalāh) is obligatory.
There are three opinions on this obligation:
1. Obligatory once in a lifetime,
2. Obligatory in the final sitting (tashahhud) of prayer,
3. Obligatory whenever his name is mentioned.
As for fabricated or baseless forms like “Durood Tāj”, “Durood Lakhi”, or phrases like “As-ṣalātu ‘alayka yā Rasūlallāh” in unauthenticated formats, these are not permissible, because worship and dhikr must be based on authentic transmission and prophetic practice.
It is also necessary to avoid fabricated ḥadīths and invented phrases in supplications.
"Sallimū taslīman" — means to offer the greeting of Islam, such as: “As-salāmu ‘alayka ayyuhan-nabī wa raḥmatullāhi wa barakātuh”, and also includes obedience to him and acceptance of his noble qualities.