The Virtues of Salawāt

The Virtues of Salawāt

By Sheikh Ibn Alawi al-Māliki al-Hassani

 In the Name of Allāh, the Most Compassionate, the Merciful.

All the praise and thanks is due to Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu 'alayhi wa sallam is His Messenger.

The Allah’s command.

Allāh Says: “Inn Allāha wamala-ikatahu yusallūna 'ālannabiyyi, Ya ayyuha allathīnāmanū Sallū 'ālayhi wasallimū taslīmā (Allāh sends His Salāt (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad Sallallāhu `alayhi wasallam) and also His angels too (ask Allāh to bless and forgive him). O you who believe! Send your Salāt on (ask Allāh to bless) him (Muhammad (Sallallāhu `alayhi wasallam), and (you should) greet (salute) him with Taslim (the Islamic way of greeting (salutation i.e. As-salāmu 'alayka ayyuhan-Nabiyyu wa rahmatullāhi wa barakātuh).”) [See the Tafsir of Muhsin: Al-Ahzab, 33: 56]

It means Allāh sends His Salāh on the Prophet Muhammad (Sallallāhu 'alayhi wa sallam), and also Allāh’s angels (ask Allāh to bless and forgive the Prophet (Sallallāhu 'alayhi wa sallam). And Allāh command believers to send Salāh on (i.e ask Allāh to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e As-salāmu 'alaika ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh)

The Salawāt.

Following is two versions of salawāt which one was used by Rasūlullāh (Sallallāhu 'alayhi wa sallam) and he taught the Sahabah. The two versions are almost similar to the others and linguistically sound.

1- In his Tafsir of ayat, Al-Ahzab, 33: 56, Al-Bakhari recorded Ka'ab bin 'Ujrah (radiallāhu'anhu) reported, “It was said, “O Messenger of Allāh, we already knows how to greet you [i.e ‘As-salāmu 'alaika ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh’ as in the Tashahhud], but how should we but how about Salāh [Supplicate; Ask blessings  for you]?'' He (Sallallāhu `alayhi wasallam) said:

 «قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ فِي الْعَالَمِينَ، إِنَّكَ حَمِيدٌ مَجِيدٌ ,وَالسَّلَامُ كَمَا قَدْ عَلِمْتُم»

"Say: ‘Allāhumma salli 'ala Muhammad Wa 'ala āli Muhammad kama sallaita 'ala āli Ibrāhīm; Innaka Hamīdum Majīd; Allāhumma bārik 'ala Muhammad, Wa 'ala āli Muhammad, kama bārakta 'ala āli Ibrāhīm; Innaka Hamīdum Majīd.’

(O Allāh! Send Prayers on Muhammad and on the family of Muhammad, as You sent Prayers on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory; O Allāh! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory.)''’

[Al-Bukhari ( Fathul-Bari 8:392) ; Ahmad; Nasā'ie and Abu Ya’la in his Musnad (44/2) with a sahih: (reaffirmed the narration thru Ibn Abi Layla’ informed by Ka'ab) ; Muslim (804-805); Humaidi (138/1) and Ibn Mandah (68/2): Sahih: Reported by Sa`īd bin Mansūr, `Abd bin Hamīd, Ibn Abi Hātim and Ibn Mardawiyah  and 'Abd ar-Razzāq, Ibn Abi Shaybah, Ahmad 'Abd-Hamīd, the Sihah Sittah all from Ka'ab bin ‘Ujrah.; this narration uses ‘Kama Sallaita ‘ala [Ibrāhīm, wa 'ala] āli Ibrāhīm’; ‘Allāhumma Bārik’ in second part and ‘Innaka Hamīdum Majīd’ in both part.]

2- Muslim recorded in his Sahih under ‘The Book on Blessings on the Prophet (Sallallāhu 'alayhi wa sallam) after Tashahhud’ that 'Abdullāh bin Zaid, one who was shown the adzān (the call for prayer) in a dream, narrated it on the authority of Abu Mas'ud Al-Ansari (radiyallāhu'anhu) said: "We came to the Messenger of Allāh and we were with Sa'ad bin 'Ubadah. Bashir bin Sa'ad said to him, “Allāh has commanded us to send Salāh upon you, O Messenger of Allāh. How can we send Salāh upon you” The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) remained quiet for so long that we wished that he had not asked him, then the Messenger of Allāh (Sallallāhu 'alayhi wa sallam)said [For blessing me]:

«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ فِي الْعَالَمِينَ، إِنَّكَ حَمِيدٌ مَجِيدٌ ,وَالسَّلَامُ كَمَا قَدْ عَلِمْتُم»

“Say: “Allāhumma salli 'ala Muhammad Wa 'ala āli Muhammad kamā sallaita 'ala āli Ibrāhīm; Wa bārik 'ala Muhammad Wa 'ala āli Muhammad kama bārakta `ala āli Ibrāhīm Fil-'ālamīn; Innaka Hamīdun Majīd”

(O Allāh! Send Prayers upon Muhammad and the members of his household as You Sent Prayers upon the members of Ibrahim's household; And Send Blessings to Muhammad and the members of his household as You  granted Blessings upon the members of the household of Ibrahim, among all the nations’ Verily You are Most Praiseworthy, Full of Glory)”,

“And the Salutation [i.e ‘As-salāmu ‘alayka ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh’] as you about knows it.”

[Muslim (803): Book on Blessings on the Prophet (Sallallāhu 'alayhi wa sallam) after Tashahhud; this narration uses the phrase: 'ala āli Ibrāhīm, fil-'ālamīn; Innaka Hamīdun Majīd”]); this narration is Linguistically sound; more comprehensive] This was also recorded by Abu Dawud, An-Nasa'ie, At-Tirmidzi and Ibn Jarir. At-Tirmidzi said, "It is Hasan Sahih.''

3- Imām Ahmad recorded from Abu Humaid As-Sa'idi (radiyallāhu'anhu) that they said: "O Messenger of Allāh, how can we send Salāh upon you'' He (Sallallāhu 'alayhi wa sallam) said:

«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد»

"Say: ‘Allāhumma salli 'ala Muhammad, wa  ['ala] azwajihi wa dzurriyatihi kama sallaita 'ala  Ibrāhīm; Wa bārik 'ala Muhammad, wa ['ala] azwajihi wa dzurriyatihi kama bārakta 'ala[ali] Ibrāhīm, Innaka Hamidum-Majīd’

(O Allāh Send Prayers on Muhammad and [on] his wives and progeny, as You Sent Prayers on [the family of] Ibrāhīm; And Send Blessings on Muhammad, and [on] his wives and progeny, as You Sent Blessings on [the family of] Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory).

[Ahmad, It was also recorded by the rest of the Jama'ah, apart Muslim (807), Abu Dawud; at-Tirmidzi and Nasa'ie from Abu Humaid As-Sa'idi; but this narration uses: kama sallaita 'ala  Ibrāhīm; only once ‘ Innaka Hamidum-Majīd’; No.2 almost similar to No.3.1 recorded by Imam Ahmad and Tahawi.]

3.1- Imām Ahmad and Tahawi with a sahih sanad recorded another narration:

“Allāhumma salli `ala Muhammad wa 'ala ahli bait, wa 'ala azwajihi wa dzurriyyatihi, kama sallaita ‘ala āli Ibrāhīm; Innaka Hamīdum Majīd; Wa bārik'ala Muhammad wa'ala ahli bait, wa 'ala azwajihi wa dzurriyyatihi kama bārakta 'ala āli Ibrāhīm; Innaka Hamīdum-Majīd”

(O Allāh! Send prayers on Muhammad, and on his household, and on his wives and progeny, as you sent prayers on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory; And send blessings on Muhammad, and his household, and his wives and progeny, as you sent blessings on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory).

This narration of the salawāt reportedly used by the Prophet (Sallallāhu `alayhi wasallam) himself after the Tashahhud. [Ahmad and Tahawi with a sahih sanad]

This hadith is  sahih; uses phrase: wa 'ala ahli bait, wa ‘ala azwajihi wa dzurriyyatihi, 'ala āli Ibrāhīm, Innaka Hamīdum Majīd twice; Similar to No.3 recorded by Bukhari, Muslim (807), Abu Dawud and Nasā'ie from Abu Humaid As-Sa'idi when Sahabi enquired Rasūlullāh as how to send Salawāt to him; but this narration is without ‘wa `ala ahli bait’, and uses ‘Innaka Hamidum-Majīd’ once at the end.

Commentary: 

 1."Azwaj’’ is the plural of "Zauj'' that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet's wives who are eleven in number. Two of them had died during the lifetime of the Prophet (Sallallāhu 'alayhi wa sallam) and nine survived after him. Islām does not permit more than four wives to a Muslim but the Prophet (Sallallāhu 'alayhi wa sallam) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.

2. "Al'' includes his wives and progeny - his male and female children and their descendants. But after his death none except Fatimah (radiyallāhu'anha) and her children remained alive. Some scholars are of the opinion that it is general and applies to all his followers.

3. Barakah: growth, increase. Hence this supplication secures for Muhammad the good which Allāh granted to the family of Ibrāhīm, continual, established good, as well as its multiplying and increase. [Riyad-us-Sāliheen]

4. The Phrase “wa 'ala ahli bait, wa 'ala azwajihi wa dzurriyyatihi” has the same meaning to “'ala āli”. The phrase of ‘ala āli Ibrāhīm (the family of Ibrāhīm) includes Ibrāhīm himself.

Allāh’s prayer for the Prophet (Sallallāhu 'alayhi wa sallam) means the mercy He bestows upon him. The angels’ prayers mean seeking Allāh’s blessings and forgiveness for him. The believers' prayer for the Prophet is a supplication for him‏, asking Allāh to bless the Prophet (Sallallāhu 'alayhi wa sallam).

According to Abul Āliyah, the earlier scholars and as well the contemporary scholars are of the view that the meaning of blessings upon the Prophet (Sallallāhu 'alayhi wa sallam)is the praise for him being among the “higher group” (al-mala’ al-‘a’la, i.e., the angels, ref. al-Saffāt 37:8), and the prayers of the angels and the Muslims for blessings upon him (Sallallāhu 'alayhi wa sallam) are for him (Sallallāhu 'alayhi wa sallam)to be praised by Allāh  being among the “higher group” (the angels).

The Barākah means the steadfastness and stability. It also means growth and increase.  It is meant by praying for Allāh’s blessing for the Prophet (Sallallāhu 'alayhi wa sallam) to bestow good upon him steadfastness, stability and growth. The prayers secures for Muhammad the good which Allāh  granted to the family of Ibrāhīm, continual, established good, as well as its multiplying and increase.

The Virtues of Salawāt

The Salawāt reflects the honour, love, faith, attachment to our Prophet (Sallallāhu `alayhi wasallam) which signifies to be the deep faith in Allāh. None is considered a true believer until one loves him more than one parents and all others. The Salawāt indicates the honour, love, belief, attachment to him as our Prophet (Sallallāhu 'alayhi wa sallam) which signifies to be the deep faith in Allāh.  

Anas Ibn Mālik (radiyallāhu'anhu) narrated the Prophet (Sallallāhu 'alayhi wa sallam) said: “No one of you truly believes until I am dearer to him than his father, his son, his own self and all the people.” [Narrated by Al-Bukhāri, 15; Muslim, 44].

The Prophet (Sallallāhu 'alayhi wa sallam) also said: “Whenever someone seeks Allāh’s blessings for me, Allāh returns the soul to my body until I reply to his salutation." [Reported by Abu Dawud]

And the Prophet (Sallallāhu `alayhi wasallam) likened those who do not salawāt upon him when his name is mentioned as a miser: "The miser  (wretched; niggardly, mistaken) is the one who hears my name mentioned and does not seek blessings for me.” [Reported by At-Tirmidzi]

Abu Talhah Al-Ansārī (radiyallāhu'anhu) narrated, who said: The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) arose one morning in a very pleasant mood with signs of good tidings apparent on his face. They said, "O Messenger of Allāh, we see that you look happy.'' He said, “The angel came to me and told me, "O Muhammad, would it not please you if your Lord, may He be glorified, says: ‘No member of your Ummah sends Salāh upon you but I send Salāh upon him tenfold, and no member of your Ummah sends greetings of Salām upon you but I send greetings of Salām upon him tenfold” I said, "Of course.''

[Recorded Imām Ahmad and also by An-Nasā'ie Ibn Abi Shaybah, ‘Abd bin Hamīd and at-Tirmidzi; Cited with slightly different wording in Imām Abu Sulayman al-Jazuli's Dala'il al-Khayrat (The Index of Good Things)]

'Abdullah Ibn Mas'ud (radiallāhu‘anhu) said that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said: “The closest to me on the Day of Judgment are those who pray (salawāt) upon me more.” This is recorded by Ahmad, Tirmidzī and Ibn Hibbān said hasan.

Ubayy bin Ka'ab (radiyallāhu'anhu) narrated, who said: "After one third of the night the Prophet (Sallallāhu 'alayhi wa sallam) used to get up. One such time he (Sallallāhu 'alayhi wa sallam) said: O People! Remember Allāh! The rājifa [first blow of the Trumpet] is upon us! The rādifa [second blow of the Trumpet] follows it. Death has come." Ubayy said: Ya Rasulallāh innī ukthiru al-salāta 'alayka fa kam aj 'al laka min salātī "O Messenger of Allāh, I make much salawāt upon you as a habit. How much of my prayer should I devote to you?" The Prophet (Sallallāhu 'alayhi wa sallam) said: "As much as you like." Ubayy said: "A quarter?" The Prophet (Sallallāhu 'alayhi wa sallam) said: "As you like, but if you add to that it will be better for you." Ubayy then mentioned a third, then a half, then two thirds, and always the Prophet (Sallallāhu ‘alayhi wa sallam) answered: "As you like, but if you add to that it will be better for you." Finally Ubayy said: yā rasulallāh innī urīdu an aj 'ala salātī kullahā lak - "O Messenger of Allāh, I want to devote my entire prayer (i.e. du'ā) to you." Whereupon the Prophet (Sallallāhu 'alayhi wa sallam) said: "Then you will be freed from care and your sins will be forgiven." (Another version has: "Then Allāh will suffice you in the matter of your worldly life and your hereafter.") This is recorded by At-Tirmidzī and al-Hākim: sahih. [1]

Imam Sakhawi (rahimahullāh) said:  “Salāt in this hadith means invocation (du`ā) and habitual devotion (wirid) in the following sense: "There is a time in which I make du‘ā on behalf of myself: how much of that should I devote to you?" The Prophet (Sallallāhu 'alayhi wa sallam) did not consider that he should place a limit for him in this respect in order not to close the gate of superabundance for him. Accordingly he persisted in giving Ubayy the choice at the same time as he stressed for him surplus in invocation until Ubayy said: "I shall devote my entire prayer to you." That is: I shall invoke blessings upon you instead of asking anything for myself. Whereupon the Prophet (Sallallāhu 'alayhi wa sallam) said: "Then you will be freed from care," that is: do not worry either for your Religion or for your worldly need, because invoking blessings on me includes both remembrance of Allāh and rendering honor to the Prophet (Sallallāhu 'alayhi wa sallam); and the sense of this is an indication to Ubayy that he is actually invoking for himself, as confirmed by the Prophet's (Sallallāhu 'alayhi wa sallam) report on behalf of his Lord: "Whoever is occupied from beseeching Me because of remembering Me, I shall grant him the best of what I grant those who beseech." Know then that if you make most of your worship consist in invoking blessings upon your (Sallallāhu 'alayhi wa sallam), Allāh will suffice you in the matter of your worldly life and your hereafter”.

It is clear that he whom Allāh satisfies his worldly needs has been truly blessed with Allāh’s kindness and mercy. He also has been given security from all that he fears, and has attained the utmost protection from all harm and evils; indeed he is carried aboard the ship of salvation. This means he is secure from all things which create worries and needs, secure from poverty, debt, subjugation, weakness, disease, fear, and all other calamities and disasters; he has guaranteed that his worldly affairs will be upright and good. . And should he obtain, alongside this, forgiveness from the sins and salvation from the perils of the Day of Resurrection, so that he may enter Paradise in peace, he has most certainly guaranteed that his affairs in the Hereafter will be good and upright, too.

What more could the worshipper require besides this? And all of this is obtained through invoking blessings and peace upon the Messenger of Allāh (Sallallāhu 'alayhi wa sallam); with it lies the key to guaranteeing goodness in the affairs of this life, and in the Hereafter.

Imām Ahmad recorded that Abu Talhah Al-Ansārī (radiyallāhu'anhu) said: The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) arose one morning in a very pleasant mood with signs of good tidings apparent on his face. They said, “O Messenger of Allāh, we see that you look happy.” Rasulullah (Sallallāhu 'alayhi wa sallam) said: “The angel came to me and told me, ‘O Muhammad, would it not please you if your Lord, may He be glorified, said: ‘No member of your Ummah sends Salāh upon you but I send Salāh upon him tenfold, and no member of your Ummah sends greetings of Salām upon you but I send greetings of Salām upon him tenfold’.’” I said, “Of course.’” This was also recorded by An-Nasā'ie Ibn Abi Shaybah, 'Abd bin Hamīd and At-Tirmidzi; Cited with slightly different wording in Imām Abu Sulayman Al-Jazuli's Dala`il Al-Khayrat (The Index of Good Things)

'Abdullah Ibn Mas'ūd (radiyallāhu'anhu) said that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said: “The closest to me on the Day of Judgment are those who made salah (i.e made salawat) upon me more.” [Ahmad, Tirmidzī and Ibn Hibbān said hasan]

Abū Hurayrah (radiyallāhu'anhu) reported the Prophet (Sallallāhu 'alayhi wa sallam) said: “He who sends prayers upon me on Friday eighty times, Allāh will forgive eighty years of sin”. [Ibn Nu’mān: hasan (good)] Abū Hurairah (radiyallāhu'anhu) related that the Rasulullāh (Sallallāhu 'alayhi wa sallam) said: “Increase invoking blessings on me on Friday, for surely it is presented to me”. [Bukhārī and At-Tabarānī recorded it and also Ash-Shāfi‘ie in his Musnad.] Another version from Anas Ibn Mālik (radiyallāhu'anhu) that the Prophet (Sallallāhu 'alayhi wa sallam) said: “Increase invoking blessings upon me on Friday and the night of Friday. Whoever invokes a single blessing on me, Allāh will bless him ten times”. [Reported by al-Hāfidh as-Suyūtī in his al-Saghīr].Abū Ad-Dardā (radiyallāhu'anhu) related that the Prophet (Sallallāhu 'alayhi wa sallam) said: “Increase invoking blessings upon me on Friday, it is witnessed by the Angels” [Recorded by Ibn Mājah in which al-Haythamī in his Zawā'id said Sahih.]

Anas Ibn Mālik (radiyallāhu'anhu) reported that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said: “There are three under the shade of Allāh on a day when there is no shade except His; the one who relieved a distress from someone from my nation; the one who invigorate my Sunnah and the one who invoked blessings on me (Salawāt) the most”. [Recorded in the Mustadrak and the Musnad of Al-Firdaus; Al-Hāfiz As-Suyūtī also recorded it in his Burūj Al-Hilāl.]

Sheikh Ibn Al-Qayyim and Sheikh Ibn Hajar Al-Haytami (rahimahullāh) cited some of the benefits of the Salawāt upon our Prophet Muhammad (Sallallāhu 'layhi wa sallam):

1. Responding to the order of Allāh, Exalted and Magnificent.[2]

2. Following the lead of Allāh, Exalted and Magnificent in the sending of blessings upon His Messenger (Sallallāhu 'alayhi wa sallam), although the blessings (Salawāt) differ, being from us supplication and request, and being from Allāh exaltation and ennoblement.

3. Following the Angels in invocation of the Messenger (Sallallāhu `alayhi wasallam), also.

4. The attainment of ten blessings from Allāh for the one who invokes one blessing upon His Messenger (Sallallāhu 'alayhi wa sallam).[3]

5. He who sends blessing upon the Prophet (Sallallāhu 'alayhi wa sallam); Allāh raises him by ten degrees.

6. He also has written for him ten good deeds.

7. He also has erased from his record ten bad deeds.[4]

8. The invocation increases the chance of one's supplication being answered if it follows the supplication, as the invocation of blessings upon the Prophet (Sallallāhu 'alayhi wa sallam) lifts those supplications up to the Lord of the Worlds which were stalled between the heavens and the earth. [5]

9. It is a means to receive the intercession of the Prophet (Sallallāhu 'alayhi wa sallam), whether or not a specific intercession is sought. 

10. It is a means to have one's sins forgiven.

11. It is a means for Allāh to satisfy his bondman’s worldly needs.

12. It is a means to draw near to the Prophet (Sallallāhu 'alayhi wa sallam) on the Day of Resurrection.[6]

13. It compensates for giving charity for those who are too poor to give it.

14. It is a means of fulfilling ones needs (Qada’ al-Hawa1ij)

15. It is a means to receive the Prophet's (Sallallāhu 'alayhi wa sallam) blessings, and the Angels likewise.[7]

16. It is a means of purification for he who invokes it.

17. For one who sends blessings on him (Sallallāhu 'alayhi wa sallam) it is glad tidings in his life that he has been granted his place in Paradise as is mentioned by Al-Hafiz Abu Musa in his book on the matter, for which he brought Hadith as evidence.

18. It is a means of salvation from the horrors of the Day of Resurrection, as also mentioned by Abu Musa with evidence.

19. It is a means for the Prophet (Sallallāhu 'alayhi wa sallam) to return the blessings and greeting upon he who invokes it.[8]

20. It is a means of ennobling a meeting or gathering and a means to prevent any ill talk or conduct occurring therein, so that it will not return upon its participants as a hardship on the Day of Resurrection.[9]

21. It is a means to remember something which has been forgotten.

22. It is a safeguard against poverty.

23. It saves one from being branded a miser if one were to omit it upon the Prophet’s name (Sallallāhu `alayhi wasallam) being mentioned.[10]

24. It saves one from being cursed and disgraced because the one who omits the blessings and prayers upon hearing the Prophet's name (Sallallāhu 'alayhi wa sallam) risks receiving Allāh's anger.[11]

25 It keeps the one who invokes it steadfast upon the path to Paradise, and keeps him who neglects it from traveling the path.

26. It safeguards a meeting from turning ill; a meeting without the mention of Allāh Exalted and His Messenger (Sallallāhu 'alayhi wa sallam), and without the praise and glorification of Allāh and the invocation of blessings on His Messenger (Sallallāhu 'alayhi wa sallam) has no blessing nor benefit.

27. It is a cause for the perfection of any speech which begins with the praise of Allāh the Exalted and the blessings of His Messenger (Sallallāhu 'alayhi wa sallam).

28. It is a cause for the bondman to find light cast in abundance in his life to guide him on the Straight Path.

29. It refines the worshipper's character and manners.

30. It is a means for Allāh to preserve those in the heavens and the earth praising and commending he who invokes it.

31. It is a means of the worshipper to obtain blessing for himself in his work, life and provision.

32. It is a means of obtaining the mercy of Allāh.

33. It sustains, increases and multiplies love for the Messenger of Allāh (Sallallāhu 'alayhi wa sallam), which is among the core bases of Faith, without which faith cannot be complete.

34. It earns the Prophet’s (Sallallāhu 'alayhi wa sallam) love for the bondsman.

35. It is a means of the worshipper’s guidance, and a source of vitality for his heart.

36. It causes the worshipper’s name to be shown to the Prophet (Sallallāhu 'alayhi wa sallam), and the mention of the worshipper to him.[12]

37. It is a means for the worshipper to find ease upon crossing the pass over the Hellfire.

38. Invoking blessing and peace upon the Prophet (Sallallāhu 'alayhi wa sallam) is an infinitesimal recompense of his right upon us, and of the thanks which we owe for the grace which Allāh has bestowed upon us by sending him (Sallallāhu 'alayhi wa sallam), although what he truly deserves is innumerable, either for us to comprehend or to bestow, or even to will. However Allāh, because of His Boundless Generosity, is pleased with his bondsmen even with the small amount of thanks they can offer.

39. Invoking blessing and peace upon the Prophet (Sallallāhu 'alayhi wa sallam) in itself contains remembrance of Allāh the Exalted, and is an expression of thanks to Him and a recognition of His immense favour upon His bondsmen by sending him.

Appendix

It is narrated [13] that Abu Ja’far, the Commander of the Believers, asked Imām Mālik:

 ‘O Abu Abdullah! Should I face the Qiblah and supplicate, or face the Prophet of Allāh (Sallallāhu 'alayhi wa sallam) and supplicate?’ Mālik replied, “And why would you turn your face away from him, and he is your intercessor, and the intercessor of your father Adam ('alaihis-salām) on the Day of Judgement? Face him, and seek his intercession, for Allāh has said: “If they had only, when they were unjust to themselves, come unto you and asked Allāh's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allāh indeed Oft-Returning, Most Merciful.”’[14]

And Allāh Almighty Knows best.

Footnotes

 

[1] Narrated by Ahmad, Tirmidzi, and Hakim, who declared it to be a rigorously authenticated tradition of the Prophet (Sallallāhu 'alayhi wa sallam).
[2] Al-Ahzab, 33:56: ‘Verily, Allāh and His Angels send blessings on the Prophet: O you who believe! Send blessings on him, and salute him with a worthy salutation.’ (Check another translation)
[3] Muslim narrated in his Sahih from Abu Hurayrah (radiyallāhu'anhu) that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said: ‘He who invokes blessings on me once, Allāh sends ten blessings upon him.’
[4] Al-Nisā'ie narrated in ‘Invocations of the day and night’, from 'Umar bin Dinar (radiyallāhu'anhu) that the Prophet (Sallallāhu 'alayhi wa sallam) said ‘he of my community who invokes blessings upon me sincerely, Allāh will bless him tenfold and raise him ten degrees, and he will have written for him ten good deeds, and erased from his record ten bad deeds.’
[5] Tirmidzi narrated that `Umar Ibn Al-Khattab (radiyallāhu'anhu) said: ‘Verily, supplications are stalled between the heavens and the earth, and are not lifted up until the supplicant invokes blessings upon the Prophet (Sallallāhu 'alayhi wa sallam).’
[6] Tirmidzi related from `Abdullah bin Mas'ud (radiyallāhu'anhu) that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said: ‘The closest people to me on the Day of Resurrection will be those who invoked the most blessings upon me.’
[7] Tirmidzi narrated from `Amir bin Rani'ah (radiallāhu'anhu) that the Prophet (Sallallāhu 'alayhi wa sallam) said: ‘He who invokes blessings upon me, the Angels send blessings upon him equal to that which he invoked, so let the worshipper invoke some, or increase upon that.’
[8] Abu Dawud related in his Sunan from Abu Hurayrah (radiyallāhu'anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: ‘No-one greets me except that Allāh returns my soul to me, so that I may return his greeting.’ He also related, as did An-Nasā'ie and Ibn Mājah, from Aws bin Aws (radiyallāhu'anhu), that the Prophet (Sallallāhu 'alayhi wa sallam) said: ‘Verily, your best day is Friday, so invoke blessings upon me in abundance on this day, for your invocation is shown to me.’ They said, ‘O Messenger of Allāh! How can our invocations be shown to you after your bones have turned to dust? He replied: ‘Verily, Allāh has forbidden the earth from consuming the bodies of the Messengers.’ An-Nawawi (rahimullāh) declared them both rigorously authenticated traditions (in his book 'Al-Adhkār' and elsewhere).
[9] Tirmidzi said that many of the People of Knowledge considered that if a single man invokes blessings on the Prophet (Sallallāhu 'alayhi wa sallam) during a meeting, this will be sufficient for the whole meeting (see ‘Al-Adhkar’, number 301)
[10] Tirmidzi related from 'Ali (radiyallāhu'anhu) that the Prophet (Sallallāhu 'alayhi wa sallam) said: ‘He who, when I am mentioned before him, fails to invoke blessings upon me is a miser.’
[11] Tirmidzi related from Abu Hurayrah (radiyallāhu'anhu) that the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said ‘disgraced (Ar. raghima anf) be the man who, when I am mentioned before him, fails to invoke blessings upon me.’
[12] Al-Nisā'ie narrated Ibn Hibban, Al-Dhahabi, Al-Hakim, Ibn Al-Qayyim, and others, all of whom declared it a rigorously authenticated tradition, that Ibn Mas`ud (radiyallāhu`anhu)related that the Prophet (Sallallāhu 'alayhi wa sallam) said: ‘Verily, Allāh has angels that roam the earth and convey to me the greeting of my Community.’
[13] In Al-Sayyid Mustafa Al-Bakri’s commentary of the Salawāt of Muhammad Ibn Abi Al-Hasan Al-Bakri.
[14] An-Nisā’, 4:64

[Via www.masud.co.uk (Translated by Khalid Williams from ‘Abwab al-Faraj’ by Sheikh Muhammad bin Alawi al-Māliki al-Hassani, May Allāh be pleased with him, who died in Makkah in Ramadhān, 2004]