Posts

Can We Send Blessings to the Prophet While Picturing Him Before Us?

Answered by Ustadh Salman Younas

Question: I was taught that when we say “assalamu alayka ayyuh al-nabi” it should be with the intention that our prayer is being conveyed by angels to the Prophet.

(a) Is it permissible to believe that we are directly addressing the Prophet in the sense that his soul is present before us?

(b) Can we say it while picturing the Prophet before us?

Answer: assalamu `alaykum

I pray you are well.

(a) Leading scholars of the Hanafi school have stated that the formula “ayyuha al-nabi” is not uttered merely to recount an event wherein God sent blessings upon the Prophet (God bless him). Rather, it is stated with the intention that one is addressing the Prophet (God bless him) with blessings. [al-Shurunbulali, Imdad al-Fattah (304)]

The outward purport of the formula “ayyuha al-nabi” implies such an address from the one praying to the Prophet (God bless him) himself. As Imam al-Nawawi stated, “and the one praying addresses him (God bless him) with his statement, ‘ayyuha al-nabi.” [al-Nawawi, Rawda al-Talibin (2:453)]

(b) If one wishes to “picture” the Prophet (God bless him) when stating this formula, this would be acceptable. In fact, some scholars have stated that prophetic practice itself may have entailed extracting an image of his person and addressing it with the formula in question. [al-Shirwani, Hashiya (2:48)]

As for the idea of the “soul being present before us”, then if this is in the manner of picturing or imagining described above, it would be permitted. Similarly, the belief that angels will convey the blessings is also valid and textually established.

Regarding the more controversial belief that soul of the Prophet (God bless him) is present before one when uttering such formula, all that can be said about it is that it is a matter that is possible as numerous scholars have stated. Indeed, the meeting of the various prophets (God bless him) during the Prophet’s (God bless him) night-journey to Jerusalem textually attests to this, in addition to the fact that the mind does not preclude its occurrence.

Does this entail that it is an actual occurrence for each and any individual? Not necessarily although people admittedly have different understandings when it comes to this “presence”, such as the Prophet (God bless him) being “effectively present” on account of being shown our deeds by God [al-Bazzar, Musnad (1:397)], or “present” in a barzakhi sense that is beyond the physical laws and limitations of this worldly realm and of which we possess limited knowledge.

In the end, what counts is the mindfulness and love that imbues our hearts when we utter this formula and all other statements in our prayer. The manner in which the Prophet (God bless him) is made aware of these blessings is ultimately inconsequential and should be of little concern to us; we know he is made aware and we know that his existence is (and, of course, has always been) unlike our own. Most things beyond this are distractions that become an excuse for individuals to engage in pointless polemics.

Please see also: Why do We Send Prayers of Peace & Blessings Upon the Beloved Prophet of God?

And Allah alone knows best.

Salman

Checked & Approved by Shaykh Faraz Rabbani

Salawat – If You Love It, This Is For You

“Intensely Beautiful” Salawat

SalawatThis brief montage of video clips on sending salawat on the Prophet, peace be upon him, has been described as “intensely beautiful” by Youtube users. Shaykh Ahmad Saad on reciting Surah Yusuf, verse 88 before starting salawat; Shaykh Yahya Rhodus on how to use your imagination while reciting salutations upon the Prophet; Shaykh Gibril Haddad on composing your own salawat and Shaykh Ibrahim Osi-Efa on salawat on the Day of Judgement. Our special thanks to Brother Dawud Israel for his efforts.

Resources for seekers:

Can I Send Blessings on the Prophet at the End of the Supplication (Qunut) of the Witr Prayer?

Answered by Ustadh Tabraze Azam

Question: As salam alaykum,

Is it permitted to send blessings on the Prophet (Allah bless him and give him peace) at the end of the qunut supplication in the Witr prayer, and to say “sayyidina” in the tashahhud?

What books can I use to teach my kids prayer?

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that this message finds you well, insha’Allah.

Yes, both sending blessings (salawat) on the Prophet (Allah bless him and give him peace) at the end of the qunut supplication in the Witr prayer, and saying “our master” (sayyidina) in the final sitting (tashahhud) are permitted and virtuous actions. [Please see the answers below for further details.]

As for useful manuals to learn your fiqh, strive to get hold of: (1) The Absolute Essentials of Islam by Shaykh Faraz Rabbani, and (2) Ascent to Felicity by Shaykh Faraz Khan.

See also: Supplication During Qunut and: Is It Proper to Add “Sayyidina” Before the Names of Our Prophets Muhammad and Ibrahim During the Salawat After the Tashahhud In Prayer? and: What is the Preferred Method to Recite the Qunut Supplication?

Consider taking the following free class at SeekersHub: Absolute Essentials of Islam: Basic Hanafi Jurisprudence (STEP)

And Allah alone knows best.
wassalam,

Tabraze Azam

Checked & Approved by Shaykh Faraz Rabbani

Why & How We Send Blessings On the Messenger ﷺ

Shaykh Faraz details why and how we send blessings on the Messenger of Allah (ﷺ)

Allah Most High says, “I am near – I answer the call of the one who calls upon me (2:186).”

Yet, many of us wonder: Are my du’as being answered? Is there a certain du’a I have to read for each of my concerns? Do my du’as have to be in Arabic?

In this video, Shaykh Faraz details why and how we send blessings on the Messenger of Allah (Allah bless him and give him peace) – particularly in du’a.

 

 

This talk is from a series in which Shaykh Faraz Rabbani explains the reality of du’a (supplication) and how to turn to Allah. It is based on a classical text on the same subject by Shaykh al Islam Zakariyya al Ansari.

The text is divided into the 11 concise, apt sections described below.

1. The reality of du’a
2. Our being called on to make du’a
3. The great virtue of du’a
4. The integrals of supplication, its wings, and its means
5. The conditions of supplication
6. Its proper manners
7. The times of du’a and the state in which it should be made
8. Signs of acceptance of du’a
9. Explaining the religious ruling of du’a
10. Some encompassing supplications
11. Explaining what the greatest Divine Name is

WATCH the previous videos here: Adab of Du’a Series

#SpreadLight: Help us continue to provide Knowledge Without Barriers through your ongoing monthly support or a one-time donation: https://seekersguidance.org/donate/

Take a SeekersHub online course. All courses are completely free, and are taught by reliable, qualified scholars: see http://course.seekershub.org

SeekersHub Global (https://seekersguidance.org), a non-profit Islamic educational portal, makes sound knowledge from reliable scholars available anywhere, at any time, through online courses, on-the-ground seminars, engaging and inspiring Islamic media and direct access to scholars through our Answers service — all for FREE.

Nur Sacred Science Publications Presents: Gatherings of Illumination

Nur Sacred Science Publications Presents: Gatherings of Illumination
Gatherings of Illumination in Sending Blessings upon the Best of Creation

“Truly gatherings of sending prayers upon the Prophet PBUH are gardens of paradise and sources of purification for hearts that long for their beloved PBUH. Among them is this noble assembly compiled by the esteemed scholar, Ustadha Samar al-Asha, a lover of the Messenger of God and a servant of his sira and sunna. I ask God for divine openings for the people of this gathering and for those who assemble and attend this. Amin!”-Habib Ali al-Jifri

Gatherings of Illumination in Sending Blessings upon the Best of Creation (Majalis al-Nur fi Salati ala al-Rasul) is a rich compilation of some of the most beautiful supplications, litanies, and odes (qasidas) presented in Arabic script, transliteration, and English translation. Included in this book are: The Prayers of the Lovers (a set of 34 powerful prayers upon the Prophet PBUH), Supplications of Visitation to the Sacred Precint in Madina, the Latifiyya Supplication, and Shaykh Shadhili’s Litany of Victory. This book also offers a glimpse into the works of the many female Islamic scholars who have been pivotal to a women’s revival in Islamic spiritually and scholarship in the past decades. The author, Ustadha Samar al-Asha, is one of the few contemporary women hadith transmitters in the world who is also a scholar of Qur’anic recitation with mastery in the ten canonical readings. She is also distinguished for her written contributions to the fields of Qur’anic and Hadith sciences. This book is essential for the thirsty soul and the ailing heart whose cure lies in the remembrance (dhikr) of the Divine.
Now available for purchase from our e-store at: www.createspace.com/4030539

Poem: Prayers On The Prophet: Part Two – Novid Shaid

Prayers On The Prophet: Part Two

A Humble Homage To Ad Dalaailul Khayraat: Part Two

***

By Novid Shaid, 2011

***

For Shaykh Ahmed Babikr and the Saturday Night Dalaail

***

In the name of Allah Most Gracious Most Kind
Verily Allah and His Holy Angels on high
Send prayers upon our Prophet, most noble and divine
So invoke peace and blessings which forever multiply
O you who truly believe in His signs.

O Allah!
Send Your prayers and peace upon him
And upon his companions and kin,
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin,
By the number of vowels that were ever pronounced
Whether they were
Explaining Your Acts
Entreating Your Peace
Inviting Your Delight
Invoking Your Power
Musing upon Your Truths
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin,
By the number of letters that were ever typed or written
In ever alphabet of every language from the beginning
On palm leaves, palm tops, leaves of paper and on rocks
On every screen, scroll, sign, tablet, journal or box,
On every sheet of paper, cardboard, metal, whatever size,
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of people who ever walked and ate,
Of every racial hue, height, size and weight
Of every shape, figure, tribe and state
Of those densely crowded in sprawling cityscapes
And those dotted sparsely on country landscapes
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of every living species and things
By the numbers of fish gliding smoothly with their fins
By the number of birds that flock the sky
And the swarming insects in regions wet and dry
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the numbers of atoms fixed in our reality
Of every proton charging positively
And of every neutron, firing neutrally
By the number of every charging unit of electricity
And of every weight of force pulling magnetically
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of tears shed by grieving lovers
And the hungry cries of babies for their mothers
By the number of embraces between brothers
In the number of confiding words between sisters
And the smiles of rejoicing new fathers
In the number of sweets offered by grandfathers
And the doting glances of grandmothers
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of tears that Abu Bakr ever shed
By the number of wise words Umar ever said
And the number of coins Uthman ever spent
And the number of shields Ali’s sword ever shred
And the number of children Khadijah bred
And the number of narrations Aisha ever read
And the number of wives the Prophet ever wed
And the number of Nabi Muhammad’s noble friends,
From the day You made this life,
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of blessed steps Ibrahim ever took
By the number of prayers Maryam ever invoked
By the number of words with God Musa ever spoke
By the number of sinners Isa ever purified
By the number of Jinn Suleyman ever organised
By the number of years Nuh lived before his passage way on high
By the number of seconds, in the whale, Yunus spent inside
By the number of children Adam and Hawa ever spread
And all the Prophets, one hundred thousand!
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of every verse of the Quran
Read with fear, love, hope and to avert harm
By the number of hadith which are bona fide
The true accounts of Nabi Muhammad’s blessed life
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of every glorious sunrise in the east
And the number of every haunting sunset in the west
By the number of clouds that ever covered the sky
And the number of stars that ever twinkled in the night sky
Of every drop of rain, snow or sleet the sun ever dried.
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of salawaat that were ever sent
Upon Nabi Muhammad, the Leader of men,
By the number of tawbahs that were ever made
By weeping Momins before the rise of day
By the number of people who ever expressed
The pure shahadah and felt nearness
By the number of times our hands were ever raised
Asking for our needs and hoping for Your Grace
By the number of people who ever sinned
Then turned back to You and made amends
By the number of people who heard whispers from Shaytan
And averted his influence by asking for Your safeguards
From the day You made this life
To the end when we arise
Every day a thousand times!

O Allah!
Send Your peace and prayers upon him
And upon his companions and kin
By the number of times that You command “Kun”
And things come into being and fruition
By the number of times You end life with death
And raise people in their graves for their inquest
By the number of times You make manifest
Your Divine Names through Your actions and behests.
From the day You made this life
To the end when we arise
Every day a thousand times!

Oh Allah, send Your prayers and unrelenting salaam
upon the Master of the Messengers, the Seer of Islam,
and through this blessing, instil us with patience and calm
and deliver us and our families from harm.
And finally we pray, Allah Almighty,
bless the spirit of our inspirer Al Jazuli,
for reciting his Dalail, make us worthy,
through it, bless us with health and security.

I donate the reward of writing this to my parents and late grand parents, may Allah bless them and have mercy on them.

Note:

May Allah Most High bless, protect and shower His blessings upon Shaykh Ahmed Babikr and brothers who gather at Cricklewood mosque on Saturday nights to recite the Dalaail. It is from regularly attending these gathering, which Shaykh Babikr leads, that many of us in the UK have experienced some of the true spirit of the Dalaail, in the way it is recited in the Muslim world. My inspiration for writing this poem was gained from hearing the Dalaail sung with love and joy by the Shaykh and other brothers in the traditional Sudanese style. Jazak Allahu Kheiran Shaykh Babikr!

www.novid.co.uk

Remembering the Prophet: Brief Explanation of a line from Habib Umar’s Mawlid

Remembering the Prophet: Brief Explanation of a line from Habib Umar’s Mawlid

Special thanks to Ebrahim and Nausheen Omar for their transcription of Shaykh Faraz Rabbani’s talk.

Remembering the Prophet: Brief Explanation of a line from Habib Umar’s Mawlid from Faraz Rabbani on Vimeo.

Remembering the Prophet: A Brief Explanation of a Line from Habib Umar’s Mawlid

Bismillahir Rahmaan Ar-Raheem

In the Mawlid that we read, there is one line that I wanted to remind myself of, and all of us:

By Allah! Repeat the mention of the attributes, the traits, the description, the characteristics, of the Prophet Muhammad (peace and blessings be upon him), so that you can remove from your heart the rust that affects it by one’s worldly distractions.

This is particularly important for us, living as we do in an age of heedlessness in which few are those who are thinking of God in society. Even our day-to-day activities have become bereft of the mention of God. The Rope of Allah (Most High) in that is the remembrance of Allah and the connection with the Prophet (peace and blessings be upon him). One of the things that we should do, as Sayyidna Habib ‘Umar mentioned, is to repeat regularly the mention of the Prophet (peace and blessings be upon him) in your life in many ways.

Send Frequent Blessings upon the Messenger

The first way is to send frequent blessings upon him (peace and blessings be upon him). We should each ask ourselves, how often do we mention the Prophet by day and by night? If you had a friend named Jack, and he was in love with Jill. You ask Jack when the last time he mentioned or thought about Jill. If he said he didn’t remember her today, you would doubt he really loved her. How often do we think about the Prophet? To keep doing that is to make a commitment to regularly remember the Prophet and send blessings upon him (peace and blessings be upon him).

One of the practical things that the ‘Ulama mention in that is to have a regular form by which one sends blessings upon the Prophet (peace and blessings be upon him). A form that many of the ‘Ulama have encouraged is one that is very short and light on the tongue:

Allahumma Salli ‘ala Sayyidina Muhammadin wa Aalihi Wasallim

(O Allah! Send Your Blessings upon our Master Muhammad and his folk and grant peace).

When we say wa Aalihi we intend specifically his own family, but we also intend with it the family of faith, because the Aal of someone is both their family but also everyone who has turned to him. So we intend to send blessings on the family of the Prophet, but it also includes within it the mention of the Companions, and all the followers until the end of time.

As mentioned earlier, this is light on the tongue so it can be repeatedly mentioned during the day and night – for example whilst waiting for the computer to boot up.

Learn about the Beloved Prophet (peace and blessings be upon him)

If we claim love for the Prophet, we should ask, what do we know about the Prophet (peace and blessings be upon him)? Do we know how he looked? Do we know about his habits, how he lived his life (peace and blessings be upon him)?

So what Habib ‘Umar is telling us here is to repeat regularly the mention of the characteristics of the Prophet (peace and blessings be upon him). The practical thing in that is that everyday, just as we should be reading the Qur’an, there should be something of the Prophetic person, example, or teachings that one should be reading everyday. Even if it’s just one page from a book about the Prophet, by the end of the year you will probably have finished it. Ten years will have passed and you would have read ten books on the Prophet (peace and blessings be upon him).

A Recommended Book

One of the greatest ever books written about the Prophet (peace and blessings be upon him) has recently been translated into English, which is a book by Shaykh ‘Abdallah Sirajuddin called Sayyidna Muhammad Rasulullah translated as ‘Our Master Muhammad.’ It is very well translated, and it is one of the most beautiful books in praise of the Prophet, describing how he was, his person, character, conduct, and his teachings (peace and blessings be upon him). It is dripping with love of the beloved Prophet.

I had a Saudi friend who told me that a friend of his was wondering for a while about how to learn more about the Prophet (peace and blessings be upon him). One night in his dream he saw the Prophet, and so he asked the blessed Prophet, “Ya Rasulullah, how do I learn more about you?’

The Prophet (peace and blessings be upon him) said to him, “If you want to know about me, then read the book Sayyidna Muhammad Rasulullah by Shaykh ‘Abdallah Sirajuddin.”

This book was banned in Saudi, so he asked the beloved Prophet where to find it as he has never heard of it. In the dream he heard the Prophet (peace and blessings be upon him) say, “Go to Halab, and you will find it.”

This man never knew who Shaykh ‘Abdallah Sirajuddin was, or what this book was. He went to Halab and he found out about the book; he read it and it transformed his life.

Similarly, one of my teachers, a Halabi himself Shaykh Muhammad Qaylish, mentioned, ‘I used to be a common person. I was 15 or 16 and I read this book and it transformed me. I used to take this book after ‘Isha, lock my door and sit under the light, and I used to read and cry in yearning for the Prophet (peace and blessings be upon him). I used to cry in love for the Prophet. I used to cry out of my sense of distance from the Prophet (peace and blessings be upon him). I would cry at the beauty of this man (peace and blessing be upon him). I would cry at how far I was from his radiant example. Those tears melted how I was, and it transformed me.”

Shaykh Muhammad Qaylish, when I met him, was in his early twenties, and he was truly a remarkable man. It is as Imam Busiri said, ‘By the mention of Muhammad (peace and blessings be upon him), do hearts come to life and sins and errors are forgiven and cast off. And I long that I live through him, content and successful, and that I meet him and have no burdens upon me. A Prophet, perfected in his qualities, until he was called the Beloved.”

We should really reflect on that, because Allah Most High has told us:

Verily you have in the Messenger of Allah the most beautiful of examples, for whoever seeks Allah and the Last Day.

Appreciate and emulate the Prophetic Example

We should really strive to appreciate that beauty of the Prophetic example, and reflect on it so that we can make our lives, worship, conduct and character beautiful, so that we can be of those who truly seek Allah and the Last Day. The key to that is to make much remembrance of Allah. When we send blessings upon the Prophet (peace and blessings be upon him), it is of the greatest of Remembrance of Allah because Allah has Commanded us to send blessings upon the Prophet (peace and blessings be upon him). But the Believer realises that we can’t do anything to repay the debt we owe to the Prophet (peace and blessings be upon him). Sidi Abdul Nawulsi said, “I am just like a flash of light from the Chosen One.” Anything of good that you have in your life, anything of guidance, anything of blessing, it is just like one flash of light from the light of the Prophet (peace and blessings be upon him). So we don’t send blessings upon the Prophet, although we have been Commanded to. Rather, we consign the matter to Allah – “O Allah send Your Blessings on our master Muhammad”

May Allah Most High make us of those who remember Him much, through sending blessings on His Beloved Messenger (peace and blessings be upon him), who can reflect so deeply on the Prophet (peace and blessings be upon him) that we can say, as many of the greatest Imams of Islam, early and late said, “Were the Prophet veiled from me for more than a moment, I would not count myself as one of the Believers.” Many of the great Awliya said that, because they were in constant Seeking of Allah Most High. If you are true with Seeking Allah, then you take the Prophet (peace and blessings be upon him) as your constant exemplar and the one you are looking up to at every moment, and whose light reflects in your person, conduct and character.

AND MUHAMMAD IS HIS MESSENGER: The Obligation to Love the Prophet (PBUH) and the Significance of Sending Prayers Upon Him | Nur Sacred Sciences

AND MUHAMMAD IS HIS MESSENGER: The Obligation to Love the Prophet (PBUH) and the Signifance of Sending Prayers Upon Him | Nur Sacred Sciences

It is reported that the Messenger of God (PBUH) said, “None of you truly believe until I have become more beloved to him than his father, his children and all of humankind.”  The Messenger of God (PBUH) also said, “Whoever possesses the following three qualities has tasted the sweetness of faith: the one for whom God and His Messenger are dearer than anything else,  [one] who loves a person and he loves him solely for God’s sake, and [one] who hates to revert to a state of disbelief as he hates to be thrown into the fire.”

In another hadith it is narrated, “We were with the Prophet and he took the hand of ‘Umar bin Al-Khattab. ‘Umar said to Him, “O Messenger of God, you are dearer to me than everything except my own self.” The Prophet said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) until I am dearer to you than your own self.” Then ‘Umar said to him, “By God, it is now that you are dearer to me than my own self.” The Prophet said, “Now, O ‘Umar.”

As demonstrated in these hadiths and many others similar to it, loving the Messenger of God (PBUH) is a condition of faith (imān) and an indication of its genuineness.  This love engenders sincerity in our efforts to follow his (PBUH) example, facilitates the application of his (PBUH) teachings in our daily lives, and enables us to remain steadfast in walking on his (PBUH) straight path (al-ṣirāṭ al-mustaqīm), under the Prophetic banner.

Ḥasan al-Baṣrī relates that a group of individuals claimed to love God and so God tested their love by revealing the verses: “Say if you love God, then follow me and God will love you and forgive your sins [al-ʿImrān: 31].”  Al-Junayd said, “No one has reached God except through God.  And the path to reaching God is following the Chosen One (PBUH) (al-Muṣtafa).”  “Reaching God” (al-wuṣūl ilā Allāh) means, attaining a state in which God is pleased (marḍātillāh) with one.  It is based on this perspective that the Messenger of God (PBUH) said, “All of my community will enter Paradise except those who refuse.”  It was asked, “O Messenger of God, who refuses?”  He said, “Whoever obeys me will enter Heaven.  Whoever disobeys me has refused.”[1]

It is not possible for an individual to bring about a profound transformation of on an entire community as long as the members of that community do not feel a sense of love and respect for the one leading this change, as well as a willingness to accept his instructions and carry out his orders.  No amount of wealth or power can persuade a community to posses this sort of love, respect, and loyalty.  It is only a superior level of good character and refinement of the soul, as that possessed by our Prophet (PBUH), which can engender these emotions.

Indeed, the Prophet (PBUH) was not a wealthy or powerful figure who exercised his authority through force.  In fact, he lacked the material means that would have enabled him to have such power over men.  He used to tell his people in the words of the Qur’an, “Say, ‘I do not tell you I have the treasures of God, and I do not know the unseen.  And I do not tell you that I am an angel.  I only follow what has been revealed to me [al-Anʿām: 50].’”  Despite this fact, his Companions followed his commands and emulated his model to an extent that was unprecedented in the history of humanity.  The reason for this is clear and simple.  It is that the Messenger of God g was the object of their intense love for the sake of God.  History has not known a man who has overwhelmed hearts through his majesty and the nobility of his spirit as did the Messenger of God (PBUH).  His Companions used to say to him, “We do not say to you what the people of Mūsā said to Mūsā: ‘Go, you and your Lord and fight.  We are here leading [the way].  We fight on your right, on your left, in front of you, and behind you.”  As later proven by events, these were not mere empty words.  The Companions of the Prophet (PBUH) underwent the most excruciating difficulties and tests in which they demonstrated the sincerity of their commitment.  They sacrificed their lives, wealth, and family bonds for the sake of their faith to an extent that was never seen again after their era.

Examples of the Love of the Companions for Messenger of God (PBUH) in the Sīra

It is reported that in the battle of Uḥud, when attacking the Prophet (PBUH) the enemy forced him to fall into a ditch and his life was then endangered.  There was no way to save him from this situation except that a wall of human bodies was formed around the ditch.  The Companions competed with each other to do this.  They stood around the ditch and exposed themselves to the arrows of the enemy who sought to destroy this human fortress while another group extracted the Prophet (PBUH).  As a result, they were unable to cause any further harm to the Prophet (PBUH).  As the bodies of this human fortress would fall one after another, new men would rush to replace them.  May God’s mercy be upon all of them who taught us the true essence of loyalty and love for the Messenger (PBUH) through their actions.

Similarly, it is reported that a woman from the Anṣār came out after hearing that her father, brother, and husband had been slain on the Day of Uḥud.  She said, “What has happened to the Messenger of God?”  They said, “[He is] well.  Thanks be to God, he is as you would like him [to be].”  She said, “Show him to me so that I may look at him.”  After seeing him she said, “Every calamity after your [safety] is insignificant.”

When the pagans took Zayd b. Dathna (RA) out to execute him after he had been one of their prisoners, Abū Sufyān b. Ḥarb (he was still a pagan at this time) said, “I summon you by God O Zayd.  Would you prefer that Muḥammad was in your place today so that we execute him [instead] while you are with your family, safe from getting killed?”  Zayd h said to him, “By God, I would not wish for the Prophet to get pricked with a thorn in the place that he currently is [in exchange] for me to be sitting with my family.”  Abū Sufyān said, “By God, I did not see anybody who loves another person the way the Companions of Muḥammad love Muḥammad.”  Some reports state that this question was posed to Khubayb b. ʿAdī who replied, “I would not wish that a thorn prick his foot so that I may be saved.”[2]

The intense devotion of the Companions to the commands of the Messenger of God (PBUH) is also depicted in the incident of the “three who remained behind” from the battle of Tabūk.  When the Muslims were ordered not to speak to these three individuals, there was not a single person in the community who disobeyed, neither openly nor discretely.  As they would later recollect in their own words, the city became a ghost town for them in which there was not a single soul who would acknowledge their presence or return their greetings.

The Companions for the Prophet (PBUH) represented a model example of individuals for whom the God and His Messenger had become dearer to them than anything in their world and they became the ultimate manifestation of the reality of this love.  When ʿAlī (RA) was asked what their love for the Messenger (PBUH) was like he answered, “The Messenger of God (PBUH) was more beloved to us than our wealth, our children, our fathers and our mothers.  He was more beloved to us than cold water during intense thirst.”

ʿUrwa b. Masʿūd al-Thaqafī said to the pagans after negotiating with Prophet (PBUH) during Ḥudaybiya, “O people, by God I have served as a representative to kings.  I have been a representative to the Caesar, Kisra, and Najāshī.  By God, I have absolutely never seen a king whose people venerate him the way the Companions of Muḥammad venerate Muḥammad.  He does not spit except that it lands in the hand of one of them who rubs it on his face and his skin.  If he commands them, they race to fulfill his command.  If he makes ablutions, they fight with each other for the remains of its water.  If they speak, they lower their voices in his presence.  And they do not gaze at him intently out of reverence for him.”[3]

The Companions also realized that the objective in loving the Messenger of God (PBUH) was not simply to experience delight in his presence or to possess an emotional bond with him, but rather this love had to be manifested in their actions through the practice of self-discipline, submission, and following his teachings.  This is best illustrated in the words of Saʿd b. Muʿādh h in which he spoke on behalf of himself and the Anṣār to the Prophet (PBUH) before the Battle of Badr saying, “I speak on behalf of the Anṣār and answer on their behalf.  Traverse wherever you please. Attach the ropes of whom you please and break the ropes of whom you please.  Take from our properties whatever you please and give us whatever you please.  It is dearer to us that you take from us than you give to us.  You will not command us except that we will fulfill your command.  By God, even if you set forth until you reached the far off corners of Yemen ( al-bark min al-ghimd) we will go with you.  Even if you set off to the ocean to cross it, we will cross it with you.[4] On the Day of Khandaq they were working while chanting:

نَحنُ الذِينَ بَايَعُوا مُحَمَّداً         على الإسلاَمِ َمابقِينَا أَبَداً

We are those who pledged allegiance to the Muḥammad

We will forever remain on [the path of] Islam

Indeed, the Companions’ love for the Messenger of God (PBUH) expanded their horizons, enlivened their hearts, and enriched their souls.  They were utterly transformed from mediocrity into men and women of distinction and nobility, the likes of which history had never witnessed before.  They would be remembered as “lions in the daytime and monks at night,” in allusion to the firmness of their commitment to carrying the Prophetic message during their days coupled with their intense worship in the late hours of the night.  They preferred God over themselves and were prepared to give up all of the delights of the world for His sake.  One of them would leave the side of his bride to meet his death while fighting injustice for the sake of God, and do so without any discontent.  Another would break ties with his family and tribe in a society deeply rooted in familial and tribal affiliations, for the sake upholding his religious beliefs.  The transformation of heart these men and women underwent would empower them to exchange physical blood ties for the spiritual ties of faith.

The reality of the love of the Messenger of God (PBUH) is that it mobilizes its possessor to do what is pleasing to God.  The greater the intensity of this love in its possessor’s heart, the greater is his ability to do good works and become close to God.  This is why Abū Bakr al-Ṣiddīq (RA) as a result of the intensity of his love for the Prophet (PBUH) and his rigor in fulfilling his commands, became the most distinguished and highest ranking Companion of the Prophet (PBUH).  The Messenger of God (PBUH) once said about him, “The most distinguished person in his companionship to me and his material [assistance] is Abū Bakr.  If I were to take an intimate friend [khalīl] from my community it would be Abū Bakr.”[5] Even ʿUmar b. al-Khaṭṭāb (RA) could not attain his rank.  He used to strive in competing with him until he said one day, “By God, I cannot ever surpass him in anything.”

The Significance of Prayers Upon the Messenger [Peace and Blessings be Upon Him]

One of the indications of love for the Prophet (PBUH) is being abundant in sending prayers and blessings upon him, since this is a form of remembrance and the one who loves a person will remember him frequently.  In fact, the Prophet (PBUH) reminded us of this and encouraged us to send prayers upon him (PBUH).  Anas b. Mālik (RA) reports that the Messenger of God (PBUH) said, “Who sends prayers upon me once, God sends ten prayers upon him, erases from him ten sins, and increases him by ten degrees.”[6] It has also been reported on the authority of Abū Ṭalḥā al-Anṣārī (RA) that “The Messenger of God (PBUH) came one day with a smile on his noble face.  So we said, ‘O Messenger of God we see a smile on your face!’  He (PBUH) said, ‘An Angel approached me and told me, ‘O Muḥammad, will it please you [to know] that God says that nobody sends prayers upon you from your community except that I send ten prayers upon him?  Neither does anybody from your community send blessings upon you except that I send ten blessing upon him.’”[7] It is reported on the authority of Aws b. Aws (RA) saying that the Messenger of God (PBUH) said, “The most superior of your days are Fridays…so be abundant in sending prayers upon me for your prayers are presented to me.”[8] It is also reported on the authority of Ibn ʿAbbās (RA), “Who forgets to send prayers upon me, will err in his path to Heaven.”[9]

But what is the true meaning of prayers upon the Messenger (PBUH)?  It is a renewal of our connection to him combined with praise and gratitude.  In other words, through sending prayers upon him, the believers supplicate to God that He grant their Prophet the best state of affairs and the utmost of goodness, in return for all that he has made possible for us from the fruits of faith and has struggled for our well being.

God has commanded us in the Qur’an to send prayers upon the Prophet (PBUH) and has informed us that God the most Exalted, Himself and His angels send prayers upon the Prophet (PBUH).  He has similarly informed us that He and His angels also send prayers upon the believers.  So, what is meant by all of this?

Among the results of God sending prayers on the believers is that they receive divinely granted success (tawfīq) and blessings in their endeavors.  It is also a source of support from God and removes one out of states of uncertainty, fear, and anxiety into a state of steadfastness, serenity, and light, all stemming from God’s mercy and his bounty.  This is indicated in the elements of the following verses:

33:43

33:44

“God is the One who sends prayers upon you, as do the angels, to bring you out of darkness into the light for God is merciful to the believers.  Their greeting on the day they meet God will be peace and God has arranged a generous reward for them, [al-Aḥzāb: 43-4].”

These bounties are multiplied for the people of steadfast belief (ahl al-īmān) when they are confronted with hardships and tests related to themselves and their wealth.  Their certainty (yaqīn) is not shaken nor is their spiritual bond with God weakened.  They turn in submission to God as mentioned in the verse:

2:157

“They are the ones upon whom are prayers from their Lord and mercy and they are the ones who are guided, [al-Baqara: 157].”

If the patient believer is granted all of this provision from God in times of difficulty, then how much more would a believer who is striving to instill the Prophetic teachings and has dedicated his life to this aspiration receive?  How much greater would the divine support and protection be for the one whose greatest concern is to guide himself and others to the service of God and his greatest pleasure is derived through worshipping Him?  This is the true meaning of the verse:

33:56

“God and His Angels send prayers upon the Prophet.  O you who believe, invoke prayers upon him and greet him with a salutation of peace (al-Aḥzāb: 56).”

Thus prayers upon him are an affirmation of his message and the struggle to pass it on.  In addition, these greetings of love and reverence both strengthen and reinforce our loyalty to the Prophet who brought this important message.  One’s prayers upon the Messenger are in essence, the adhesive that bonds the shepherd to his flock thus guiding men and women to follow the path of God through the model of His Prophet (PBUH) and to remain steadfast on this road until one’s last days.

Finally, the repetition of ornate phrases or eloquent wording is not conditional for sending prayers upon the Prophet (PBUH).  What has been transmitted to us from the clear and easy wordings of prayers upon the Prophet (PBUH) will suffice.  What is important is the internal realization of the perfection of the Prophet (PBUH) and the recognition of the immensity of his struggle through which he obliterated the darkness of disbelief and established the belief in the One God on the earth.

Hence, this is the true meaning of sending prayers upon the Prophet and the wisdom behind the many Qur’anic injunctions and Prophetic traditions that urge us to do so; of which we have only mentioned a few.

Let us finish by recalling the following hadith on the authority of ʿAbd al-Raḥmān b. Samura (RA) saying that the Messenger of God (PBUH) came out one day and said, “Yesterday I saw [something] astonishing …I saw a man from my community who was dragging himself on the ṣirāṭ [bridge over hellfire in the hereafter] one time and crawling another time, then the prayers he sent upon me took him by the hand and made him firm on the ṣirāṭ until he crossed it.”  Also, Abū Hurayra (RA) reported saying, “The Messenge of God (PBUH) said: ‘Do not make your houses like graves and do not make my grave a place of celebration.  And send prayers upon me for your prayers reach me wherever you are.”[10]

Finally, it is reported that Abū Sulaymān al-Darānī said: “Whoever wishes to ask God for a need should be abundant in sending prayers upon the Prophet (PBUH).  Then he should ask for his need and close with sending prayers upon the Prophet (PBUH).  This is because God accepts the two prayers [upon the Prophet] and He is far too generous to ignore what is between them.”

For more excellent articles, see: Nur Foundation for Sacred Sciences (http://www.nursacredsciences.com)


[1] Ṣaḥīḥ al-Bukhārī : vol. vi/Kitāb Iʿtiṣām bi al-kitābi wa al-sunna 99, Bāb 2/h.6851

[2] Majmaʿ al-zawāʾid: vol. vi, p. 200.

[3] Ṣaḥīḥ al-Bukhārī: vol. ii, Kitāb al-shurūṭ 58-Bāb 15/h.2581.

[4] Sīrat Ibn Hishām: vol. ii/253, Dalāʾil al-nubuwwa li al-Bayhaqī: vol. iii/106.

[5] Ṣaḥīḥ al-Bukhārī: vol.i, Abwāb al-masājid 11-Bāb 46/h.454.

[6] Sunan al-Nasāʾī: vol. ii, p. 50—Kitāb al-sahū-bāb al-faḍl fī al-ṣalāti ʿalā al-nabī.

[7] Sunan al-Nasāʾī: vol.iii, p. 44-Kitāb al-sahū faḍl al-taslīm ʿalā al-nabī

[8][8] Sunan al-Nasāʾi: vol.iii, p. 91—Kitāb al-sahū-ikthār al-ṣalātī ʿala al-nabī yawm al-jumuʿa.

[9] Sunan Ibn Māja: vol.i/Kitāb iqāmat al-ṣalāh 5—bāb 25/h. 908.

[10] Sunan Abū Dāwūd: vol.ii/Kitāb al-manāsik 5, bāb 100/h.2042.

A Spring’s Gift – Rabi’ Salawat – Habib Umar

A Spring’s Gift – Rabi’ Salawat – Shaykh Abdul Karim Yahya

In the Name of Allah; Most Gracious, Most Merciful

This special salawat was given to us by Sayyidi al-Habib Umar for the blessed month of Rabi’ul-Awwal with a beautiful translation provided by Sh. Yahya Rhodus (Allah preserve him).

It is recommended for us to each do 10,000 during this blessed month, or during both this month and the next.  We are encouraged to do all that we can in partaking from the blessings of this month and this special Salawat.