FIQH, SHARI'AH AND THE HOLY QURAN
ON THE IMPORTANCE AND MESSAGE
OF DURUD AND SALAAH
ABSTACT
ABSTACT
The beautify ayah “Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.” is under discussion. The three/four key words:
يُصَلُّونَ صَلُّوا سَلِّمُوا تَسْلِيمًا
are elaborated by reference to ten well known tafaaseer. Additionally a challenging nuance in this ayah is defined and explained. According to Maulana Maudoodi the meaning of giving the Command of “sallu’alaihi" to the believers for the Holy Prophet is: Be attached to him, praise and adore him and pray for him." Apart from Darud-e-Ibrahimi, one of the most popular methods of pronouncing “salat” several other versions of Darud are reported; same meaning but different wordings. Why the need of this ayah? A possible answer is ventured. The Holy Prophet has added the term“aal-e-Mohammed” to the format of the Darood; the reason and meaning of this is discussed. When to recite the darood and how many times draws different answers. While Darud to our Holy Prophet is a class by itself, DUA in general also has great significance in our Deen. Unfortunately there appears to be great exaggeration and distortion in our practice. The essence of Dua is beseeching and pleading to our Lord and Creator with singular concentration and attachment. Instead it has become a well regulated organized chore. A big collection of short and long duas in Arabic are in circulation for all sorts of occasions. Our entreaty and appeal to our Lord and Creator will be best effective and more enjoyable in our mother tongue. We do not have to use Arabic to address Allah Ta’aala. It is a common folly to regard Arabic as the language of Islam; it is not. Allah Ta’aala has made it clear that HE chooses the language of HIS Message depending on the language of the recipients:10
“And We did not send any messenger except [speaking] in the language of his people to state clearly for
them………….”
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- March 2015
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Version: For the Busy Bee Two Pages
The Main Story: Recommended Four - Pages
Footnotes: For the Perfectionist Three Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Guidance will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ
Further, we recall that Allah Ta’aala has declared in HIS Book1 “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement2 “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah 33, Ayah 56
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
“Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.”
It is a beautiful ayah wherein Allah Ta’aala is announcing that HE and HIS angels are engaging in a certain way with HIS noble Messenger and follows up by commanding us to engage similarly. It is now our task to decipher what is being done in the “other world” up there so that we may do it in “our world” down here. The three/four key words to unravel are:
يُصَلُّونَ صَلُّوا سَلِّمُوا تَسْلِيمًا
Additionally we are required to untangle a challenging nuance in this ayah: Allah Ta’aala blessing HIS Messenger is clearly understandable. HIS angels blessing our Holy Prophet needs some thinking. But we humans trying to bless him sounds immediately audacious if not ridiculous. Let us find out.
To better understand the real message conveyed by these three/four words, I have quoted here translations of this ayah from ten well known tafaaseer.3
Maulana Maudoodi clarifies and elucidates the message beautifully. I quote: “The word Salat when used with the associating panicle “ala" gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in alI the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the Command of “sallu’alaihi" to the believers for the Holy Prophet is: Be attached to him, praise and adore him and pray for him."
I would like to make it clear that the reward of sending Salah may be achieved by any style of address that conveys the words of Salah and Salam. But the exact words reported from the Holy Prophet are preferable. Darud-e-Ibrahimi is one of the most popular methods of pronouncing “salat” which our Holy Prophet taught his companions. There are several versions of Darud reported in the Hadith literature; same meaning but different wordings.4 It should be emphasised, to remove certain common misgivings that we are certainly not (and dare not) doing something or giving any thing to the Prophet. We are imploring our Creator to bestow on him “Darajat-ur-Rafiah” and “Maqaam-e-Mahmood”.
Not only total rejection but active and violent resistance including perpetual insults, sarcasm, slander and vilification, harassment, boycott, torture and murder. This was the lot of a man — Our Beloved Prophet — in the Arabian desert in early seventh century. No wonder that Allah Ta’aala decided to boost his morale by declaring clearly that HIS Messenger has HIS total blessings, assured him that the Angels also seek blessings for him and has commanded “O you who believe" to do the same. A deeper clarification is quite in order. What does Allah’s blessing mean? What do we want when we ask for blessings for our Prophet. Once again I am forced to borrow the language of Maulana Moudoodi because I find it very impressive: "Allah's sending His blessings on His Prophet" means this: Allah is very kind to His Prophet: He praises him, blesses his work, exalts his name, and showers His mercies on him. “Blessings of the angels" means: "They love the Prophet most dearly and pray to Allah to bless him with the highest ranks, cause his religion and Shari'ah to flourish and exalt him to the laudable position.” I would add that we should follow in the footsteps of the angels and similarly beseech for our Prophet and declare our total obedience to him and his cause.
The Holy Prophet did not want to have this prayer reserved for himself only and therefore added ‘aal-e-Mohammed” to the format of the Darood to include his followers and his wives and offsprings also.
Reciting the darood for our Holy Prophet is a noble and pious act by consensus; no dispute here. When to recite and how many times ? The answer swings around a wide spectrum of opinions and suggestions.5 Reciting at lease once in life time is mandatory and relieves you of the responsibility imposed by this ayah. Another example of such a situation is the Kalima; one recitation of this is enough to make you a Muslim. Reciting darood after each time the name of the HolyProphet is mentioned is at the other end of this spectrum.
There is once again a difference of opinion on whether it is permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi wa sallam, or similar other words for others than the Holy Prophet 6
While Darud to our Holy Prophet is a class by itself, DUA in general also has great significance in our Deen. The Holy Prophet labelled it as the kernel (essence) of our daily prayers; on another occasion he called it as the “brain” of prayers. Muslims usually and correctly attach great importance to it and fall on it any time and anywhere, praising HIM, thanking HIM asking for HIS help, mercy and guidance for oneself, family, friends, other Muslims and humanity at large. This significance is based on our Holy Book. Allah Ta’aala declares:7
“And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.”
And again:8
“Pray to Me, and I will accept your prayers……”
There are beautiful and fantastic Quranic benedictions (one source has listed 62) to enthrall every heart and to elevate every soul close to her/his Creator. The Hadith literature provides some very good duas. Unfortunately there appears to be over-doing, great exaggeration and even a distortion in our practice of this very noble and effective tool to invoke blessings of Allah. The essence of Dua is beseeching and pleading to our Lord and Creator with singular concentration and attachment freely and emphatically asking (even demanding?) our wants, desires, dreams and aspirations in our own language and our own expressions as they flow out naturally and freely with hope/fear/tears, fully assured that HE is hearing every word. Yes we can also demand from our Lord and Creator, but — and this is a very heavy but — “if, when and how” of the response is entirely unto HIM. We just watch and wait patiently. A Hadith quotes our Prophet “When one of you supplicates, he should not say, ‘O God, forgive me if You will,’ but be firm in asking and make the desire great, for what God gives is nothing great for Him.”
Dua is a sort of personal conversation with Allah Ta’aala to thank and praise HIM in all sincerity and present HIM with our problems. Instead it has become a well regulated organized chore. A big collection of short and long duas in Arabic are in circulation for all sorts of occasions. Here is a list of twenty such occasions including before and after going to toilet.9
Our entreaty and appeal to our Lord and Creator will be best effective and more enjoyable in our mother tongue. We do not have to use Arabic to address Allah Ta’aala. Mandatory prayers is entirely a different ball game. It is a common folly to regard Arabic as the language of Islam; it is not. Allah Ta’aala has made it clear that HE chooses the language of HIS message depending on the language of its recipients:10
“And We did not send any messenger except [speaking] in the language of his people to state clearly for them………….”
Address HIM as you like when you like as your Creator, Patron and Sustainer who cares for you, sees you and understands you, your language, your gestures and your sentiments; stand assured of HIS response. The only condition is Sincerity and Faith and NOT the choice of words or language.
........and Allah knows best. May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
“Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.” Yousuf Ali
It is a beautiful ayah wherein Allah Ta’aala is announcing that HE and HIS angels are engaging in a certain way with HIS noble Messenger and follows up by commanding us to engage similarly. It is now our task to decipher what is being done in the “other world” up there so that we may do it in “our world” down here. The three/four key words to unravel are:
يُصَلُّونَ صَلُّوا سَلِّمُوا تَسْلِيمًا
Additionally we are required to untangle a challenging nuance in this ayah: Allah Ta’aala blessing HIS Messenger is clearly understandable. HIS angels blessing our Holy Prophet needs some thinking. But we humans trying to bless him sounds immediately audacious if not ridiculous. Let us find out.
The first obvious step is to visit the lexicon:
يُصَلُّونَ = Send blessings; they are sending “Rehmat” or “Darood”
صَلُّوا = Send blessings; you send “Rehmat” or “Darood”
سَلِّمُوا تَسْلِيمًا = And greet him (with) greetings; “tum salaam karo” and “salaam
bhejnaa or hookum manna”
To better understand the real message conveyed by these three/four words, I have quoted here translations of this ayah from ten well known tafaaseer.3 Please focus on the meanings of these three/four words. The word “Yusalloona” , as you must have noticed is mostly translated as blessing but also as “Graces, Honours, Mercy” and “Serenity (Literally: shower prayers)”. The word “Salloo” is mostly rendered again as blessing but also as “Send your Salat on (ask Allah to bless)”, “pray for (benediction on) him”, pray to Allah to bless him” and “invoke blessings”. Lastly “sallamoo tasleema” is variously transformed as “ ask [ Allah to grant him] peace”, “and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As Salamu ‘Alaikum)”, “salute him with a worthy salutation”, “salute him with all respect”, “submit in full submission”, “give yourselves up [to his guidance] in utter self-surrender”, “send your Salam (prayer for his being in peace) to him in abundance”, “give him greetings of peace”and “invoke peace on him”.
Both the words “Yusalloona” and “Salloo” are derived from the word “salaat” which is oft repeated used word for our daily prayers. Hence the confusion in your and my mind. This is the reason I chose this ayah for discussion. The Sahaabaa apparently also had some confusion for it is reported that this ayah led them to ask: "O Messenger of Allah, you have taught us the method of pronouncing salam (i.e.. of saying as-salamu 'alaika ayyuhan nabiyyu wa rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-Allah as a greeting, but what is the method of sending Salat on you ?"
Maulana Maudoodi clarifies and elucidates the message beautifully. I quote: “The word Salat when used with the associating panicle “ala" gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in alI the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the Command of “sallu’alaihi" to the believers for the Holy Prophet is: Be attached to him, praise and adore him and pray for him."
Maulana Mufti Mohammed has a different but as appealing and lucid explanation for this challenge in understanding the dictates of our Holy Text. He has stated “The word Salah is used in the Arabic language to convey the sense of : Mercy (rahmah), prayer (du’a) and praise (madh and thana). The Salah attributed to Allah Ta’aala in the cited verse means HIS sending of mercy, but Salah from the angels denotes their prayer for him, and the sense of Salah (durood) from common believers is a combination of dua' (prayer) and thana' (praise).
I would like to make it clear that the reward of sending Salah may be achieved by any style of address that conveys the words of Salah and Salam. But the exact words reported from the Holy Prophet are preferable. Darud-e-Ibrahimi is one of the most popular methods of pronouncing “salat” which our Holy Prophet taught his companions. There are several versions of Darud reported in the Hadith literature; same meaning but different wordings.4 It should be emphasised, to remove certain common misgivings that in our darood we are certainly not (and dare not) doing something or giving any thing to the Prophet. We are imploring our Creator to bestow on him “Darajat-ur-Rafiah” and “Maqaam-e-Mahmood”.
“Bless” is a very comprehensive word with multiple meanings, each to be applied by the context when used. Allah’s blessing has a different connotation from human blessing. Human blessing for fellow humans is distinct from his blessings for the Holy Prophet. Maulana Maudoodi has rendered this ayah in an impressive language: “Allah and His angels bless the Prophet. Believers, invoke blessings and peace on him.”
Not only total rejection but active and violent resistance including perpetual insults, sarcasm, slander and vilification, harassment, boycott, torture and murder. This was the lot of a man — Our Beloved Prophet — in the Arabian desert in early seventh century. No wonder that Allah Ta’aala decided to boost his morale by declaring clearly that HIS Messenger has HIS total blessings, assured him that the Angels also seek blessings for him and has commanded “O you who believe" to do the same. A deeper clarification is quite in order. What does Allah’s blessing mean? What do we want when we ask for blessings for our Prophet. Once again I am forced to borrow the language of Maulana Moudoodi because I find it very impressive: "Allah's sending His blessings on His Prophet" means this: Allah is very kind to His Prophet: He praises him, blesses his work, exalts his name, and showers His mercies on him. “Blessings of the angels" means: "They love the Prophet most dearly and pray to Allah to bless him with the highest ranks, cause his religion and Shari'ah to flourish and exalt him to the laudable position.” I would add that we should follow in the footsteps of the angels and similarly beseech for our Prophet and declare our total obedience to him and his cause.
The Holy Prophet did not want to have this prayer reserved for himself only and therefore added ‘aal-e-Mohammed” to the format of the Darood to include his followers and his wives and offsprings also. Lexically, there is a difference between the Arabic words “aal” and “ahl". “Aal" of a person refers to all those people who are his companions, helpers and followers, whether they are related to him or not and his “ahl" are those who are related to him, whether or not they are his companions and followers. The Qur'an has used the word “aal-e-Firaun” at fourteen places to refer to alI those who sided with him in the conflict against the Prophet Moses. Nowhere has this term been used to mean only the people of Pharaoh's household. Thus, aal-Muhammad excludes anybody who is not his follower even if he/she is a member of his family. Conversely the term includes all his followers irrespective of family ties. However those who qualify on both accounts are most worthy to be regarded as aal-Muhammad.
Reciting the darood for our Holy Prophet is a noble and pious act by consensus; no dispute here. When to recite and how many times ? The answer swings around a wide spectrum of opinions and suggestions.5 Reciting at lease once in life time is mandatory and relieves you of the responsibility imposed by this ayah. Another example of such a situation is the Kalima; one recitation of this is enough to make you a Muslim. Reciting darood after each time the name of the HolyProphet is mentioned is at the other end of this spectrum.
There is once again a difference of opinion on whether it is permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi wa sallam, or similar other words for others than the Holy Prophet 6
While Darud to our Holy Prophet is a class by itself, DUA in general also has great significance in our Deen. The Holy Prophet labelled it as the kernel (essence) of our daily prayers; on another occasion he called it as the “brain” of prayers. Muslims usually and correctly attach great importance to it and fall on it any time and anywhere, praising HIM, thanking HIM asking for HIS help, mercy and guidance for oneself, family, friends, other Muslims and humanity at large. This significance is based on our Holy Book. Allah Ta’aala declares:7
“And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.”
And again:8
“Pray to Me, and I will accept your prayers……”
There are beautiful and fantastic Quranic benedictions (one source has listed 62) to enthrall every heart and to elevate every soul close to her/his Creator. The Hadith literature provides some very good duas. Unfortunately there appears to be over-doing, great exaggeration and even a distortion in our practice of this very noble and effective tool to invoke blessings of Allah. The essence of Dua is beseeching and pleading to our Lord and Creator with singular concentration and attachment, freely and emphatically asking (even demanding?) our wants, desires, dreams and aspirations in our own language and our own expressions as they flow out naturally and freely with hope/fear/tears, fully assured that HE is hearing every word. Yes we can also demand from our Lord and Creator, but — and this is a very heavy but — “if, when and how” of the response is entirely unto HIM. We just watch and wait patiently. A Hadith quotes our Prophet “When one of you supplicates, he should not say, ‘O God, forgive me if You will,’ but be firm in asking and make the desire great, for what God gives is nothing great for Him.”
Dua is a sort of personal conversation with Allah Ta’aala to thank and praise HIM in all sincerity and present HIM with our problems. Instead it has become a well regulated organized chore. A big collection of short and long duas in Arabic are in circulation for all sorts of occasions. Here is a list of twenty such occasions including before and after going to toilet.9
Look at this advertisement for “Top 6 Books of Du'a (Islamic Supplications/Prayers): “Book One: Selected Prayers, compiled by Dr. Jamal Badawi
This popular book of du'a, compiled from the Qur'an and Sunnah, outlines sample prayers for every occasion. Each du'a listed in Arabic, English, and transliteration (to aid the non-Arabic speaker with the proper Arabic pronunciation).”
Our entreaty and appeal to our Lord and Creator will be best effective and more enjoyable in our mother tongue. We do not have to use Arabic to address Allah Ta’aala. Mandatory prayers is entirely a different ball game. The traditional opinion goes a step further: An imam after congregational prayers may offer dua in silence, the muktadee (followers) keep quiet with their hands held up and the dua ends with all present swiping their hands over their faces. Do you see any sense in this? I certainly do not. The Arabic root for the word dua means to call out or summon. We are calling out to HIM and indulging in a conversation with him. This cannot be done in silence or in language you do not understand. It is a common folly to regard Arabic as the language of Islam; it is not. Allah Ta’aala has made it clear that HE chooses the language of HIS message depending on the language of its recipients:10
“And We did not send any messenger except [speaking] in the language of his people to state clearly for them………….”
Address HIM as you like when you like as your Creator, Patron and Sustainer who cares for you, sees you and understands you, your language, your gestures and your sentiments; stand assured of HIS response. The only condition is Sincerity and Faith and NOT the choice of words or language.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
FOOTNOTES
(1) Surah 2/269
(2) Surah 102/8
(3) “……Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace.” Sahih International
- “Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad SAW) and also His angels too (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad SAW), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. AsSalamu ‘Alaikum). Muhsin Khan
- Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation. Pickthall
- Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. Yusuf Ali
- Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation. Shakir
- Surely Allah and His Angels shower Serenity (Literally: shower prayers) on the Prophet. O you who have believed, pray for (benediction on) him, and submit in full submission. Dr. Ghali
- Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender! Dr. Asad
- Allah and His angels bless the Prophet. Believers, invoke blessings and peace on him. Ala Maudoodi
- Surely, Allah and His angels send blessings to the Prophet. 0 those who believe, do pray Allah to bless him, and send your Salam (prayer for his being in peace) to him in abundance. Mufti Mohammed Shafi
- God and His angels bless the Prophet. Believers! Bless him and give him greetings of peace. Syed Qutub
(4) Maudoodi:
- Ka’b bin’Ujrah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i Ibrahima irmaka Hamidum-Majid, wa barik 'ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima wa 'ala al-i Ibrahima innaka Hamid-um-Majid. This darud with a little difference in wording has been reported by Bukhari, Muslim, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, 'Abdur Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Hadrat Ka'b bin 'Ujrah.
- Ibn 'Abbas: From him also the same darud as given above has been reported with a slight difference. (Ibn Jarir).
- Abu Humaid Sa’idi: Allahumma salli ala Muhammad-in wa azwaji-hi wa dhurriyati-hi kama sallaita ala Ibrahima wa 'ala al-i Ibrhima wa barik ala Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta 'ala al-i Ibrahima irmaka Hamid-um-Majid. (Malik, Ahmad, Bukhari, Muslim, Nasa'i, Abu Da'ud, Ibn Majah).
- Abu Mas'ud Badri: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita 'ala Ibrahima wa 'ala al-i Ibrahima wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima fil- alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Da'ud, Tirmidhi, Nasa'i Ahmad, Ibn Jarir, Ibn Habban, Hakim).
- Abu Sa' id Khudri: Allahumma salli ala Muhammad-in abdika wa rasuli-ka kama sallaita 'ala Ibrahima wa barik 'ala Mahammad-in wa 'ala al-i Muhammad-in kama ba rakta ala Ibrahim. (Ahmad, Bukhari, Nasa'i Ibn Majah).
- Buraidah al-Khuza'i: Allahumm-aj'al Salataka wa rahmataka wa barakati-ka ala Muhammad-in wa ala al-i Muhammad-in kama Ja 'altaha ala Ibrahima innaka Hamid-um-Majid. (Ahmad, 'Abd bin Humaid, Ibn Marduyah).
- Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa barakta 'ala Ibrahima wa 'ala al-i Ibrahim fil- `alamin innaka Hammid-um-Majid. (Nasai).
- Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita `ala Ibrahima innaka Hamid-um-Majid wa barik ala Muhammad-in wa ala al-i
Muhammad-in kama barakta ala Ibrahima innaka Hamid-um-Majid. (Ibn Jarir).
(5) That it is an Islamic practice to send darud on the Holy Prophet, that it is commendable to pronounce it when the Holy Prophet's name is mentioned, that it is a Sunnah of the Prophet to recite it in the Prayer in particular, is agreed upon by all the scholars. There is also a consensus that it is obligatory to pronounce the darud on the Holy Prophet at least once in a lifetime, because Allah has clearly commanded it. Apart from this there are wide differences among the scholars regarding when to say the darood.
- Imam Shafe' i holds the view that it is obligatory to recite salat on the Prophet during tashahhud in the final sitting of the Prayer, for without it the Prayer would be void. Hadrat Ibn Mas'ud, Abu-Mas'ud Ansari, Ibn 'Umar and Jabir bin 'Abdullah from among the Companions, Sha'bi, Imam Muhammad bin Baqir, Muhammad bin Ka'b al-Qurzi and Muqatil bin Hayyan from among the immediate followers of the Companions, and Ishaq bin Rahwayah from among the jurists also held the same opinion, and Imam Ahmad bin Hanbal also had adopted the same in the end.
- Imam Abu Hanifah, Imam Malik and the majority of the scholars hold that the pronouncing of the Salat is obligatory only once in a life time. It is just like the Kalimah: whoever affirmed the divinity of Allah and the Prophethood of the Messenger of Allah once in a lifetime carried out his duty. Likewise, the one who pronounced the darud and salat once in his lifetime would be deemed to have done his duty of pronouncing the darud on the Holy Prophet. After it, it is neither obligatory ( fend) to recite the Kalimah nor the darud.
- Another group holds that it is absolutely wajib to recite it in the Prayer but not necessarily in the tashahhud. Still another group holds the view that it is wajib to pronounce the dar00d in every supplication. Some others say that it is wajib to pronounce it whenever the Holy Prophet's name is mentioned, and according to another group recitation of the darood is wajib only once in an assembly or sitting no matter how often the name of the Holy Prophet is mentioned during it. ,
- These differences only pertain to the darud's being obligatory in status or otherwise. As for its merit and excellence, its being conducive to high spiritual rewards and its being a great righteous act, there is complete unanimity among the Ummah. No one who is a believer in any degree can have any different opinion about it.
(6) One group of the scholars of whom Qadi `Iyad is most prominent holds it as absolutely permissible. Their argument is this: Allah Himself has used the word salat in respect of those who were not prophets at several places in the Qur'an, e.g. in AI-Baqarah: 157, At-Taubah: 103, Al-Ahzab:43. Similarly, the Holy Prophet also prayed for those who were not prophets using the word salli ala on several occasions. For example, he prayed for a Companion, thus: Allahumma salli 'ala al Abi Aufa; on the request of Hadrat Jabir bin 'Abdullah's wife, he said: Sallallahu alaihi wa 'ala zaujiki. Then concerning those who came with the Zakat money, he would say: Allahumma salli 'alaihim. Praying for Hadrat Sa'd bin 'Ubadah he said: Allahumma aj'al salataka wa rahmataka ala al-i Sa'd bin 'Ubadah. And about the soul of the believer the Holy Prophet gave the news that the angels prayed for him, thus: Sallallahu 'alaika wa ala jasadika. However, the majority of the Muslim scholars opine that it was correct for Allah and His Messenger but not so for the Ummah. They say that it has become a convention with the Muslims to use salat-o-salam exclusively for the Prophets. Therefore, it should not be used for those who are not prophets. On this very basis Hadrat Umar bin Abdul Aziz once wrote to one of his governors, saying: "I hear that some preachers have started using the word salat in respect of their patrons and supporters in the manner of salat ala-Nabi. As soon as you receive this letter, stop them from this practice and command them to use Salat exclusively for the Prophets and remain content with the prayer for the other Muslims." (Ruh al-Ma'eni). Most scholars also hold that using the words sallallahu alaihi wa sallam for any other Prophet than the Holy Prophet is not correct. (Maudoodi)
(7)Surah 2, Ayah 186
وَاِذَا سَاَلَـكَ عِبَادِىۡ عَنِّىۡ فَاِنِّىۡ قَرِيۡبٌؕ اُجِيۡبُ دَعۡوَةَ الدَّاعِ اِذَا دَعَانِ فَلۡيَسۡتَجِيۡبُوۡا لِىۡ وَلۡيُؤۡمِنُوۡا بِىۡ لَعَلَّهُمۡ يَرۡشُدُوۡنَ
وَاِذَا سَاَلَـكَ عِبَادِىۡ عَنِّىۡ فَاِنِّىۡ قَرِيۡبٌؕ اُجِيۡبُ دَعۡوَةَ الدَّاعِ اِذَا دَعَانِ فَلۡيَسۡتَجِيۡبُوۡا لِىۡ وَلۡيُؤۡمِنُوۡا بِىۡ لَعَلَّهُمۡ يَرۡشُدُوۡنَ
(8) Surah 40, Ayah 60
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
(9) Quranic Supplications for specific occasions:
:: When Waking Up
:: When Wearing a Garment
:: Before Entering Toilet
:: After Leaving Toilet
:: When Starting Ablution
:: Upon Completing Ablution
:: When Leaving Home
:: Upon Entering Home
:: When Going to Mosque
:: Upon Entering Mosque
:: Upon Leaving Mosque
:: Remembrance After Prayer
:: Morning Remembrance
:: Evening Remembrance
:: Before Sleeping
Prayers When Facing Difficulties
Prayers at Meals
Prayers for Forgiveness
Prayers of Thanks
Prayers for Guidance in Decision-Making
(10) Surah 14, Ayah 4 (part of the ayah)
