Fazaaile-Durood: Contents Page
CHAPTER THREE: WARNINGS FOR NOT CONFERRING BLESSINGS AND
SALUTATIONS
(1)
عَنْ كَعْبٍ
بْنِ
عُجْرَةَ tقَالَ
قَالَ
رَسُوْلُ
اللهِ e
اُحْضُرُوْا
الْمِنْبَرَ
فَحَضَرْنَا
فَلَمَّا
ارْتَقَى
دَرَجَةً
قَالَ
آمِيْنَ ثُمَّ
ارْتَقَى
الثَّانِيَةَ
فَقَالَ آمِيْنَ
ثُمَّ
ارْتَقَى
الثَّالِثَةَ
فَقَالَ آمِيْنَ
فَلَمَّا
نَزَلَ
قُلْنَا
يَارَسُوْلَ
اللَّهِ قَدْ
سَمِعْنَا
مِنْكَ
الْيَوْمَ
شَيْئاً مَا
كُنَّا
نَسْمَعُهُ
فَقَالَ
إِنَّ جِبْرِيْلَ
عَرَضَ لِيْ
فَقَالَ
بَعُدَ مَنْ أَدْرَكَ
رَمَضَانَ
فَلَمْ
يُغْفَرْ
لَهُ قُلْتُ
آمِيْنَ
فَلَمَّا
رَقِيْتُ
الثَّانِيَةَ
قَالَ بَعُدَ
مَنْ
ذُكِرْتَ
عِنْدَهُ
فَلَمْ يُصَلِّ
عَلَيْكَ
فَقُلْتُ
آمِيْنَ
فَلَمَّا رَقِيْتُ
الثَّالِثَةَ
قَالَ بَعُدَ
مَنْ أَدْرَكَ
أَبَوَيْهِ
الْكِبَرُ
عِنْدَهُ أَوْ
أَحَدَهُمَا
فَلَمْ
يُدْخِلاَهُ
الْجَنَّةَ
قُلْتُ
آمِيْنَ
رواه الحاكم
وقال صحيح
الإسناد
والبخاري في بر
الوالدين
وابن حبان في
صحيحه وغيرهم
وذكرهم
السخاوي
Sayyidunā Kaʿb ibn ʿUjra t
says,
"The Messenger of Allāh e once said, 'Come close to the pulpit.'
We gathered around the Prophet e. When the Prophet e ascended the first step
of the pulpit, he said, 'Āmīn.'
He then ascended the second step and
said, 'Āmīn.' He finally ascended the third step and said, 'Āmīn'
once again. Once he had finished the sermon and descended the pulpit, we said,
'O Messenger of Allāh e, today we heard you say
something which we have never heard you say before.'
The Prophet e said, 'Jibrīl u came to me and said, 'May
that person be destroyed who witnesses the month of Ramaḍān and does
not have his sins forgiven.'
I said, 'Āmīn.'
When I ascended the second step, he
said, 'May that person be destroyed in whose presence you are mentioned and who
does not confer blessings upon you.'
I said, 'Āmīn.'
When I ascended the third step,
Jibrīl u said, 'May that person be
destroyed who finds both of his parents or either one of them in old age and
they do not gain him entry into
I said, 'Āmīn.'"
This narration
has been discussed previously in the Virtues of
Ramaḍān. Therein, it was written that
Sayyidunā Jibrīl u cursed three
people and the Noble Prophet e said āmīn
upon all three curses. Firstly, the curse of an angel as great as
Sayyidunā Jibrīl u was
sufficient in itself and the intensity of the curse through the Noble Prophet’s
e āmīn is quite evident. May
Allāh, by His grace, grant us the ability to refrain from all three
accursed acts and protect us from these sins, for what uncertainty can there
possibly be in destruction [through these actions]? Some narrations of Al-Durr
al-Manthūr say that Sayyidunā Jibrīl u instructed the Noble Prophet e to say āmīn to which he e then said āmīn, showing even more emphasis.
ʿAllāma Sakhāwī
(may Allāh have mercy on him)
has narrated numerous ḥadīths of the same subject. Sayyidunā
Mālik bin Ḥuwayrith t narrates that the Noble Messenger e once ascended the pulpit. When
he placed his foot on the first step of the pulpit, he said āmīn.
On the second step, he repeated āmīn and on the third step, he
said āmīn once again. He then said, “Jibrīl u came to me and said, ‘O Muḥammad
e! May
Allāh destroy the person who witnesses the month of Ramaḍān
and does not attain forgiveness.’
I said, ‘Āmīn.’
Jibrīl u then said, ‘May Allāh
destroy the person who finds both of his parents or one of them in old age and
despite this, enters the Hellfire (by displeasing them).’
I said, ‘Āmīn.’
He then said, ‘May Allāh destroy the person in whose presence your blessed name is
mentioned and who does not confer blessings upon you.’
I said, ‘Āmīn.’”
This has also
been narrated on the authority of Sayyidunā Anas t. He narrates that the Noble Prophet
e
ascended the first step of the pulpit and said āmīn. He then
ascended the second step and said āmīn and on the third step,
he said āmīn once again.
The Companions y asked, “O Messenger of
Allāh e,
why did you say āmīn?”
The Noble Prophet e replied, “Jibrīl u came to me and said, ‘May that
person be disgraced (literally ‘may his nose rub in soil’) who finds both of his
parents or one of them in old age but they do not enter him into
I said, ‘Āmīn.’
Jibrīl u said, ‘May that person be
disgraced who witnesses the month of Ramaḍān and is unable to
attain forgiveness for his sins.’
I said, ‘Āmīn.’
He then said, ‘May that person
be disgraced in whose presence your blessed name is mentioned and who does not
confer blessings upon you.’
I said, ‘Āmīn.’”
The same incident has also been narrated on the authority of Sayyidunā
Jabir t. After
the Noble Prophet e said āmīn thrice on the pulpit and the
Companions y enquired
regarding this action, the Noble Prophet e said, “Jibrīl u came to me and said, ‘May that
person be struck with misfortune who witnesses the month of Ramad}ān and
does not attain forgiveness by the end of the month.’
I said, ‘Āmīn.’
He then said, ‘May that person
be struck with misfortune who finds both of his parents or one of them in old
age and they are unable to enter him into
I said, ‘Āmīn.’
He went on to say, ‘May that
person be struck with misfortune in whose presence your blessed name is
mentioned but fails to confer blessings upon you.’
I said, ‘Āmīn.’”
Sayyidunā ʿAmmār
ibn Yāsir t also narrates the same ḥadīth
except that after every curse, Sayyidunā Jibrīl u instructed the Noble Prophet e to say āmīn.
Sayyidunā Ibn Masʿūd t also narrates the same ḥadīth.
Sayyidunā Ibn ʿAbbās y also narrates the same
incident with more severe wording. The Noble Prophet e said, “Jibrīl u came to me and said, ‘He in
whose presence you are mentioned but does not confer blessings upon you shall
enter the Hellfire. May Allāh destroy and annihilate such a person.’
I said, ‘Āmīn.’”
The same is
reported regarding displeasing one’s parents and not attaining
forgiveness in Ramaḍān. Abū Dharr, Buraydah and Abū
Hurayra y
also narrate ḥadīths of the same subject. The narration of
Sayyidunā Abū Hurayra t also states that the Noble Prophet e said, “Jibrīl u told me to say āmīn
to which I said āmīn.”
This has also
been narrated on the authority of Sayyidunā Jābir bin Samura t. Sayyidunā ʿAbdullāh
bin Ḥārith t also narrates the same ḥadīth
in which this curse is repeated. Sayyidunā
Jibrīl u
said therein, “May Allāh destroy that person in
whose presence your name is mentioned and who does not confer blessings upon
you. May Allāh destroy such a person.”
Sayyidunā Jābir t narrates in another ḥadīth
that the Noble Prophet e said, “Whoever hears my name being
mentioned and does not confer blessings upon me is most wretched.” There are
many more grave warnings mentioned in the ḥadīths.
ʿAllāma Sakhāwī
(may Allāh have mercy on him)
has summarised the ḥadīths warning those who fail to confer
blessings upon the Noble Prophet e when hearing his name. He
says, “Such a person has been cursed with destruction and been forewarned of
misfortune, having strayed from the path to
يَا
رَبِّ صَلِّ
وَ سَلِّمْ
دَائِماً
أَبـَدًا عَلَى
حَبِيْبِكَ
خَيـْرِ
الْخَلْقِ
كُلِّهِمِ
(2)
عَنْ
عَلِيٍّ t عَنِ
النَّبِيِّ e
قَالَ
الْبَخِيْلُ
مَنْ
ذُكِرْتُ
عِنْدَهُ
فَلَمْ
يُصَلِّ
عَلَيَّ
رواه
النسائي
والبخاري في تاريخه
والترمذي
وغيرهم بسط
طرقه السخاوي
Sayyidunā ʿAlī t
narrates
that the Messenger of Allāh e said, "The miser is
he in whose presence I am mentioned and who fails to confer blessings upon
me."
How beautiful a couplet ʿAllāma Sakhāwī (may
Allāh have mercy on him) narrates:
مَنْ لَمْ يُصَلِّ عَلَيْهِ إِنْ ذُكِرَ اسْمُهُ فَهُوَ الْبَخِيْلُ وَزِدْهُ وَصْفَ جَبَانِ
He who fails to
confer blessings upon him when his blessed name is mentioned is surely a miser
and indeed, most cowardly.
The subject of the
aforementioned ḥadīth has been narrated on
the authority of many Companions y in many ḥadīths. ʿAllāma Sakhāwī
(may Allāh have mercy on him)
narrates on the authority of Sayyidunā Ḥasan t that the Noble Messenger e said, “It is sufficient for the
miserliness of a person that he does not confer blessings upon me when I am
mentioned in his presence.”
Sayyidunā Ḥusayn t also narrates that the Noble
Messenger e
said, “The miser is he who does not confer blessings upon me when my name is
mentioned.”
The same ḥadīth has been narrated on the authority of Sayyidunā
Abū Hurayra t wherein it is said, “The absolute miser is he in whose presence I
am mentioned and then fails to confer blessings upon me.” Sayyidunā Anas t also narrates that the Noble
Prophet e said,
“The miser is he who does not confer blessings upon me when my name is
mentioned.”
In another ḥadīth,
the Noble Prophet e is reported to have said, “Shall I not
inform you of the greatest miser? Shall I not inform you of the most helpless
person? It is the person in whose presence my name is mentioned but who does
not confer blessings upon me.”
Sayyidatunā ʿĀ’isha
y
narrates an incident, at the end of which the Noble Prophet e is reported to have said, “Destruction
is for he who will not see me on the Day of Judgement.”
She enquired, “Who will not see
you on the Day of Judgement?”
The Noble Prophet e replied, “The miser.”
She further asked, “Who is the
miser?”
The Noble
Prophet e
said, “He who hears my name and does not confer blessings upon me.”
Sayyidunā Jābir t also narrates that the Noble
Prophet e
said, “It is sufficient for a person’s stinginess that I am mentioned in his
presence and he does not confer blessings upon me.” Ḥasan Baṣrī
(may Allāh have mercy on him)
also narrates that the Noble Prophet e said, “It is sufficient for a person’s
miserliness that I am mentioned in his presence and he does not confer
blessings upon me.”
Sayyidunā Abū Dhar
Ghifārī t narrates, “I was once present in the gathering of the Noble
Prophet e.
The Noble Prophet e asked the Companions y, “Shall I not inform you of the stingiest
amongst people?”
The Companions y replied, “Yes, indeed.”
The Noble Prophet e said, “The person in whose
presence my name is mentioned and does not confer blessings upon me is the
stingiest of all people.”
يَا
رَبِّ صَلِّ
وَ سَلِّمْ
دَائِماً
أَبـَدًا عَلَى
حَبِيْبِكَ
خَيـْرِ
الْخَلْقِ
كُلِّهِمِ
(3)
عَنْ
قَتَادَةَ
مُرْسَلاً
قَالَ قَالَ
رَسُوْلُ
اللهِ e مِنَ
الْجَفَاءِ
أَنْ
أُذْكَرَ
عِنْدَ رَجُلٍ
فَلاَ
يُصَلِّيْ
عَلَيَّ
أخرجه
النميري
ورواته ثقات
قاله السخاوي
Qatāda (may Allāh have
mercy on him) narrates that the Messenger of Allāh e said, "It is an act
of oppression that I am mentioned in a person's presence and this person then
fails to confer blessings upon me."
What doubt can there be in the oppression of he who
does not confer blessings upon the Noble Prophet e in spite of his countless favours? It is written in Tadhkira
al- Rashīd, the biography of Quṭb al-Aqṭāb
Mawlānā Gangohī (may
Allāh have mercy on him), that he would usually instruct his
disciples to confer blessings upon the Noble Prophet e at least three hundred times daily and no less than one
hundred times if this was not possible. He would say, “The favour of the Noble
Messenger of Allāh e is immense. It is
then indeed an act of disloyalty that a person is miserly in conferring
blessings upon him.”
The respected Shaykh preferred the blessings conferred
in prayer the most, followed by those words of blessings and salutations narrated in the ḥadīths.
He did not generally approve of those written by others such as Durūd Tāj,
Durūd Lakkhī etc. He even declared some of them to be
impermissible, since the wording could possibly imply an incorrect meaning.
ʿAllāma Sakhāwī (may Allāh have mercy on him)
says that the meaning of jafā’ [in the ḥadīth narrated
by Qatāda] is to disregard keeping good relations, callousness of
temperament and it is used to denote distance from the Noble Messenger e.
يَا
رَبِّ صَلِّ
وَ سَلِّمْ
دَائِماً
أَبـَدًا عَلَى
حَبِيْبِكَ
خَيـْرِ
الْخَلْقِ
كُلِّهِمِ
(4)
عَنْ أَبِي
هُرَيْرَةَ t عَنِ
النَّبِيِّ e
قَالَ مَا
جَلَسَ
قَوْمٌ
مَجْلِسًا
لَمْ يَذْكُرُوْا
اللَّهَ
تَعَالَى
فِيْهِ وَلَمْ
يُصَلُّوْا
عَلَى
نَبِيِّهِمْ
إِلاَّ كَانَ
عَلَيْهِمْ
مِنَ اللَّهِ
تِرَةً يَوْمَ
الْقِيَامَةِ
فَإِنْ شَاءَ
عَذَّبَهُمْ وَإِنْ
شَاءَ غَفَرَ
لَهُمْ
رواه أحمد
وأبو داود
وغيرهما بسطه
السخاوي
Sayyidunā Abū Hurayrah t
narrates
that the Noble Prophet e said, "No people assemble in
any gathering wherein they do not
remember Allāh and confer blessings upon their Prophet except that
this gathering will be a burden for them on the Day of Judgement. If Allāh
wills, He will punish them and if He wills, He will forgive them."
In a similar ḥadīth,
Sayyidunā Abū Hurayra t narrates that whenever people congregate and
end their gathering without the remembrance of Allāh and without
conferring blessings upon the Noble Prophet e, they shall be regretful until
the Day of Judgement.
In another ḥadīth,
whenever people congregate and blessings are not conferred
upon the Noble Prophet e in this gathering, it shall be a burden
for them.
Sayyidunā Abū
Umāma t also
narrates that the Noble Prophet e said, “Whenever people congregate and arise
from their gathering without remembering Allāh and conferring blessings
upon the Messenger e, they shall find this gathering to be a burden on the Day of
Judgement.”
Sayyidunā Abū Saʿīd
Khudrī t also narrates that the Noble Prophet e said, “Whenever a people sit
in a gathering and end their gathering without conferring blessings upon the
Prophet e,
they shall be remorseful on seeing the reward of these blessings even though
they may enter
Sayyidunā Jābir t narrates that the Noble Prophet
e
said, “When a people stand up from a gathering without remembering Allāh
and conferring blessings upon the Prophet e, it is as though they have stood
up after having sat around a decaying animal (they shall perceive impurity
similar to the stench of a rotting animal, which pollutes the mind).”
يَا
رَبِّ صَلِّ
وَ سَلِّمْ
دَائِماً
أَبـَدًا عَلَى
حَبِيْبِكَ
خَيـْرِ
الْخَلْقِ
كُلِّهِمِ
(5)
عَنْ
فَضَالَةَ
بْنِ
عُبَيْدٍ t قَالَ
بَيْنَمَا
رَسُوْلُ
اللهِ e
قَاعِدٌ إِذْ
دَخَلَ
رَجُلٌ
فَصَلَّى
فَقَالَ
أَللَّهُمَّ
اغْفِرْلِيْ
وَارْحَمْنِيْ
فَقَالَ
رَسُوْلُ
اللهِ eعَجِلْتَ
أَيُّهَا
الْمُصَلِّيْ
فَإِذَا صَلَّيْتَ
فَقَعَدْتَ
فَاحْمَدِ
اللَّهَ بِمَا
هَوَ
أَهْلُهُ
وَصَلِّ
عَلَيَّ ثُمَّ
ادْعُهُ
قَالَ ثُمَّ
صَلَّى
رَجُلٌ آخَرُ
بَعْدَ ذَلِكَ
فَحَمِدَ
اللَّهَ
وَصَلَّى
عَلَى النَّبِيِّ
e فَقَالَ
لَهُ
النَّبِيُّ e
أَيُّهَا
الْمُصَلِّيْ
اُدْعُ
تُجَبْ
رواه
الترمذي وروى
أبو داود
والنسائي
نحوه كذا في
المشكوة
Sayyidunā Faḍāla ibn
ʿUbayd t says, "The Messenger of
Allāh e was seated in a gathering when a man
entered the mosque and performed ṣalāh. He then said, 'O Allāh,
forgive me and have mercy on me.'
The Messenger of Allāh e said, 'You have been
hasty, O person performing ṣalāh. When you have performed your
ṣalāh, begin by praising Allāh as is
the right of Allāh to be praised, then confer blessings upon me and
finally supplicate unto Allāh. Another man entered the mosque after this
and performed ṣalāh. After completing his ṣalāh, he
praised Allāh and then conferred blessings upon the Noble Prophet e. The Prophet e said to him, 'O person
performing ṣalāh! Supplicate, for your supplication will be
answered.'"
This subject has
been narrated in many ḥadīths. ʿAllāma Sakhāwī
(may Allāh have mercy on him)
says that blessings should be conferred in the beginning, middle and in the end
of one’s supplications. The scholars have unanimously declared it laudable (mustaḥab)
that the supplication begins with the praise and glorification of Allāh as
befits Him, followed by conferring blessings and salutations upon the Noble
Messenger e, and that the supplication ends in the same fashion.
Iqlīshī (may Allāh have mercy on him)
writes, “When you beseech Allāh, begin by praising Him and then confer
blessings upon the Noble Prophet e. Confer blessings upon him in the
beginning, middle and end. When you confer blessings upon him, mention his
excellent virtues. As a result, your every supplication shall be accepted and
the veil between you and Allāh will be lifted.”
Sayyidunā Jābir t narrates that the Noble
Messenger e said, “Do not treat me like a traveller’s bowl.”
The Companions y asked, “What do you mean by a
traveller’s bowl, O Messenger of Allāh e?”
The Noble Prophet e replied, “The traveller fills
his bowl with water. If he needs to drink or perform ablution, he uses the
water; otherwise, he throws the water away. Remember me in the beginning of
your supplications, in the middle and at the end.”
ʿAllāma
Sakhāwī (may Allāh have
mercy on him) says that the similitude to a traveller’s bowl is because
a traveller hangs his bowl at the back of his mount. The Noble Messenger e is saying that he should not be remembered only at the very end of the
supplication. The author of Itḥāf, the commenatary of Iḥyā,
has also written that the traveller hangs his bowl at the back of the mount
i.e. the Noble Prophet e should not be mentioned
only at the very end of the supplication.
Sayyidunā Ibn Masʿūd t says, “When a person intends to
ask Allāh for something, he should firstly begin by praising and
glorifying Allāh in a manner which befits His greatness. Thereafter, he
should confer blessings upon the Prophet e and then supplicate unto
Allāh. It is close that he will be successful and will attain his goal.”
Sayyidunā ʿAbdullāh
bin Yusr t narrates that the Messenger of Allāh e said, “All supplications
remain suspended unless they are preceded with the praise of Allāh and
blessings upon the Prophet e. If the supplication is done after this,
it will be accepted.”
Sayyidunā Anas t narrates that the Noble Prophet
e
said, “Every supplication remains suspended until blessings are conferred upon
the Prophet e.”
Sayyidunā
ʿAlī
t narrates
that the Noble Prophet said e, “Your conferring of blessings upon me is
a protection for your supplications and a means of your Lord’s.”
Sayyidunā ʿUmar t says, “I have been informed
that supplications remain suspended between the heavens and the earth and do
not rise up to the heavens until blessings are conferred upon the Prophet e.” In another ḥadīth,
the same subject has been narrated in the following
words: “Supplications are stopped from reaching the heavens and it is not possible
that any supplication reaches the heavens unless blessings are conferred upon
the Prophet e.
When blessings are conferred upon the Prophet e, the supplication then reaches
the heavens.”
Sayyidunā ʿAbdullāh
ibn ʿAbbās y says, “When you supplicate
unto Allāh, confer blessings upon the Prophet e, for your blessings are
definitely accepted. It is inconceivable that Allāh will accept one
portion and reject the other.”
Sayyidunā ʿAlī t narrates that the Noble Prophet
e
said, “There is no supplication except that there is a veil between Allāh
and this supplication, as long as blessings are not conferred upon the Prophet e. Once blessings are conferred
upon him, this veil splits and the supplication enters the place of acceptance;
otherwise, it is rejected.”
Ibn ʿAṭā (may Allāh have mercy on him)
says, “Supplication has some pillars, wings, means and times. If the
supplication has pillars, it becomes strong. When it has wings, it ascends to
the heavens. When it corresponds to its times, it is accepted and when it is
strengthened by its means, it is successful. The pillars of supplication are
presence of mind, softness of the heart, humility, serenity and a strong
connection of the heart with Allāh. Its wings are sincerity. Its time is
the latter portion of the night. Its means are conferring blessings upon the
Prophet e.” Many other ḥadīths also contain the same;
supplications remain suspended unless blessings are conferred
upon the Noble Prophet e.
Sayyidunā ʿAbdullāh
ibn Abī Awfā t narrates that the Noble Messenger e once came out of his house and
said, “Whoever has a need from Allāh or from any person should perform
ablution in the best manner possible, perform two rakʿāts of prayer and then praise and glorify Allāh, confer
blessings upon the Prophet e and read the following supplication:
لآ إِلَهَ إِلاَّ اللهُ الْحَلِيْمُ الْكَرِيْمُ سُبْحَانَ اللهِ رَبِّ الْعَرْشِ الْعَظِيْمِ وَالْحَمْدُ لِلهِ رَبِّ الْعَالَمِيْنَ أَسْأَلُكَ مُوْجِبَاتِ رَحْمَتِكَ وَعَزَاءِمَ مَغْفِرَتِكَ وَالْغَنِيْمَةَ مِنْ كُلِّ بِرٍّ وَالسَّلاَمَةَ مِنْ كُلِّ إِثْمٍ لاَ تَدَعْ لِيْ ذَنْبًا إِلاَّ غَفَرْتَهُ وَلاَ هَمًّا إِلاَّ فَرَّجْتَهُ وَلاَ حَاجَةً هِيَ لَكَ رِضًا إِلاَّ قَضَيْتَهَا يَاأَرْحَمَ الرَّاحِمِيْنَ
There is none
worthy of worship besides Allāh, the Clement, Most
Kind. Glory be to Allāh, the Great Lord of the
Throne. All praises are due to Allāh, Lord of all the worlds. I ask of You that which assures Your mercy, those actions which
secure Your forgiveness, a share of every act of virtue and protection from
every sin. Do not leave any sin of mine except that You
forgive it, no worry except that You remove it and no need in which Your
pleasure lies except that You fulfil it, O Most Merciful of those who show
mercy.”
يَا
رَبِّ صَلِّ
وَ سَلِّمْ
دَائِماً
أَبـَدًا عَلَى
حَبِيْبِكَ
خَيـْرِ
الْخَلْقِ
كُلِّهِمِ
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