Sending blessings upon the Prophet Muhammad ﷺ after hearing his mention:
It is obligatory to send blessings (Durood) upon the Prophet Muhammad صلى الله عليه وسلم after hearing his mention, because there is a warning regarding the person who hears your mention but does not send blessings upon you, as follows:
➊ It is narrated by Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
رغم أنف رجل دكرت عنده؛ فلم يصل علي.
“May the dust be in the nose of the person in whose presence my mention is made but he does not send blessings upon me.”
↰ Imam Tirmidhi رحمه الله has graded this hadith as “Hasan Gharib” and Imam Ibn Hibban رحمه الله (908) has graded it as “Sahih”.
❀ A narration from Sayyiduna Abu Hurairah رضي الله عنه is as follows:
صعد رسول الله صلى الله عليه وسلم المنبر، فلما وضع رجله على مرقاة قال : ”آمين“، ثم صعد، فقال : ”آمين“، ثم صعد، فقال : ”آمين“، فقال : أتاني جبريل، فقال : من أدرك شهر رمضان؛ فمات فلم يغفر له، فابعدهٔ الله، قلت : آمين، قال: ومن ادرك ابويه او حدهما؛ فمات فلم يغفر له، فابعدهٔ الله، قلت : آمين، قال: ومن ذكرت عنده فلم يصل عليك، فأبعده الله، قلت : آمين
“The Messenger of Allah صلى الله عليه وسلم appeared on the pulpit. When he placed his blessed foot on the first step, he said Ameen, then when he climbed the second step, he said Ameen again, then when he climbed the third step, he said Ameen once more. Then he said: Jibril came to me and (when I climbed the first step) he said: Whoever reaches the month of Ramadan and then dies in such a state that his forgiveness is not attained (due to Ramadan’s worship), then Allah will distance him from His mercy. I said Ameen. (When I climbed the second step) he said: Whoever has both parents or one of them and then dies in such a state that his forgiveness is not attained (due to serving them), then Allah will also distance him from His mercy. I said Ameen. (When I climbed the third step) he said: Whoever has your mention and does not send blessings upon you, Allah will also distance him from His mercy. I also said Ameen to this.”
❀ The words of a narration are:
إن رسول الله صلى الله عليه وسلم رقي المنبر، فقال : ”آمين، آمين، آمين“، فقيل لهٔ : يا رسول الله، ما كنت تصنع هذا، فقال : قال لي جبريل: أرغم الله أنف عبد۔ أو بعد۔ دخل رمضان فلم يغفر له، فقلت آمين، ثم قال : رغم أنف عبد۔ أو بعد۔ ادرك والديه او احدهما لم يدخله الجنة، فقلت : آمين، ثم قال : رغم أنف عبد۔ أو بعد۔ ذكرت عنده فلم يصل عليك، فقلت : آمين
“When the Messenger of Allah, peace be upon him, ascended the pulpit, he said Ameen three times. It was asked: O Messenger of Allah! You did not use to do this before. He, peace be upon him, said: Jibril, peace be upon him, told me: May Allah disgrace the person who is present in Ramadan but is not forgiven. I said Ameen. Then Jibril, peace be upon him, said: May the person also be disgraced who has both parents or one of them but serving them does not lead him to Paradise. I said Ameen. Then Jibril, peace be upon him, said: May the person also be disgraced who has your mention but does not send blessings upon you. I also said Ameen on that.”
➋ Sayyiduna Ka’b bin Ujrah رضي الله عنه narrates that the Messenger of Allah صلى الله عليه وسلم said:
قال رسول الله صلى الله عليه وسلم : ”احضروا المنبر“، فحضرنا، فلما ارتقى درجة قال: ”آمين“، فلما ارتقى الدرجة الثانية قال: ”آمين“، فلما ارتقى الدرجة الثالثة قال: آمين، فلما نزل قلنا: يا رسول الله، لقد سمعنا منك اليوم شيئا ما كنا نسمعه، قال : إن جبريل عليه الصلاة والسلام عرض لي، فقال: بعدا لمن أدرك رمضان فلم يغفرله، قلت : آمين، فلما رقيت الثالثة قال : بعدا لمن ذكرت عنده فلم يصل عليك قلت آمين، فلما رقيت الثالثة قال : بعدا لمن أدرك أبواه الكبر عنده أو أحدهما فلم يدخلاه الجنة، قلت : آمين .
“The Messenger of Allah صلى الله عليه وسلم said: Bring a pulpit. When we brought the pulpit, he صلى الله عليه وسلم climbed the first step and said Ameen. When he climbed the second step, he said Ameen again. When he climbed the third step, he said Ameen once more. When he صلى الله عليه وسلم came down, we said: O Messenger of Allah! Today we heard something from you that we had not heard before. He صلى الله عليه وسلم said: Jibril عليه السلام came to me and said: Destruction be upon the person who reaches Ramadan but is not forgiven. I said Ameen. When I climbed the second step, Jibril عليه السلام said: Destruction be upon the person who has your mention but does not send blessings upon you. I said Ameen. When I climbed the third step, Jibril عليه السلام said: Destruction be upon the person who has one or both parents old but does not cause their entry into Paradise. I said Ameen.”
↰ Imam Hakim رحمه الله said this hadith is “Sahih al-Isnad” and Hafiz Dhahabi said it is “Sahih.”
Based on their hadiths, the obligation of sending blessings upon the Prophet صلى الله عليه وسلم upon hearing his mention is established.
◈ Allama Abu Abdullah, Hussain bin Hasan, Halimi, may Allah have mercy on him (d. 403 AH) says:
قد تظاهرت الأخبار بوجوب الصلاة عليه كلما جرى ذكره، فإن كان يثبت اجماع يلزم الحجة بمثله على ان ذلك غير فرض، وإلا فهو فرض.
“Many ahadith indicate that whenever the mention of the Prophet صلى الله عليه وسلم occurs, sending blessings upon him is obligatory. If a reliable consensus proves that it is not obligatory, then it will be considered recommended; otherwise, it is indeed obligatory.”
Sending blessings in the final Tashahhud is obligatory:
Reciting Durood in the final Tashahhud is obligatory and necessary.
➊ Sayyiduna Abu Mas’ud Ansari, may Allah have mercy on him, narrates:
أقبل رجل حتى جلس بين يدي رسول الله صلى الله عليه وسلم ونحن عنده , فقال : يا رسول الله , أما السلام عليك فقد عرفناه , فكيف نصلي عليك إذا نحن صلينا في صلاتنا ؟ قال : فصمت رسول الله صلى الله عليه وسلم حتى أحببنا أن الرجل لم يسأله , ثم قال : إذا صليتم علي فقولوا : اللهم صل على محمد النبي الأمي وعلى آل محمد , كما صليت على إبراهيم وعلى آل إبراهيم , وبارك على محمد النبي الأمي وعلى آل محمد , كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد
“A man came and sat in front of the Messenger of Allah صلى الله عليه وسلم. We were also present near him صلى الله عليه وسلم. He asked: O Messenger of Allah! We have learned how to send salutations upon you, but when we want to recite Durood upon you in prayer, how should we do it? May Allah send mercy upon you. The Prophet صلى الله عليه وسلم remained silent until we wished that this man had not asked you. Then the Prophet صلى الله عليه وسلم said: When you send Durood upon me, say: O Allah! Send mercy upon the unlettered Prophet Muhammad صلى الله عليه وسلم and his family, as You sent mercy upon Ibrahim عليه السلام and his family. And send blessings upon the unlettered Prophet Muhammad صلى الله عليه وسلم and his family, as You sent blessings upon Ibrahim عليه السلام and his family. Indeed, You are Praiseworthy and Glorious.”
↰ Imam Ibn Khuzaymah
and Imam Ibn Hibban
, may Allah have mercy on them, have declared this Hadith “Sahih”.
↰ Imam Hakim, may Allah have mercy on him (268/1), said it is “Sahih according to the condition of Imam Muslim”. Hafiz Dhahabi, may Allah have mercy on him, agreed with him.
◈ Imam Darqutni, may Allah have mercy on him, says:
هذا إسناد حسن متصل. “This chain of narration is good and connected.”
◈ Imam Shafi’i, may Allah have mercy on him, says:
وإن تشهد ولم يصل على النبى صلى الله عليه وسلم، أو صلى على النبى صلى الله عليه وسلم، ولم يتشهذ؛ فعليه الإعادة حتى يجمعها جميعا
“If a person recites Tashahhud but does not send blessings upon the Prophet Muhammad, peace be upon him, or if he sends blessings upon the Prophet but does not recite Tashahhud, it is obligatory for him to repeat the prayer until he combines both Tashahhud and blessings.”
◈ Imam Muhammad ibn Mawaz, Maliki, may Allah have mercy on him (d. 281 AH), holds the same position.
◈ Allama Ibn al-Arabi, Maliki, may Allah have mercy on him (468-543 AH), writes:
والصحيح ما قاله محمد بن المواز للحديث الصحيح
“Based on authentic hadith, what Muhammad ibn Mawaz has stated is correct.”
◈ Imam Abu Ishaq, Ibrahim ibn Ahmad, Marwazi, may Allah have mercy on him (d. 340 AH), says:
أنا أعتقد أن الصلاة على آل النبى صلى الله عليه وسلم واجبة فى التشهد الأخير من الصلاة.
“My belief is that it is obligatory to send blessings upon the family of the Prophet Muhammad, peace be upon him, in the final Tashahhud of the prayer.”
◈ Imam Abu Bakr, Muhammad bin Hussain Ajri (d. 360 AH) says:
واعلموا رحمنا الله وإياكم، لو أن مصليا صلى صلاة، فلم يصل على النبى صلى الله عليه وسلم فيها فى تشهده الأخير، وجب عليه إعادة الصلاة.
“May Allah have mercy on us and you. Know that if a person prays Salah but does not recite Durood on the Prophet ﷺ in the final Tashahhud, then it is obligatory for him to repeat the prayer.”
◈ Hafiz Ibn Kathir, may Allah have mercy on him, says:
وللقول بوجوبه ظواهر الحديث، والله أعلم.
“The apparent words of the Ahadith indicate the obligation of Durood in the final Tashahhud. And Allah knows best!”
↰ Some scholars have claimed consensus against this, stating that there is Ijma (consensus) of the Ummah that Durood is not obligatory in the final Tashahhud.
In response to them, Hafiz Ibn Kathir, may Allah have mercy on him, writes:
فلا إجماع على خلافه فى هذه المسألة، لا قديما ولا حديثا.
“There has been no consensus against the obligation of Durood in this matter, neither in the early period nor in the later period.”
➋ Sayyiduna Fazalah bin Ubaid رضي الله عنه narrates:
سمع النبى صلى الله عليه وسلم رجلا يدعو فى صلاته، فلم يصل على النبى صلى الله عليه وسلم، فقال النبى صلى الله عليه وسلم : عجل هذا، ثم دعاه، فقال له او لغيره : اذا صلى احدكم، فليبدا بتحميد الله والثناء عليه، ثم ليصل على النبى صلى الله عليه وسلم، ثم ليدع بعد بما شاء
“The Prophet Muhammad ﷺ heard a person making supplication during prayer. He did not send blessings upon the Prophet ﷺ, so the Prophet ﷺ said: This person has shown haste. Then the Prophet ﷺ called that person and said to him or to someone else: When a person makes supplication, he should begin by praising Allah, then send blessings upon the Prophet ﷺ, and after that, he may supplicate as he wishes.”
↰ Imam Tirmidhi رحمه الله has graded this hadith as “Hasan Sahih,” Imam Ibn Khuzaymah
and Imam Ibn Hibban
have graded it as “Sahih,” while Imam Hakim
said it is “Sahih according to the conditions of Imam Bukhari and Imam Muslim.” Hafiz Dhahabi رحمه الله has agreed with this grading.
Mulla Ali Qari Hanafi (d. 1014 AH) also declared its chain authentic.
◈ Hafiz Ibn Hajar, may Allah have mercy on him, writes:
وقد ورد فى الصلاة عليه صلى الله عليه وسلم بما يدل على الوجوب حديث فضالة بن عبيد۔۔۔
There are evidences for the obligation of sending blessings upon the Prophet Muhammad, peace be upon him, (one of which) is the hadith of Sayyiduna Fudalah bin Ubaid, may Allah be pleased with him…
➌ Abdul Rahman bin Abi Layla narrates:
I met Sayyiduna Ka’b bin Ujrah رضي الله عنه, who said: Shall I not give you a magnificent gift that I have heard from the Messenger of Allah? I said: Yes, certainly! He said: We asked the Messenger of Allah صلى الله عليه وسلم: O Messenger of Allah! (Allah Almighty has commanded us to send blessings and peace) How should we send blessings upon your Ahl al-Bayt, when Allah Almighty has taught us about sending peace upon you but has not taught us about blessings? The Noble Prophet صلى الله عليه وسلم said:
Say it like this:
اللهم صل على محمد وعلى آل محمد، كما صليت على إبراهيم، وعلى آل إبراهيم، إنك حميد مجيدا، اللهم بارك على محمد وعلى آل محمد، كما باركت على إبراهيم، وعلى آل إبراهيم، إنك حميد مجيدا.
“O Allah! Send mercy upon Muhammad صلى الله عليه وسلم and upon his family, as You sent mercy upon Sayyiduna Ibrahim عليه السلام and his family. Indeed, You are Praiseworthy, Most Glorious. O Allah! Send blessings upon Muhammad صلى الله عليه وسلم and upon his family, as You sent blessings upon Ibrahim عليه السلام and his family. Indeed, You are Praiseworthy, Most Glorious.”
The Hanafi Theory
Allama Ibn Najim Hanafi (d. 970 AH) writes:
ومن العجيب ما وقع فى فتاوي قاضي خان فى آخر باب الوتر والتراويح، حيث قال : وإذا صلى على النبى صلى الله عليه وسلم فى القنوت، قالوا: لا يصلي فى القعدة الأخيرة، وكذا لو صلى على النبى صلى الله عليه وسلم فى القعدة الأولى ساهيا، لا يصلي فى القعدة الأخيرة.
“In the Fatwas of Qazi Khan, at the end of the discussion on Witr and Taraweeh, a very strange statement is written. He has said: When a person recites Durood on the Prophet Muhammad (peace be upon him) in Qunoot, our Muftis say that then he should not recite Durood in the final Tashahhud. Similarly, if he forgetfully recites Durood in the first Tashahhud, then he cannot recite Durood in the second Tashahhud either.”
Also, it is written in a reliable Hanafi book:
ولو سلم الإمام قبل أن يفرغ المقتدي من الدعاء الذى يكون بعد التشهد، أو قبل أن يصلي على النبى صلى الله عليه وسلم، فإنه يسلم مع الإمام.
“If the Imam turns to Salam after Tashahhud before the follower finishes, or if the Imam turns to Salam before the follower recites Durood on the Prophet Muhammad (peace be upon him), then the follower will turn to Salam along with the Imam.”
Is Durood obligatory in the first sitting?
Sitting after completing two Rak’ahs of prayer is called Qadah. In a four Rak’ah prayer, there are two Qadahs. The first after two Rak’ahs and the second after completing four Rak’ahs.
Whether it is the first or the second sitting, Tashahhud (At-Tahiyyat…, which includes the testimony of Allah’s Oneness and the Prophethood of Muhammad, peace be upon him) is recited. Is it only specific to the second Tashahhud to recite additional supplications such as sending blessings (Durood) and making du’a, or is it also permissible in the first Tashahhud? This writing is being presented to the readers to answer this very question.
In our research, both cases—whether to suffice with the Tashahhud in the first sitting or to recite something more than the Tashahhud—are permissible. Those who say that if Durood is recited in the first Tashahhud, then Sajdah Sahw becomes obligatory, their statement is baseless, because both methods are proven from the blessed Sunnah of the Messenger of Allah صلى الله عليه وسلم. Please observe:
Sufficing with the Tashahhud:
➊ Sayyiduna Abdullah bin Mas’ud رضي الله عنه taught his students the Tashahhud of the Messenger of Allah صلى الله عليه وسلم. One of his students, Aswad bin Yazid رحمه الله, narrates:
ثم إن كان فى وسط الصلاة؛ نهض حين يفرغ من تشهده، وإن كان فى آخرها، دعا بعد تشهده ما شاء الله أن يدعو، ثم يسلم.
“If you were in the middle Tashahhud of the prayer, you would stand up immediately after finishing the Tashahhud (for the next Rak’ah), and if you were in the last Tashahhud, you would supplicate after the Tashahhud as prescribed, then turn the Salam.”
↰ Imam al-Ulama, Ibn Khuzaymah رحمه الله (708) declared this Hadith as “Sahih.”
The Imam established a chapter on this Hadith as follows:
باب الاقتصار فى الجلسة الأولى على التشهد، وترك الدعاء بعد التشهد الأول.
“The statement that it is permissible to suffice with the Tashahhud in the first sitting and to omit the supplication.”
➋ Umm al-Mu’minin, Sayyida Aisha (may Allah be pleased with her) said:
إن رسول الله صلى الله عليه وسلم كان لا يزيد فى الركعتين على التشهد.
“The Messenger of Allah (peace be upon him) usually did not recite more than the Tashahhud after two rak’ahs.”
In the first sitting, besides Tashahhud, sending blessings and supplications:
In the first sitting, it is recommended to recite additional dhikr beyond Tashahhud, such as sending blessings, supplications, etc., as follows:
➊ Umm al-Mu’minin, Sayyida Aisha (may Allah be pleased with her) narrated the state of the Prophet’s (peace be upon him) Witr prayer:
ويصلي تسع ركعات لا يجلس فيها إلا فى الثامنة، فيذكر الله ويحمده ويدعوه، ثم ينهض ولا يسلم، ثم يقوم فيصلي التاسعة، ثم يقعد فيذكر الله ويحمده ويدعوه، ثم يسلم تسليما يسمعنا.
“The Noble Prophet (peace be upon him) would perform nine rak’ahs (Witr) and would sit only after the eighth rak’ah. Then he would mention Allah, praise Him, and supplicate to Him. Then he would stand up without giving salam and perform the ninth rak’ah. Then he would sit and mention Allah, praise Him, and supplicate to Him. Then he would give salam in such a loud voice that we could hear it.”
❀ These words are also narrated in the same hadith:
ثم يصلي تسع ركعات لا يجلس فيهن إلا عند الثامنة، فيدعو ربه ويصلي على نبيه، ثم ينهض ولا يسلم، ثم يصلي التاسعة فيقعد، ثم يحمد ربه ويصلي على نبيه ويدعو، ثم يسلم تسليمة يسمعنا
“Then the Prophet (peace be upon him) would perform nine rak’ahs and would sit only after the eighth, supplicate to his Lord, and send blessings upon His Prophet (peace be upon him). Then he would stand up without saying salam and perform the ninth rak’ah. After that, he would sit, praise and glorify his Lord, send blessings upon His Prophet, and supplicate. Then he would say salam aloud.”
➋ Sayyiduna Abdullah bin Masood, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, taught us:
إذا قعدتم فى كل ركعتين، فقولوا : التحيات لله، والصلوات والطيبات، السلام عليك أيها النبى ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، اشهد ان لا اله الا الله واشهد ان محمدا عبده ورسوله، ثم ليتخير احدكم من الدعاء أعجبه إليه، فليدع به ربه عز وجل .
When you sit after every two Rak’ahs, say: التحيات لله، والصلوات والطيبات، السلام عليك أيها النبى ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، اشهد ان لا اله الا الله واشهد ان محمدا عبده ورسوله Then each person should choose the supplication that is most beloved to him and ask his Lord, the Mighty and Majestic, through it.”
↰ This hadith has been declared “Sahih” by Imam Ibn Khuzaymah
and Imam Ibn Hibban
, may Allah have mercy on them.
➌ Nafi’, the Tabi’i, may Allah have mercy on him, narrated:
إن عبد الله بن عمر كان يتشهد، فيقول: بسم الله، التحيات لله، الصلوات لله، الزاكيات الله، السلام على النبى ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، شهدت أن لا إله إلا الله، شهدت أن محمدا رسول الله، يقول هذا فى الركعتين الأوليين، ويدعو إذا قضى تشهده، بما بدا له.
“Sayyiduna Abdullah bin Umar, may Allah be pleased with both of them, would recite this supplication in Tashahhud: بسم الله، التحيات لله، الصلوات لله، الزاكيات الله، السلام على النبى ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، شهدت أن لا إله إلا الله، شهدت أن محمدا رسول الله After the first two Rak’ahs, along with the Tashahhud, he would also supplicate whatever came to his heart.”
↰ That is, the noble Companion, Sayyiduna Abdullah bin Umar, may Allah be pleased with both of them, would recite more than just the Tashahhud in the first sitting.
Imam Malik and Imam Shafi’i, may Allah have mercy on them, also held this view.
◈ Hafiz Nawawi, may Allah have mercy on him, says:
وأما التشهد الأول، فلا تجب فيه الصلاة على النبى صلى الله عليه وسلم بلا خلاف، وهل تستحب ؟ فيه قولان؛ أصحهما : تستحب
“As far as the first Tashahhud is concerned, there is no disagreement that sending Durood is not obligatory. Now, is it recommended or not? There are two opinions on this; the most correct view is that sending Durood in the first sitting is recommended.”
Notes:
➊ It is narrated from Sayyiduna Abdullah bin Mas’ud, may Allah be pleased with him:
كان رسول الله صلى الله عليه وسلم إذا جلس فى الركعتين الأوليين، كأنه على الرضف .
“When the Messenger of Allah, peace and blessings be upon him, would sit after two Rak’ahs (for Tashahhud), it seemed as if he was sitting on hot stones (due to sitting very briefly).”
↰ Its chain of narration is “Mursal” and therefore “weak” because Abu Ubaidah did not hear it directly from his father, Sayyiduna Abdullah bin Mas’ud, may Allah be pleased with him.
◈ Hafiz Ibn Hajar, may Allah have mercy on him, writes:
والراجح أنه لا يصح سماعه من أبيه.
“The stronger view is that Abu Ubaidah’s hearing from his honorable father is not established.”
◈ He also states:
فانه عند الاكثر لم يسمع من ابيه .
“According to the majority of scholars, he did not hear from his honorable father.”
Therefore, Imam Hakim, may Allah have mercy on him, declaring this narration as “authentic according to the conditions of Imam Bukhari and Muslim”
is not correct.
◈ Regarding this narration, Hafiz Ibn Hajar, may Allah have mercy on him, says:
وهو منقطع، لأن أبا عبيدة لم يسمع من أبيه.
“This narration is disconnected because Abu Ubaidah did not hear from his honorable father.”
The second point is that this does not negate reciting Durood in the Tashahhud before it; rather, at most, it proves that the first Tashahhud was shorter than the second. That is, the first Tashahhud could be shorter than the second even including Durood.
◈ Allama Shawkani, may Allah have mercy on him (1173-1250 AH), writes:
وليس فيه إلا مشروعية التخفيف، وهو يحصل بجعله أخف من مقابله .
“In this hadith, only the shortening of the first Tashahhud is permissible, and that is obtained by making it shorter compared to the second Tashahhud.”
➋ Tamim bin Sulaymah, a Tabi’i, may Allah have mercy on him, narrates:
كان أبو بكر إذا جلس فى الركعتين؛ كأنه على الرضف يعني حتي يقوم .
“When the Commander of the Faithful, our master Abu Bakr, may Allah be pleased with him, would sit after two Rak’ahs, he would sit as if on hot stones, until he would stand up.”
Its chain is also “disconnected” and therefore “weak,” because Tamim bin Sulaymah did not hear directly from our master Abu Bakr Siddiq, may Allah be pleased with him.
Therefore, it is not correct for Hafiz Ibn Hajar, may Allah have mercy on him, to declare its chain “authentic.”
➌ It is attributed to our master Abdullah bin Umar, may Allah be pleased with both of them:
ما جعلت الراحة فى الركعتين إلا للتشهد.
“The time to sit after two Rak’ahs is only for reciting the Tashahhud.”
↰ Its chain of narration is also “weak” because Iyad bin Muslim, the narrator, is “unknown.”
Except for Imam Ibn Hibban, may Allah have mercy on him, no one has authenticated it.
➍ It is attributed to Imam Hasan al-Basri, may Allah have mercy on him, that he used to say:
لا يزيد فى الركعتين الأوليين على التشهد.
“A praying person should not recite more than the Tashahhud after two Rak’ahs.”
This statement of Imam Hasan al-Basri, may Allah have mercy on him, is not established because Hafs bin Ghiyath is a “mudallis” (one who conceals the source of his narration) and he did not explicitly hear it from the mentioned Imam.
Also, the identification of the narrator Ash’ath in this chain is required.
➎ Imam Shu’bi, may Allah have mercy on him, says:
من زاد فى الركعتين الأوليين على التشهد، فعليه سجدنا سهو.
“Whoever recites something other than the Tashahhud after two Rak’ahs, two prostrations of forgetfulness (Sujud al-Sahw) become obligatory upon him.”
↰ Imam Shu’bi, may Allah have mercy on him, his ijtihad is baseless and erroneous because it contradicts authentic hadiths.
Hanafi Fiqh and the first Tashahhud:
According to Hanafi Fiqh, reciting Durood with the first Tashahhud also necessitates Sujud al-Sahw.
◈ Allama Ibn Najim Hanafi (d. 970 AH) writes:
وفي المجتبى : وفي الأربع قبل الظهر والجمعة وبعدها لا يصلي على النبى صلى الله عليه وسلم فى القعدة الأولى.
“It is stated in Al-Mujtaba that (a Hanafi) praying the four Rak’ahs of Zuhr, the Friday prayer, and the Nawafil after Friday cannot recite Durood upon the Prophet Muhammad ﷺ in the first sitting.”
◈ Allama Haskafi Hanafi (1025–1088 AH) writes:
ولا يصلي على النبى صلى الله عليه وسلم فى القعدة الأولى فى الأربع قبل الظهر والجمعة وبعدها، ولو صلى ناسيا فعليه السهؤ.
“(A Hanafi) praying the four Rak’ahs of Zuhr, the Friday prayer, and the Nawafil after Friday cannot recite Durood upon the Prophet Muhammad ﷺ in the first sitting; if he forgetfully does so, then Sajdah Sahw becomes obligatory upon him.”
It is written in the most authentic book of the Hanafi school of thought:
ولو كرر التشهد فى القعدة الأولى؛ فعليه السهو، وكذا لو زاد على التشهد الصلاة على النبى صلى الله عليه وسلم، كذا فى التبيين، وعليه الفتوى، كذا فى المضمرات، واختلفوا فى قدر الزيادة، فقال بعضهم يجب عليه سجود السهو بقوله : اللهم صل على محمد، وقال بعضهم : لا يجب عليه حتي يقول: وعلى آل محمد، والأول أصح، ولو كرره فى القعدة الثانية؛ فلا سهو عليه، كذا فى التبيين
“If someone (Hanafi) repeats the Tashahhud in the first sitting, then Sajdah Sahw becomes obligatory upon him. Similarly, if he adds Durood upon the Tashahhud, Sajdah Sahw will also become obligatory. This is written in Tabyin. It is implied that the fatwa is also based on this. However, the Hanafi scholars differ regarding the amount of addition; some say that if اللهم صلى عليٰ محمد is said, Sajdah Sahw becomes obligatory, but some say that until وعلي آل محمد is said, Sajdah Sahw is not obligatory. But the first opinion is the most correct (that Sajdah Sahw becomes obligatory as soon as اللهم صلى عليٰ محمد is said). However, if Durood is repeated in the second sitting, Sajdah Sahw is not obligatory on that.”
◈ Allama Abdul Ha’i Lakhnawi Hanafi writes:
“According to the Hanafi school, if reciting Durood in the second Rak’ah causes a delay in Qiyam, Sajdah Sahw becomes obligatory. When recited equal to اللهم صلى عليٰ محمد and according to some, when recited equal to اللهم صلى عليٰ محمد وعلي آل محمد. Zaili preferred the first and Ramli preferred the second, and whoever omits Sajdah Sahw unintentionally, it is obligatory for him to repeat that prayer.”
◈ Abdul Shakoor Farooqi, Lakhnawi, Deobandi scholar writes:
“If a person remains silent after Tashahhud in the first sitting for as long as it takes to recite Durood Sharif or make any supplication, in all these cases Sajdah Sahw will be obligatory.”
◈ Janab Rida-ul-Haq Deobandi, Mufti Darul Uloom Zakariya, South Africa says:
“In the first sitting of Sunnah Mu’akkadah, if one forgetfully recites Durood Sharif, Sajdah Sahw becomes obligatory.”
The detailed discussion of this issue can be seen in Ahsan al-Fatawa by Mufti Rashid Ahmad Deobandi
.
◈ Amjad Ali Barelvi writes:
In the first sitting of the obligatory and Witr Sunnah prayers, if after Tashahhud one says اللهم صلى عليٰ محمد or اللهم صلى عليٰ سيدنا, then if it is done unintentionally, one should perform Sajdah Sahw; if done intentionally, repetition is obligatory, (Dar Mukhtar)
This book is endorsed by “Aala Hazrat” Barelvi.
This matter is disregarded because it contradicts authentic hadiths and the practice of Abdullah bin Umar (may Allah be pleased with them).
A False Dream:
Allama Shami Hanafi writes:
وفي المناقب : أن الإمام رحمه الله رأى النبى صلى الله عليه وسلم فى المنام، فقال : كيف أوجبت السهو على من صلى على فقال: لانه صلى عليك سهوا، فاستحسنه
“It is written in Al-Manaqib that Imam Abu Hanifa (may Allah have mercy on him) saw the Prophet Muhammad (peace be upon him) in a dream. The Prophet (peace be upon him) said: How did you make Sajdah Sahw obligatory on the one who sends blessings upon me? The Imam replied: Because he had unintentionally (by mistake) sent blessings upon you.”
Dear readers, consider how bold these people are in fabricating lies about the noble person of the Prophet Muhammad, peace be upon him. Someone should ask them: Where did Imam Abu Hanifa declare that prostration of forgetfulness (Sajdah Sahw) is obligatory for those who recite Durood in the first Tashahhud? Also, to whom did the Imam narrate this dream of his?
Benefit:
◈ Allama Ibn Najim Hanafi (d. 970 AH) writes:
ومن العجيب ما وقع فى فتاوي قاضي خان فى آخر باب الوتر والتراويح، حيث قال : وإذا صلى على النبى صلى الله عليه وسلم فى القنوت، قالوا : لا يصل. فى القعدة الأخيرة، وكذا لو صلى على النبى صلى الله عليه وسلم فى القعدة الأولى ساهيا، لا يصلي فى القعدة الأخيرة.
At the end of the discussion on Witr and Taraweeh in Fatawa Qazi Khan, there is a very strange statement. He said: When a person recites Durood upon the Prophet Muhammad, peace be upon him, in Qunoot, our Muftis say that then he should not recite Durood in the final Tashahhud. Similarly, if he mistakenly recites Durood in the first Tashahhud, then he cannot recite Durood in the second Tashahhud either.‘‘
◈ It is also written in a reliable book of the Hanafi school of thought:
ولو سلم الإمام قبل أن يفرغ المقتدي من الدعاء الذى يكون بعد التشهد، أو قبل أن يصلي على النبى صلى الله عليه وسلم، فإنه يسلم مع الإمام.
“If the Imam turns the salam after Tashahhud before the follower finishes, or if the Imam turns the salam before the follower recites Durood on the Prophet Muhammad ﷺ, then the follower will turn the salam along with the Imam (and his prayer will be valid).”
◈ It is written in another reliable and authentic book of Hanafi jurisprudence:
فى التتار خانية عن المحيط : وعلى هذا الخلاف لو سبح بالفارسية فى الصلاة أو دعا، أو أثنى على الله تعالىٰ، أو تعوذ، أو هلل أو تشهد أو صلى على النبى صلى الله عليه وسلم بالفارسية فى الصلاة أى يصح عنده.
“In Fatawa Tatarkhaniya, referring to Al-Muheet, it is written: Due to this difference, if someone (Hanafi) recites Tasbih, Dua, Thana, Ta’awwudh, Tahleel, Tashahhud, or Durood in Persian during prayer, then according to them, his prayer will be valid.”
In summary, in the first case, it is permissible to suffice with Tashahhud alone, and besides Tashahhud, for example, Durood and Duas etc. can also be recited.
➌ Sending blessings upon the Prophet Muhammad ﷺ in long gatherings:
Sending blessings upon the Prophet Muhammad ﷺ is obligatory in all long gatherings and assemblies, as follows:
➊ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
ما قعد قوم مقعدا لا يذكرون فيه الله عز وجل، ويصلون على النبى صلى الله عليه وسلم، إلا كان عليهم حسرة يؤم القيامة، وإن دخلوا الجنة، للثواب
“If people sit somewhere and do not remember Allah Almighty there, nor send blessings upon the Noble Prophet ﷺ, then this negligence will be a cause of regret for them on the Day of Resurrection. Even if they enter Paradise due to the reward of their faith.”
↰ Imam Ibn Hibban رحمه الله
narrated this hadith, while Hafiz Mundhiri رحمه الله
declared its chain “authentic.”
◈ Hafiz Haithami رحمه الله says:
رواه أحمد، ورجاله رجال الصحيح
“Imam Ahmad رحمه الله narrated it, and its narrators are authentic according to Bukhari.”
➋ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
ايما قوم جلسوا فاطالوا الجلوس، ثم تفرقوا قبل ان يذكروا الله، ويصلوا على نبيه صلى الله عليه وسلم؛ إلا كانت عليهم من الله ترة، إن شاء الله عذبهم، وإن شاء غفر لهم
“Those who sit somewhere for a long time and then disperse without mentioning Allah and sending blessings upon His Prophet صلی اللہ علیہ وسلم, Allah will be regretful over them. If Allah wills, He will punish them, and if He wills, He will forgive them.”
➌ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Noble Prophet صلی اللہ علیہ وسلم said:
ما جلس قوم مجلسا لم يذكروا الله فيه، ولم يصلوا على نبيهم، الا كان عليهم ترة
“If people gather somewhere but do not mention Allah there and do not send blessings upon their Prophet صلی اللہ علیہ وسلم, then surely this negligence will remain a regret for them (on the Day of Resurrection).”
4. Sayyiduna Abu Saeed Khudri رضي الله عنه says:
ما جلس قوم مجلسا لا يصلون فيه على النبى صلى الله عليه وسلم؛ إلا كان عليهم حسرة، وإن دخلوا الجنة
“If people gather together but do not send blessings (Durood) upon the Prophet Muhammad صلی اللہ علیہ وسلم there, then this shortcoming will surely remain a source of regret for them (on the Day of Judgment), even if they enter Paradise.”
◈ Nasir al-Sunnah, Muhaddith of the era, Allama Albani, may Allah have mercy on him (d. 1420 AH) says:
لقد دل هذا الحديث الشريف وما فى معناه على وجوب ذكر الله سبحانه، وكذا الصلاة على النبى صلى الله عليه وسلم فى كل مجلس، ودلالة الحديث على ذلك من وجوه :
اولا : قوله ”فإن شاء عذبهم، وإن شاء غفر لهم“، فإن هذا لا يقال إلا فيما كان فعله واجبا وتركه معصية۔
ثانيا : قوله ”وإن دخلوا الجنة، للثواب“، فإنه ظاهر فى كون تارك الذكر والصلاة عليه صلى الله عليه وسلم، يستحق دخول النار، وإن كان مصيره إلى الجنة ثوابا على إيمانه . . .
فعلى كل مسلم أن يتنبه لذلك، ولا يغفل عن ذكر الله عز وجل، والصلاة على نبيه صلى الله عليه وسلم، فى كل مجلس يقعده، وإلا كان عليه ترة وحسرة يوم القيامة
“This noble hadith and other similar hadiths clearly indicate that in every gathering, the remembrance of Allah, Glorified and Exalted be He, and sending blessings upon the Prophet Muhammad, peace be upon him, is obligatory. This hadith serves as evidence for this in several ways:
Firstly: The statement of the Prophet Muhammad, peace be upon him, that Allah may punish them or forgive them. This can only be said about an act that is obligatory to perform and sinful to neglect.
Secondly: The Prophet Muhammad, peace be upon him, said that although they will enter Paradise due to the reward of their faith. These words clearly indicate that one who abandons the remembrance of Allah and sending blessings upon the Prophet Muhammad, peace be upon him, deserves to enter Hell, even though by the reward of their faith they will enter Paradise…
Therefore, every Muslim should beware of this warning and never neglect the remembrance of Allah and sending blessings upon the Prophet Muhammad, peace be upon him, in any gathering or assembly, otherwise this negligence will cause loss and regret for him on the Day of Judgment.”
Benefit:
It is narrated about Sayyiduna Abdullah bin Mas’ud رضي الله عنه:
إن قوما اجتمعوا فى مسجد يهللون ويصلون على النبى عليه السلام، ويرفعون أصواتهم، فذهب إليهم ابن مسعود، وقال : ما عهدنا هذا على عهد رسول الله، وما أراكم إلا مبتدعين، فما زال يذكر ذلك حتى أخرجهم من المسجد
“Some people gathered in a mosque and loudly recited La ilaha illallah and sent blessings upon the Prophet Muhammad صلی اللہ علیہ وسلم. Sayyiduna Abdullah bin Mas’ud رضي الله عنه went to them and said: We did not see such an act during the blessed time of the Messenger of Allah صلی اللہ علیہ وسلم. I consider you innovators. He kept repeating this until they were removed from the mosque.”
Although people gathering and loudly reciting dhikr and sending blessings is baseless and an innovation, which is rejected based on many Shariah texts and the fatwas of the Companions, this narration is without chain and falsely attributed to Sayyiduna Abdullah bin Mas’ud رضي الله عنه.
Nevertheless, some Hanafi jurists, after mentioning this narration in their books, wrote the words قد صح. See:
It should be noted that Sarfaraz Safdar Sahib has translated قد صح as “Authentic Chain”. Can anyone explain how a narration whose chain is not recognized anywhere in the world and which some “jurists” themselves have fabricated, can have an “authentic” chain?
◈ Hafiz Suyuti (839-911 AH) writes:
قلت : هذا الأثر عن ابن مسعود یحتاج إلى بيان سنده، ومن أخرجه من الأئمة الخفاظ فى كتبهم
“I say that this narration attributed to Ibn Mas’ud (may Allah be pleased with him) requires that its chain be presented and it should be clarified which Imams of the Huffaz have included it in their books?”
◈ Ibn Hajar Haytami (909-974 AH) writes:
فلم يصح عنه، بل لم يرد
“This narration is not established from Ibn Mas’ud (may Allah be pleased with him), and in fact it does not exist anywhere in the books of the Muhaddithin.”
◈ Allama Abdul Ra’uf Munawi (952-1031 AH) writes:
فغير ثابت “This narration is not authentic.”
◈ Allama Alusi Hanafi (1217-1270 AH) writes:
لا يصح عند الحفاظ من الأئمة المحدثين
“This narration is not established with the Huffaz Imams of the Muhaddithin.”
The Honor of Ahl al-Hadith Gatherings:
The gatherings and assemblies of the honorable Muhaddithin and their followers, i.e., the Ahl al-Hadith, have the distinction that Durood is recited abundantly in them.
It has already been clarified in the previous lines that in every long gathering, reciting Durood once is obligatory. This obligation is fulfilled in the gatherings of Ahl al-Hadith, and as a recommended act, Durood is recited many times. This is a matter of honor and distinction, as:
❀ Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said:
إن أولى الناس بي يؤم القيامة أكثرهم على صلاة
“On the Day of Resurrection, those who will be closest to me are those who recite the most Durood upon me.”
↰ This hadith has been classified as “Hasan Gharib” by Imam Tirmidhi and Hafiz Baghawee
, while Imam Ibn Hibban (may Allah have mercy on him)
declared it “Sahih.”
Its narrator Musa bin Ya’qub Zam’i is considered “Hasan al-Hadith” by the majority of scholars.
Imam Ibn Hibban (may Allah have mercy on him) (d. 354 AH) said about this hadith:
فى هذا الخبر دليل على أن أولى الناس برسول الله صلى الله عليه وسلم فى القيامة يكون أصحاب الحديث، إذ ليس من هذه الأمة قوم أكثر صلاة عليه صلى الله عليه وسلم منهم
“This hadith indicates that on the Day of Resurrection, among the people, the Ahl al-Hadith will be the closest to the Prophet Muhammad (peace and blessings be upon him), because in this Ummah, no group recites more Durood upon the Prophet (peace and blessings be upon him) than the Ahl al-Hadith.”
◈ Hafiz Muhammad bin Abdul Rahman bin Ziyad, Abu Ja’far, Asbahani, may Allah have mercy on him (d. 332 AH) says:
فيه دليل على تفضيل أصحاب الحديث، لا نعلم أحدا أكثر صلاة على رسول الله صلى الله عليه وسلم منهم
“In this hadith, there is evidence of the virtue of the Ahl al-Hadith. To our knowledge, no one recites blessings upon the Messenger of Allah ﷺ more than them.”
◈ Imam Abu Nu’aym Asbahani, may Allah have mercy on him (d. 430 AH) says:
وهذه منقبة شريفة يختص بها رواة الآثار ونقلتها؛ لأنه لا يعرف عليه لعصابة من العلماء من الصلاة على رسول الله صلى الله عليه وسلم أكثر مما يعرف لهذه العصابة نسخا وذكرا
“This is an honorable distinction that is specific to the people who narrate and transmit hadiths, because among all classes of scholars, none is known to recite blessings upon the Messenger of Allah ﷺ as much as this group does by writing and speaking.”
◈ Imam Sufyan bin Sa’id Thawri, may Allah have mercy on him (97–161 AH) says:
لو لم يكن لصاحب الحديث فائدة إلا الصلاة على رسول الله صلى الله عليه وسلم، فإنه يصلي عليه ما دام فى الكتاب
“If the only benefit for the Ahl al-Hadith is reciting blessings upon the Messenger of Allah ﷺ, then this is the greatest honor, because as long as they are busy with reading and writing, they continue to recite blessings.”
◈ Allama Umar bin Ali, Abu Hafs, Bazzar, may Allah have mercy on him (d. 749 AH) writes about Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him:
وكان لا يذكر رسول الله صلى الله عليه وسلم قط؛ إلا ويصلي ويسلم عليه، ولا والله، ما رايت احدا اشد تعظيما لرسول الله صلى الله عليه وسلم، ولا أحرص على أتباعه، ونضر ما جاء به منه
Whenever Shaykh al-Islam, may Allah have mercy on him, mentioned the Messenger of Allah, peace and blessings be upon him, he would always send blessings and peace upon him. By Allah! I have never seen anyone who honors the Messenger of Allah, peace and blessings be upon him, more than him, who is more eager to follow him, and who supports his teachings more.“
➍ Sending blessings upon the Prophet Muhammad, peace be upon him, in the funeral prayer:
Reciting Durood in the funeral prayer is also obligatory because the command given by Allah Almighty to recite Durood in prayer does not exclude the funeral prayer. This is why the Prophetic method of the funeral prayer is not without Durood.
❀ Sayyiduna Abu Amamah bin Suhail bin Hunayf (may Allah be pleased with him) narrates:
السنة فى الصلاة على الجنازة أن تكبر، ثم تقرا بأم القرآن، ثم تصلي على النبى صلى الله عليه وسلم، ثم تخلص الدعاء للميت، ولا تقرا إلا فى التكبيرة الأولى، ثم تسلم فى نفسه عن يمينه
“The Prophetic method in the funeral prayer is that you say Takbeer, then recite Surah Al-Fatiha, then send blessings upon the Prophet Muhammad (peace be upon him), then sincerely pray for the deceased, do not recite anything except the first Takbeer. Then turn your heart to your right side and give Salaam.”
◈ Imam Zahri, may Allah have mercy on him, narrates:
أخبرني أبو أمامة بن سهل بن خنيف، وكان من كبراء الأنصار وعلمائهم، وابناء الذين شهدوا بدرا مع رسول الله صلى الله عليه وسلم، أخبره رجال من أصحاب رسول الله صلى الله عليه وسلم فى الصلاة على الجنازة، أن يكبر الإمام، ثم يصلي على النبى صلى الله عليه وسلم، ويخلص الصلاة فى التكبيرات الثلاث، ثم يسلم تسليما خفيا حين ينصرف، والسنة أن يفعل من ورائه مثل ما فعل إمامه، قال الزهري : حدثني بذلك أبو أمامة، وابن المسيب يسمع، فلم ينكر ذلك عليه، قال ابن شهاب : فذكرت الذى أخبرني أبو أمامة من السنة فى الصلاة على الميت لمحمد بن سويد، قال : وأنا سمعت الضحاك بن قيس يحدث، عن حبيب بن مسلمة فى صلاة صلاها على الميت مثل الذى حدثنا أبو أمامة
“Abu Umamah Suhail bin Hunayf, may Allah be pleased with him, narrated this to me. Abu Umamah, may Allah be pleased with him, was among the eldest and most learned of the Ansar, and also from the descendants of the companions who participated in the Battle of Badr alongside the Messenger of Allah, peace be upon him. He told me that a companion of the Prophet, peace be upon him, narrated to him: The Sunnah method in the funeral prayer is that the Imam says Takbeer, then silently recites Surah Al-Fatiha, then concludes the prayer with three Takbeers (after the first Takbeer). For those following the Imam, the Sunnah is to do the same as the Imam does. Imam Zahri states that when Abu Umamah, may Allah be pleased with him, narrated this Hadith to me, Saeed bin Musayyib, may Allah have mercy on him, was listening but did not reject it. Imam Zahri also says that when I narrated the Hadith of the prophetic method of funeral prayer narrated by Abu Umamah, may Allah be pleased with him, to Muhammad bin Suwaid, he said: I heard from Sayyiduna Dhahak bin Qais, may Allah be pleased with him, who was narrating the same method of funeral prayer from Habib bin Muslimah, may Allah be pleased with him, as Abu Umamah, may Allah be pleased with him, narrated.”
↰ Imam Hakim, may Allah have mercy on him, declared this Hadith “authentic according to the conditions of Imam Bukhari and Muslim.” Hafiz Dhahabi agreed with him.
❀ Sayyiduna Abu Hurairah رضي الله عنه narrates:
إنه سأل عبادة بن الصامت عن الصلاة على الميت، فقال : انا و الله اخبرك، تبدا فتكبر، ثم تصلي على النبى صلى الله عليه وسلم وتقول: اللهم ان عبدك فلانا كان لا يشرك بك شيئا، انت اعلم به، ان كان محسنا، فزد فى احسانه، وان كان مسيئا، فتجاوز عنه، اللهم، لا تحرمنا أجره ولا تضلنا بعده.
He asked Sayyiduna Ubada bin Samit رضي الله عنه about the funeral prayer, and he said: By Allah! I will definitely tell you. Begin by saying Takbeer, then (after reciting Al-Fatiha) send blessings upon the Prophet Muhammad صلی اللہ علیہ وسلم and say: O Allah! This servant of Yours did not associate anyone with You. So he deserves the most. If he was a righteous person, then increase his goodness, and if he was a sinner, then forgive him. O Allah! Do not deprive us of his reward and do not lead us astray after him. ‘‘
◈ Ubaid bin Sabaq (may Allah have mercy on him) narrates:
صلي بنا سهل بن حنيف على جنازة، فلما كبر التكبيرة الاولي، قرا بأم القرآن حتى أسمع من خلفه، قال : ثم تابع تكبيرة حتى إذا بقيت تكبيرة واحدة، تشهد تشهد الصلاة، ثم كبر وانصرف .
“We were led in the funeral prayer by Sayyiduna Sahl bin Hunayf. When he said the first Takbir, he recited Surah Al-Fatiha (so loudly) that the followers could hear it. Then he continued with the remaining Takbirs. When only one Takbir was left, he recited Tashahhud (sending blessings and peace) similar to the one in prayer. Then he said the Takbir and concluded with Salam.”
◈ Abu Saeed Muqbari, may Allah have mercy on him, narrates:
أنه سأل أبا هريرة كيف تصلي على الجنازة ؟ فقال أبو هريرة : أنا لعمر الله أخبرك، أتبعها من أهلها، فإذا وضعت كبرت وحمدت الله، وصليت على نبيه، ثم أقول : اللهم إنه عبدك، وابن عبدك، وابن أمتك، كان يشهد أن لا إله إلا أنت, وأن محمدا عبدك ورسولك، وأنت أعلم به، اللهم إن كان محسنا فزد فى إحسانه، وإن كان مسيئا فتجاوز عن سيئاته، اللهم لا تحرمنا، أجره ولا تفتنا بعده
“They asked Sayyiduna Abu Hurairah, may Allah be pleased with him, how do you perform the funeral prayer? Sayyiduna Abu Hurairah, may Allah be pleased with him, said: By Allah! I will tell you. I walk behind the deceased from his house, then when he is laid down, I say Allahu Akbar and recite the praise of Allah (Surah Al-Fatiha) and send blessings upon His Prophet, peace be upon him. Then I make this supplication: O Allah! Indeed, this is Your servant, Your servant, and the son of Your servant. He testified that there is no deity except You and that Muhammad, peace be upon him, is Your servant and Messenger. So You know him best. O Allah! If he was righteous, then increase his righteousness, and if he was sinful, then forgive him. O Allah! Do not deprive us of his reward and do not let us be afflicted by trials after him.”
◈ Imam Amir Shaabi Tabi’i, may Allah have mercy on him, says:
أول تكبيرة من الصلاة على الجنازة ثناء على الله عز وجل، والثانية صلاة على النبى، والثالنه دعاء للميت، والرابعة السلام.
“In the funeral prayer, after the first Takbir is the praise of Allah (Surah Al-Fatiha), after the second is sending blessings upon the Prophet Muhammad (peace be upon him), after the third is supplication for the deceased, and after the fourth is the Salam.”
Some people add كما صليت وسلمت وباركت ورحمت in the funeral prayer’s Durood. This is completely wrong. There is no evidence for it and it is a later innovation. The words of the prayer cannot be made up arbitrarily.
