This excerpt is taken from the book Tuhfa Juma by Sheikh-ul-Hadith Maulana Muhammad Yusuf (Founder of Darul Hadith Jamia Kamalia).
① Sayyiduna Hazrat Ka'b, may Allah have mercy on him, says that every morning seventy thousand angels descend and surround the grave of the Messenger of Allah صلی اللہ علیہ وسلم, folding their wings and continuously praying for mercy upon the Master of the Universe صلی اللہ علیہ وسلم. And seventy thousand come at night until the Day of Judgment when your blessed grave will be split open, and seventy thousand angels will be with you.
Imam Nawawi, may Allah have mercy on him, states: Blessings and peace should be sent upon the Master of the Two Worlds صلی اللہ علیہ وسلم together; it should not be said only صلی اللہ علیہ وسلم. The Holy Quran also commands this in the following verse:
﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾
Reference: (Ibn Kathir Urdu p. 277, vol. 4, Mishkat p. 546, vol. 2, Chapter on the Death of the Prophet صلی اللہ علیہ وسلم, Qadeemi Library Karachi)
The mentioned verse commands sending both blessings (Salat) and peace (Salam), and there is no indication here to exclude either.
By Salat is meant the Ibrahimic invocation (Durood Ibrahim) which we recite in prayer. This practice should be done whenever possible; it is not exclusive to Friday, but on Fridays it should be done abundantly.
The words of Salam are as follows:
السلام على النبى ورحمة الله وبركاته السلام علينا وعلى عباد الله الصالحين
Therefore, along with Salat, Salam should also be recited, meaning the general public who only say (صلی اللہ علیہ وسلم) should also say (وسلم).
② عن أوس بن أوس رضی اللہ عنہ الثقفي قال قال رسول الله صلى الله عليه وسلم إن من أفضل أيامكم يوم الجمعة فيه خلق آدم وفيه قبض وفيه النفخة وفيه الصعقة فأكثروا على من الصلاة فيه فإن صلاتكم معروضة على قالوا وكيف تعرض صلاتنا عليك وقد أرمت قال إن الله تعالى حرم على الأرض أن تأكل أجسادنا
Sayyiduna Hazrat Aws bin Aws Thaqafi, may Allah be pleased with him, says that the Messenger of Allah صلی اللہ علیہ وسلم said: "Among your best days is the blessed Friday. On it, Sayyiduna Adam عليه السلام was created, on it his soul was taken, on it the Trumpet will be blown for the Day of Judgment, and on it the cry of the Resurrection will occur. So, on this day, send abundant blessings upon me, for your blessings reach me."
Reference: (Abu Dawood Hadith No. 1047, Sahih al-Targhib wal-Tarhib Hadith 696, vol. 1, Matba' al-Ma'arif Riyadh)
The Companions, may Allah be pleased with them, asked: O Master, how will blessings reach you when you have been mixed with dust? The Prophet صلی اللہ علیہ وسلم replied that Allah has forbidden dust upon our bodies.
③ عن عبد الله بن عمرو قال من صلى على النبى صلى الله عليه وسلم واحدة صلى الله عليه وملائكته سبعين صلاة
It is narrated from Sayyiduna Hazrat Abdullah bin Amr, may Allah be pleased with him, that whoever sends blessings once upon the Noble Prophet صلی اللہ علیہ وسلم, Allah sends down seventy mercies upon him, and the angels pray for mercy upon him.
Reference: (Narrated by Ahmad in Al-Musnad Hadith 187, vol. 2)
④ عن عبد الرحمن بن عوف رضی اللہ عنہ قال خرج رسول الله صلى الله عليه وسلم حتى دخل نخلا فسجد فأطال السجود حتى خشيت أن يكون الله تعالى قد توفاه قال فجئت أنظر فرفع رأسه فقال ما لك فذكرت له ذلك قال فقال إن جبريل عليه السلام قال لي مبشرك إن الله عز وجل يقول لك من صلى عليك صلاة صليت عليه ومن سلم عليك سلمت عليه
Sayyiduna Hazrat Abdur Rahman bin Awf, may Allah be pleased with him, narrated that the Messenger of Allah صلی اللہ علیہ وسلم went out of his house and entered a garden. He made a very long prostration. I feared that Allah had taken his soul. While I was looking at him, he raised his blessed head and said: "What is wrong with you?" I narrated the whole incident to him. He said: "Jibra'il عليه السلام told me: Should I not give you glad tidings? (That) Allah says whoever sends blessings upon you once, I will send mercy upon him, and whoever sends peace upon you, I will grant him peace."
Reference: (Narrated by Ahmad in Al-Musnad 191/1)
From this prophetic statement, it is clear that Salam should also be recited along with Salat, as has been explained earlier.
Our Master Hazrat Abdul Rahman bin Awf (RA):
Our Master Abdul Rahman bin Awf (RA) is known by the kunya Abu Muhammad and is among the Ashra Mubashra (the ten promised Paradise). He embraced Islam through the hand of Sayyiduna Abu Bakr (RA) and is counted among the early pioneers (Sabiqeen Awwaloon). He also participated in the migration to Abyssinia and was shoulder to shoulder with the great leader, Imam al-Mujahideen, the Prophet Muhammad (SAW), in all battles. He especially displayed bravery in the Battle of Uhud. During the Battle of Tabuk, the Prophet of the Prophets (SAW) led the prayer behind Sayyiduna Abdul Rahman (RA). He passed away in the year 32 AH at the age of 75 and is resting in Jannat al-Baqi.
He was a businessman who spent his wealth generously in the way of Allah. The noble companion Sayyiduna Abdullah bin Abbas (RA) narrated from him. He is the narrator of 65 hadiths, among which 2 are agreed upon by both Sahih al-Bukhari and Sahih Muslim, and in 5 hadiths Imam Bukhari (RA) is unique in narrating.
Blessings and Fruits of Durood Shareef:
In the explanation of the benefits and fruits obtained from sending blessings (Durood) upon the Prophet ﷺ:
① Obedience and fulfillment of the command of Allah Almighty.
② Conformity with Allah Almighty in sending blessings; the nature of our Salat and Allah’s Salat are different. Because our Salat is supplication and request, while Allah’s Salat is praise and glorification.
③ Conformity with the angels in reciting Durood.
④ Receiving ten mercies from Allah Almighty for reciting Durood once.
⑤ Being elevated by ten ranks for one recitation of Durood.
⑥ Writing of ten good deeds for one recitation of Durood Sharif.
⑦ Erasure of ten sins for one recitation of Durood.
⑧ When Durood precedes a supplication, there is hope for the acceptance of that supplication. Because Durood Sharif carries the supplication to the Lord of the Worlds. Without Durood, the supplication is stopped within the earth and sky.
⑨ Reciting Durood is a means to attain the intercession of the Messenger of Allah ﷺ, whether or not there is a request for intercession along with the Durood.
⑩ Durood Sharif is a cause for Allah Almighty to suffice the servant in their distress and grief.
⑪ It is a cause for being closer to the Messenger of Allah ﷺ on the Day of Judgment.
⑫ For the needy, Durood acts as a substitute for charity.
⑬ It is a means for the fulfillment of needs.
⑭ It is a cause for obtaining Allah’s mercy and the angels’ prayers of mercy.
⑮ For the one who recites Durood, it is zakat and purification.
⑯ It is a cause for the servant to receive glad tidings of Paradise before death.
⑰ It is a cause for salvation from the terrors of the Day of Judgment.
⑱ Forgotten things are remembered through Durood.
⑲ The gathering where Durood is recited becomes pure, and on the Day of Judgment, that gathering will not be a cause of admonition for the attendees.
⑳ Poverty and hardship are removed through Durood Sharif.
㉑ Through reciting Durood Sharif, miserliness is removed from the servant.
㉒ By reciting Durood, the servant is protected from the grief and disgrace of being harsh to the Messenger ﷺ.
㉓ Durood Sharif guides the reciter on the path to Paradise, and the one who abandons Durood leaves the path to Paradise.
㉔ It saves from the stench of the gathering. Because a gathering in which there is no mention of Allah and the Messenger ﷺ, no praise of Allah Almighty, and no Durood upon Muhammad Mustafa ﷺ, is not free from stench.
㉕ The speech that begins with praise of Allah and blessings upon Mustafa ﷺ is all due to Durood.
㉖ On the Sirat Bridge, Durood Sharif is a cause of abundant light for the servant.
㉗ By reciting Durood, the servant is freed from cruelty (towards the Messenger ﷺ).
㉘ Durood Sharif causes the praise of the reciter to remain among the good people of earth and sky, because the reciter’s request is that Allah Almighty increase the praise, honor, and dignity of His Messenger ﷺ. Since reward is given according to the type of action, it is necessary that the same type of reward be given to him.
㉙ The reciter’s special self, deeds, life, and other means of benefit are blessed. Because the reciter’s prayer is that Allah bless His Messenger ﷺ and his family. This prayer is always recommended, and reward is given according to the type.
㉚ Durood is a means of obtaining Allah’s mercy. Because either mercy is the translation of Salat as some say, or mercy is among the necessities and causes of Salat. (This is the correct view.) In any case, divine mercy descends upon the reciter of Durood.
㉛ Durood is a cause for the continuation, increase, and abundance of love for the Messenger of Allah ﷺ. This attribute is one of the ranks of faith, without which faith is not complete and perfect. Because the more a person remembers the beloved, remembers the beloved and his qualities, the more his love increases and the desire becomes complete, until it dominates the whole heart. But when the remembrance ceases and his virtues do not find a place in the heart, then love diminishes. Remember that just as the coolness of the eye is the sight of the beloved, similarly the comfort of the heart is the remembrance of him and his virtues. When this attribute takes root in the heart, the tongue automatically flows in praise and glorification, and the beloved’s praise and commendations are constantly expressed. The increase or decrease in this attribute corresponds to the increase or decrease in true love. This is witnessed by sense and observation. Poets have written much about this:
عجبت لمن يقول ذكرت حبى
وهل انسي نا ذكر من نسيت
Remember, beloved, what you remind us of!
What is the use of remembering what is not forgotten?
The poet expresses astonishment that someone reminds him of the beloved’s memory. He says that reminding happens after forgetting, and after the completion of love, forgetting cannot occur.
Another poet says:
اريد لا نسى ذكرها فكا نما
تمثل بي ليلى بكل سبيل
It is not possible to forget Layla’s memory if I wish,
For everyone in the street carries her image.
In this verse, the poet shows that love for the beloved prevents forgetting.
Al-Mutanabbi says:
يراد من القلب نسيانكم
و تابي الطباع على الناقل
I may forget all the appearances of the beloved,
But how can my nature accept this fabrication?!
In this verse, the poet shows that love and remembrance of the beloved have become nature and entered the essence. Now even if one intends otherwise, nature refuses to go there.
There is a famous saying:
What is dear is always remembered,
The mention of it continues.
The noble and exalted presence of the Messenger of Allah, Habib Allah Muhammad Mustafa ﷺ, is such that the following verse is very appropriate at his threshold:
ولو شق قلبي نرى وسطه
ذكرك والتوحيد فى شطره
Tear open my heart,
Your mention and the name of God are there.
I have split the heart inside this chest into two parts: half for the Creator and half for You.
Indeed, this is the attribute of a believer’s heart, that it contains the mention of Allah and the Messenger ﷺ so firmly that removal is impossible. So when it is established that frequent mention of something causes the continuation of love, and lack of remembrance causes decline or weakness of affection,
And Allah Almighty is worthy of love and utmost reverence from His servants, and shirk, which the Generous Lord will not forgive, is essentially that others are made partners with Allah in love and reverence. That is, the love and reverence of others is made equal to the love and reverence that should be exclusively for Allah Almighty. Allah Almighty says:
﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ﴾
In this, Allah Almighty has explained that the polytheist holds the same love for idols as should be held for Allah. And He has explained that the believer’s love for Allah is greater and superior to all else. The inhabitants of Hell will say:
﴿تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ﴾
“By Allah, we were clearly astray when we considered you equal to the Lord of the Worlds.”
And it is clear that the polytheists’ equating their deities with Allah was in love, passion, and worship. Otherwise, no one would claim that idols or others are equal to Allah Almighty in attributes, actions, or in the creation of the earth and sky, or even in the creation of those idolaters themselves!
