Virtues of Sending Blessings Upon the Prophet in the Light of the Quran

Allah Almighty says:

﴿وَرَفَعْنَا لَكَ ذِكْرَكَ﴾

“(O Prophet!) We have exalted your mention.”
Scholars explain three meanings of this:
① He granted you, peace be upon him, a high status with the eternal honor of prophethood and messengership.
② He elevated your mention in the Hereafter, just as He granted you elevation in this world.
③ Along with the mention of Allah Almighty, your mention will also be made.
* Sayyiduna Abu Saeed Khudri, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, said:

أتاني جبريل، فقال : إن ربى وربّك يقول : كيف رفعت لك ذكرك ؟ قال : الله أعلم، قال : إذا ذكرت ذكرت معي . 

“Jibra’il (Gabriel), peace be upon him, came to me and said: Your Lord says: How have I exalted your mention? The Messenger of Allah, peace be upon him, said: Allah knows best. Allah Almighty said: When My mention is made, your mention will also be made with Me.”

Imam Ibn Hibban, may Allah have mercy on him (3382), classified this hadith as “Sahih” (authentic).
Sending blessings and peace upon the blessed person of the Prophet Muhammad, peace be upon him, is the right of a believer, which is greater than the right of parents. Sending blessings and peace upon the noble person of the Prophet, peace be upon him, is actually compliance with a divine command and a sign of passionate love and devotion towards him, because a lover remains engaged in the good mention of his beloved. No heedless person can be deprived of the blessed act of mentioning the Prophet, peace be upon him. This blessed practice is the Sunnah of Allah and His angels.

Allah Almighty says:

﴿إِنَّ اللَّـهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾

“Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.”

* Imam Al-Mufassireen, Allama Tabari (224-310 AH) says:

وقد يحتمل أن يقال : إن معني ذلك أن الله يرحم النبي، وتدعو له ملائكته ويستغفرون .

“This verse can also mean that Allah Almighty has mercy on the Prophet (peace be upon him) and Allah’s angels pray and seek forgiveness for him.”

The commentator of Sahih Bukhari, Hafiz Ibn Hajar, may Allah have mercy on him (773-852 AH), quoting Allama Halimi, writes:

معنى الصّلاة على النبى صلى الله عليه وسلّم تعظيمه، فمعنى قولنا : اللهم صل على محمّد، عظم محمدًا، والمُراد تعظيمُه فى الدّنيا بإغلاء ذكره وإظهار دينه وإبقاء شريعته، وفي الآخرة بإجزال مثوبته وتشفيعه فى أمته وإبداء فضيلته بالمقام المحمود، وعلى هذا، فالمُراد بقوله تعالى ﴿صلوا عليه﴾ : أدّعوا ربكم بالصلاة عليه. 

“The meaning of sending blessings (Salat) upon the Prophet ﷺ is to honor him ﷺ. When we say اللَّهُمَّ صل عَلٰی محمّد, the intention is: O Allah! Grant greatness to Muhammad ﷺ. In this world, granting greatness to him ﷺ means elevating his mention, establishing his religion, and preserving his Shariah. Whereas in the Hereafter, granting greatness to him ﷺ means increasing his reward, accepting his intercession for his Ummah, and manifesting his excellence through the Praiseworthy Station (Maqam Mahmood). In this sense, the command of Allah Almighty:  ﴿صَلَّوْا عَلَيه﴾  means to pray to your Lord to grant greatness to him ﷺ.”

Hafiz Ibn al-Qayyim, may Allah have mercy on him (691-751 AH), writes:

بل الصّلاة المأمُور بها فيها هي الطلب من الله ما أخبر به عن صلاته وصلاة ملائكته، وهي ثناء عليه وإظهار لفضله وشرفه، وإرادة تكريمه وتقريبه، فهى تتضمّن الخبر والطلب، وسمّى هذا السؤال والدّعاء منا نحن صلاة عليه لوجهين؛ أحدهما أنه يتضمّن ثناء المُصلى عليه والإرادة بذكر شرفه وفضله والإرادة والمحبة لذلك من الله تعالى، فقد تضمّنت الخبر والطلب، والْوجْهُ الثاني أنّ ذلك سمى مِنا صلاة لسؤالنا من الله أن يصلي عليه، فصلاة الله عليه؛ ثناؤه وإرادتُهُ لرفع ذكره وتقريبه، وصلاتنا نحن عليه؛ سُؤالنا الله تعالى أن يفعل ذلك به. 

“In this noble verse, the command to send blessings (Durood) is actually a request to Allah Almighty for His blessings and those of His angels. It includes praise of the Prophet Muhammad, peace be upon him, an expression of his status and honor, and an intention of respect and closeness to him. This Durood contains both news (an expression of devotion to the Prophet, peace be upon him) and request (asking Allah for the Prophet, peace be upon him). Our calling this supplication and prayer ‘Durood’ is for two reasons: first, when the worshipper sends blessings upon the Prophet, peace be upon him, it includes praise of him and mention of his honor and excellence, and also the intention of love for Allah Almighty. Thus, it contains both news and request. The second reason we call our supplication and prayer ‘Durood’ is that we ask Allah Almighty to send blessings upon the Prophet, peace be upon him. Allah’s Durood is actually the praise of the Prophet, peace be upon him, the exaltation of his mention, and Allah granting him His closeness. Whereas when we send Durood, it means we are praying to Allah to do so.”

Imam Ahl al-Sunnah, Islamic historian, Hafiz Ibn Kathir, may Allah have mercy on him (700-774 AH), says:

والمقصود من هذه الآية أنّ اللہ سبحانه و تعالى أخبر عباده بمنزلة عبده ونبيه عنده فى الملا الأعلی؛ بأنه يثنى عليه عند الملائكة المقربين، وأنّ الملائكة تصلّي عليه، ثم أمر تعالى أهل العالم السفلي بالصلة والتسليم عليه، ليجتمع الثناء عليه من أهل العالمين؛ العلوى والسفلي جميعا.

“The purpose of this verse is that Allah Almighty informs His servants about the status of His servants and the Prophet ﷺ in the heavens. That is, Allah praises His Prophet among the nearest angels, and the angels pray for mercy upon you ﷺ. Then Allah commands the inhabitants of the earthly world to also send blessings and peace upon you ﷺ, so that the praise of the Prophet ﷺ is gathered from both the higher and the earthly worlds.”

(1) Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates that the Messenger of Allah ﷺ said:

من صلى على واحدة؛ صلَّي الله عليه عشرا .

“Whoever sends blessings upon me once, Allah sends ten mercies upon him.”

The second narration is as follows:

من صلى على مرة واحدة؛ كتب الله عزوجل له بها عشر حسنات .
”جو شخص مجھ پر ایک مرتبہ درود پڑھتا ہے، اللہ تعالیٰ اس کے لیے دس نیکیاں لکھ دیتے ہیں۔“ (مسند الامام أحمد : 262/2، وسنده حسن، و صححه ابن حبان : 905) 

(2) It is narrated from Sayyiduna Anas bin Malik رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:

من صلّى على صلاة واحدة؛ صلى الله عليه عشر صلوات، وحط عنه بها عشر سيئات، ورفعه بها عشر درجات .

“Whoever sends blessings upon me once, Allah Almighty sends down ten mercies upon him, erases ten of his sins, and raises him ten degrees.”

Imam Ibn Hibban رحمه الله (904) classified this hadith as “Sahih,” while Imam Hakim رحمه الله (550/1) declared it ”صحیح الاسناد‘‘. Hafiz Dhahabi رحمه الله also ruled it as “Sahih.”

* These are the words of Mustadrak Hakim:

من صلّى على صلاة، صلى الله عليه وسلم عشر صلوات، وحط عنه عشر خطيئات .

“Whoever sends blessings upon me once, Allah Almighty sends down ten mercies upon him and forgives ten of his sins.”
Imam Ibn Hibban رحمه الله (907) said this hadith is Sahih.

(3) Sayyiduna Abdur Rahman bin Awf رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:

 إني لقيت جبريل عليه السّلام فبشرني، وقال: إنّ ربّك يقول : من صلى عليك صليت عليه، ومن سلم عليك سلمت عليه، فسجدت لله شكرا . 

“When I met Jibreel عليه السلام, he gave me glad tidings and said: Your Lord says: Whoever sends blessings upon you, I will send mercy upon him, and whoever sends greetings upon you, I will send peace upon him.” Upon this, I performed the prostration of gratitude.”

Imam Hakim رحمه الله said this hadith is “Sahih al-Isnad” and Hafiz Dhahabi said it is “Sahih”.

(4) Sayyiduna Abu Talhah Ansari رضي الله عنه narrates:

 إنّ رسول الله صلى الله عليه وسلم جاء ذات يوم، والبشر يرى فى وجهه، فقلنا: إنا لنرى البشر فى وجهك، فقال : إنهٔ أتاني ملك، فقال : يا محمد إن ربك يقول : أما يرضيك أن لا يصلي عليك أحد من أمتك ؛ إلا صليت عليه عشرا، ولا يسلم عليك، إلا سلمت عليه عشرا

“One day the Messenger of Allah صلی اللہ علیہ وسلم came, and there was happiness reflected on his blessed face. We said: We see signs of happiness on your blessed face. He صلی اللہ علیہ وسلم said: An angel came to me and said: O Muhammad! Your Lord says: Are you not pleased that whoever sends blessings upon you, I will send down ten mercies upon him, and whoever sends greetings upon you, I will send down ten salutations upon him as well.”

Imam Ibn Hibban (915) and Imam Ziya al-Maqdisi

have declared this hadith “Sahih” (authentic), while Hafiz Iraqi رحمه الله has classified its chain as “Jayyid” (good).

Its narrator Sulayman Mawla Hasan bin Ali is trustworthy. Imam Ibn Hibban, Imam Hakim, Imam Ziya al-Maqdisi, and others رحمهم الله have authenticated and verified his narration.

(5) A witness to this hadith is also narrated from Sayyiduna Abdul Rahman bin Awf, may Allah be pleased with him, and its chain is also Hasan.

Imam Ibn Hibban, may Allah have mercy on him (810), classified this hadith as “Sahih,” Imam Hakim, may Allah have mercy on him (345/1), declared it “Sahih” according to the conditions of Imam Bukhari and Muslim, and Hafiz Dhahabi, may Allah have mercy on him, agreed with them.

Its narrator Abu al-Huwayrith Abdul Rahman bin Muawiyah is considered “Hasan al-Hadith” by the majority, because the criticism of Imam Malik

will be accepted.

(6) Sayyiduna Abdullah bin Masood, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, said:

إن للہ في الأرض ملائكة سياحين، يبلغوني من أمتي السلام

“Angels of Allah will roam the earth, conveying the greetings presented by my Ummah to me.”

Many scholars have authenticated this hadith, for example, Imam Ibn Hibban, may Allah have mercy on him (914 AH), declared it “Sahih,” Imam Hakim, may Allah have mercy on him (456/2 AH), declared it “Sahih al-Isnad,” and Hafiz Dhahabi, may Allah have mercy on him, agreed with him.

It should be noted that in this hadith, Sufyan ath-Thawri is not committing “Tadlees” (concealment), because there is explicit evidence of his hearing, as mentioned in Fadl as-Salat ‘ala an-Nabi by Qadi Ismail (21) and Musnad al-Bazzar (1924), where this hadith is narrated from Imam Sufyan ath-Thawri, may Allah have mercy on him, by Imam Yahya bin Saeed Qattan, may Allah have mercy on him. He narrates from Imam Sufyan ath-Thawri only those hadiths in which there is explicit hearing.

Imam Ahmad ibn Hanbal, may Allah have mercy on him, narrates from Imam Yahya ibn Saeed Qattan, may Allah have mercy on him:

ما كتبت عن سفيان شيئا، إلا ما قال: حدّثني، أو حدّثنا .

“I have only written those hadiths from Sufyan al-Thawri, may Allah have mercy on him, in which he used the words ‘حدثني‘ or ‘حدثنا‘.”

(7) It is narrated from our master Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:

ما من احد يسلّم علي، إلا ردّ الله على روحي، حتى أردّ عليه السلام .

“(After my death, when any Muslim sends greetings upon me at my grave,) Allah will return my soul for as long as it takes me to respond to that greeting.”

The chain of this hadith has been declared “Sahih” (authentic) by Hafiz Nawawi

and Hafiz ‘Ajluni

, may Allah have mercy on them and others, have declared this hadith “Sahih”.

This hadith is related to the person who goes to the chamber of Sayyida Aisha (may Allah be pleased with her) and sends salutations upon the blessed grave of the Prophet Muhammad (peace be upon him).

(8) Sayyidina Abdullah bin Mas’ud (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:

أولى الناس بي يؤم القيامة أكثرهم على صلاة.

“On the Day of Resurrection, the one who will be closest to me among the people will be the one who sends the most salutations upon me.”

Imam Tirmidhi and Hafiz Baghawi

(may Allah have mercy on them) classified this hadith as “Hasan Gharib,” while Imam Ibn Hibban (may Allah have mercy on him) (911) declared it “Sahih.”

(9) Sayyiduna Aws bin Aws رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:

إنّ من أفضل أيامكم يؤم الجمعة، فيه خلق آدم، وفيه النفخة، وفيه الصعقة، فأكثروا علی من الصلاة فيه، فإن صلاتكم معروضة علي

“Indeed, among your days, Friday is the best day. On this day, Sayyiduna Adam عليه السلام was created, on this day the trumpet will be blown, and on this day a loud sound will be heard. Therefore, send abundant blessings upon me on this day, for your blessings will be presented to me.” A man asked: O Messenger of Allah! How will our blessings be presented to you after your passing? Will your blessed body not have decomposed in the earth? Upon this, you صلی اللہ علیہ وسلم said: “Indeed, Allah has forbidden the earth from consuming the bodies of the Prophets.”

This hadith has been declared “Sahih” by Imam Ibn Khuzaymah (1733), Imam Ibn Hibban (910), and Hafiz Ibn Qattan al-Fasi

may Allah have mercy on them.

Imam Hakim, may Allah have mercy on him (278/1), said it is “authentic according to Imam Bukhari’s condition,” and Hafiz Zahbi, may Allah have mercy on him, agreed with him.
Hafiz Nawawi, may Allah have mercy on him, also said its chain of narration is “authentic.”

Hafiz Ibn Qayyim al-Jawziyyah, may Allah have mercy on him (d. 751 AH), wrote:

ومن تأمل هذا الإسناده، لم يشك فى صحته، لثقة رواته، وشهرتهم، وقبول الأئمة أحاديثهم.

“Whoever reflects on the chain of narration of this hadith will not doubt its authenticity, because its narrators are trustworthy, well-known, and the hadiths they have narrated are accepted by the Imams of Hadith.”

(10) Sayyiduna Abdullah bin Amr bin Aas رضي الله عنه narrates that he heard the Messenger of Allah صلی اللہ علیہ وسلم say:

إذا سمعتم الموذن، فقولوا مثل ما يقول، ثم صلّوا علي، فإنه من صلّى على صلاة، صلّ الله عليه بها عشرا، ثم سلّوا الله لى الوسيلة، فإنها منزلة فى الجنة، لا تنبغى إلا لعبد من عباد الله، وأرجو أن أكون أنا هو، فمن سأل لي الوسيلة حلت له الشفاعة .

“When you hear the Mu’adhdhin (caller to prayer) say the words of Adhan, say the same words that he is saying, then send blessings upon me, for whoever sends blessings upon me once, Allah will send down ten mercies upon him in return. Then pray to Allah to grant me ‘Al-Wasilah,’ which is a special rank in Paradise that will be granted to only one servant among all of Allah’s servants, and I hope that I am that servant. Whoever prays for ‘Al-Wasilah’ for me will surely receive my intercession.”

(11) Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him) said:

 إذا صليتم على رسول الله صلى الله عليه وسلم، فأحسنوا الصلاة عليه، ‏‏‏‏‏‏فإنكم لا تدرون لعل ذلك يعرض عليه، ‏‏‏‏‏‏قال:‏‏‏‏ فقالوا له:‏‏‏‏ فعلمنا، ‏‏‏‏‏‏قال:‏‏‏‏ قولوا:‏‏‏‏ اللهم اجعل صلاتك، ‏‏‏‏‏‏ورحمتك، ‏‏‏‏‏‏وبركاتك على سيد المرسلين، ‏‏‏‏‏‏وإمام المتقين، ‏‏‏‏‏‏وخاتم النبيين، محمد عبدك ورسولك، ‏‏‏‏‏‏إمام الخير، ‏‏‏‏‏‏وقائد الخير، ‏‏‏‏‏‏ورسول الرحمة، ‏‏‏‏‏‏اللهم ابعثه مقاما محمودا، يغبطه به الاولون والآخرون، ‏‏‏‏‏‏اللهم صل على محمد وعلى آل محمد، ‏‏‏‏‏‏كما صليت على إبراهيم وعلى آل إبراهيم، ‏‏‏‏‏‏إنك حميد مجيد، ‏‏‏‏‏‏اللهم بارك على محمد وعلى آل محمد، ‏‏‏‏‏‏كما باركت على إبراهيم وعلى آل إبراهيم، ‏‏‏‏‏‏إنك حميد مجيد . 

“When you send blessings upon the Messenger of Allah (peace be upon him), do so with good words, for you do not know that perhaps they will be presented to him. People said: Then teach us those words. He said: Say like this: O Allah! Send Your mercy and blessings upon Muhammad (peace be upon him), the Chief of the Messengers, the Leader of the God-fearing, and the Seal of the Prophets, who is Your servant and Messenger, the Leader of goodness, the Guide of goodness, and the Messenger of mercy. O Allah! Grant him the Praiseworthy Station for which the first and the last will envy him. O Allah! Send mercy upon Muhammad (peace be upon him) and his family as You sent mercy upon Ibrahim (peace be upon him) and his family; indeed, You are Praiseworthy and Glorious. O Allah! Send blessings upon Muhammad (peace be upon him) and his family as You sent blessings upon Ibrahim (peace be upon him) and his family; indeed, You are Praiseworthy and Glorious.”

First Tradition

It is attributed to Sayyiduna Abu Darda رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:

 من صلّى على حين يصبح عشرًا وحين يمسي عشرًا، ادركته شفاعتي يوم القيامة 

“Whoever sends Durood upon me ten times in the morning and ten times in the evening, he will attain my intercession on the Day of Resurrection.”

This tradition is “weak” in terms of its chain because its narrator Khalid ibn Ma’dan did not hear from Sayyiduna Abu Darda رضي الله عنه, as Imam Ahmad ibn Hanbal رحمه الله has negated this.

Hafiz ‘Iraqi رحمه الله states:
وفيه انقطاع.  “There is a discontinuity in this chain.”

Hafiz Sakhawi رحمه الله writes:

 فيه انقطع لأنّ خالدًا لم يسمع من أبى الدّرّداء، وأخرجه ابن ابي عاصم ايضا، وفيه ضعف . 

“There is a discontinuity in this chain because Khalid ibn Ma’dan did not hear the hadith from Sayyiduna Abu Darda رضي الله عنه. This hadith was also narrated by Ibn Abu ‘Asim, but the chain he narrated is also weak.”

Second Tradition

It is attributed to Sayyiduna Anas bin Malik رضي الله عنه that he said: I was standing in front of the Prophet Muhammad صلی اللہ علیہ وسلم, and he said:

 من صلى على يؤم الجمعة ثمانين مرة؛ غفر الله له ذنوب ثمانين عاما، فقيل له : كيف الصلاة عليك يا رسول الله؟ قال : تقول: اللَّهُمْ صل على مُحَمّد عبدك ونبىك ورسولك النبي الأمى، وتعقد واحدة.

“Whoever sends blessings upon me once on the day of Jumu’ah, Allah will forgive his sins for that year.” It was asked: O Messenger of Allah! How should we send blessings upon you? He said: Say like this — اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَنَبِيِّكَ وَرَسُولِكَ النَّبِيِّ الأُمِّيِّ — and keep count (i.e., count the number).”

The chain of this narration is also “weak” because:
Regarding its narrator Wahb bin Dawood bin Sulaiman Abu Al-Qasim, Imam Al-Khatib Al-Baghdadi رحمه الله says:

وكان ضريرا، ولم يكن ثقة.

“He was blind and not reliable.”

Hafiz Ibn Al-Jawzi رحمه الله says:

هذ ا حديث لا يصح

“This hadith is not established.”

Hafiz Sakhawi, may Allah have mercy on him, says:

وحسنه العراقي، ومن قبله أبو عبدالله بن النعمان، ويحتاج إلى نظر .

“Hafiz Iraqi, may Allah have mercy on him, and before him Abu Abdullah bin Nu’man have classified this hadith as Hasan, but this matter requires investigation.”

Third narration

It is attributed to Sayyiduna Anas bin Malik, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:

من صلى علي، بلغتني صلاته، وصليت عليه، وكتبت له سوى ذلك عشر حسنات .

“Whoever sends salutations upon me, my salutation reaches him, and I pray for mercy upon him, and besides that, ten good deeds are recorded for him.”

The chain of this narration is weak for two reasons:
(1) Ishaq bin Zaid bin Abdul Kabir Al-Khatabi is a narrator of “unknown status.” Except for Imam Ibn Hibban (Athqat: 122/8), no one has called him trustworthy.
(2) Abu Ja’far Al-Razi’s narration (Hasan al-Hadith) is specifically weak from Rabi’ bin Anas. Imam Ibn Hibban, may Allah have mercy on him, writes in the biography of Rabi’ bin Anas:

والناس يتقون حديثة، ما كان من رواية أبي جعفر عنه، لان فيها اضطراب كثير .

“The Muhaddithin avoid the narrations of Rabi’ bin Anas that Abu Ja’far has reported from him because there is much confusion in them.”

The above-mentioned narration is also being narrated from Rabi’ bin Anas by Isa bin Abi Isa bin Mahan Abu Ja’far Razi. This criticism is explanatory, which is not permissible to reject.
It should be noted that in the chain of the mentioned hadith, Imam Tabarani’s teacher Ahmad bin Nadhar bin Bahr, Maqri, Askari are “trustworthy.”

Fourth Narration

Imam Abdul Malik bin Abdul Aziz, from Ibn Jurayj, may Allah have mercy on him, narrates:

 قلت لعطاء : فإن لم يكن فى البيت أحد؟ قال: سلم، قل: السّلام على النبى ورحمة الله وبركاته، السّلام علينا وعلى عباد الله الصالحين، السّلام على أهل البيت ورحمة الله .

I asked Imam Ata bin Abu Rabah, may Allah have mercy on him, that if there is no one at home, should I say (Salam)? He said: Say Salam like this: Peace be upon the Prophet, may Allah’s mercy and blessings be upon him. Peace be upon us and upon Allah’s righteous servants. Peace and Allah’s mercy also be upon the Ahl al-Bayt.

The chain of this statement is also “weak,” because in its chain, who Qasim bin Hasan is, is unknown.

Fifth Narration

Imam Malik, may Allah have mercy on him, says that this statement has reached him:

إذا دخل البيت غير المسكون؛ يقال : السّلام علينا وعلى عباد الله الصّالحين.
”جب کسی غیر آباد گھر میں داخل ہوا جائے تو یوں کہا جائے: ہم پر اور اللہ کے نیک بندوں پر سلامتی ہو۔“ (المؤطا للامام مالك : 962/2)

Its chain is “weak,” because:
The person who conveyed this statement to Imam Malik, may Allah have mercy on him, is unknown and obscure.

Sixth Narration

In the authentic books of Hanafi jurisprudence, it is attributed to Sayyiduna Abdullah bin Abbas, may Allah be pleased with them, that he said:

 مع كل مؤمن خمسة من الحفظة؛ واحد عن يمينه يكتب الحسنات، وآخر عن يساره يكتب السيئات، وآخر أمامه يلقنه الخيرات، وآخر ورائه يدفع عنه المكاره، وآخر عند ناصيته يكتب ما يصلّي على النبى صلى الله عليه وسلم يبلّغة إلى الرسول عليه الصّلاة والسّلام.

“Every believer has five angels; one is on his right side who records good deeds, another is on his left side who records sins, the third is in front of him who encourages him towards good deeds, the fourth is behind him who removes hardships from him, and the fifth is near his forehead who writes the salutations (Salawat) upon the Prophet Muhammad, peace be upon him, on his behalf and conveys them to the Messenger of Allah.”

But this is a baseless story and a blatant lie, which some people, feeling fearless from Allah Almighty’s punishment, have fabricated on their own and attributed it to Sayyiduna Abdullah bin Abbas رضي الله عنهما.

Seventh Tradition

One narration states that the dowry of Lady Hawwa (peace be upon her) was fixed as Sayyiduna Adam (peace be upon him) reciting blessings (salawat) upon the noble person of the Prophet Muhammad صلی اللہ علیہ وسلم.

But to this day, no Muslim has been able to verify the chain of transmission of this false story.

Eighth Tradition

Honorable Muhammad Zakariya Tablighi Deobandi Sahib has undoubtedly narrated a false dream:
“(The Prophet Muhammad صلی اللہ علیہ وسلم said:) I respond to the plea of every person who sends abundant blessings upon me.”

Instead of rejecting this false dream, Zakariya Sahib used it as evidence for supplicating to the Prophet Muhammad صلی اللہ علیہ وسلم after his death, which is explicitly shirk (polytheism).

Ninth Tradition

Some people say that the funeral prayer was not offered for the Prophet Muhammad ﷺ, but rather the companions used to go in groups, recite salutations, and then return. However, this is false because it contradicts authentic narrations and the consensus of the Ummah.

The funeral prayer was offered for the Noble Prophet ﷺ, but there was no single imam; everyone performed the funeral prayer individually in their own way.