Du’a to Remove Distress

The Du’a to Remove Distress

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

Ibn ‘Abbas (radiallāhu`anhu) that the Messenger of Allah (Sallallāhu 'alaihi wa sallam) used to say, when he felt distressed: 

“Lā ilāha ill-Allāh al-‘Azīm ul-Halīm, Lā ilāha ill-Allāh Rabb il-‘Arsh il-‘Azīm, Lā ilāha ill-Allāh Rabb is-Samawāti wa Rabb il-Ard wa Rabb il-‘arsh il-Karīm"

(There is no god except Allah, the All-Mighty, the Forbearing; there is no god except Allah, the Lord of the Mighty Throne; there is no god except Allah, Lord of the heavens, Lord of the earth and Lord of the noble Throne) 

[Al-Bukhari, Muslim]

Anas Ibn Malik (radiallāhu`anhu) reported that the Prophet (Sallallāhu 'alaihi wa sallam) used to say, when something upset him:
 
“Yā Hayyu yā Qayyūm, bi Rahmatika astaghīth"


  (O Ever-Living One, O Everlasting One, by Your mercy I seek help)”

[Al-Bukhari, Muslim]

Asmā’ bint ‘Umays (radiallāhu`anha) reported The Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said to her: “Shall I not teach you some words to say when you feel distressed: 

“Allāh, Allāh, Rabbī lā ushriku bihi shay’an"

(Allah, Allah, my Lord, I do not associate anything with Him).”

[Al-Bukhari, Muslim]

It was reported from ‘Abdallāh ibn Mas’ūd (radiallāhu`anhu) that the Prophet (Sallallāhu 'alaihi wa sallam) said: “No person suffers any anxiety or grief, and says:

“Allāhumma innī ‘abduka wa ibn ‘abdika wa ibn amatika, nāsiyati bi yadika, mādin fiyya hukmuka, ‘adlun fiyya qadā’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitābika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’āna rabī’ qalbi wa nūr sadri wa jalā’a huzni wa dhahāba hammi"


(O Allah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)

But Allah will take away his sorrow and grief, and give him in their stead joy.”

[Al-Bukhari, Muslim]

Wallahu’alam

Supplications of Kaffārah al-Majlis

Supplications of Kaffārah al-Majlis

 In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The following two supplications are recited after a gathering ( Majlis).

The Prophet (sallallāhu ‘alaihi wa sallam) said, “No people sit in a gathering in which they do not mention Allāh, nor send prayers on the Prophet, without it being a source of regret for them; if Allāh wishes, He will punish them, or if He wishes, he will forgive them" – [Narrated by at-Tirmidzi, Hākim and Ahmad: Sahih]

The first supplication is the fullest form of the du`ā' known as Kaffārah al-Majlis (Expiation of the Gathering), “Subhānallāhi wabihamdih. Subhānakallāhumma wabihamdika, Ash-hadu and lā ilāha ill-Allāh illa anta. Astaghfiruka waatubuilaik.” (Glorified be Allāh, and Praised. Glorified be You, O Allāh, and Praised. I bear witness that there is no true god except you. I seek forgiveness from you and repent to you.) The Prophet (sallallāhu ‘alaihi wa sallam), "He who says it in a gathering of Remembrance (of Allāh), it will be like a seal to stamp it with, and he who says it in a gathering of vain talk, it will be expiation for it" – [Narrated by Hākim and Tabarāni: Sahih.]. 

The second supplication is, of course, from the Sunnah of sending peace and mercy on the Messenger (sallallāhu ‘alaihi wa sallam).

“Allāhumma salli `ala Muhammad, wa `ala āli Muhammad kamā sallayta `ala āli Ibrāhīm, wa bārik ‘ala Muhammad, wa `ala āli Muhammad kama bārakta `ala āli Ibrāhīm, fil-‘ālamīn; Innaka Hamīdun Majīd”

(0 Allah! Send Prayers upon Muhammad and the members of his household as you’ve Sent Prayers upon the members of Ibrahim's household.   And Send Blessings to Muhammad and the members of his household as You  Granted Blessings upon the members of the household of Ibrahim, among all the nations’ Verily You are Most Praiseworthy, Full of Glory)”, [Muslim, (803)]

Wallahu’alam.

Blessings and Salams to Prophet s.a.w

The meaning of Blessings and Salāms upon the Prophet (Sallallāhu ‘alaihi wa sallam)

What is the meaning of Blessings and Salāms upon the Prophet (Sallallāhu 'alaihi wa sallam)?

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

1. The meaning of blessings upon the Prophet (Sallallāhu ‘alaihi wa sallam)

According to the majority of scholars, the phrase, “Blessings upon the Prophet (Sallallāhu 'alaihi wa sallam - peace and blessings of Allāh be upon him)” means the mercy from Allāh; prayers for forgiveness offered by the angels; and duā’ offered by ummah. Abu al-Āliyah, one of the earlier scholars contemporary scholars – are of the view that the meaning of blessings upon the Prophet (Sallallāhu ‘alaihi wa sallam) is Allah’s praise for him being among the “higher group” (al-mala’ al-‘a’la, i.e., the angels, ref. al-Saffāt 37:8), and the prayers of the angels and the Muslims for blessings upon him (Sallallāhu ‘alaihi wa sallam) to be praised by Allāh for being among the “higher group” (the angels). Ibn al-Qayyim (may Allāh have mercy on him) wrote a book on this topic entitled Jala’ al-Afhām fi Fadl al-Salāti wa’l-Salām ‘ala Khayr il-Anām, in which he discussed at length the meaning of blessings upon the Prophet (Sallallāhu ‘alaihi wa sallam), the rulings thereon, and its benefits.  

Shaykh Muhammad ibn Sālih al-‘Uthaymeen (may Allāh have mercy on him) said: 

The phrase “Bless Muhammad (salli ‘ala Muhammad)” 

It was said that blessing from Allāh means mercy, blessings from the angels means prayer for forgiveness, and blessing from humans means duā’. 

• If it is said: “The angels sent blessings upon him,” it means that they prayed for forgiveness for him.  
• If it is said, “The khatīb sent blessings upon him,” it means that he prayed for blessing for him. 
• If it is said, “Allāh sent blessings upon him,” it means that He bestowed mercy upon him. 

 This is well known among the scholars, but the correct view is something different, because blessing (salāh) is more specific than mercy. Hence the Muslims are unanimously agreed that it is permissible to pray for mercy for every believer, but they differed as to whether we may pray for blessings (using this specific word of salāh or salli ‘ala…) for anyone other than the Prophets. If the word salāh here is taken to mean mercy, then there is no difference between them, and just as we pray for mercy for a person we may send blessings upon them. 

Moreover, Allāh says (which means):

“They are those on whom are the Salawāt (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”

[Al-Baqarah, 2:157]. 

The word rahmah (mercy) is mentioned in conjunction with the word salawāt (blessings), which indicates that they are two different things, so the meaning of the verse is clear. The scholars (may Allāh have mercy on them) used the word salāh (blessings) in some places and the word rahmah (mercy) in others, so salāh is the not the same as mercy. The preeminent is what Abu al-‘Āliyah (may Allāh have mercy on him) said: The salāh (blessing) of Allāh upon the Prophet (Sallallāhu ‘alaihi wa sallam) is His praising Rasulullah among the “higher group” (the angels). 

So the phrase “Allāhumma salli ‘alayhi” (O Allāh send blessings upon him) means: O Allāh, praise him among the higher group, i.e., among the angels who are close to Allāh. 

If someone were to say that this is unlikely from a linguistic point of view, because salāh in Arabic means supplication, not praise, the answer to that is that the word salāh is also connected to the word silah (gift), and there can be no doubt that praise for the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) among the higher group (angels) is one of the greatest gifts, for praise may sometimes be more important to a person than all else. So a correct mention is a great gift. 

Based on this, the correct view is that sending blessings (salāh) upon him means praise for him along the higher group (the angels).  

[Al-Sharh al-Mumti’, 3/163, 164]  

2. The meaning of Salams upon the Prophet (Sallallāhu ‘alaihi wa sallam)

While the meaning of sending salāms upon him (Sallallāhu ‘alaihi wa sallam), means praying for the soundness (salāmah) of his body during his lifetime, and the soundness of his religious commitment , the soundness of his body in the grave, and his safety and well being on the Day of Resurrection. 

Shaykh Muhammad ibn Sālih al-‘Uthaymeen (may Allāh have mercy on him) said: 

The phrase “al-salāmu ‘alayka” 

The meaning of al-Salām is one of the names of Allāh, because the Prophet (Sallallāhu ‘alaihi wa sallam) said: “Alāh is al-Salām (the One Free from all defects)” and Allāh says in al-Qurān (which means): “the King, the Holy, the One Free from all defects” [al-Hashr, 59:23]. The meaning is: May Allāh protects, keep safe and take care of His Messenger (Sallallāhu ‘alaihi wa sallam). It is as if we are saying: Allāh is watching over you, protecting you, helping you, etc.  

Salām is a noun that comes from the root sallama (to greet), and means a greeting, as Allāh says (interpretation of the meaning): “O you who believe! Send your Salāh (ask Allāh to bless) on him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salāmu ‘Alaykum)” [al-Ahzāb 33:56]. The meaning of greeting the Messenger (Sallallāhu ‘alaihi wa sallam) is to pray for him and ask that he be kept safe from all harm.  

One might ask, the salāh was obviously done during the Prophet’s (Sallallāhu ‘alaihi wa sallam) lifetime, but after his death, how can we pray that he be kept safe and sound when he (Sallallāhu ‘alaihi wa sallam) has died? 

The answer is that prayer for safety and well-being are not limited to the time when someone is alive. 

There are the terrors of the Day of Resurrection yet to come. Hence the prayer of the Messengers when the people cross al-sirāt (a bridge over Hell) will be: “Allāhumma, sallim, sallim (O Allāh, grant safety, grant safety).” A man does not cease to face danger and harm just because he has died. 

So we pray for the Prophet (Sallallāhu ‘alaihi wa sallam), that he will be kept safe from the terrors of the standing (on the Day of Resurrection). 

We also say that there may be a more general meaning, i.e., that safety and protection for him also includes protection for his sharī’ah and Sunnah, that they may be kept safe from the hands of those who would tamper with them, as the scholars said concerning the verse (interpretation of the meaning): “refer it to Allāh and His Messenger” [al-Nisā’, 4:59] – they said: Refer to him during his lifetime, and to his Sunnah after his death. 

Is the phrase “al-salāmu ‘alayka” a statement or a duā’? i.e., are you saying that the Messenger is protected, or are you praying that Allāh will protect him? 

The answer is that it is a duā’, asking that Allāh will protect him. So it is a statement that serves as a duā’.

 Is addressing the Messenger (Sallallāhu ‘alaihi wa sallam) like one person addressing another? 

The answer is no. If that were the case, then the prayer would be invalidated thereby, because no ordinary human speech is acceptable during this prayer. If that were the case, the Sahābah would have said it out loud so that the Prophet (Sallallāhu ‘alaihi wa sallam) would hear them, and he would have returned the greeting, as happened when they met him. Ibn Taymiyah said in his book Iqtida’ al-Sirāt al-Mustaqīm: “…when you send Salams upon him, it is as if he is in front of you and you are addressing him.” 

Hence the Sahābah used to say “Al-salāmu ‘alayka” although he could not hear them, and they would say “Al-salāmu ‘alayka” when they were in one land and he was in another, and we say “al-salāmu ‘alayka” although we are in lands other than his, and in a time other than his. 

[Al-Sharh al-Mumti’, 3/149, 150] 

3. The sending of Blessings for the Prophet (Sallallāhu ‘alaihi wa sallam)

The sending blessings for the Prophet (Sallallāhu ‘alaihi wa sallam), that is prescribed is as narrated in the sahīh report from Abu Mas’ūd al-Ansāri (radiallāhu`anhu) who said: “The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) came to us when we were sitting with Sa’d ibn ‘Ubādah, and Bashīr ibn Sa’d said to him: ‘Allāh has commanded us to send blessings upon you, O Messenger of Allāh. How should we send blessings upon you?’ Rasulullāh (Sallallāhu ‘alaihi wa sallam) remained silent until we wished that he had not asked him. Then the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said: “Say:

 Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kamā sallaita ‘ala Ibrāhīm; Wa bārik ‘ala Muhammad wa ‘ala āli Muhammad kama bārakta ‘ala āli Ibrāhīm fi’l-‘ālamīn; innaka hamīdun majīd"

(O Allāh sends blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrāhīm; and bless Muhammad and the family of Muhammad, as You blessed the family of Ibrāhīm among the nations; Verily You are Most Praiseworthy, Full of Glory). 

And the Salām is as you know [i.e. as in the Tashahud]”

 [Muslim (803); Abu Dawud (976; 980); al-Nasā’ie; At-Tirmidzi: Hasan Sahih]

4. Sending Salāms upon the Prophet (Sallallāhu `alaihi wa Sallam)

Sending Salāms upon the Prophet (Sallallāhu `alayhi wa Sallam) may be done by saying “Al-Salāmu ‘alayka ayyuha’l-Nabiyyu wa rahmat Allāhi wa barakātuh”(Peace be upon you, O Prophet, and the mercy of Allāh and His blessings as done in the Tashahhud).Or it may take the form of a duā’, praying that Allāh may keep him sound, such as saying “Sallallāhu ‘alaihi wa sallam”(May Allāh send blessings and peace upon him).

And Abu Hurairah (radiallāhu`anhu)reported: The Messenger of Allah (Sallallāhu `alaihi wa Sallam) said: "He Who blesses me once, Allah would bless him ten times" [ Muslim 808]

[See Dabā’i’ al-Fawā’id, 2/143]

And Allāh knows best.

[Excerpted with minor modification from Fatwa No: 69944 Islam QA]

The Difference between Salām and Blessings to Prophet

The difference between Sending Salāms  and Sending Blessings on the Prophet (Sallallāhu `alaihi wa sallam)

Is there any difference on offering between blessing's and Salāms on the Prophet?

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

1. Allāh enjoined the Muslims to Send Salām and Blessings to the Prophet (Sallallāhu `alaihi wa sallam).

It is prescribed for the Muslim to pray for peace for the Prophet (Sallallāhu `alaihi wa sallam) and to send Salāms upon him, just as it is prescribed to pray for blessings for him. 

The evidence that it is prescribed to send Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) is the verse in which Allāh says (interpretation of the meaning):  

“Allāh sends His Salāh (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad), and also His angels (ask Allāh to bless and forgive him). O you who believe! Send your Salāh on (ask Allāh to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salāmu ‘alaykum)”

[Al-Ahzāb, 33:56] 

2. Sending Salāms upon the Prophet (Sallallāhu 'alaihi wa sallām).

It was narrated that ‘Abdallāh said: the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said: 

“Allāh has angels who travel about the earth, conveying to me the Salāms of my ummah.” 

[Sahīh Sunan al-Nasā’ie, 1215; al-Silsilat al-Sahīhah, 2853] 

It was narrated that ‘Abd-Allāh Ibn Mas’ūd (radiallāhu`anhu) said: “When we prayed with the (Sallallāhu `alaihi wa sallam) we used to say, ‘Peace be upon Allāh from His slaves and peace be upon So and so.’ The Prophet (Sallallāhu `alaihi wa sallam) said, ‘Do not say “Peace (Salām) be upon Allāh”, for Allāh Himself is al-Salām. Rather say, 

“Al-tahiyyātu Lillāhi wa’l-salawātu wa’l-tayyibāt. Al-Salāmu ‘alayka ayyuha’l-Nabiyyu wa rahmat Allāhi wa barakātuh. Al-Salāmu ‘alayna wa ‘ala ibād-illāh il-sālihīn"

(All compliments, prayers and pure words are due to Allāh. Peace be upon you, O Prophet, and the mercy of Allāh and His blessings. Peace be on us, and on the righteous slaves of Allāh).

If you say this it will be for all the slaves in heaven and between the heavens and the earth.

 [Then go on to say]

“Ash-hadu an lā ilāha ill-Allāh wa ash-hadu anna Muhammadan ‘abduhu wa rasūluh”

(I bear witness that there is no god except Allāh and I bear witness that Muhammad is His slave and Messenger).

Then choose whichever duā’ you like and recite it [referring to the Tashahhud].’”

[Narrated by al-Bukhāri, 835] 

It was narrated that Fātimah, the daughter of the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said: “When the Messenger of Allāh (Sallallāhu `alaihi wa sallam) entered the masjid, he would say, ‘Bismillāh was-Salām ‘ala Rasūl-illāh. Allāhumma ighfir li dzunūbi waftah li abwāb rahmatika (In the name of Allāh, and peace be upon the Messenger of Allāh. O Allāh, forgive me my sins and open to me the gates of Your Mercy).’ And when he exited he would say, Bismillāh wal-Salām ‘ala Rasūl-illāh. Allāhumma ighfir li dzunūbi waftah li abwāb fadlika (In the name of Allāh, and peace be upon the Messenger of Allāh. O Allāh, forgive me my sins and open to me the gates of Your Bounty).’”

[Sahīh Sunan Ibn Mājah, 625] 

It was narrated from Abu Hurayrah (radiallāhu`anhu) that the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said:

 “There is no one who sends Salāms upon me, but Allāh will restore to me my soul so that I may return his Salāms.”

[Sahīh Sunan Abi Dawīd, 1795] 

It was narrated from ‘Abd-Allāh ibn Abi Talhah from his father that the Messenger of Allāh (Sallallāhu `alaihi wa sallam) came one day with evident signs of happiness on his face, and he said:

“Jibrīl (‘alaihissalām) came to me and said, ‘Would it not please you, O Muhammad, to know that no one among your ummah will send blessings upon you but I will send ten blessings upon him, and no one among your ummah will send Salāms upon you but I will send ten Salāms upon him.” 

[Sahīh Sunan al-Nasā’ie, 1228] 

Sending Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) is one of the rights that the Prophet (Sallallāhu `alaihi wa sallam) has over his ummah. The Muslim is commanded to do this either in general word or in the specific phrases narrated in the reports, such as sending Salām on him in the Tashahhud, and when entering or leaving the masjid. The command to send Salāms upon him (Sallallāhu `alaihi wa sallam) even in his absence is one of the unique blessings that Allāh has bestowed upon him alone, which he does not share with anyone else, for it is not prescribed to send Salāms upon any specific person in his absence apart from him (Sallallāhu `alaihi wa Sallam). Another of his unique privileges is that the Salāms of his ummah are conveyed to him, so a person may attain the virtue of sending Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) and it reaching him even if he did not have the opportunity to meet him during his lifetime and even if a person is not able to go to his grave after he died. 

3. Salawat upon the Prophet (Sallallāhu 'alaihi wa sallām).

The Salawat or Supplications for blessing for the Prophet (Sallallāhu `alaihi wa sallam), this is also prescribed in Islam. Abdullah bin Zaid - one who was shown the adzān in a dream - narrated it on the authority of Mas'ud al-Ansari who said: “We were sitting in the company of Sa'ad bin 'Ubadah when the Prophet (Sallallāhu ‘alaihi wa sallam) came to us. Bashir bin Sa’ad enquired [the Prophet (sallallāhu ‘alaihi wa sallam)]: Allah has commanded us to bless you [re: al-Ahzab, 33:56], O Messenger of Allah! But how should we do it? He (the narrator [Mas’ud al-Ansari]) said: The Prophet (Sallallāhu ‘alaihi wa sallam) kept quiet (and we were so much perturbed over his silence) that we wished we had not asked him. Then the Prophet (Sallallāhu ‘alaihi wa sallam) said:

“(For blessing me) say:

Allāhumma salli ‘ala Muhammad, wa ‘ala āli Muhammad kamā salayta ‘ala [Ibrāhīm wa ala] āli Ibrāhīm, wa bārik ‘ala Muhammad, wa ‘ala āli Muhammad kama bārakta ‘ala [Ibrāhīm wa ala] āli Ibrāhīm, fil-‘ālamīn; Innaka Hamīdun Majīd

(0 Allah! Send Prayers upon Muhammad and the members of his household as You Sent Prayers upon [Ibrāhīm and*] the members of Ibrahim's household.

 And Send Blessings to Muhammad and the members of his household as You  Granted Blessings upon [Ibrāhīm and*] the members of the household of Ibrahim, among all the nations’ Verily You are Most Praiseworthy, Full of Glory)”,

“And the Salutation [i.e As-salāmu ‘alaika ayyuhan-Nabiyyu wa rahmat-Allahi wa barakātuh] as you about knows it.”

[Muslim (803); Abu Dawud, Book on Blessings on the Prophet (Sallallāhu ‘alaihi wa sallam) after Tashahhud (976: from Ka’ab bin Ujrah; 980: from Abu Mas`ud Al-Ansari uses the phrase “‘ala āli Ibrāhīm, fil-‘ālamīn; Innaka Hamīdun Majīd”]); At-Tirmidzi (3220) - includes Fil’ālamīn, add: [Ibrāhīm wa ala*]; Al-Nasā’ie.]

Abu Humaid as-Sa'idi (radiallāhu`anhu) reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? [Re: Al-Ahzāb, 33:56] He (the Holy Prophet) observed: Say:

‘Allāhumma salli `ala Muhammad, wa azwajihi wa dzurriyyatihi, Kama sallayta `ala āli Ibrāhīm;

Wa barik `ala Muhammad, wa `ala azwajihi wa dzurriyyatihi, Kama bārakta `ala ali Ibrāhīm, Innaka Hamidum-Majīd’

"O Allah! Bless Muhammad, [and] his wives and his offspring as Thou blessed [the family of*] Ibrahim,

And Grant Favours to Muhammad, and his wives and his offspring as Thou Granted Favours to the family of Ibrahim; Thou art Praiseworthy and Glorious."

[*The bracket is mine]

[Muslim (0807); Abu Dawud (979); Ahmad and Tahawi: Sahih; reported that the Prophet (sallallāhu ‘alaihi wa sallam) used to recite this salawat after the Tashahhud -it uses the phrase “Wa `ala ahli bait, wa`ala azwajihi wa dzurriyyatihi, `ala āli Ibrāhīm”; The phrase” Innaka Hamīdun Majīd” are mentioned twice, and without the phrase of “fil’ālamīn”]

The verse [re: al-Ahzab, 33:56] states Allāh sends His Salāh (Graces, Honours, Blessings, Mercy) on the Prophet Muhammad (sallallāhu ‘alaihi wa sallam), and also Allāh’s angels (ask Allāh to bless and forgive the Prophet (sallallāhu ‘alaihi wa sallam). And Allāh command believers to send Salāh on (i.e ask Allāh to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As-salāmu ‘alaikum)”

In short Allāh’s prayer for the Prophet (sallallāhu ‘alaihi wa sallam) is a mercy He bestows upon him. Likewise, the angels’ prayers for the Prophet mean seeking Allah’s blessings and forgiveness for him. And the believers' prayer for the Prophet is a supplication for him‏, asking Allāh to bless the Prophet (sallallāhu ‘alaihi wa sallam).

According to Abul Āliyah, the earlier scholars and as well the contemporary scholars are of the view that the meaning of blessings upon the Prophet (sallallāhu ‘alaihi wa sallam) is the praise for him being among the “higher group” (al-mala’ al-‘a’la, i.e., the angels, ref. al-Saffāt 37:8), and the prayers of the angels and the Muslims for blessings upon him (sallallāhu ‘alaihi wa sallam) are for him (sallallāhu ‘alaihi wa sallam) to be praised by Allāh  being among the “higher group” (the angels).

Barākah means the steadfastness and stability. It also means growth and increase.  What is meant by praying for blessing for the Prophet (Sallallāhu `alaihi wa sallam) is asking Allāh to bestow good upon him steadfastness, stability and growth. Hence the prayers secures for Muhammad the good which Allāh  granted to the family of Ibrāhīm, continual, established good, as well as its multiplying and increase.

Allāh  enjoined Muslim to seek Allāh ’s Blessing for the Prophet (sallallāhu ‘alaihi wa sallam) i.e the Salawāt is in relations to the honour, love, belief, attachment to him as our Prophet (sallallāhu ‘alaihi wa sallam) which signifies to be the deep faith in Allāh . None is considered a true believer until one loves him more than one parents and all others.

4. The Salām and Duā’

Sending Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) may be done by saying “Al-Salāmu ‘alaika ayyuha’l-Nabiyyu wa rahmat Allāhi wa barakātuh” (Peace be upon you, O Prophet, and the mercy of Allāh and His blessings).

Or it may take the form of a duā’, praying that Allāh may keep him sound, such as saying “Sallallāhu ‘alaihi wa sallam” (May Allāh send blessings and peace upon him [i.e., the Prophet (Sallallāhu `alaihi wa Sallam)].

A person’s sending Salām upon the Prophet would be mentioning Allāh’s name al-Salām by way of seeking the blessing of that name and this name is suited to the context because you are asking Allāh to keep him safe and sound, as if one is saying “O Allāh, Whose name is al-Salām, keep your Prophet (Sallallāhu `alaihi wa sallam) safe and sound.” When the word Salām refers to the name of Allāh, it appears with the definite article “al “, unlike when the word Salām appears in the context of praying for peace, tranquility and soundness to be bestowed by Allāh upon His slaves, in which case it appears without the definite article. “Because Salām from Him means any amount of Salām, and any amount of Salām from Him will be sufficient to make any slave of Allāh have no need of Salām from anyone else and no need for any greeting from anyone else; and any Salām from Allāh will be sufficient to grant him all of his wishes. So the least Salām from Allāh – and nothing can be described as least when it comes from Allāh – will bring the greatest blessings and will ward off all causes of misery, and will make life good and will ward off all causes of doom and destruction. Therefore in this context, when speaking of Salām from Allāh, there is no need for the definite article.”

[Dabā’i’ al-Fawā’id, 2/143]

What is meant by Salām is being free from evil and faults. So the one who sends Salāms upon the Prophet is praying for him (Sallallāhu `alaihi wa sallam) in this sense, asking for the Prophet (Sallallāhu `alaihi wa sallam) to be protected from evil, faults and shortcomings. As for blessings (barakah), it means the steadfastness and stability. It also means growth and increase.  What is meant by praying for blessing for the Prophet (Sallallāhu `alaihi wa sallam) is asking Allāh to bestow good upon him steadfastness, stability and growth.

 And Allāh knows best.

[Via Islam QA (Fatawa No: 23274)]

Etiquette of Making Dua'

Etiquette of Making  the Dua'

Sheikh Muhammed Salih Al-Munajjid

What is the etiquette of making Duā’ and what are the obligatory duties and Sunnahs thereof? How should it start and how should it end? Can we ask for worldly things before asking with regard to the Hereafter? And what about raising the hands when making Duā’, and how should it be done?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa ta’ala loves to be asked in all aspect and Allāh dislike with those who does not ask of Him and but He encourages His slaves to ask of Him. Allāh says:

“And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)”  [Ghafir, 40:60]

Duā’' is very significant in Islam, so much so that the Prophet (Sallallāhu `alaihi wa sallam) said: “Du’a is worship.” [Narrated by at-Tirmidzi, 3372; Abu Dawud, 1479; Ibn Majah, 3828: sahih ]

The Etiquette are as follows.

1. Tawhid in Allāh Divinity.

One should believe in Tawhid with regard to the divinity, Lordship, names and attributes of Allāh. His heart should be filled with Tawhid. In order for Allāh to respond to the Duā’, it is essential that the person should be responding to his Lord by obeying Him and not disobeying Him.

Allāh says: “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”  [Al-Baqarah, 2:186]

2. Sincerity towards Allāh Alone in Making Duā’.

Allāh says: “And they were commanded not, but that they should worship Allāh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [Al-Bayyinah, 98:5]

Duā’' is worship, as the Prophet (Sallallāhu `alaihi wa sallam) said, so sincerity (ikhlas) is a condition of its being accepted.

3. We Should Ask of Allāh By His Most Beautiful Names.

Allāh  says: “And (all) the Most Beautiful Names belong to Allāh , so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names” [Al-A’raf, 7:180]

4. Begin it with Praising Allāh.

We should praise Allāh as He deserves before we call upon Him, as reported by Fadalah ibn ‘Ubayd (radiallāhu’anhu) who said:

Whilst the Messenger of Allāh (Sallallāhu `alaihi wa sallam) was sitting, a man came in and prayed and said, “O Allāh, forgive me and have mercy on me.”
 

The Messenger of Allāh (Sallallāhu `alaihi wa sallam) said, “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allāh as He deserves to be praised, and send blessings upon me, then call upon Him.” [At-Tirmidzi (3476): sahih]

According to another version : “When one of you prays, let him start with praise of Allāh, then let him send blessings upon the Prophet (Sallallāhu `alaihi wa sallam), then let him ask whatever he likes after that.” Then another man prayed after that, and he praised Allāh and sent blessings upon the Prophet (Sallallāhu `alaihi wa sallam). The Prophet (Sallallāhu `alaihi wa sallam) said: “O worshipper, ask and you will be answered.” [At-Tirmidzi 3477: sahih]

5 . Sending Blessings upon the Prophet (Sallallāhu `alaihi wa sallam).

The Prophet (Sallallāhu `alaihi wa sallam) said: “Every du’a is kept back until you send blessings upon the Prophet (Sallallāhu `alaihi wa sallam).” [Narrated by Al-Tabarani in Al-Awsat, 1/220; classified as sahih]

6 . Facing towards the Qiblah.

‘Umar ibn al-Khattab (radiallāhu’anhu) said: "On the day of Badar, the Messenger of Allāh  (Sallallāhu `alaihi wa sallam) looked at the mushrikeen, who were one thousand strong, and his companions numbered three hundred and nineteen. Then the Prophet of Allāh (Sallallāhu `alaihi wa sallam) turned to face the qiblah, then he stretched forth his hands and started to cry out to his Lord: “O Allāh, grant me what You have promised me, O Allāh, give me what You have promised me. O Allāh, if this small band of Muslims perishes, You will not be worshipped on earth.” He kept on crying out to his Lord, stretching forth his hands, facing towards the qiblah, until his cloak fell from his shoulders…" [Muslim (1763)]

Al-Nawawi (rahimullah) said: "This shows that it is mustahabb to face towards the qiblah when making duā’, and to raise the hands" [Sharh Muslim]

7. Raising the hands.

Salman (radiallāhu’anhu) said: The Messenger of Allāh (Sallallāhu `alaihi wa sallam) said:

“Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands to Him, bring them back empty.”  [Abu Dawud (1488), Classified as sahih]

The palm of the hand should be raised heavenwards, in the manner of a humble beggar who hopes to be given something. It was narrated from Malik ibn Yassar (radiallāhu’anhu) that the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said:

“When you ask of Allāh, ask of Him with the palms of your hands, not with the backs of them” [Abu Dawud (1486); Classified as sahih]

Should the hands be held together when raising them or should there be a gap between them?  Ibn ‘Uthaymeen stated in al-Sharh al-Mumti’ (4/25) that they should be held together. What he said is: “There is no basis in the Sunnah or in the words of the scholars for separating them and holding them far apart from one another”

8. Tawakal that Allāh Will Respond

Having certain faith that Allāh will respond, and focusing with proper presence of mind, because the Prophet (Sallallāhu `alaihi wa sallam) said:

“Call upon Allāh when you are certain of a response, and remember that Allāh  will not answer a du’a that comes from a negligent and heedless heart.”

[Narrated by Al-Tirmidzi, 3479; classified as hasan by Al-Albāni in Sahih Al-Tirmidzi, 2766.]

9. Asking Allāh frequently.

A person should ask his Lord for whatever he wants of the good things in this world and the Hereafter, and he should beseech Allāh  in Duā’, and not seek a hasty response, because the Prophet (Sallallāhu `alaihi wa sallam) said:

 “The slave will receive a response so long as his duā’ does not involve sin or severing of family ties, and so long as he is not hasty.” It was said, “What does being hasty mean?” He said: “When he says, ‘I made du’a and I made Duā’, and I have not seen any response,’ and he gets frustrated and stops making Duā’.”[Narrated by Al-Bukhāri, 6340; Muslim, 2735.]

10. To Be Firm in Making the Duā’.

He should be firm in his Duā’, because the Prophet (Sallallāhu `alaihi wa sallam) said:

“No one of you should say, ‘O Allāh, forgive me if You wish, O Allāh, have mercy on me if You wish’; he should be firm in his asking, for Allāh cannot be compelled.” [Narrated by Al-Bukhari, 6339; Muslim, 2679.]

11 . Beseeching, Humility, Hope and Fear.

Allāh says: “Invoke your Lord with humility and in secret”  [Al-A’raf, 7:55]

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us”  [Al-Anbiya’, 21:60]

“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons”  [Al-A’raf, 7:20]

12. Saying Duā’s Three Times.

‘Abdallāh ibn Mas’ud (radiallāhu’anhu) said: “Whilst the Messenger of Allāh (Sallallāhu `alaihi wa sallam) was praying at the Ka’abah, Abu Jahal and his companions were sitting nearby. They had slaughtered a camel the previous day, and Abu Jahal said: “Which of you will go and get the abdominal contents of the camel of Banu So and so and put it on the back of Muhammad when he prostrates?” The worst of the people went and got it, and when the Prophet (Sallallāhu `alaihi wa sallam) prostrated, he placed it between his shoulders. They started laughing, leaning against one another. I was standing there watching, and if I had had any power, I would have lifted it from the back of the Messenger of Allāh (Sallallāhu `alaihi wa sallam). The Prophet (Sallallāhu `alaihi wa sallam) remained in prostration, not lifting his head, until someone went and told Fatimah. She came with Juwayriyyah, and lifted it from him, and then she turned to them and rebuked them. When the Prophet (Sallallāhu `alaihi wa sallam) had finished his prayer, he raised his voice and prayed against them – and when he made du’a or asked of Allāh  he would repeat it three times – and he said: “O Allāh , punish Quraysh” three times. When they heard his voice, they stopped laughing and were afraid because of his duā’. Then he said, “O Allāh, punish Abu Jahal ibn Hisham, ‘Utbah ibn Rabī’ah, Shaybah ibn Rabī’ah, al-Walīd ibn ‘Uqbah, Umayyah ibn Khalaf and ‘Uqbah ibn Abu Mu’īt,” and he mentioned the seventh but I cannot remember who it was. By the One Who sent Muhammad (Sallallāhu `alaihi wa sallam) with the truth, I saw those whom he had named slain on the day of Badar, then they were dragged and thrown into the well, the well of Badar.   [Al-Bukhari (240) and Muslim (1794)]

13. Ensuring that one’s Food and Clothing is Halal.

Muslim (1015) narrated that Abu Hurayrah (radiallāhu’anhu) said: The Messenger of Allāh (Sallallāhu `alaihi wa sallam) said: “O people, Allāh is Good and does not accept anything but that which is good. Allāh enjoins upon the believers the same as He enjoined upon the Messengers. He says:

‘O (you) Messengers! Eat of the Tayyibāt [all kinds of Halal (lawful) foods which Allāh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well Acquainted with what you do’ [Al-Mu’minun, 23:51]

‘O You who believe (in the Oneness of Allāh  — Islamic Monotheism)! Eat of the lawful things that We have provided you with’ [Al-Baqārah, 2:172]

Then he mentioned a man who travels for a long distance and is disheveled and dusty, and he stretches forth his hands towards heaven saying, ‘O Lord, O Lord,’ but his food is haram, his drink is haram, his clothing is haram, he has been nourished with harām, so how can he be responded to?

Ibn Rajab (rahimullāh) said: "Ensuring that one’s food, drink and clothing are halāl, and that one is nourished with halal, is a means of having one’s duā’ answered"

14 . Saying the Duā’ Quietly.

Allāh says: “Invoke your Lord with humility and in secret” [Al-A’rāf 7:55] And Allāh praised His slave Zakariyyah (‘alaihis-salam) by saying: “When he called to his Lord (Allāh) a call in secret” [Maryam, 19:3]

[Excerpted from Fatwa No: 36902 published in Islam QA]