Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him.
Oh believers! Invoke Allah’s blessings upon him
Invoke Allah’s blessings upon him, and salute him with worthy greetings of peace.
O Allah, bestow upon us Your wisdom.
And spread upon us Your mercy.
And bestow upon us Your blessings.
And lift Your punishment from us.
O Lord of Majesty and Honor.
Indeed, Allah and His angels send blessings upon the Prophet.
O you who have believed, send blessings upon him and greet him with peace.
It is a connection.
It is a connection with Dala’il Al-Khayrat and through Dala’il Al-Khayrat.
By the grace of Allah Almighty, we found ourselves immersed in an environment that radiates the essence of Dala’il Al-Khayrat.
The neighborhood where we lived was filled with individuals who had memorized Dala’il Al-Khayrat.
We encountered them morning and evening, and at all hours.
Praise be to Allah, Lord of the worlds, since my early childhood,
we lived in constant remembrance of the Messenger of Allah, peace and blessings be upon him.
“O Allah, send blessings upon our Master Muhammad and upon his family, as You sent blessings upon our Master Ibrahim.”
Dalil Al-Khayrāt (The Guide to Goodness)
Episode 4
Is the Book "Dala'il Al-Khayrat" an innovation?
Sidi Muhammad ibn Sulayman Al-Jazuli began Dala’il Al-Khayrat with heartfelt praise of Allah and commendation of His Prophet, peace and blessings be upon him and his family.
The purpose of this book is to emphasize the significance of sending Salawat upon the Prophet, peace and blessings be upon him.
We present these blessings without chains of transmission to facilitate memorization for readers
As sending Salawat upon the Prophet is one of the most significant acts for those seeking closeness to the Lord of Lords.
I named it Dala’il Al-Khayrat wa Shawariq Al-Anwar (The Guide to Goodness and Radiant Lights)
as a tribute to the blessings upon the Chosen Prophet, peace and blessings be upon him.
This was done in pursuit of Allah’s pleasure and out of profound love for His noble Messenger, peace and blessings be upon him.
Our Master, Muhammad, peace and blessings be upon him.
He emphasized that sending Salawat upon our Master Muhammad is one of the most important acts of worship
For those who seek closeness to the Lord of the worlds.
He prayed to Allah to include him among the followers of the Sunnah and the lovers of the Prophet, peace and blessings be upon him.
These are beautiful words that leave no room for dispute.
However, despite what we have mentioned—that sending Salawat upon him, peace and blessings be upon him and his family, is an obligation—
and the great virtues it brings, offering the blessings of this world and the Hereafter,
there are still those who reject what has been written in Dala’il Al-Khayrat and other books regarding sending Salawat upon our master Muhammad (PBUH)
They claim that it is forbidden, arguing that it is a novelty (bid’ah) not reported by the Prophet or his Companions.
Is this true? Are we permitted to send Salawat upon our Master Muhammad through formulations other than those reported from him?
The Prophet (PBUH) said: “The matter (of sending Salawat upon him) is open for my nation;
send Salawat upon me in the best way, for your Salawat are presented to me.”
Our teacher, Najm Al-Din, used to say : “Send Salawat upon the Prophet (PBUH) using any formulation you know ‘’
all forms convey the same meaning”
However, each formulation has its own boundaries.
At its core, it remains a blessing upon the Messenger of Allah, peace and blessings be upon him.
So, if you wish to use the Ibrahimiya formula because your heart is attached to it, then may Allah attach your heart to the Beloved—it is excellent.
“O Allah, send blessings upon our Master Muhammad and upon his family, as You sent blessings upon our Master Ibrahim.”
“And bless our Master Muhammad and the family of our Master Muhammad
As You blessed the family of our Master Ibrahim, in all the worlds. Truly, You are Praiseworthy and Glorious.”
The best formulation for sending Salawat upon the Prophet, peace and blessings be upon him, is the Ibrahimiya formula.
Why? Because it came directly from the mouth of the Beloved, peace and blessings be upon him, and it is the highest and most deserving of all.
It holds a status and a divine secret that no other formula possesses.
For this reason, even those who compiled and authored collections of Salawat upon the Prophet, such as Sheikh An-Nabahani
would always begin their works on Salawat with the Ibrahimiya formula.
Even Imam Al-Jazuli, in his book, begins it with this formula.
Out of veneration for the esteemed rank of the Prophet Muhammad, for all other formulations that emerged
are merely derivatives of the Ibrahimiya formula.
When we send blessings upon the Prophet in the way the Messenger of Allah (PBUH) taught us “Be mindful of Allah, and Allah will teach you”—
we followed him in this formula, and from it Allah inspired us with other formulations,
which He placed in our hearts and allowed to flow upon our tongues.
لم يقل النبي محمد صلى الله عليه وسلم أبدًا
أن نقتصر على صيغ محددة للصلاة عليه
بل من المعلوم أن بعض الصحابة كان لهم صيغ خاصة
للصلاة على النبي صلى الله عليه وسلم في زمانهم،
صاغوها بأنفسهم واستخدموها كصيغ للصلاة. وكان عندهم ما يُسمى بالإلهام، وباب الإلهام...
And the door of inspiration, when Allah illuminates the heart of the servant,
so that they acquire knowledge directly from Allah, Blessed and Exalted, “And be mindful of Allah, and Allah will teach you.”
Thus, when Allah inspires a servant with something that does not contradict what has been authentically transmitted from the Messenger of Allah (PBUH) there is no harm in it.
Every individual is capable of supplicating to Allah, and sending Salawat upon the Prophet is an integral part of that supplication.
The righteous man, Allah inspires him; the door of inspiration remains open.
And it will remain open forever. Whoever acts upon what they know, Allah will grant them the knowledge of what they did not know.
الصلاة على النبي هي غداء للروح
أحيانًا هو من ينادي قلبك، ويلهمك ما يخاطب قلبك
إن القدرة على التنوع في الذكر
إنما هي دليل على رحمة الله وسعة عطائه
حمده والثناء عليه، وفي كيفية الصلاة على حبيبه،
مما يعني أن هناك حتماً صيغة ستجد فيها ما يلامس شغاف قلبك.
This means that the Prophet, peace and blessings be upon him, presented the first formula,
which is sufficient if the speaker desires to use it: "O Allah, send Your blessings upon Muhammad."
However, if someone adds more out of love for the Messenger of Allah, it aligns with the principle: "Whoever increases, Allah will increase him."
This is why numerous books and compositions have been devoted to the topic of sending blessings upon the Messenger of Allah.
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ عَدَدَ كُلِّ شَعْرَةٍ فِي أَبْدَانِهِمْ
“O Allah, send blessings upon our Master Muhammad, as numerous as the hairs on their bodies,
وَفِي وُجُوهِهِمْ وَعَلَى رُءُوسِهِمْ
and on their faces and heads,
مُنْذُ خَلَقْتَ الدُّنْيَا إِلَى يَوْمِ القِيَامَةِ فِي كُلِّ يَوْمٍ أَلْفَ مَرَّةٍ
from the creation of the world until the Day of Judgment, a thousand times each day.”
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ عَدَدَ خَفَقَانِ الطَّيْرِ وَطَيَرَانِ الجِنِّ وَالشَّیَاطِينِ
“O Allah, send blessings upon our Master Muhammad, as numerous as the flapping of the birds' wings, and the flight of jinn and devils.”
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّدٍ
“O Allah, send blessings upon our Master Muhammad and upon the family of our Master Muhammad,
حَتَّى لَا يَبْقَى شَيْءٌ مِنَ الصَّلَاةِ عَلَيْهِ
until nothing remains of the Salawat upon him.”
هنا مجرد البداية، أليس كذلك؟ الله أكبر!
إن تلاوة هذه الآية تعتبر واحدة من صيغ الصلوات على النبي: إن الله وملائكته يصلون على النبي،يا أيها الذين آمنوا صلوا عليه وسلموا تسليما.
اللهم صل وسلم على النبي محمد وعلى آله، فمكنك أن تجعل هذه صيغة صلاة نافعة.
حتى ونحن في لحظات التأمل في الأفعال والسلوكيات
الطيبة التي هدانا إليها النبي صلى الله عليه وسلم، وهي كثيرة لا تُحصى، سبحان الله.
حتى عندما نتذكرها أو نقوم بها، ننطق بالصلوات أمام الله.
وأنت تمشي في الطريق مثلاً، يمكنك أن تقول: يا حبيبي، يا رسول الله،
وتقول: اللهم صل وسلم على النبي محمد وعلى آله.
Because this door has been opened for us,
O you who have believed, invoke Salawat upon him—and Allah did not specify how we should send Salawat upon him.
He did not specify particular wording but instead gave us a general command, allowing people to send Salawat upon him in various forms.
My beloved, O our Master, the Prophet, peace be upon him.
O Allah, send Salawat upon our Master Muhammad, the opener of what is closed
and the seal of what came before, the supporter of truth with truth, and the guide to Your straight Path.
Before delving into the various forms of blessings upon him, peace and blessings be upon him and his family
we must pause to reflect on the concepts of what is forbidden and what is permissible.
so that our hearts remain clear and unclouded by such doubts,
which arise from the lack of clarity regarding the different levels of rulings for a Muslim.
Religious rulings are not just about what is lawful and unlawful.
There are also the obligatory “wajib” (which is the mandatory), the disliked “makrouh”
the recommended “mandoub” (which is permissible), and then the unlawful “haram”.
There are other levels beyond the unlawful, the broadest of which is the permissible.
This encompasses what the Prophet, peace and blessings be upon him and his family, remained silent about.
For example, when it is narrated that our Master the Prophet (PBUH) said,"Say, O Allah, send blessings upon Muhammad and the family of Muhammad"
and I said, "O Allah, send blessings upon our master Muhammad and the family of our master Muhammad,"
did I contradict the Prophet (PBUH) ? I did not contradict him.
I have brought what was narrated, as he said. Did I remove anything from the prayer? No, I brought it as it is,
but I added something of the same kind of prayer, which is the necessary respect for our master, the Prophet, peace be upon him.
It is possible to say, "O Allah, send blessings upon our master, our lord, and the crown of our heads,
Muhammad, Ahmad, and Abu Al-Qasim." These all carry the same meanings. I have not introduced anything new.
They are all just additions, and the original prayer is included within these forms. We have not removed it or replaced it with anything else.
Is it permissible to create a specific form of prayer for the Prophet, peace be upon him?
The answer is yes. Why? Because nothing prevents us from formulating a form of prayer for the Prophet, peace be upon him.
The Prophet, peace be upon him, always establishes the original practice for us,
and then leaves you with the choice, as Allah says: "And do good that you may succeed."
For example, the Prophet, peace be upon him, would pray eleven rak'ahs at night, as it is narrated.
Lady Aisha says, "The Messenger of Allah (PBUH) never prayed more than eleven rak'ahs, whether in Ramadan or at any other time."
What if I prayed one hundred rak'ahs? Would I be sinful?
‘Uthman used to complete reciting the entire Qur'an in the Witr prayer, even though the Prophet, peace be upon him, did not do that.
O Allah, send blessings upon our Master Muhammad, Your servant and Messenger,
the illiterate Prophet, and upon his family and Companions, and grant them peace.
We have a custom that came to us from Morocco.
This practice involves sending Salawat upon him, peace and blessings be upon him, collectively after every obligatory prayer.
We take joy in it, saying "SubhanAllah" (Glory be to Allah), "Alhamdulillah" (All praise be to Allah),
"Allahu Akbar" (Allah is the Greatest), and so on.
We say,"O Allah, send blessings upon our Master Muhammad, Your servant and Messenger, and upon his family and companions, and grant them peace."
I have noticed that some people, especially the youth,
become upset, as if it were a crime or a heresy—believing it to be forbidden or wrong.
SubhanAllah, where is the reasoning?
"O Allah, send blessings upon our Master Muhammad, and upon his family, the sea of Your lights,
the source of Your secrets, the tongue of Your evidence, and the bride of Your kingdom,
the Imam of Your presence, and the Seal of Your Prophets."
A prayer that continues as long as You exist, and remains as long as You remain,
A prayer that pleases You and pleases him, and by which You will be pleased with us, O Most Merciful of the merciful.
The fact that the Prophet, peace be upon him, and the companions, may Allah be pleased with them,
did not perform something does not mean that it is forbidden or wrong to do. This principle is pivotal.
If we understand this, it can help us avoid being strict or harsh in religious rulings.
First, the definition of what is forbidden refers to what we are prohibited from,
based on other interpretations, so that we can understand that this second form is permissible.
According to the scholars and the majority, what is forbidden is what Allah has explicitly prohibited.
The one who commits it will be punished, the one who denies it will be disbelieved, and the one who leaves it will be rewarded.
The definition of what is forbidden, or what the Prophet (PBUH) and the companions did not do, what does this mean?
What the Prophet (PBUH) and the companions did not do includes what is permissible, disliked, and lawful.
إن كل شيء مباح لنا في الإسلام إلا ما حرّمه الله.
إذًا، الأصل في حياة المسلم هو الإباحة، ما لم يكن هناك نص صريح وواضح يحرم الأمر.
وإذا كان الأمر جائزًا وذو فائدة،
وأرى أنه مفيد، خاصة إذا كان هناك شخص ينتقده،
هل جلس هؤلاء الذين ينتقدون دلائل الخيرات مع شخص يقرأه كل يوم في حياته؟ أشك في ذلك.
Allah, the Almighty, says: "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."
This is a command from Allah, unlimited in time and place. What is the barrier?
If the Prophet (PBUH) had said, "Do not send blessings upon me except in this specific format,"
then the absence of this format would indicate prohibition. But the absence of something
does not indicate prohibition. Did the Prophet (PBUH) pray using this format?
Did the Prophet (PBUH) forbid us from sending blessings upon him in this specific format?
Because the principles in things is permissibility. I tell people every time,
you don't need to ask if it is permissible, but rather ask if it is forbidden, and what is the evidence that it is forbidden?
In the time of the Prophet (PBUH), there was a companion who, when the Prophet (PBUH) said,
"Allah hears the one who praises Him," he said, "Our Lord, to You is all praise, abundant, good, and blessed,"
"Filling the heavens and the earth."
When the Prophet (PBUH) ended his prayer, he asked, "Who said that praise?"
The Prophet (PBUH) praised the companion’s words.
This happened during the time of the Prophet (PBUH), and he allowed the creation of things that bring one closer to Allah.
So, why do we forbid such practices in our time? These phrases are
of course, acceptable as long as they remain within the boundaries of Islamic law.
However, if they explicitly contradict Islamic law, whether directly or indirectly, they are entirely unacceptable.
When the Prophet (PBUH) taught us the Ibrahimic prayer, he told us to include it in our prayer.
He instructed us to place it at the end of the Tashahhud and before the final Salam.
But outside of prayer, if I want to send blessings upon the Prophet (PBUH), you are not obligated to use the Ibrahimic prayer because it is not a requirement.
It is neither a formal prayer with Takbir nor an opening of prayer, nor is it an additional voluntary prayer. Rather, it is simply a form of remembrance.
And Allah says, "Remember Me, I will remember you."
He also says, "Remember Allah with much remembrance," and"O you who have believed, ask Allah to confer blessings upon him and greet him with peace."
He left it open. He did not say it should be in a specific way, at a specific time, or in a specific format.
He did not restrict it. Look at what scholars say: fewer restrictions lead to more possibilities.
When you impose too many restrictions, you will find fewer possibilities, because you are trying to maintain all those restrictions.
But without restrictions, "Remember Allah with much remembrance,"
means remember Him at all times. And the Prophet (PBUH) remembered Allah at all times.
There is no god but Allah, and Muhammad is the Messenger of Allah.
May Allah's peace and blessings be upon him and his family.
Let’s assume that the companions did not ask the Prophet (PBUH) how to send blessings upon him. Let’s assume they didn’t ask.
Does that mean we should take this as evidence that we are only allowed to send blessings upon him in the way it was revealed to us?
The matter is wide when it comes to sending blessings upon the Prophet (PBUH).
There are special prayers for the knowledgeable and for his companions.
The phrase used for Takbir in the two holy mosques, for example, is now commonly used in most places among Muslims.
It is a form that comes from Abdullah ibn Mas'ud, and it is firmly attributed to him. He did not raise it to the Prophet (PBUH).
It is one of the devotional acts regarded as *waqf* (endowment), meaning it was transmitted from the companions but not directly from the Prophet (PBUH).
وقد علمنا أيضًا أن نقول: اللهم صلِّ على محمد،
The unlettered Prophet, and upon his family, and grant them peace and salutations.
وقد روى الإمام الترمذي ذلك عن أبي هريرة، رضي الله عنه.
إن النبي محمدًا، صلى الله عليه وسلم، قد علَّم أصحابه، وبالتبعية نحن،
الكثير من الصيغ المختلفة للصلاة عليه ثم إن الصحابة أنفسهم كانت لهم صيغ متنوعة
للصلاة على النبي، صلى الله عليه وسلم، ألهمهم الله بها.
فهم لم يبتدعوا هذه الصيغ، بل ألهمهم الله هذه الأدعية في حق النبي، صلى الله عليه وسلم.
Bilal (may Allah be pleased with him) used to pray two rak'ahs after each time he performed wudu (ablution).
The Prophet (peace be upon him) said to him, 'Whenever I enter Paradise, I hear the sound of your sandals or find you ahead of me.'"
"So, what is the action that you are doing, O Bilal?"
"He replied, 'O Messenger of Allah, whenever I perform wudu, I pray two rak'ahs.' The Prophet (peace be upon him) approved this act."
This shows that the noble companions had special acts of worship as long as they did not contradict the Qur'an and the Sunnah.
A clear evidence of this is the special prayer of Sayyidna Ali ibn Abi Talib, the gate of the city of knowledge (may Allah be pleased with him).
"O Allah, the source of all praises, the Creator of all things, and the Healer of hearts, both the wicked and the righteous."
Make Your most honorable prayers, Your most abundant blessings, and Your compassion upon our Master Muhammad, Your servant and Messenger.
The opener of what was closed, the seal of what preceded, the revealer of truth, and the annihilator of the armies of falsehood.
So, what does the Prophet (peace be upon him) mean by the concept of novelty (bid'ah)?"
In the hadith, 'Whoever introduces something new in this matter of ours that is not part of it...'"
And hadiths like, 'Every novelty is misguidance.'
To understand the concept of novelty, we must relate it to the concept of a good Sunnah and a bad Sunnah.
There are many examples of good practices (Sunnah hasanah) initiated by the companions (may Allah be pleased with them).
After the death of the Prophet (peace be upon him and his family), such as the compilation of the Qur'an by Abu Bakr.
The organization of the Taraweeh prayer by Sayyidna Umar, and the expansion and renovation of the Prophet's mosque during the time of Sayyidna Uthman.
Also, the companions and their followers established prayers upon our Master Muhammad (peace be upon him).
So, the issue of introducing something that did not exist during the time of our Prophet (peace be upon him) is not problematic.
For example, they may cite some of the hadiths of the Prophet (peace be upon him).
The Prophet (peace be upon him) said in the authentic hadith,
'Whoever introduces into this matter of ours (relgion) something that does not belong to it, it will be rejected,' meaning it is rejected."
As our teacher, Sheikh Muhammad Ibrahim Abd al-Baith al-Katani, said, there is a difference between 'what is not from it' and 'what is not in it.'"
If the Prophet (peace be upon him) had said, 'Whoever introduces into this matter of ours something that is not in it,'
then it would have been obligatory upon us to do everything the Prophet (peace be upon him) did in all matters.
The Prophet (PBUH) said, 'Whoever introduces into this matter of ours something that does not belong to it,'
meaning something without a foundation in it."
"But if he had said 'something that is not in it,' meaning something that is not inherently found in this religion,"
look at the wording of the Prophet (PBUH), who was the most eloquent of Arabs. He said, 'I have been given the comprehensive words.'
"Thus, every prophetic word has meaning and weight."
The Prophet (PBUH) said, 'Whoever introduces a good practice in Islam,' and this is an authentic hadith
'He will receive its reward and the reward of those who act upon it.'
He who establishes a practice that was not previously established, because the evidence shows
Whoever introduces a bad practice in Islam'—is there such a thing as a bad practice in Islam according to the Prophet (PBUH)?"
Therefore, he said, 'A good practice,' meaning a practice that the Prophet (peace be upon him) did
and 'a bad practice,' which the Prophet (PBUH) did not do.
He (peace be upon him) said, 'He remained silent about things as a mercy to you, so do not inquire about them.’
Indeed, Allah (the Exalted) has ordained certain obligations, so do not neglect them. They are limited.
And He has forbidden certain things, so do not violate them. They are also limited.
And He remained silent about certain things, out of mercy for you, not forgetting them. So do not search for them.
These are things about which no command or prohibition has come. Everything else is permitted."
So, if we do it with the intention of doing good, it is good, and if done with the intention of doing harm, it is evil.
It depends on the intentions. So, how can they restrict us from sending blessings upon the Prophet (PBUH)? They hate the Prophet (PBUH).
And they do not want anyone to send blessings upon him. When they could not find it in the Qur’an, they were unable to deny it,
so they said, 'No, do not invent something that has no basis.'
They believe in part of the Book and deny the rest. If the novelties are all false,
then we judge them all to be invalid. We do not forbid flying planes to perform Hajj just because people used to travel by camels.
These are delusions that have no value and should not be given attention.
"There are people who want to fight against Muslims and against the religion, and they justify themselves with these flimsy excuses.
They find that people remain silent and do not respond to them, which encourages them, and they think they are right, but they are not right.
O Allah, send blessings upon our master Muhammad and upon the family of our master Muhammad, as long as the doves coo,
and the birds protect, and the animals graze, and the charms bring benefit, and the turbans are tied, and the blessings grow."
"When we hear certain phrases of blessings, we feel that we do not understand them.
Their words reflect meanings that we are not accustomed to.
These are not newly invented phrases, rather, we say that the language has changed.
It was used in the time of the Messenger of Allah (peace be upon him), and perhaps they did not fully understand it.
Was there any knowledge of grammar during the time of the Messenger of Allah (peace be upon him), or any formal rules of the Arabic language?
Rather, the style was eloquent Arabic, where the people spoke Arabic fluently and correctly, without mistakes.
The language changed, and sciences and rules were developed in rhetoric, and so on.
Likewise, in the biography of the Prophet, when we review the companions' interactions with the Messenger of Allah (peace be upon him),
and their love for the Messenger, we see how they expressed their feelings with those terms, which changed.
They change, but nothing else. And this is the praise of the Messenger of Allah (peace be upon him) and his family.
O Allah, send blessings upon the one who is supported and aided.
O Allah, send blessings upon the chosen one, the glorified one.
O Allah, send blessings upon our master and our protector, Muhammad.
أي شيء يوقظ القلب ويجعله لينً
وتترقرق معه العبرات، ويجعلك تستشعر الجمال، لا يمكن أن يكون أمرًا بدعة. هذا رأيي.
وإذا قال أي شخص غير ذلك، فهذا شأنه، ولكن قلبه قاسٍ في تلك اللحظة، وإن شاء الله سيتغير.
هذا المظهر الخارجي الصارم لا يستمر، فهو أمر لا يمكن أن يدوم لفترة طويلة،
لأننا بشر ولدينا قلوب، وحتى لو مررنا بلحظة في حياتنا قست فيها قلوبنا
أو تأثرت، فإن هذا يتغير، وتحدث أمور في حياتنا تتسبب في هذا التغيير
These people want to live by engaging in the time of the Prophet.
But we want to live by the methodology of the Prophet.
Because the Prophet taught us how to think, how to worship, and how to speak.
When Imam Al-Shafi‘i understood this and came to Egypt, he found people saying a form of takbir (declaration of Allah’s greatness) that he found commendable.
This takbir was not reported from the Companions nor from the Prophet.
Thereupon he sid, 'And if they perform takbir as the people now do, it is fine.'
It is fine because he understood; he was a diligent Imam, not an immature person resembling the Khawarij (a deviant group). May Allah guide them.
O Allah, send blessings upon the one from whom secrets were unveiled,
and from whom lights burst forth.
Does this mean that every person has the right to compose forms of Salawat upon our Master Muhammad, peace and blessings be upon him and his family?
يمكنني فقط أن أؤلف صلواتي الخاصة.
ولكن يجب علينا احترام بعض القواعد.
Any form of du'a (supplication) or dhikr (remembrance) is permissible as long as it does not contradict the Shari‘ah or beliefs.
Therefore, it is recommended to present these forms to scholars before spreading them so they carry this subtle and beautiful meaning.
O Allah, send blessings upon our Master and protector Muhammad, until You inherit the earth and all that is upon it, and You are the Best of inheritors.
Anyone who wishes to take up this matter (of composing such forms)
must be knowledgeable in the outward sciences, proficient in language, and familiar with literature.
He must also have a spiritual connection to the presence of the Prophet, peace and blessings be upon him, so that this form carries with it light, spirituality,
and divine support that benefits its reciter.
The point is not just about the words and their meanings; the essence lies in the states (spiritual conditions) with which these forms were composed."
When someone composes such a form, it reflects a specific spiritual state, expressing their inner condition.
If another person lacking this state attempts to create something similar, it will remain hollow, regardless of its eloquence or poetic beauty.
Thus, anyone who wishes to assume this role must possess the appropriate qualifications.
When you reach this level by persistently reciting various forms of blessings upon the Prophet, peace be upon him,"
along with deep familiarity with the Prophet, Allah then grants you a deeper recognition of the Prophet."
You will find yourself yearning to express your love for him in your own words, rather than through someone else’s.
When you reach that stage, you will start composing blessings upon the Prophet without anyone questioning where you got it from.
These blessings will elevate you.
O Allah, send blessings upon our Master Muhammad, the one of beauty and perfection,"
of joy, completeness, majesty, and light,
of the youths, the hurs (maidens of Paradise), the chambers and palaces, the grateful tongue,"
the thankful heart, the well-known knowledge, and the victorious army.
The various forms created by scholars were never rejected by any of the learned authorities.
Even the leader of all imams and the pinnacle of excellence, the great Imam,"
the supporter of the Sunnah, our master Muhammad ibn Idris Al-Shafi‘i, had his own special form, which is well-known in Egypt.
We hear it broadcast on Qur’an Radio and recited to conclude religious gatherings here in Egypt as well.
We hear it broadcast on Qur’an Radio and recited to conclude religious gatherings here in Egypt as well.
He composed a form that was not specifically transmitted from the Prophet.
الصلاة والسلام عليك يا سيدي يا رسول الله
May Allah's blessings and peace be upon you, O Prophet of Allah.
O Allah, send the best blessings upon the most joyful of Your creations, our master Muhammad, and upon his family and companions, and grant them peace.
Equal to the number of what You know and the ink of Your words, for as long as those who remember You and him continue to remember,
and as long as those who are heedless of Your remembrance and his remain heedless.
This was a diligent Imam. The Companions had their own forms, the Tabi‘in (Successors) had theirs, and the Followers of the Tabi‘in had theirs.
Therefore, the compiler of Dalā’il Al-Khayrāt (The Guide to Goodness began with the form transmitted from the Prophet—the Abrahamic prayer.
Then he included the forms of the Companions, then the Successors, then the Followers of the Successors, and finally those of the other scholars.
He compiled them all and arranged them in this beautiful historical order, omitting the chains of transmission and leaving them unattributed to their respective authors.
We learned from our Master Muhammad, peace and blessings be upon him and his family,
to think well of Muslims, not to harm or accuse anyone unjustly, but rather to accuse ourselves of a lack of understanding.
Therefore, we should approach those who possess knowledge to teach us what are the commendable novelties (bid‘ah hasanah) and what are the blameworthy novelties.
With the right knowledge and good thoughts about others,
it becomes easy for us to benefit from the goodness found in the prayers of the righteous,
and the scholars who know Allah and His Messenger.
الصلاة والسلام عليك يا رسول الله
O Allah, send peace and blessings upon the Prophet
This is what we will present examples of in our next episode, in sha’ Allah (God willing).
We invoked Salawat on the Prophet (peace be upon him) 82 times in this episode.
