Shaykh Muhammad al-Yaqoubi

Shaykh Muhammad al-Yaqoubi descends from a scholarly family whose lineage goes back to the Prophet, salla Allahu ‘alayhi sallam, through his grandson Sayyiduna al-Hasan, radiya Allahu ‘anhu. His lineage goes back to Mawlay Idris al-Anwar who built the city of Fes. Mawlay Idris’ lineage is as follows: he is the son of Mawlay Idris the Great; who is the son of Sayyiduna Abdullah al-Kamil; who is the son of Sayyiduna al-Hasan, the Second; who is the son of Sayyiduna al-Hasan, radiya Allah ‘anhu; who is the grandson of the Prophet, salla Allahu ‘alayhi wa sallam.

Ancestors of Shaykh Muhammad al-Yaqoubi also include some of the greatest scholars of Syria: Shaykh Sharif al-Ya’qoubi (d. 1943/1362 H.) was his father’s uncle, and Shaykh Muhammad ‘Arabi al-Ya’qoubi (d. 1965/1384 H.) was his father’s maternal uncle; both were the Malikite Imams of the Omayyad mosque. Shaykh Siddiq al-Ya’qoubi (d. 1889/1307 H.) was his paternal great-grandfather, and Shaykh Isma’il al-Ya’qoubi (d. 1960/1380 H.), a great Waliy known for his miracles, was his own grandfather. His father, Shaykh Ibrahim al-Ya’qoubi (d. 1985/1406 H.), was one of the greatest scholars Syria saw in the past 50 years; he was also the Imam and teacher of the Omayyad Mosque.

Shaykh Muhammad al-Yaqoubi was born in Damascus on the 13th of DhulHijja in 1382 H. As a little boy, he crawled in the Grand Omayyad Mosque and the Darwishiyya Mosque, where his father was an instructor for 40 years, and sat in the laps of some of the greatest scholars. Since he was four-years-old, Shaykh Muhammad al-Yaqoubi accompanied his father in all of his visits, gatherings, and classes, both public and private, as well as at home and outside. His father took care of him and was both his teacher and spiritual master. Under his tutelage, Shaykh Muhammad followed a solid traditional curriculum since the age of four, studying, step-by-step, the major classical works on the various disciplines of the Shari’ah as well as the instrumental disciplines. Shaykh Muhammad al-Yaqoubi dutifully studied with his father over 500 books in the course of 20 years, some of them from cover-to-cover and others in portions; some are multi-volumes, and others are small concise works.

Some of the books Shaykh Muhammad al-Yaqoubi studied under his father are as follows: most of the six books of Hadith, al-Muwatta of Yahya al- Laythi, most of al-Muwatta of Imam Muhammad with Sharh al-Laknawi, most of al-Muwaafaqaat of ash-Shaatibi, the first volume and other sections (of the five volumes) of al-Hashiya of Ibn ‘Abideen, Ihya ‘Ulum ad-Deen, al-Hidaya of al-Marghinani, Mughni al-Labeeb of Ibn Hisham, Parts of Kitab Seebawayhi, Miyar al-Ilm of al-Ghazali, several volumes of Sharh Sahih Muslim of an-Nawawi, several volumes of Irshad as-Saari of al-Qastallaani, half of Madarik at-Taweel of an-Nasafi, Hashiyat as-Saawi on Tafseer al-Jalaalayn, three volumes of Mu’jam Maqaayiis al-Lugha of Ibn Faaris, al-Bayaan wat-Tabyeen of al-Jaahiz, several volumes of Wafayaat al-Ayaan of Ibn Khallikaan, and Tabaqat ash-Shafi’iyya al-Kubraa of Ibn as-Subki, Maqamaat al-Hariri. In fact, Shaykh Muhammad wrote a thabat (detailed list) of the names of the books he studied under his father entitled, The Concealed Pearls. This book is a testament to his father’s labor of love and of the expenditure of his energy in passing on his knowledge and experience to his children, a rarity in our modern times.

Throughout the years of his study, Shaykh Muhammad al-Yaqoubi went through spiritual training in the Sufi path under his father, who was a great Waliy and Murshid known for his righteousness and asceticism. Shaykh Muhammad studied the major works of Tasawwuf under him, accompanied him, and was his servant, the bearer of his shoes, which he considers the key to the opening he received. The company of his father exposed him to a wealth of light, wisdom, and knowledge, an experience that was far beyond what one may attain from books or from occasional meetings with teachers.

In the summer of 1973, at the age of eleven, Shaykh Muhammad al-Yaqoubi started teaching at the Darwishiyya Mosque where he taught a regular Qur’an and Tajwid class composed of a group of boys. He began giving public speeches in Ramadan after ‘Asr prayer in the same mosque at the age of twelve. At the age of fourteen and a half, he made his debut as Friday speaker in the mosque known as as-Saadaat, where Sayyiduna Mu’aadh ibn Jabal is buried.

Shaykh Muhammad al-Yaqoubi memorized Jawharat at-Tawhid when he was five-years-old, al-Arba’in an-Nawawiyya when he was six, and, later on, dozens of famous didactic odes and poems along with most of the Qur’an al-Karim. He also memorized considerable parts of al-Mufaddaliyyaaat and al-Hamaasah of Abi Tammaam. The first poem he wrote was at the age of thirteen, and it was a plea to the Prophet salla Allahu ‘alayhi wa sallam. His collection of poetry is growing, and a few poems in English have been added to it.

Amongst the scholars who gave him ijaza (the authority to narrate Hadith through their chains) were the Malikite Mufti of Syria, Sayyid Makki al-Kittan; Shaykh Muhammad Abul-Yusr ‘Abideen, the previous Mufti of Syria; the great Murshid, Shaykh Ali al-Boudaylimi of Tlemsan; Shaykh Zayn al-’Abideen at-Tounisi; Shaykh ‘Abdul’Aziz ‘Uyun as-Soud; Shaykh Muhammad Wafa al-Qassaab; and several others. Shaykh Muhammad’s father, may Allah shower him with His Mercy, also wrote several ijazas for him, giving him full authority to narrate Hadith. His father also issued for him ijazas qualifying him to teach the Shari’ah and to be a Murshid in the Sufi path. This was affirmed by several shaykhs of the path, the last of whom is Shaykh AbdurRahman ash-Shaghouri in Damascus, may Allah extend his life.

Shaykh Muhammad al-Yaqoubi published his first article when he was seventeen-years-old in al-Majalla al-’Arabiyya in Riyadh and his first book when he was 23. At the age of 20, some of his Friday speeches were broadcast live through the Syrian Radio station. Three of his books in Arabic have been published besides several articles in Arabic, English, and Swedish. The list of his unpublished books contains more than 20 works in Arabic.

Shaykh Muhammad al-Yaqoubi was formally appointed as Friday speaker (khatib) in 1981 in central Damascus. Two years later, in 1983, he was appointed as Imam and was commissioned to teach the Sacred Knowledge. In early 1986, upon the demise of his father (may Allah have mercy on him), Shaykh Muhammad al-Yaqoubi was given his father’s post as an instructor in the Fatwa Administration. That same year, he began teaching Maliki fiqh at the Institute of the Students of Sacred Knowledge (which is now the Institute of Sheikh BadrudDeen al-Hasani).

While in Damascus, in addition to teaching native Syrians, Shaykh Muhammad al-Yaqoubi taught students from various parts of the world; many of them are now Imams and teachers in Malaysia, the Philippines, Algeria, Mali, Gambia, and other countries. Amongst the books he taught, partially or completely, are Sahih al-Bukhari (which he taught twice), Sahih Muslim, al-Muwatta (which he also taught twice), ash-Shama’il al-Muhammadiyya (which he taught four times), the commentary of al-Bajuri on al-Jawhara, an-Nasafi’s Madarik at-Tawil, Jawahir al-Iklil Sharh Mukhtasar Khalil, al-Kaafi of Ibn AbdulBarr, al-Hikam of Imam ibn Attaa Allah, Sharh ar-Risala of Imam al-Qushayri, al-Marghinani’s al-Hidaya, Sharh al-Bayqouniyya, Sharh ar-Rahabiyya, Sharh al-Jazariya, ash -Shifa of Qadi ‘Iyaad, and Ibn Hisham’s commentary on the Alfiyya of ibn Malik.

Besides serving as a Friday speaker and instructor until 1990, Shaykh Muhammad al-Yaqoubi pursued his academic studies at the University of Damascus, Faculty of Shari’ah, where he frequented some lectures and benefited from several professors between 1982-1985. He also received a degree in Arabic literature in 1987 and completed a two-year study of philosophy at the Arab University of Beirut. In 1991, Shaykh Muhammad joined the PhD program of linguistics at Gothenburg University in Sweden, Department of Oriental Studies, where he also worked as a researcher and a teacher of classical Arabic literature for a few years until 1996.

Shaykh Muhammad al-Yaqoubi worked in Dar al-Athar al-Islamiyyah in Kuwait in 1990 as Research Editor, and, between 1998-1999, as Assistant Director for Research and Studies, a position he was awarded due to his keen interest in the studies of ancient Arabic manuscripts and paleography. He eventually resigned to devote his time to the Sacred Knowledge and to serve its students in teaching and writing.

While in school, Shaykh Muhammad al-Yaqoubi studied French as a second language. It was in 1988 that he began learning the basics of English and German. At the age of 30, upon traveling to Sweden, he realized how vital is the English language in the work for Islam, so he moved to England at that time and completed the FCE, CAE, CCS, and CPE Cambridge courses in English within a year before returning to Sweden where he continued his studies in Swedish.

In Sweden, Shaykh Muhammad al-Yaqoubi served the Muslim community of Gothenburg as Imam, where he struggled for the establishment of Islam in the country. His work there was documented in several newspaper articles and interviews; it included teaching Muslims, giving presentations about Islam, and engaging in multi-religious dialogues and debates on political and social issues, such as European-Islamic dialogue, atheism, etc.. Shaykh Muhammad was hosted by all of the major Swedish universities and Institutions and was co-founder of the Nordic Center for Inter-religious dialogue (NCID) in Gothenburg. He represented Swedish Muslims in several international conferences until he returned to Syria towards the end of 1996. In 1999, the Swedish Islamic society in Stockholm (SIS) chose him as the Mufti of Sweden, forwarding to him the burning issues of fiqh that concern Swedish Muslims. In the year 2000, SIS elected him as a permanent founding member of the Swedish Islamic Academy in Stockholm in recognition of his work in Sweden to which he continues to commit through lectures and classes during his visits to Scandinavia.

Besides working in Syria and Sweden, Shaykh Muhammad participated in conferences, delivered lectures, and gave Friday speeches in Lebanon, Egypt, Jordan, Kuwait, Saudi Arabia, Algeria, Denmark, Finland, Norway, Switzerland, Germany, France, Spain, England, Canada, and the United States. His first tour to the US took place in the spring of 1997. Since then, he has been frequenting North America and is now hosted by Zaytuna Institute in California where he has been teaching since the past year. In his efforts to revive the Tradition, he has taught Hadith, including the Muwatta’ and Sahih al-Bukhari, and he intends to finish all six books in the coming terms in sha Allah. Shaykh Muhammad al-Yaqoubi is married and has three children, Aicha, who is four; Ibrahim, who is two; and Ismael, who is four-months-old.

Others besides Shaykh Muhammad al-Yaqoubi have seen many of the miracles of his father, but for those who have not seen them, Shaykh Muhammad says, “This is one of the miracles of my father that everyone can see. It was his du’ah for me, his blessing, and his company that opened the way for me to be where I am now.”

Darood Sharif its Verdict, Obligation, and Virtue

What is meant by the prayer on the Prophet or Darood Sharif

Allah tells us, “Allah and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance.” 33:56. Abbas’ son stresses the fact that Allah and His angels praise and venerate Prophet Mohammed (peace and blessing be upon him). It has been said that Allah showers His mercy upon His Prophet (peace and blessing be upon him) and His angels supplicate for him. Al Mubarrad said, “The root of the prayer is the invocation of mercy. It is mercy from Allah. From His angels it is graciousness and a supplication for the Mercy of Allah. A hadith sheds further light and tells us that when someone praises the Prophet (peace and blessing be upon him) while waiting for the commencement of the prayer, the angels say, “O Allah, forgive him! O Allah have mercy upon him.” Abul Aliya explained, “The praise of Allah is His praising of the Prophet to His angels, and the praise of the angels is supplication.”

In reference to the command of Allah to His worshipers to supplicate for peace upon the Prophet (peace and blessing be upon him) the Judge Abu Bakr, Bukyr’s son said, “This verse was sent down on the Prophet, and Allah commanded his Companions to supplicate for peace upon him. Those who came after are also commanded to supplicate for peace upon the Prophet not only when they visit his tomb but whenever he is mentioned.” Three definitions have been given to the supplication “As-Salaamu alaykum” The first is that the word “salaama” is that of safety for you and with you. The second is “Salaamu” meaning your protection, being guarded and preservation as found in the Name of Allah “Salaam”. The third is “As-Salaam” derived from the meaning of “musalaama” (reconciliation) and submission to the Prophet (peace and blessing be upon him) as in the Words of Allah, “But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission.” 4:65.

 

The ruling about Darood Sharif

Dear reader, one must be aware that Allah has commanded us to praise His Prophet (peace and blessing be upon him). Praising the Prophet by reading Darood Sharif, is a general obligation and is not restricted to a specific time. There is no dispute about its obligatory nature, however Abu Jaafar Tabari was of the opinion that this verse, “Allah and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance.” 33:56 is a recommendation is overruled. When one praises the Prophet (peace and blessing be upon him) one fulfils the obligation, the performance of which voids the wrong action that would be present if one were not to do so. The minimum is to say it once as in the case when one bears witness to his Prophethood, however it is very desirable to say it more often and one finds its doing to be highly recommended in the authentic quotations of Prophet Mohammed (peace and blessing be upon him).

The Judge Abu Bakr, Bukayr’s son tells us, “Allah has made it an obligation upon His creation to praise and ask for peace upon Prophet Mohammed (peace and blessing be upon him). Allah did not assign a specific time, and the obligation of believers is that one should do it as often as possible and never neglect its doing.” The Judge Abu Abdullah, Said’s son tells us, “The position of Imam Malik (of the Maliki school of jurisprudence), his companions as well as other knowledgeable people is that the prayer on the Prophet is a general obligation and conditional to belief, and is not limited to the obligatory five daily prayers. However, whosoever praises the Prophet (peace and blessing be upon him) once in his lifetime has removed the minimum obligation.” The followers of Imam Shafi’i (of the Shafi’i school of jurisprudence) say that the obligation which Allah and His Messenger (peace and blessing be upon him) command applies only to the obligatory prayer. There is no disagreement that it is not obligatory.

The consensus of not only all the early scholars but those who came after is that the prayer on the Prophet sallallahu alayhi wa sallam / Darood Sharif in the final sitting before the closure of the prayer is not an obligatory part of the prayer. Imam Shafi’i is the exception and says that any prayer that does not contain Darood Sharif in the final sitting of one’s prayer when one bears witness to the Oneness of Allah before the greeting of peace (the tashahuhd) is invalid. The Maliki school of jurisprudence, the people of Medina, Sufyan Thawri, and the people of Kufa in the company of others are of the opinion that it is recommended to say the prayer in the final sitting of one’s prayer when one bears witness to the Oneness of Allah before the greeting of peace, and it is disliked that it be omitted.

If the prayer is omitted due to forgetfulness, Isaac, Abraham’s son says the prayer does not have to be repeated, however if it is omitted intentionally then the prayer must be repeated. We are told by Abu Ya’la that the Maliki school of jurisprudence has three opinions, the first is that it is obligatory, the second it is sunna, and the third it that it is recommended. Jabir tells us that the Prophet (peace and blessing be upon him) taught them what is to be said in praise of him during the final sitting of the prayer, (tashahuhd) in the same way he taught them a chapter of the Quran. Omar’s son said Abu Bakr would teach them what is to be said in praise of the Prophet during the final sitting of the prayer (tashahuhd) from the pulpit in the same way children are taught.

There is a prophetic quotation that says, “No prayer is valid for those who do not offer the prayer on me.” Al-Qassar’s son explained, this quotation with the meaning that the prayer in incomplete without it or, it refers to someone who has not offered the praise on the Prophet (peace and blessing be upon him) at least one during his lifetime. However, scholars of prophetic quotations consider this quotation to be weak. Masood’s son heard the Prophet (peace and blessing be upon him) say, “Whosoever offers the obligatory prayer but does not ask for blessings upon me, and the people of my House, his prayer is not accepted.” Darakutni said, “The correct interpretation is that of Abu Ja’far Mohammed, son of al-Hussayn who said, “If I were to offer a prayer in which I did not ask for blessings upon the Prophet (peace and blessing be upon him) or the people of his House, I would think it was incomplete.”

 

Times when it is recommended to read Darood Sharif

The Prophet (peace and blessing be upon him) heard a man making a supplication in his prayer without asking for blessings upon him whereupon the Prophet (peace and blessing be upon him) commented, “This is hasty.” Then he called the man and told those in his company, “When one of you supplicates, he should begin by praising Allah and then say the prayer on His Prophet, thereafter he can supplicate for whatever he wishes.” The Caliph Omar, al-Khattab’s son (may Allah be satisfied with him) spoke of one’s supplication and prayer and said, “The supplication and prayer are suspended between the heaven and the earth. None of it rises to Allah until you say the prayer on the Prophet.” Ali, may Allah honour his face said something similar with the addition, “and on the family of Mohammed.” It has also been transmitted that the supplication is veiled until the suppliant offers the prayer on the Prophet (peace and blessing be upon him). Masood’s son advised, “If any of you wishes to ask Allah for something, he should first begin by praising and exalting Him in the way He is deserving, then he should ask for blessings upon the Prophet (peace and blessing be upon him). It is then that the supplication is most likely to be answered.”

Jabir heard the Prophet (peace and blessing be upon him) say, ” Do not make me to be like the disposable jug of a rider, he fills his jug, puts it down then loads his baggage. If he needs to drink, he drinks from it, if he needs to make ablution he does so. If not, he pours it away. Place me at the beginning of the supplication, in its middle and the end.” Ata’s son spoke of the supplication saying, “The supplication has pillars, wings, means and moments. When its pillars are strong it is acceptable. If its wings are acceptable, it flies. If its moments are accepted, it is given success. If its means are acceptable, it wins. Its pillars are the presence of the heart, mercy and humility and the heart’s suspension before Allah and severance from the reliance on means. Its wings are truthfulness and sincerity. It moments are before dawn. Its means are the prayer on the Prophet.” May Allah praise and venerate him and grand him perfect peace.

It is reported in the Prophetic quotations “The supplication between the two prayers is not rejected.” Also, “Each supplication is veiled below the heavens until the praising of the Prophet (peace and blessing be upon him) is said, it is then that it ascends.” Abbas’ son concluded his supplication with the words, “Please accept my supplication” then he praised the Prophet saying, “O Allah I ask You to praise Prophet Mohammed, Your Worshiper, Prophet and Your Messenger better than anyone else amongst all Your creation.” The Prophet (peace and blessing be upon him) should be praised whenever mention of his name is heard and when his name is written. He should also be praised when hearing the Call to Prayer because he said, “If my name is mentioned in front of a person and he does not praise me, for him it is as if his nose is rubbed in the dust.”

The scholar Habib’s son disliked anyone to mention the name of the Prophet (peace and blessing be upon him) when slaughtering an animal, and the famouse Maliki scholar, Sahnon, disliked the name of the Prophet (peace and blessing be upon him) to be mentioned when someone expressed their surprise. To this Qasim’s son added “when sneezing” (because it is rendered secondary). A compiler of one of the six major references of Prophetic Sayings by the name of Nisai reports the command that one should increase one’s praising of the Prophet (peace and blessing be upon him) on a Friday. Issac’s son tells us that one should praise the Prophet (peace and blessing be upon him) upon entering the mosque. Amru, Dinar’s son tells us that when you enter houses (in which no one is there), you should say, “Peace, be upon the Prophet and the mercy of Allah and His blessing, and peace be upon us and upon the good people of Allah. Peace be upon the inhabitants of the house, and the mercy of Allah and His blessing.” To this Abbas’ son added, “What is meant here by houses is mosques.”

Al Qama tells of how he entered the Mosque. He said, “When I enter the Mosque I say peace be upon you O Messenger of Allah, coupled with the mercy and blessing of Allah. Allah and His Angels praise the Prophet.” The daughter of the Prophet, Lady Fatima (may Allah be satisfied with her) tells us that the Prophet himself (peace and blessing be upon him) would ask Allah to praise him when entering the Mosque. The Companions reported that the prayer upon the Prophet (peace and blessing be upon him) should be said by the imam and also the congregation during the funeral prayer (after the second pronouncing of Allahu Akbar). A highly recommended practice, accepted by all the nation of Prophet Mohammed (peace and blessing be upon him) is that one should praise him in letters and whatever is written after In the Name of Allah, the Merciful, the Most Merciful (Bismillah Ir Rahman Ir Raheem). Ukba, Amru’s son said in his narration, “O Allah, praise Mohammed, the illiterate Prophet and the family of Mohammed.” The Prophet (peace and blessing be upon him) gives us the good news saying, “The angels ask for forgiveness for whosoever praises me in a book as long as my name remains in that book.” Abu Masood Ansari tells us of another saying of the Prophet (peace and blessing be upon him) “Say, O Allah, praise Mohammed and the family of Mohammed as you praised the family of Abraham, and bless Mohammed and the family of Mohammed as You blessed Abraham in all the worlds. Indeed You are the all Praised and Glory. As for peace (you say according to the way), it is has been taught to you.”

 

The manner in which Darood Sharif should be read

Abu Humayd As Saidi tells us that the Prophet (peace and blessing be upon him) was asked what is to be said when one offers the prayer upon him. The Prophet (peace and blessing be upon him) replied, “Say, ‘O Allah, praise Mohammed, his wives and descendants as You praised the family of Abraham, and grant blessing upon the family of Mohammed as You granted blessings to the family of Abraham in all the worlds. You are the Praised, the Glorious.” Ka’b Ujra’s son reported the supplication with a slight variation saying, “O Allah, praise Mohammed and the family of Mohammed as You praised Abraham. You are the Praised, the Glorious.” Abu Said al-Khudri reported the quotation as “O Allah, praise Mohammed, Your worshiper and Your Messenger.”

Imam Ali, may Allah honour his face, said, “The Messenger of Allah counted them out on my hand and told me that Gabriel had counted the supplications on his hand, saying, ‘This is how it was sent down from the Lord of Might-O Allah, praise Mohammed and the family of Mohammed as You praised Abraham and the family of Abraham. You are the Praised, the Glorious. O Allah grant blessings to Mohammed and the family of Mohammed as You granted blessings to Abraham and the family of Abraham. You are the Praised, the Glorious. O Allah, grant peace to Mohammed and the family of Mohammed as You granted peace to Abraham and the family of Abraham. You are the Praised the Glorious.’”

Abu Hurayra heard the Prophet (peace and blessing be upon him) say, “Whosoever wishes to be given the fullest measure when he supplicates upon us, the People of the House, should say, ‘O Allah, praise Mohammed, the Prophet, his wives, the Mothers of Believers, his descendants and the People of his House, just as You praised the family of Abraham. You are the Praised, the Glorious.” When Zaid, Kharija al-Ansari’s son asked the Prophet (peace and blessing be upon him) how he should supplicate for blessings upon him, the Prophet (peace and blessing be upon him) replied, “O Allah bless Mohammed and the family of Mohammed, just as You blessed Abraham. You are the Praised, the Glorious.”

Salama al-Kindi spoke of the time when Imam Ali taught them how to pray on the Prophet (peace and blessing be upon him). Imam Ali taught them: “O Allah, the One who spread out the leveled expanses and created the heavens! Bestow Your noble praise, Your ever increasing blessings and the compassion of Your Tenderness upon Mohammed, Your worshiper and Your Messenger, the Opener of what was closed. The Seal of what came before. The one who announces the truth by the Truth. The one who triumphs over the armies of falsehood as he was entrusted to do. He who took upon himself with eagerness Your command to obey You to gain Your pleasure. He retains within him Your Revelation, preserves Your guidance and carries out Your command so that mankind can receive Your blessings, kindling because of him, a brand with which they can bring to their families. Hearts were guided by him after they had been plunged into trials and sinful actions. He illuminated the clear signs, luminous rules and way-marks of Islam. He is Your trusted guardian, the treasurer of Your hidden knowledge, Your witness on the Day of Rising, the one You sent with Your blessings and in truth Your Messenger, a mercy. O Allah, give him a spacious abode in Your Eden and reward him with good multiplied many times over from Your overflowing Favor, that You gave to him without effort through the victory on gaining Your reward and generous gift. O Allah, place whatever he builds above what other people build and give to him a noble place of rest and hospitality. Complete his light for him, and recompense him from Your worshipers by acceptance and words that please, with just words, decisive action and immense proof.”

Referring to the verse “Allah and His angels praise and venerate the Prophet.” 33:56. Imam Ali, may Allah honour his face, said, “Obedient to You, my Lord. The praise of Allah, the Good and Merciful, the near angels, those who are true, the martyrs, the good people, and all that exalts You, O Lord of all the worlds, be upon Mohammed, son of Abdullah, the Seal of the Prophets, the Master of the Messengers, and the Leader of those who fear You, and the Messenger of You, the Lord of all the worlds. The witness, the bearer of good news, the one who invites people to You by Your permission, the light-giving lamp-and peace be upon him!”

Abdullah, Masood’s son said, “O Allah, bestow Your blessings and mercy upon the Master of all the Messengers, the Leader of those who fear You, the Seal of the Prophets, Mohammed, Your worshiper and Messenger, the leader of the good and the Messenger of Mercy. O Allah, raise him to the praised station which will be the envy of the first and the last. O Allah, praise Mohammed and the family of Mohammed as You praised Abraham. You are the Praised, the Glorious. Give blessings to Mohammed and the family of Mohammed as You granted blessings to Abraham and the family of Abraham. You are the Praised the Glorious.” Al-Hassan al-Basri said, “Whosoever wishes to drink the fullest cup from the Pool (Kawthar) of the Chosen one (Prophet Mohammed) should say, ‘O Allah, praise Mohammed and the family of Mohammed, and his Companions, his sons, daughters, wives and descendants, the People of his House, his relatives by marriage and the Ansar (Helpers), and his followers, as well as those who love him, and bless us along with all of them, O Most Merciful of the merciful.”

Abbas’ son would supplicate saying, “O Allah, accept the greatest intercession of Mohammed, and raise him to the highest station. Grant his every request in the Next Life and this Life as You answered the prayers of Abraham and Moses” Wuhayb al-Ward’s son would supplicate saying, “O Allah, give Mohammed the best of whatever he asked You for himself, and give to him the best of what any of Your creation has asked of You for him. And give Mohammed the best of all that You will be asked for until the Day of Resurrection.” The supplication of Masood’s son was, “When you ask for blessings upon the Prophet, make the prayer excellent. You do not know if it will be shown to him. Say, ‘O Allah, bestow Your praise, Your mercy and Your blessings on the Master of the Messenger, the Leader of those who fear You, the Leader of the Good and the Messenger of Mercy.”

The preceding are but a taste of the multitude of prayers both brief and long in praise of our beloved Prophet and his family (peace and blessing be upon him) and them. The supplication of Imam Ali in the final sitting of his prayer in which one bears witness to the Oneness of Allah before the greeting of peace reads: “Peace be upon the Prophet. Peace be upon all the Prophets and Messengers of Allah. Pease be upon the Messenger of Allah, peace be upon Mohammed, son of Abdullah. Peace be upon us and upon all believers, men and women alike, those who are absent and those who are present. O Allah, forgive Mohammed and accept his intercession and forgive the People of his House. Forgive me and my parents, and their descendants, and have mercy upon them. Peace be upon all the righteous worshipers of Allah. Peace be upon you, O Prophet and the mercy of Allah and His blessings.”

Abu Omar, Abdul Barr’s son and others are of the opinion that one should not ask for mercy for the Prophet (peace and blessing be upon him) rather one should ask for praise and blessings specific to him. They say that one should only ask for mercy and the forgiveness for others. In the prayer on the Prophet (peace and blessing be upon him) Abu Mohammed, Abu Zaid’s son included, “O Allah, have mercy on Mohammed (because the Prophet (peace and blessing be upon him) was sent as a mercy himself) and the family of Mohammed as You had mercy to Abraham and the family of Abraham.” This is not based on a prophetic quotation rather its proof lies in the words in the greeting of peace. “Peace be upon you O Prophet, the mercy of Allah and His blessings.”

 

The excellence of Darood Sharif, asking for peace upon him and supplicating for him

Abdullah, Amr’s son reports the saying of the Prophet (peace and blessing be upon him) “When you hear the Caller to Prayer, repeat what he says and ask for blessings upon me. Whosoever asks for blessings upon me once, Allah blesses him ten times. Thereafter ask for the rank of go-between (wasila) for me. It is a rank in the Garden reserved for only one of the worshipers of Allah and it is my hope that it will be for me. My intercession is granted to whosoever asks for the rank of “wasila” for me.” Anass, Malik’s son tells us the good news that the Prophet (peace and blessing be upon him) said, “Whosoever asks for blessings upon me once, Allah blesses him tenfold and ten sins fall from him and he is raised by ten degrees.” In addition to this are the words, “and ten good deeds are written for him.”

Anass also tells us that the Arch-Angel Gabriel told Prophet Mohammed (peace and blessing be upon him) “Whosoever praises you once, Allah praises him ten times and raises him by ten degrees.” Abdur Rahman, Awf’s son says something similar, he reports the Prophet’s saying, “I met Gabriel who told me, ‘I bring to you good news that Allah has said that whosoever asks for peace for you, He blesses him with peace. Whosever asks for blessings upon you, Allah blesses him.” Zaid, al-Hubab’s son heard the Prophet (peace and blessing be upon him) say, “Whosoever says, ‘O Allah, praise Mohammed and raise him to Your nearness on the Day of Resurrection’ will indeed receive my intercession. Those nearest to me on the Day of Resurrection are those who have said the most prayers upon me.”

Abu Hurayra heard the Prophet (peace and blessing be upon him) say, “The angels ask forgiveness for whosoever praises me in a letter or book, as long as my name remains on that page.” Amr Rabi’a's son heard the Prophet (peace and blessing be upon him) say, “The angels continue to bless anyone who asks for blessings upon me, as long as he continues doing so. Therefore do so in abundance or even a little.” Ubayy, Ka’b's son said that upon the passing of the first quarter of the night, the Prophet (peace and blessing be upon him) arose and said, “O people, remember Allah! The quake has come which will be followed by its sequel. Death will come with all that accompanies it.” Ubayy asked, “O Messenger of Allah, I say a lot of praising upon you, how much of my praising should I devote to you?” The Prophet (peace and blessing be upon him) replied, “Do as much as you like.” Ubayy asked, “A quarter?” He replied, ‘Do as much as you like, and if you do more it is better.” Ubayy inquired again, “A third?” He replied, “Do as much as you like, and if you do more it is better. Ubayy asked, “Two-thirds?” Again he replied, ‘Do as much as you like, and if you do more it is better.” Whereupon Ubbay said, “O Messenger of Allah, I will devote all my praising for you.” The Prophet (peace and blessing be upon him) said, “Then you will have enough and your sins will be forgiven.”

Abu Talha tells us of the time he saw the Prophet (peace and blessing be upon him) happier than he had ever seen him, and asked him about it. The Prophet (peace and blessing be upon him) told him. “Indeed, Gabriel has just left me and brought me good news from Allah that He has sent me to give good news that when any of my nation asks for prayers upon me (praise and veneration), Allah and His angels bless that person ten times for its doing.” The Prophet (peace and blessing be upon him) said, “People will come to me who I will only recognize on account of the abundance of prayer they said upon me.” Wahb’s son tells us that the Prophet (peace and blessing be upon him) said, “Whosoever asks for peace on me ten times, it is as if he had freed a slave!” We are also blessed with the knowledge that has reached us from the Prophet (peace and blessing be upon him) “The first to be saved from the terrors and its places on the Day of Resurrection will be the one who supplicated most for me.”

Speaking of the tremendous blessings received for one’s praising of the Prophet (peace and blessing be upon him) Abu Bakr As Siddiq said that the prayer on the Prophet wipes out sin in the same way that cold water extinguishes a fire. To ask for peace upon the Prophet (peace and blessing be upon him) is better than freeing slaves (meaning higher in reward despite this the Companions continued to free slaves until it was eliminated as it was their habit to mix different ranks of deeds.) Jabir, Abdullah’s son tells us that the Prophet (peace and blessing be upon him) said, “Whenever anyone hears the Call to Prayer and says, ‘O Allah, Lord of this perfect call and this established prayer, grant Mohammed the rank of go-between (wasila) and excellence, and raise him to the praised station which You have promised him’ will receive my intercession on the Day of Resurrection.” Saad Abi Wakkas tells us of another supplication to be made upon hearing the Call to Prayer, “When anyone hears the Call to prayer and says, ‘I bear witness that there is no god except Allah alone, with no partner and Mohammed is His worshiper and Messenger. I am pleased with Allah as my Lord and Mohammed as the Messenger, and Islam as my religion’ will be forgiven.”

 

Reproaching those who do not ask for blessings upon the Prophet by refusing to read Darood Sharif

Abu Hurayra tells us that he heard the Messenger of Allah (peace and blessing be upon him) say, “Dust be upon the face of whosoever does not ask for me to be praised when I am mentioned in his presence! Dust be upon the face of whosoever Ramadan commences and finishes before he has received forgiveness! Dust be upon the face of whoever’s parents reach old age and they are not the cause of his entering the Garden!”. As the Prophet (peace and blessing be upon him) climbed upon the pulpit he said “Ameen”. This occurred three times whereupon Mu’adh inquired about its nature. The Prophet (peace and blessing be upon him) told him, “Gabriel came to me and said, ‘Mohammed, whenever your name is mentioned in front of a person and he does not ask for blessings upon you and dies thereafter, that person will enter the Fire. Allah will distance him, say ‘Ameen’, so I said, ‘Ameen’. Gabriel told me, ‘When Ramadan comes and it is not accepted from a person and he dies, it is the same, say ‘Ameen’ so I said ‘Ameen’. If someone has two parents, or just one, and does not show kindness and goodness to them and dies, it is the same, say ‘Ameen’ so I said ‘Ameen’.”

The Prophet (peace and blessing be upon him) defined a miser saying, “A miser is someone who does not supplicate for praise upon me when I am mentioned in his presence.” On the same subject, Jaafar, Mohammed’s son reports the saying of the Prophet (peace and blessing be upon him) “When I am mentioned in the presence of a person and he does not supplicate for praise upon me, he has swerved away from the Path to the Garden.” From Abu Hurayra we learn that the Prophet (peace and blessing be upon him) said, “When people gather together, sit and depart without mentioning Allah and supplicating for praise upon His Prophet, a dark shadow falls upon them that will be a cause for regret in the Hereafter. If Allah wills, He will punish them, if He wills, he will forgive them.” Abu Hurayra also reported, “Whosoever forgets to pray on me (the Prophet, praise and peace be upon him), has forgotten the Path to the Garden.”

The Prophet (peace and blessing be upon him) mentioned an element of bad manners, and Katada tells us that he said, “An element of bad manners towards me is that when I am mentioned in the presence of someone, that person does not supplicate for praise upon me.” The Prophet (peace and blessing be upon him) tells us, “When people sit in a gathering and depart without saying the prayer upon me, they depart on something fouler than the odor of a corpse.” In addition to this the Prophet (peace and blessing be upon him) said, “When people sit in a gathering in which they do not supplicate for me grief descends upon them, when they enter the Garden, they will not receive some of its reward.” Isa Tirmidhi tells us that a knowledgeable person said, “Whenever a person supplicates for praise upon the Prophet (peace and blessing be upon him) once in a gathering, he receives the reward for whatever takes place in that gathering.” (May Allah praise and venerate our Master Mohammed, and grant him perfect peace in abundance, increasing continuously throughout time and all eternity.)

 

The distinguishing of the Prophet through the revelation of the supplication for praising him

One day the Messenger of Allah (peace and blessing be upon him) spoke of the greetings of peace upon him that would be made after his death. Abu Hurayra tells us he said, “Whenever anyone will greet me with peace, Allah will return my soul to me so that I may return the greeting.” Abu Hurayra also tells us that he said, “I will hear whosoever asks for me to be praised in my tomb. Even if someone is far away from me and supplicates for praise upon me, that too is conveyed to me.” Masood’s son tells us that the Prophet (peace and blessing be upon him) spoke of the action of the angels saying, “Angels roam the earth to convey peace to me from my nation.” Omar’s son advised, “Offer an abundance of prayer on your Prophet every Friday, because its presented to him on that day.” Al-Hassan, Ali’s son heard the Prophet (peace and blessing be upon him) say, “Praise me wherever you are. Your prayer will reach me.”

It has been said that the name of the person who asks for praise upon the Prophet (peace and blessing be upon him) by reading Darood Sharif is shown to him as the person offers it. Al-Hassan, Ali’s son said, “Whenever you enter the (Prophet’s) Mosque, greet the Prophet.” Sulayman, Suhaym’s son tells us of a vision he had and says, “I saw the Prophet in a vision and asked him, ‘O Messenger of Allah, do you recognize the greeting of those who come to you?’ The Prophet (peace and blessing be upon him) replied, ‘Yes, and I answer them.’” Shehab’s son heard the Messenger of Allah (peace and blessing be upon him) tell his Companions, “Offer an abundance of prayer on me in the radiant night (the night preceding Friday) and the radiant day (Friday) because it will be conveyed from you. The earth does not consume the bodies of prophets, and when a Muslim asks for me to be praised an angel conveys it to me and mentions his name.”

Darood Sharif

bismillah irra man irra im
inna-llaha wa malaaikatahu yualluna alan nabi
Indeed Allah & His angels shower blessings on the Prophet.
yaa ayyuhal ladhina amanu allu alayhi wa sallimu taslima
O you who believe, pray blessings on him and greet him abundantly. 33:56
allahumma alli wa sallim ala man jaaltahu
O Allah bless and give peace to him whom You have made
sababal li-nshiqaqi asrarikal jabarutiyyati
cause of splitting asunder Your illimitable jabaruti secrets
wa-nfilaqal li-anwarikal ra maniyyati
and of breaking forth of Your lights of absolute mercy
fa-ara naaiban anil ha+ratir rabbaniyyati
thus becoming delegate of the lordly presence
wa khalifata asrarikadh dhatiyyati
and the successor of Your secrets of divine essence
fa-huwa yaqutatu a adiyyati dhatika amadiyyati
For he is the very gem of the oneness of Your ultimate kernel
wa aynu ma-hari ifatikal azaliyyati
and the site of the appearance of Your beginningless traits
fa-bika miñka ara ijaban añka
So by You and from You he became a veil from You
wa sirram min asrari ghaybika
and a secret from the secrets of Your unseen world
ujibta bihi añ kathirim min khalqika
by which You are veiled from Your creatures
fa-huwal kanzul mu1alsamu
For he is the talismanic treasure
wal ba ruz zakhirul mu1am1amu
and is the high wave-filled sea
fa-nasaluka llahumma bi-jahihi ladayka
So we ask You O Allah by his eminence with You
wa bi-kiramatihi alayka
and his preciousness to You
añ tamura qawalibana bi-afalihi
to make our bodies flourish with his works
wa asmaana bi-aqwalihi
and our hearing with his words,
wa qulubana bianwarihi
our hearts with his lights,
wa arwa ana biasrarihi
our spirits with his secrets
wa ashbahana bia walihi
our selves with his states
wa saraairana bi-muamalatihi
our our innermost consciousness by his ways
wa bawa1ina bi-mushahadatihi
our inner core with his witnessings
wa abarana bi-anwari mu ayya amalihi
our vision with the lights of the countenance of his beauty
wa akhwatima amalina fi mar+ati i
and the last of our deeds in what pleases him
atta nashhadaka bihi wa huwa bika
until we behold You through him and him through You
faakuna naaiban anil a+ratayni bil a+ratayni
So I am a delegate from the two presences through the two presences
wa adulla bihima alayhuma
indicating each of them through one another
wa nasaluka llahumma añ tualliya wa tusallima alayhi
And we ask You, O Allah, to bless and invoke peace upon him
alatañ wa taslimañ yaliqani bi-janabihi
a blessing and peace that befit his honor
wa a-imi qadrihi wa tajmaani bihima alayhi
and his august estate, and through which You unite me with him
wa tuqarribni bi-khalii wuddihima ladayhi
and draw me nearer him by the purity of their love
wa tañfa ani bi-sababihima naf atal atqiyaai
and present me by cause of them the fragrance of the God-conscious
wa tamna uni minhuma min atal aifayaai
and bestow on me by them the gift of the purified
li-annahus sirrul maunu
Because he is the impregnable secret
wal jawharul fardul maknunu
and the hidden unique jewel
fa-huwal yaqutatul mun1awiyatu alayha adafu maknunatika
For he is the priceless gem enclosed in the shells of Your hidden secrets
wal ghayhubatul muñtakhabu minha malumatika
and the ineffable darkness from which things known to You are chosen
fa-kana ghaybam min ghaybika
So He is unseen of Your unseen,
wa badalam miñ sirri rububiyyatika
and an alternate from the secret of Your lordship,
atta ara bi-dhalika ma-haran nastadillu bihi alayka
so he has become a sign from which we infer You,
wa kayfa la yakudhu kadhalika
and how should it be otherwise
wa qad akhbartana bi-dhalika fi mu kami kitabika
when You informed us of that unambiguously in Your book
bi-qawlika innal ladhina yubayiunaka innama yubayiuna llaha
with Your words, “Those who swear fealty to you but swear fealty to Allah,”
fa-qad zala anna bi-dhalikar raybu wa aalal intibahu
through which all doubt has left us and we have been apprised.
wa-jal illahumma dalalatana alayka bihi
And make, O Allah, our guiding to You be by means of him,
wa muamalatana maaka min anwari mutabaatihi
and our dealings with You from the lights of following him.
wa-r+a llahumma ala man jaaltahum ma alal lil iqtida
And be well-pleased, O Allah, with those You have made exemplars,
wa ayyarta qulubahum maabi al huda
and whom You have made lamps of guidance from their hearts
al-mu1ahharina min riqqil aghyari
Who were freed from bondage to the alterities
wa shawaaibil akdari
and from the dross of all admixture,
mam badat min qulubihim durarul maani
and from whose hearts there appeared pearls of meaning
fa-juilat qalaaidat ta qiqil ahlil manani
which were made necklaces of realization for those of foundation
wa khtartahum fi sabiqil iqtidari
And whom You chose from the reaches of previous destiny
annahum min a abi nabiyyikal mukhtari
to be the Companions of Your chosen Prophet
wa ra+itahum li-añtiari dinika
and through whom You were pleased to give Your religion victory;
fa-humus sadatul akhyaru
they being the finest of the elect.
wa +aif illahumma mazida ri+wanika alayhim
Bestow, O Allah, a manifold increase of Your good pleasure upon them,
maal ali wal ashirati wal muqtafina lil athari
with the prophetic family and clan, and all who follow their traces.
wa-ghfir illahumma dhunubana wa walidayna
And forgive, O Allah, our sins and those of our parents,
wa mashayikhina wa ikhwanina fi-llahi
and our shaykhs and brethren in Allah,
wa jamiil muminina wal muminati
and all believing men and women,
wal muslimina wal muslimati
and all Muslim men and women,
al-mu1iina minhum wa ahlil awzar
the obedient of them and those who bear sins.
amin