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(And have mercy on Muhammad and on the aal of Muhammad as you did have
mercy on Ibrahim and on the aal of Ibrahim).
EXCELLENCE OF INVOKING BLESSINGS
(٩٢١) وَعَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَى عَلَىَّ وَاحِدَةُ صلَّى اللهُ عَلَيْهِ عَشْرًّا-
(رواه مسلم)
921. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
If anyone invokes blessing on me once then Allah will shower on him ten mercies.1
COMMENTARY: This is in conformity with Allah's words:
مَنْ جَاءَ بِالْحُسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا
(Whoever brings a good deed shall have tenfold like of it.} (6:160)
Hence, the same will apply to anyone who invokes blessing on the Prophet lu,, leatl . Once.
SECTION II
الفَضلُ الثَّانِىِ
(٩٢٢) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَى عَلىَّ صَلَاةً وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ عَشْرَ
صَلَوَاتٍ وَحْظَّتُ عِنْهُ عَشْرُ خَطِيَّاتٍ وَرُفِعَتُ لَهُ عِشْرُ دَرَجَاتٍ - (رواه النسائى)
922. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, If
anyone invokes blessing on me once, then Allah will bestow on him mercy ten
times, ten sins will'be erased for him and (relative to nearness to Allah) he will be
raised ten degrees. 2
(٩٢٣) وَعَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْلِى النَّاسِ بِي يَوْمَ القِيَّامَةِ أَكْثَرُ هُمْ
عَلَّ صَلَاً- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .923
said, On the day of resurrection, those nearest to me will be they who will have
invoked blessings on me most often.3
COMMENTARY: Ibn Hibban «ar> said that this glad news is most fitting for the scholars
of hadith. No other group of people invokes blessing on the Prophet صلى الله عليه وسلم more
often than they do. They will be the nearest of all to him on the day of resurrection.
صلى الله عليه وسلم SALUTATION CONVEYED TO PROPHET
(٩٢٤) وَعَنْهُ قَالْ قَالَ: رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ لِلّهِ مِلَائِكَةُ سَيَّاحِيْنَ فِ الْآَرْضِ يُبَِّغُؤُنِى مِنْ
أُقَّتِىَ السَّلَامَ - (رواه النسائى والدارئ)
صلى الله عليه وسلم narrated thai Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .924
said, Indeed, Allah has angles who travel about in the earth. They convey to me the
salaam of my ummah. 4
1
Muslim # 70-408, Abu Dawoud # 1530, Tirmidhi # 485, Nasa'I # 1296, Darimi # 2772.
Nasa'I # 1297, Musnad Ahmad 3-102.
3
Tirmidhi # 484.
Nasa'I # 1292, Darimi # 2374, Musnad Ahmad 1/452.

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COMMENTARY: This hadith refers to the people who live far away from the Prophet ul
Alwale grave and are unable to visit it. When these people offer their salaam to the Prophet
Awycleatl to, the angles convey it to him with great reverence and high esteem. .
As for those people who have the honour to present themselves at the grave, when they
offer the salaam there, the Prophet alugarcall to listens to them directly.
This hadith throws light on some things.
(1)
The Prophet ,4, le atle is alive in his grave with his body just as he was alive in
this world.
(2)
When a member of his ummah offers salaam to him, he feels happy. This, indeed,
is an honour and a great good fortune for him who offers the salaam.
(3)
When the angles present to the Prophet alugade atl to someone's salaam it means
that the salaam has gained acceptance. The next hadith discloses that the Prophet
,responds to the salaam of that person. According to another hadith صلى الله عليه وسلم
when the angles bring someone's salaam, they also name him. For example, they
say, O Messenger of Allah, Mawlana Muhammad qutubuddin Muhiyuddin offers
your august self his salaam. Or, your humble slave Abdullah jawaid ibn Mawlana
Muhammad Abdul Haq presents your honoured self his humble salaam. Or, Faqir
Muhammad Asghar submits salaam to your distinguished self.
در مجلسآںنازنیں حرفےکهازمامی رود
جاںمیدہم درآز والےقاصد آخر باز گو
THE PROPHET صلى الله عليه وسلم RESPONDS
(٩٢٥) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَّ إِلََّ رَوَّاللهُ عَلَّرُوجِئْ
حتى أُرُدَّ عليه السّلام- (رواه ابوداؤد والبيهقى فى الدعوات الكبير)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .925.
A, said, when anyone offers salaam to me, Allah returns to me my soul till I
respond to his salaam. 1
COMMENTARY: The ahlus-sunnah (practice of Holy Prophet صلى الله عليه وسلم) wa al-janaah
believe firmly that the noble Prophet, pride of the worlds (may my parent be ransomed to
him), is alive in the barzakh (which is the intervening world and period between this world
and the next world, here after). But, this hadith says that he is not alive and life is restored
to him when any one coveys his salaam and he gives his response.
The seeming disparity is cleared when we realise that returning the soul (to him) does not
presuppose that his blessed soul is not always present in his sacred body but only restored
for the while it takes to give a response. It is not so. Rather, since his soul is perpetually
attentive to the Mighty Lord and immersed in observing Him, so it is diverted from that
condition to this world that he may listen to the invocation of blessing and, salaam of the
members of his ummah and give a response. There fore, this diversion of the blessed soul
with the information is described in the words, Allah returns to me my soul. As it is, all the
Prophets (صلوات الله عليهم أجمعين) are alive in their graves.
Finally, the question remains whether this destination as mentioned in this hadith is
Abu Dawud # 2041, Musmad Ahmad 2-527, Bayhaqi in ad Dawat al Kabir.

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available only to those who are fortunate to visit the grave or to all people generally?
Apparently, it is the destination of everyone generally, both those who come to the grave
and offer the salaam and those who send their salaam from distant places. However, the
only difference is that if anyone is unable to gain the honour of visiting the Prophet's al
alugar grave, he listens to their salaam through the angles. We shall see this in the hadith
of Abu Hurayrah deathso) to follow in the third section (# 934).
DO NOT TURN HOMES INTO GRAVES
(٩٢٦) وَعَنْهُ قَالَ سَمِعْتُ تَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لاَ تَجْعَلُوا بُيُوْتَّكُمُ قُبُوْرًا وَلَّا تَجْعَلُوا قَبْرِئُ
عِيْدًا وَصَلُّوا عَلَىَّ فَإِّ صَلَاتَكُمُ تَبْلُغُنِىْ حَيْثُ كُنْتُهُ - (رواه النسائي)
926. Sayyiduna Abu Hurayrah &tablo narrated that he heard Allah's Messenger
Aw, ale atl say, "Do not keep your houses like graves and do not make my grave a
place of festivities (like a fair). Invoke blessing on me, for your (invocation of)
blessing reaches me from wherever you be.1
COMMENTARY: The first portion of the hadith can accommodate three interpretations.
(1)
Do not turn your houses into graves by lying there as the dead lie in their graves
without engaging in worship. Rather, make some worship there to get blessing
and radiance therein. Offer the prescribed salah in the mosques, and the sunnah
(practice of Holy Prophet صلى الله عليه وسلم) and supererogatory at home. It is better to
offer the supererogatory at home.
(2)
Do not bury your dead in your homes. However, this should not raise the question
why the Prophet Aw, ale atl do is buried in his house because it is exclusively
allowed to him not to others.
(3)
Do not turn graves as places of residence as in present times the disciples and care
takers reside at the shrines of the saints and in grave yards to retain softness of
heart and a mild temperament. Rather, one must visit graves, make supplication
for the grave-dwellers and return home.
The second portion of the hadith do not make my grave a place of festivities prohibits
assembling there and perpetrating vain activities and celebrating, as the jews and
Christians do, at the graves of their Prophets Jaude.
This portion of the hadith must serve as a lesson for the so-called manlavis today and the
innovators. They have made the graves of saints a centre to enjoy and get their personal
desires and worldly ambitions. They celebrate there urs, etc. and create much noise all of
which smacks of disbelief and polytheism. They eat voraciously and are blinded to the
commands of the Quran and hadith, May Allah guide them. Ameen!
Some ulama (Scholars) have explained this portion to mean: do not visit my grave only
once or twice every year like the two eeds every year. Rather, visit often. The Prophet
Aw,ale encouraged his ummah to visit his grave very often.
The last portion of the hadith calls upon his ummah to invoke blessing on him most
frequently, again and again. Distance is of no concern because their blessing reaches him,
In this way, he consoles those who are very far off that they must not lose heart but
Abu Dawud # 2042, Musnud Ahmad 2-367, Nasai # (not found in Nasi).

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continue to invoke blessing on him.
قرب جانےچوں بود بعد مکاے سہلست
WARNING TO THOSE WHO NEGLECT IT
(٩٢٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَغِمٌ أَنْفُ رَجُلٍ ذُكِرُتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَّىَّ وَرَغِمٌ
آنْفُ رَجُلٍ دَخَلَ عَلَيْهِ رَمَضَّاٌ ثُمَّ انْسَلَمَّ قَبْلَ آَنْ يُغْفَرَ لَهُ وَرَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ عِنْدَهُ أَبَوَّاهُ الْكِبرَآوُ
أَحَدُهُمَا فَلَمْ يُدْخِلَاءُ الجنّة۔(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .927
said, May his nose be dusty before whom I am mentioned but he does not invoke
blessings on me. And, may his nose be dusty who finds (the month of ) Ramadan, but
is passes away without his being forgiven, And, may his nose be dusty whose parents,
or one of them, reach old age but could not (be a means to) admit him to paradise.1
COMMENTARY: Of the three people mentioned in this hadith, the first fail to invoke
blessing on the Prophet alugarcall to on hearing his name or his mention. It calls for their
nose to be dusty which means, may they be abased, dejected and ruined.
Apparently, blessing must be invoked on him every time the Prophet w,,laildo name is
called in an assembly. It is wajib (expedient), because to neglect it invites severe retribution,
However, it is not so because we have seen previously that it is not wajib (expedient) to
invoke blessing each time, but only once it is wajib (expedient) where after it is mustahab
and better. For anything to be wajib (expedient), the warning should concern the hereafter
but since the warning in this hadith says nothing about the hereafter, the command implies
that it is mustahab to invoke blessings every time the Prophet lu, 4l tl do is mentioned,
and the warning points to excellence and istihbah (preferred, recommended),
The second kind do not fulfil the rights of the month of Ramadan perfectly. Their fasting
and worship during it are of a questionable nature. Since these things are a means to
forgiveness, it is said that they will face deprivation. The month they will face deprivation.
The month passes away without their benefiting from its blessings.
The third kind do not obey and serve their parents and fail to make then happy particularly
in their old age. They are truly wretched. They purchase punishment and misery in the
hereafter, for they lost the means to enter paradise.
MERIT OF BLESSING AND SALUTATION
(٩٢٨) وَعَنُ أَبِيْ طَلُحَةٌ ﴿َّهِ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَاءَ ذَاتَ يَوْمٍ وَالِشْرُ فِى وَجُهِهِ فَقَالَ
إِنَّهُ جَاءَ نِيْ جِبْرِيُلُ فَقَالَ إِثَّ رَبَّكَ يَقُولُ أَمَا يَرْضِيْكَ يَا مُحَمَّدُ أَنْ لَا يُصَلّى عَلَيْكَ أَحَدْ مِنْ أُمَّتِكَ إِلَّا
صَلَّيْتُ عَلَيْهِ عَشْراً وَلَا يُسَلِّمُ عَلَيْكَ أَحَدْ مِنْ أُمَّتِكَ إِلَّا سَلَّمْتُ عَلَيْهِ عَشْرًّا- (رواه النسائى والدارمى)
928. Sayyidun: Abu Talhah &abl so) narrated that one day Allah's Messenger came
(to the santabah (companions) due dil (o)) exuberance with large on his face. He said
that Jibril J Ale had come to him and informed him that his Lord says, 'O
Tirmidi li # 3556, Musnad Ahmad 2-254.

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Muhammad, are you not pleased that if anyone of your ummah invokes blessing on
you once then I shall shower on him mercy ten times. And, if any of them conveys
salaam to you, then I shall bestow on him salaam ten times.1
COMMENTARY: The Prophet Aw, ale al do was very kind and compassionate to his
ummah. His topmost aim was to earn for them their welfare and good. Hence, when he
received this glad tidings from Jibril Jale, he was visibly overjoyed and he conveyed the
tidings to the sahabah (companions) acall so) and through them to the rest of the ummah.
NO LIMIT TO IT
(٩٢٩) وَعَنْ أُنتَيّ بْنِ كَعْبٍ قَالَ قُلْتُ يَا رَسُولَ اللهِ إِّى أُكْثِرُ الصَّلاَةَّ عَلَيْكَ فَكَّمْ أَجْعَلُ لَكَ مِنْ صَلَائِيٌ فَقَّالَ
مَا شِئْتَ قُلْتُ الُّبُعَ قَالَ مَاشِئْتَ فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَكَ قُلْتُ النِّصْفَ قَالَ مَاشِئْتَ فَإِنْ زِدُتَ فَهُوّ
خَيْ لَكَ قُلْتُ فَالُّلْقَيْنِ قَالَ مَاشِئْتَ فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَكَ قُلْتُ أَجْعَلُ لَكَ صَلَاقِ كُلُّهَا قَالَ إِذَّا تُكُفى
هُكَوَيُكَفَّرُ لَكَ ذَنبُك۔(رواه الترمذى).
929. Sayyiduna ubayy ibn Ka'b 's abl ) narrated that he said (to Allah's
Messenger ,w,4. leatle ), O Messenger of Allah, I (wish to) invoke blessing on you
very often. So, how much time shall I set aside for you from my prayers? The
Prophet Aw, 4,leil . said, As much as you like. He asked, (May I set aside) one-
fourth? He said, As much as you like, but if you increase on that, that would be
better for you. Ubayy 4 al (b) asked, half? He said, As much as you like, but if
you increase it, that would be better for you. So, he asked, Two thirds? He said,
As much as you like, but if you increase it, that would be better for you. He said,
I shall assign all my prayer for you. The Prophet alugade all Je said, That would
that care of your worries and expiate all your sins.2
COMMENTARY: In the words (Arabic) the words (salah) stands for prayer supplication.
Sayyiduna Ubayy ibn Ka'b aus also, wished to know how much of his prayer for himself he
should allocate for invoking blessing on the Prophet صلى اللهعليه وسلم .The Prophet صلى اللهعليه وسلم did
not suggest how much but did say that the more time he gave to it, the better it would be for
him. When he decided to assign all the time for it, the Prophet Alu, ,le ail do expressed
satisfaction and assured him that his cares and worries would be over and Allah will help him
in his affairs, worldly and of the hereafter. (Arabic) He who becomes Allah's then Allah's is his.
مَنْ كَانَ لِلّهِ كَانَ اللّهُ لَهُ
Therefore, if anyone continues to invoke blessings on the Prophet ,,leallo and makes it
an essential part of his life, then ease and comfort are for him in both the worlds. His pious
ambitions are fulfilled.
Shaykh Abdul Haq Muhaddith Dahlawi alar> said. When my shaykh, the honourable
shaykh Abdul Wahab Mutaqi atlar, gave me leave to depart to Madinah for a visit, he said
to me, Go and remember that on this path on worship after fard (obligatory) is like invoking
1
Nasa'I # 1295, Darimi # 2773, Musnad Ahmad 4-30.
2 Tirmidhi # 2465.

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blessing on the Prophet صلى الله عليه وسلم. So, use all your time (after discharging fard
(obligatory)), to this sacred pursuit and do not occupy yourself in anything else.
Shaykh Abdul Haq atlas, said that he submitted May I put aside some time for it? Shaykh
Abdul Wahab atlar> said, There is no need to allocate any limit for it. Rather, invoke blessing
to becomes moist with it and you dye yourself in its colour, and get immersed in it.
The compiler of Hisn Haseen has written in Miftah: There are many benefity of invoking
blessing on the Prophet صلى الله عليه وسلم in both the worlds. Difficulties and worries are
welcome. Important tasks are achieved. Experience speaks for it. I was surrounded by fear
.صلى اللهعليه وسلم often and I got relief after invoking blessing on the Prophet
PRAYER IS ANSWERED AFTER INVOKING BLESSINGS
(٩٣٠) وَعَنْ فُقَالَةً بْنِ عُبَيْدٍ قَالَ بَيْنَمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَاعِدْ إِذْ دَخَلَ رَجُلْ فَصَلَّى فَقَالَ اللُّهُتَّ
اغْفِرُ لِيِ وَارْحَمْنِى فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَجَّلْتَ آَيُّهَا المُصَلِى إِذَا صَلَّيْتَ فَقَعَدْت فَاحْمَدِ اللّهُ
بِمَا هُوَ أَهْلُهُ وَصَلٍ عَلَىّ ثُقَّ أُدْعُهُ قَالَ تُؤَّ صَلَى رَجُلْ أَخَرَ بَعْدَ ذلِكَ فَحَمِدَ اللهُ وَصَلَّى عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ فَقَالَ لَهُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيُّهَا الْمُعَلِى اُدُُ ◌ُجب- (رواه الترمذى وروى ابوداود والنسائى نحوه)
930. Sayyiduna fudalah ibn Ubayd &sail so) narrated that while Allah's Messenger
was sitting (one day in the mosque), a man came in and offered salah صلى الله عليه وسلم
and prayed (thereafter), "O Allah forgive me and have mercy on me. Allah's
Messenger صلى الله عليه وسلم said to him, O you worshipper! You have (neglected the
manner of prayer and) made haste. When you have offered the salah, sit down and
praise Allah as is His due and invoke blessing on me and then make supplication to
Allah. (Thus, he taught him manners of supplication.) Later, another man offered
صلى اللهعليه وسلم salah and after that praised Allah and invoked blessing on the Prophet
(but did not make Supplication), So, the Prophet alugade Il Jo said to him, O you
who have offered salah, pray, you will receive an answer.1
(٩٣١) وَعَنْ عَبْدِ اللّهِ بْنِ مَسْمُوْدٍ قَالَ كُنْتُ أَصُلِى وَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَاضِرْ وَأَبُوْبَّكُرٍ وَغُمُرُ مَعَهُ
فَلَتَّا جَلَسْتُ بَدَأْتُ بِالثَّنَاءِ عَلَى اللَّهِ تَعَالِى تُؤَّ الصَّلَاةِ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ دَعَوْتُ لِنَفْسِىِ فَقَالَ
النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَلْ تُعْطَّهُ سَلُ تُعْطَهُ - (رواه الترمذى)
931. Sayyiduna Abdullah ibn Masud que abl (50) narrated that (one day,) he offered
رضى الله and Umar رضى الله عنه was (also) there. Abu Bakr صلى الله عليه وسلم salah. The Prophet
aus were with him. Then (after the salah) Ibn Mas'ud du all se> sat down and began
with praise of Allah and invocation of blessing on the Prophet alugarcall to. Then he
made supplication for himself. The Prophet صلى الله عليه وسلم exhorted him. Ask, you
1
Tirmidhi # 3487. Munar 6-18, Abu Dawud # 1481, Nasaif # 1280.

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will be given. Ask, you will be given.1
SECTION III
الفَصلُ الثَّالِثُ
ABOUT UMMI
(٩٣٢) عَنْ أَبٍ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَرَّهُ أَنْ يُكْقَالَ بِالْمِكْمَالِ الْأَوْفى إِذَا
صَلَّى عَلَيْنَا أَهْلَ البَيْتِ فَلْيُقُلُ اللَّهُوَّ صَلّ عَلى مُحَتَّدِنِ النَّبِيِّ الْأُتِى وَأَزْوَاجِهِ أُمَّهَاتِ الْمُؤْمِنِيْنَ وَذُرِيَّتِهِ وَآَهُلٍ
بَيْتِهِ كَمَا صَلَّيْتَ عَلَى الٍ إِبْرَاهِیُمَإِنَّكَ حَمِيُدْ مَچید-(رواهابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .932
said, "He who likes to be given the fullest measure (of reward) then he must invoke
blessings on us, the people of the Prophet's Household, in these words:
اللَّهُوَّ صَلّ عَلى مُحَتَّدِنِ النَّبِيِّ الْأُتِى وَأَزْوَاجِهِ أُمَّهَاتِ الْمُؤْمِنِيْنَ وَذُرِّيَّتِهِ وَأَهْلِ بَيْتِه گُمَا صَلَُّتَ عَلى الٍ
إِبْرَاهِيُوَ إِنَّكَ حَمِيُدْ مَجْدْ
(O Allah, shower blessings on Muhammad the ummi Prophet, and his wives (who
are) the mothers of the believers, and his offspring, and the people of his house, just
as you did shower blessings on Ibrahim. Surely, you are Praise worthy, Glorious).2
[An alternative literal translation is, after (reward): when he invokes blessing on us,
the people of the Prophet's household, he must say:]
COMMENTARY: Among the many names of the Prophet alugade all to that depict his
attributes is ummi a great honorific which is also mentioned in the Torah, Injil and other
heavenly Books in reference to him.
The dictionary meaning of ummi is one who does not know how to write and to decipher
what is written, has never been to a school or madrasah, nor acquired knowledge from
anyone. The word ummi is ascribed to umm which means mother, so the meaning would
be that such a person is like a child born to a mother, a child whom no one has ever taught
to write and to read.
Thus, when the Prophet Aw,aleatl . was sent to this world as the last of all Prophets, Allah
made him independent of teachers and schools and guides. But, he himself perfected him
in all the learning's and sciences of religion and the world. When he sent him. He never
attended a school and was never anyone's student, and apparently, he did not write and
did not read the written. Hence, he was called ummi.
Some people opine that ummi is ascribed to umm ul - Quran, the epithet of Makkah
because it is the essence of the whole earth.
THE STINGY
(٩٣٣) وَعَنْ عَلِيٍّ رَضِىَّ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْبَخِيْلُ الَّذِى مَنْ ذُكِرُتُ عِنْدَهُ فَلَمْ
يُصَلِّ عَلَىَّ رَوَاهُ التِّرِمِذِىُّ وَ رَوَاهُ أَحْمَدُ عَنِ الْحُسَيْنِ ابْنِ عَلِيُّ رَضِىَّ اللَّهُ عَنْهُمَا وَقَالَ التِّرِمِذِىُّ هُذَا حَدِيْنْ
! Tirmidhi # 593, Munnad Ahmad 2-386.
2
Abu Dawud # 982.

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حَسَنْ صَحِيمٌ غَرِيُبْ-
933. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, The
miser is he before whom I am mentioned but he does not invoke blessing on me.
1.رضى الله عنه Ahmad transmitted it from sayyiduna Hasan ibn Ali
Tirmidhi said the hadith is hasan gharib.
COMMENTARY: The stingy is one who does not spend money. He hoards it and lets no
one get it from him. But, a greater miser and niggardly person is naturally lethargic and
negligent when he hears mention of the Prophet ,4.le atl do because he does not utter a
single word by his tongue and heart. He is, therefore, ungrateful because the Prophet wild
Awy ale favours his ummah are so many that if the members of his ummah laid down their
lives for him they would not have returned the favour. What then to say of this man who
does not invoke blessing on the Prophet alugarcall to when he is mentioned and named in
this man's presence.
مرحبا اح پيك مشتاقان بيغام دوست تأكنمجال ازسر رغبت فرال نام دوست
BLESSING IS CONVEYED
(٩٣٤) وَعَنْ اتَي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى عَلَّىَّ عِنْدَ قَبْرِىُ سَمِعْتُهُ وَمَنُ صَلّى
عَلَ نَائِيًّا أُبْلِغْتُهُ رَوَاهُ الْبَيْهِقِىُّ فِيْ شُعَبِ الْإِيمَانِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .934
said, He who invokes blessing on me (standing) by my grave, I hear it. And, he
who invokes blessing on me at a distance, it is conveyed to me.2
COMMENTARY: If anyone is fortunate to visit the Prophet's alugade al to grave and he
stands there and offers salaam to him, he hears it directly without an intermediary. If any
one is not that fortunate yet sends (invocation of blessing) salaam from wherever he is,
then the angles who travel around the world convey the man's salaam to him. He
responds to the salaam in either case.
We must learn from this hadith that there is great merit in offering salaam to the Prophet
صلى الله عليه He is very fortunate and honourable who offers salaam to the Prophet . صلى الله عليه وسلم
Awy and who continues to offer it regularly and in abundance. How great a bounty it is for
an auspicious man who receives response to just one salaam from the Prophet lu,atl to!
what then to say of him who gets an answer to each of his greetings.
کەصدسلام سیکےجواب از تو
بهرسلام مکنرجهدرجواب آن لب
MERIT OF INVOKING BLESSINGS
(٩٣٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ مَنْ صَلَى عَلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ وَمَلَائِكَتُهُ
.رضى الله عنه Tirmidhi # 3557, Musnad Ahmad 1-201 from Hasan ibn Ali
2 Bayhaqi in Shu'ab uleeman # 1532.

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سَبْعِيْنَ صَلَاقً-(رواه احمد)
935. Sayyiduna Abdullah ibn Amr us ati go, narrated that if anyone invokes
blessing on the Prophet صلى الله عليه وسلم once then Allah and His angels shower on
him mercies seventy times.1
COMMENTARY: It seems that this pertains to Friday because deeds on Friday fetch
reward seventy times. This is why the Hajj Akbar(great pilgrimage) (the hajj which occurs
on Friday) Is like seventy Hajj(pilgrimage).
Even if this hadith is mawquf being the saying of Sayyiduna Abdullah ibn Amr, due atl (so)
yet it is of the same kind as marfu (or a saying of the Prophet lu, ,le ul Jo) because no
sahabi due dil (so) can define reward of a deed on his own unless he has heard it from the
Prophet صلى الله عليه وسلم .hence, it is certain that Sayyiduna Abdullah رضى الله عنه had heard it
from the Prophet صلى الله عليه وسلم .Hence, it is certain that Sayyiduna Abdullah رضى الله عنه had
.صلى اللهعليهوسلم heard these tidings from the Prophet
(٩٣٦) وَعَنُ رُوَيُفِعٍ آثّ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ صَلَى عَلى مُحَتَّدٍ وَقَالَ اللَّهُتَّ أَنْزِلُهُ الْمَفْعَدَ
الْمُقَرَّبَ عِنْدَكَ يَوْمَ الْقِيَامَةِ وَجَبَتْ لَهُشَفَاعَتِئ- (رواه احمد)
936. Sayyiduna Ruwayfi رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
If anyone invokes blessing on Muhammad and says (after that);
اللَّهُوَّ أَنْزِلُهُ الْمَفْعَدَ الْمُقَرَّبَ عِنْدَكَ يَوْمَ الْقِيَامَةِ
O Allah, grant Muhammad the place that is near to you, on the day of resurrection,
then my intercession will become wajib (expedient) for him.2
COMMENTARY: The words (مقام مقرب) or the place near to you mean (مقام محمود) the praise
worthy station. On the day of resurrection, the Prophet صلى الله عليه وسلم will stand there and
praise Allah, the Glorious, and make intercession for the people,
The Prophet صلى الله عليه وسلم will intercede for all Muslims, for every member of his ummah
without exception. In spite of that, a person who makes the afore mentioned supplication
after invoking blessing on the Prophet ,aleatl Jo will attain a specific rank in that he will
be assured of the Prophet صلى الله عليه وسلم intercession. This may also be interpreted to mean
that this person will die, Inshallah, as a good, pious person.
(٩٣٧) وَعَنْ عَبْدِ الرَّحْمُنِ بْنِ عَوْفٍ قَالَ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى دَخَلَ نَخْلًا فَسَجَدَ فَأَطَالَ
الشُّجُوُدَ حَتَّى خَشِيْتُ أَنْ يَكُونَ اللّهُ تَعَالِى قَدْ تَوَقَّهُ قَالَ فَجِئْتُ أَنْظُرُ فَرَفَةَ رَأُسَهُ، فَقَالَ مَالَكَ
فَذَكَّرْتُ لَهُ ذَلِكَ قَالَ فَقَالَ إِّ جِبْرَئِيْلُ عليه السلام قَالَ لِيْ أَّ ابَشِّرُكَ أَّ اللّهَ عَزَّ وَجَلَّ يَقُولُ لَّكَ مَنْ
صَلَّى عَلَيْكَ صَلاَةً، صَلَّيْتُ عَلَيْهِ وَمَنْ سَلَّمَ عَلَيْكَ سَلَّمُتُ عَلَيْهِ- (رواه احمد)
937. Sayyiduna Abdur Rahman ibn Awf assail go, that (one day) Allah's Messenger
went out till he came into (a garden of) palm trees. (There,) he صلى الله عليه وسلم
1
Musnad Ahmad 2-187.
2 Munnad Ahmad 4-108.

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prostrated himself and prolonged the prostration till he (Abdur Rahman Aus all (so))
was apprehensive lest Allah had taken away his soul. So, he went and looked
closely. He (Perceived footsteps and) raised his head and asked, "What is wrong
with you? (He had detected anxiety on him). So he mentioned (what had caused
him anxiety). The Prophet صلى الله عليه وسلم then disclosed that Jibril عليه السلام had (come
to him and) said, Shall I not give you glad tidings that Allah, Mighty and Glorious,
says to you, If anyone invokes blessing on you once, I shall shower mercy on him,
and if anyone sends salaam to you, I shall send peace on him. 1
COMMENTARY: In another version of Imam Ahmad atlar), the concluding words are that
the hadith is sahih. I have not come across another hadith concerning prostration of
gratitude more sahih than this hadith. It is narrated through many lines of transmission.
INVOCATION OF BLESSING HAS A SAY IN PRAYERS BEING GRANTED
(٩٣٨) وَعَنْ عُمَرَ بْنِ الْخُطَّابِ رَضِىَ اللهُ عَنْهُ قَالَ إِثَّ الدُّعَاءَ مَوْقُوْفٌ بَيْنَّ الشَّمَاءِ وَالْآَرْضِ لَا يَصْعَدُ مِنْهُ
شئ2 حتى تُصَلّ عَلى نَبِّك۔(رواه الترمذى)
938. Sayyiduna Umar ibn Khattab Aus atl (o) narrated that supplication remains
suspended between heaven and earth without anything of it ascending till you
2 . صلى اللهعليه وسلم invoke blessing on your Prophet
COMMENTARY: Acceptance of supplication is subject to invocation of blessing on the
Prophet alugacall to because the blessing is itself approved. So, through it and because of it
supplication too gains approval.
دست درپا گےکبوتر زدهناگاهرسید
مور مسکین پو ہےداشت کهدرکعبە رسد
It is stated in Hisn Haseen that shaykh Abu Sulayman Durrani atlar> said, When you raise
your hands before Allah for a need of yours, begin your petition by invoking blessing on
the Prophet slu, ale atl Jo, Then, whatever you wish after that, make a supplication for it.
Then, conclude your supplication with (another) invocation of blessing on the Prophet aldo
both before and after صلى اللهعليه وسلم In other words invoke blessing on the Prophet) . عليه وسلم
your supplication). Allah, through His favour, approves both invocations of blessing on
the Prophet lu,4 letly and He is Greater and Better than imagining that He would leave
out the supplication that is between the two invocations of blessing. (It is not expected of
Allah's mercy and compassion that He would accept the two prayers for blessings on the
Prophet liga leatl . but reject the supplication between them).
Allamah Teebi lar, said of this hadith, "It is possible that this hadith may be the saying of
Sayyiduna Umar also, in which case this hadith will be mawquf. Also, it could be the
saying of the Prophet ,aleatl . in which case this hadith would be marfu. However, the
correct position is that this hadith is mawquf, being the saying of Umar cusatl se).
However, scholars of hadith maintain that no narrator can say such a thing (as we stated in
the commentary of hadith # 935 in the foregoing lines). Hence, this hadith, as for as the
1
Musnad Ahmad 1-191.
2 Tirmidhi # 486 Nasai # 1309.

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transmission is concerned, is mawquf, but, in terms of command, it is marfu.
CHAPTER - XVIII
بَابُ الدُّعَاءِفِى الَّشَقُدِ
THE SUPPLICATION MADE IN THE TASHAHHUD
In the last qa'dah (sitting), it is sunnah (practice of Holy Prophet .صلى الله عليه وسلم) to make
supplication after the at-tahiyat and invocation of blessing on the Prophet alugarcall to. The
books of fiqh say that a worshipper may make, in his salah after the attahiyat and the durud,
supplication according to his wish and liking. However, the supplication must not
resemble the speech of the common people, like anyone praying, O Allah, give me bread.
Give me clothing, and so on. It is not proper to make such supplicar.on here.
The hadith # 909, in the chapter (16) on the tashahhud, of Ibn Masud &sail so, has the words
that the Prophet ,4. leatl do taught him the at-tahiyat and said, Then make a supplication
that you like. They have to be selected from the supplications known to have been made
by Prophet صلى الله عليه وسلم at this juncture when at-tahiyat is recited.
It is better to make the supplication known from the Prophet ,.leatl . in the tashahhud
because they are comprehensive prayer both the worlds. In this chapter, those
supplications will be presented that the Prophet , Ale ad Jo used to make after the
tashahhud, or those that he had taught other people.
SECTION I
الفضل الآول
THE PROPHET'S SUPPLICATION
(٩٣٩) عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْ عُوْ فِي الصَّلَاةِ يَقُولُ اللَّهُوَّ إِنِّى أَعُوذُبِكَ
مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُبِكَ مِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ وَأَعُوذُبِكَ مِنْ فِتْنَةِ الْمَحْيا وَفِتْنَةِ المَمَاتِ اللّهُتَّ إِنِى
أَعُوذُبِكَ مِنَ الْتَأْثَمِ وَالْمَغْرَمِ فَقَالَ لَهُ قَائِلْ مَا أَكْثَرَ مَا تَسْتَعِيُذُ مِنَ الْمَغْرَمِ فَقَالَ إِثَّ الرَّجُلَ إِذَا غَرِمُ
حَدَّثَ فَكَذَبَ وَوَعَدَ فَأَخْلَفَ - (متفق عليه)
939. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
make this supplication in the salah (after the tashahhud):
اللَّهُؤَّ إِى أَعُوذُبِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوْذُبِكَ مِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ وَأَعُوذُبِكَ مِنْ فِتْنَةِ الْمَحْيا
وَفِتْنَةِ المَمَاتِ اللَّهُوَّ إِى أَعُوذُبِكَ مِنَ الْمَأْثَّمِ وَالْمَغْرَمِ
(O Allah, I seek refuge in you from the punishment in the grave. I seek refuge in
you from the trial of al-Masih all dajjal. I seek refuge in you from the trial of life
and the trial of death. O Allah, I seek refuge in you from sin and debt.
On that, someone asked, Why do you seek refuge from debt so often? He said,
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back on them.1
COMMENTARY: Dajjal will be created during that days before the Last Hour. He will
claim to be Divine. He will mislead the people with his jugglery and deceit, More will be
spoken on him in the last chapters of Mishkat.
WHY IS HE CALLED AL- MASIH? He will be so called because he will be one-eyed, or
because he will be mamsuh which means cut off from everything good, pious and blessed,
as though ignorant of these things, never having come across them. Who else but the dajjal
can posses these traits?
WHY IS PROPHET EESA A JA- CALLED AL-MASIH? The root of this word is masiha
which, in Arbic, means blessed. Or masih means a great traveller, who travels much. This
is so: Prophet Eesa JIAle will be sent from the heaven to earth before the Last Hour
nears. His mission will be to eradicate evil, to rule all over earth as Allah's caliph, to
spread Allah's religion and to eliminate the dajjal. He will travel all over the world to do
these things. Hence, he is called al-masih.
Anyway, the word al Masih is applied to both Prophet Eesa J4 and the accursed
dajjal. However the distinctive difference is that when simply (al-) Masih is spoken or
written then it refers to Prophet Eesa > Je but when the accursed dajjal is meant the (al-)
Mashih is qualified, (al-) masih (ad-) dajjal.
In this supplication, the Prophet sought refuge in Allah from six things. They are : (i)
Punishment in the grave. (ii) The trial of ad dajjal. (iii)The trial of life. (iv) The trial of death.
(v) Sins. And, (vi) debt.
The destructive character of these six things is marked heavily both in religious and worldly
life of anyone. If Allah delivers a person from these six things through His mercy and favour
then It will spell success and prosperity in his religious and worldly lives, otherwise, even if
be is beset with one of these, he will be ruined in both lives and become deserving of
punishment in the hereafter, and of every kind of mercy and honour in that world.
The Prophet, ale all Jo sought Allah's refuge from these things and thus taught his
ummah so that every Muslim must seek refuge with Allah from these six strongly
destructive things. May he preserve him from them! Aameen !.
Two things, the punishment in the grave and trial of the dajjal are self-explanatory and
need no further elucidation. The trial of life is to be end tangled in the difficulties and trial
of the world because of lack of patience and contentment (or cheer). It is to be netted in
such things as close the doors to guidance and the true path, and throw one in the pit of
error and straying.
The trial of death is the devil's snare in the last moments of anyone's life. He may create
doubts and prompt him to remove him from perpetual deliverance into punishment by
causing him to waver in faith and full into disbelief while dying. The questions of Munkar
Nakir, severity of chastisement in the grave and punishment of the hereafter are all included
in the trials of death. May Allah Preserve every Muslim from all these things. Aameen.
The word (matham l.) in the Arabic text could mean to commit sin, or that which leads to
sin. Be that as it may, refuge is sought in Allah from sins that will bring punishment in the
hereafther and Allah's displeasure. Refuge is sought also from those things that lead to sin
and away from the right path into straying .
Bukhari # 832, Muslim # 129-589, Abu Dawud # 880, Nasa'I # 1310, Musnad Ahmad 6-88.

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WHY REFUGE FROM DEBT? One of the sahabah (companions) due abl (so) was astonished
at making a prayer for refuge from debt, what is there in it for seeking protection from it?
Rather. Many people are helped with debts to satisfy their needs. However, the Prophet
Alwy 4.le all pointed out the evil and it is such that one must truly ask for protection from it.
For one thing, it is not good from the worldly point of view to be a debtor. Then, from the
point of view of religion and the hereafter, a debtor is driven to do such things as Shariah
looks down upon and as invite punishment on him in the next world. The debtor begins by
presenting false excuses for his needs, telling lies and having no compunction in doing that.
The next step arises at the time when repayment is due. It is very rare that a debtor keeps
his promise. Generally, the debtors again present excuses and tell lies when the due date
arrives and they do not repay the debt. In this way, they commit sin by breaking their
promises and indulging in lies. This situation is unending:
Promises are made and broken and lies are told repeatedly. Every debtor carries a heavy
burden of sin on himself. Clearly, these things are a means of Punishment and retribution
in the hereafter. So, refuge must be sought from this evil thing.
FROM WHAT PROTECTION IS SOUGHT
(٩٤٠) وَعَنْ أَبي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا فَرَةَ أَحَدُ كُمْ مِنَ النَّشَهِّدِ الْآخِرِ
فَلْيَتَعَوَّذُ بِاللُّهِ مِنْ أَرْبَعْ مِنْ عَذَّابٍ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَمِنْ ذِهِيَةِ الْمَحْيَا وَ الْمَمَاتِ وَمِنْ شَرِّ الْمَسِيحِ
الدَّجَال-(رواهمسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .940
said, "When one of you completes the final tashahhud, let him seek refuge in Allah
from four things: the punishment in hell, the punishment in the grave, the trial of
life and death, and the evil of al-masih addajjal."1
COMMENTARY: In the last qa'dah, after having recite the tashahhud, this supplication
should be made:
اَللَّهُؤَّ إِّعْ أَعُوذُ بِكَ مِنْ عَذَابٍ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَ مِنْ فِتْنَةِ الْمَحْيَاءِ وَالْمَمَاتِ وَمِنْ شَرِّ الْمَسِيْحِ الدَّجَّالِ-
O Allah, I seek refuge in you from the punishment in hell, the punishment in the
grave, the trial of life and death and the evil of al-mashih ad -dajjal.
(٩٤١) وَعَنِ ابْنِ عَبَّاسٍ رَضِىَ اللهُ عَنْهُمَا أََّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَلِّمُهُمْ هُذَا الدُّعَاءَ كَمَا
يُعَلِّمُهُمُ الشُّوْرَةَ مِنَ الْقُرْآنِ يَقُوْلُ قُوْلُوا اللَّهُؤَّ إِّْ أَعُوذُبِكَ مِنْ عَذَابٍ جَهَنَّمَ وَأَعُوذُبِكَ مِنْ عَذَابٍ.
الْقَبْرِ وَآَعُوذُبِكَ مِنْ فِتْنَةِ الْمَسِيُحِ الدَّجَالِ وَآَعُوذُبِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالمَمَاتِ- (رواه مسلم)
941. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم used to
teach them this supplication just as he taught them the surah (s) from the Quran,
asking them to say:
اللَّهُوَّ إِى أَعُوذُبِكَ مِنْ عَذَابٍ جَهَنَّمَ وَاَعُوذُبِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُبِكَ مِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَالِ
1
Bukhari # 1377, Muslim # 130. 588, Abu Dawud # 983, Ibn Majah # 909, Darini # 1344.

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وَأَعُوْذُبِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ
O Allah I seek refuge in you from the punishment in hell seek refuge in you from
the punishment in the grave. I seek refuge in you from the trial of life and death.1
Supplication in the qa'deh
(٩٤٢) وَعَنْ أَبِيٍ بَكْرِنِ السَّدِّيْقِ قَالَ قُلْتُ يَا رَسُولَ اللّهِ عَلَّمْنِيْ دُعَاءٍ أَدْ عُبِهِ فِي صَلَاقِ قَالَ قُلُ اَللَّهُمَّ إِنِ ظَلَمُتُ
نَفْسِى تُظُلُمَّا كَثِيْرًا وَلَا يَغْفِرِ الذُّنُوبَ إِلَّ أَنْتَ فَاغْفِرْ لِيْ مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ
الرَّحِيُوُ - (متفق عليه)
942. Sayyiduna Abu Bakr 2 as Saddiq 's atl (so) narrated that he requested, O"
Messenger of Allah, teach me a supplication that I might make in my salah." He
instructed him to say:
اَللّهُمَّ إِّ ظَلَمْتُ نَفْسِ تُلْمَّا كَثِيْرًا وَلَا يَغْفِرِ الذُّنُوْبَ إِلَّ أَنْتَ فَاغْفِرُ إِيْ مَغْفِرَّةٌ مِنْ عِنْدِكَ وَارْحَمُنِيُ
إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
O Allah, I have wronged myself immensely and there is none who will forgive sins
but you. So do forgive me, forgiveness from yourself, and have mercy on me.
Indeed, you are the forgiving, the merciful.3
COMMENTARY: Instead of (As) (immensely, very much) some versions of Muslim have
('S) (greatly, considerably). Hence, this supplication may be made with (!) sometimes
and (كبيرا) sometimes.
TURNING IN SALUTATION
(٩٤٣) وَعَنْ عَامِرٍ بُنِ سَعْدٍ عَنْ آَيْهٍ قَالَ كُنْتُ آرِى رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ يَمِيْنِهِ وَعَنْ يَسَارٍ؟
حَتَّى اَرِئْ تَيَاضَ خَدٍٍّ- (رواه مسلم)
943. Sayyiduna Aamir ibn Sa'd lar, narrated from his father (Sayyiduna sa'd ibn
Abu Waqqas رضى الله عنه) that he used to see Allah's Messenger صلى الله عليه وسلم turn to his
right and iv his left while offering salutation (to end the salah) till he could see the
whiteness of his checks.4
COMMENTARY: The Prophet صلى الله عليه وسلم turned his face to such an extent that the
brightness of his cheeks could be seen. How fortunate was Sayyiduna Sa'd de atl so, that he
Muslim # 134-590, Abu Dawud # 984.
2 His name was Abdullah, kunyah Abu Bakr and epithet as-siddiq and Atiq. The Prophet leallo
Awy had changed his name Abdul Kabah. His father was Uthman with the Kunyah Abu Qahafah. He
was the first man to embrace Islam. He was the Prophet's aluga call to companion in the cave and he
was the first caliph after the Prophet's wyd, leail Jo death. He died in 13AH when 63 years old and is
صلىاللهعليه وسلم buried next to the Prophet
3
Bukhari # 834, Muslim # 48 - 2705 Tirmidhi # 3542, Nas'I # 1802, Musnad Ahmad 1-4 Ibn Majah #
2835.
4
Muslim # 116 - 592, Nasa'I # 1317, Ibn Majah # 915, Darimi # 1345, Musnad Ahmad 1 - 390.

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was on the side of the Prophet صلى اللهعليه وسلم in salah.
تابہ تقریب سلام افتد نظر بروگے تو
کاش کےاندر مازمجاشودہہلوگے تو
IMAM TURNS AFTER SALAH
(٩٤٤) وَعَنُ سَمْرَةً بُنِ جُنْدُبٍ قَالَ كَاتَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَى صَلَاةً أَقْبَلَ عَلَيْنَا
پوجهه-(رواه البخارى)
944. Sayyiduna Samurah ibn Jundub Aus il so, narrated "When Allah's Messenger
1".had offered the salah, he would turn with his face towards us صلى اللهعليه وسلم
COMMENTARY: When the congregation was over, he turned and faced the
muqtadis(followers of Imam(in congregational prayer)).
(٩٤٥) وَعَنْ آَنَسٍ قَالَ كَانَ اللَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَنْصَرِفُ عَنْ يَمِيْنِهِ- (رواه مسلم)
945. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم turned
(sometimes) to his right (after having offered the salah).2
(٩٤٦) وَعَنْ عَبْدِ اللّهِ ابْنِ مَسْعُودٍ قَالَ لَا يَجْعَلُ أَحَدُكُمْ لِلنَّيْطَانِ شَيْئًا مِنْ صَلَاتِهِ يُرى آَنْ حَقًّا عَلَيْهِ
اْ لَّا يَنْصَرِفَ إِلَّا عَنْ يَمِيْنِهِ لَقَدْ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَثِيْرًا كَثِيْرًا يَنْصَرِفُ عَنُ
يَسَارِه- (متفق عليه)
946. Sayyiduna Abdullah ibn Mas'ud Assail so, narrated, "let no one among you give
the devil any thing from his salah by presuming that (after the salah) he must turn
to the right only. Indeed, I did observe Allah's Messenger , ,lecido turn ofter to
his left (after the salah)."3
صلى الله عليه وسلم COMMENTARY: After making the salutation to end the salah, the Prophet
turned sometimes to the right and sometimes to the left and faced the congregation.
Sometimes, he made supplication and went to his room that was to the left side. At other
times, he did the opposite, turning to the left and then sitting on the right side.
The first method is preferred because it begins with the right side and the Prophet ,lai
Awy often followed this course. However, Sayyiduna Ibn Ma'sud assail so, said that there is
permission to turn left, so it must be done sometimes. A sunnah (practice of Holy Prophet
صلى الله عليه must not be regarded as wajib (expedient). The permission of the Prophet (الله عليه وسلم
Aw must be availed, particularly in view of the hadith: 'Allah likes that the concession
offered by Him must be seized just as He likes that the prescribed must be followed.'
The Shafi's adopt a middle course. The worshipper may turn to the side convenient to him,
meaning, towards his residence or destination.
Sayyiduna Ali رضى الله عنه is also known to have said, "the Prophet صلى الله عليه وسلم sometimes
faced the muqtadis with his back to the qiblah." This is as mentioned in a foregoing hadith.
'Giving something to the devil ... ' is to regard what is not binding as wajib (expedient) and
1
Bukhari # 845, Nasa'I # 1363, Ibn Majah # 44,
2
Muslim # 61 - 708, Nasa'I # 1359.
3
Bukhari # 856, Muslim # 59 - 707, Abu Dawud # 1042, Nasa'I # 1360, Ibn Majah # 930

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necessary. One who does it follows the devil and his salah becomes imperfect.
Allamah Teebi bl 47, concedes from it that if anyone continues to observe something
mustahab perpetually as though binding on him, and does not avail of the concession then
it is as tough the devil has come to him to mislead him.
Would that the innovators examine themselves and see how they have bound themselves to
observe, not merely the mustahab(desirable), but such things as forbidden by Shari'ah (divine
law), and the innovations, as though they were wajib (expedient). Thereby they have cast
themselves in the pith of error and digression. They have let the devil overpower them.
While these four ahadith (# 943 to 946) do not pertain to this chapter, yet they are related to
it and offshoots of it.
SUPPLICATION AFTER SALAH
(٩٤٧) وَعَنِ الْبَرَاءِ قَالَ كُنَّ إِذَا صَلَّيْنَا خَلْفَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحْبَبْنَا أَنْ نَّكُوْنَ عَنْ يَمِيُئِه
يُقْبِلُ عَلَيْنَا بِوَجْهِهِ قَالَ فَسَمِعْتُهُ يَقُوُلُ رَبٍّ قِنِىْ عَذَابَكَ يَوْمَ تَبْعَثُ اَوْ تَجُمَُ عِبَادَكَ-(رواه مسلم)
947. Sayyiduna Al - Bara ' al (o) narrated that when they offered salah behind
Allah's Messenger ,& dl do, they loved to keep themselves to his right so that
(while making the salutation,) he would turn his face (first) towards them. He also
said, "I heard him pray (after the salutation):
رَبِّ قِيْ عَذَّابَكَ يَوْمَ تَبْعَثُ اَوْ تَجُمَُّ عِبَادَكَ
O lord, preserve me from Your punishment on the day You will raise (or, will
gather) your slaves.1
COMMENTARY: The Prophet Au, Ale atl Je made this supplication out of humility. Or, he
had in mind his ummad that they might learn it and make it after the salah.
(تجمع) 9to rise)or (تبعث) used صلى الله عليه وسلم The narrator was unsure which word the Prophet
(to gather). This prayer may be made with both these words or any one of the.
GETTING UP AFTER THE SALAH
(٩٤٨) وَعَنْ أُمِّ سَلَمَةً قَالَتْ إِّ النَّسَآءَ فِى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَنَّ إِذَا سَلَّمْنَ مِنَ
الْمَكْتُوْبَةِ قُمْنَ وَقَبَتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ صَلّى مِنَ الرِّجَالِ مَاشَاءَ اللَّهُ قَدَ: فَمَـ تَسُوْلُ
اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ قَامَ الرِّجَالُ- (رواه البخارى)
948. Sayyidah Umm Salamah Ys al ) narrated that in the times of Allah's
Messenger Alu, Ale al do women (who also joined the congregational salah got up
after the salutation of the prescribed.salah (and went home). Allah's Messenger
Awy cle dil and the men who offered the salah with him stayed put as long as Allah
willed. When Allah's Messenger w, ale al Jo stood up, the men also got up land
departed to their respective destinations). 2
1
Muslim # 26 - 709, Abu Dawud # 5045, Tirmidhi # 3410 (but while sleeping), Ibn Majah # 3877,
musnad Ahmad 1/400.
2
Bukhari # 866, Musnad Ahmad 6 - 316.

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COMMENTARY: The women departed promptly at the end of the salah so that they would
not come across men on the streets.
It is not kown how much time the Prophet Aw, aleaile sat after the salah. It depended on the
different times. Sometimes he sat only for the time it took to make the prayer (~I ,J) (to
the end. Sometimes, he was there after the supplication and recited the Qur'an and taught his
sahabah (companions) 4-abl so), sometimes, he sat after the salah of fajr till sunrise.
It is mustahab for the imam to sit at the prayer rug for such things for some time. It is also
mustahab for the muqtadis to remain seated till the imam rises.
وَسَتَذْكُرُ حَدِيْثَ جَابِرٍ بُنَّ سَمُرَةً فِيْ بِاِبِ الصِّحْكِ إِنْشَاءَ اللهُ تَعَالى-
Insha Allah, we shall narrate the hadith of Jabir ibn Abdullah duedilse, in the chaper
on dihak (laughing). (hadith # 4747)
SECTION II
الفَضلُ الثَّانِى
SUPPLICATION AFTER SALAH
(٩٤٩) وَعَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ آَخَذَ بِيَدِىٌ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِى لَّأُحِبُّكَ يَا مُعَاذُ فَقُلْتُ
وَأَنَا أُحِبُّكَ يَا رَسُولَ اللَّهِ قَالَ فَلَاتَدُهُ أَنْ تَقُوْلَ فِ دُبْرِ كُلِّ صَلَاةٍ رَبٍّ اعٌِّ عَلَى ذِكْرِكَ وَشُكُرِكَ وَحُسْنٍ
عِبَادَتِكَ رَوَاهُ أَحْمَدُ وَأَبُوْدَؤُدَ وَالنِّسَائِىُّ إِلَّ أَّ أَبَدَ اوُدَلَمْ يَذْكُرْ قَالَ مُعَاذٌ وَأَنَا أُحِبُّكُ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Jabal 949
Aw, took him by his hand and said, "I love you, O Messenger of Allah. "Allah's
Messenger alugarcall to then said to him, "Never neglect to say after every salah:
رَبِّ اعِتِّى عَلَى ذِكْرِكَ وَشُكُرِكَ وَحُسْنِ عِبَادَتِكَ
"My lord help me to remember You, to be grateful to you and to worship you in the
best of manner.""1
Abu Dawud did not mention Sayyiduna Mu'adh's response 'And I love you, O
Messenger of Allah.'
COMMENTARY: 'Worship in the best manner' means whatever kind of worship it should
be perfect in all respects with full concentration. The worshiper must behave as though he
sees Allah and worships Him. The same meaning I given for these words in the Book of
Faith where it is explained in detail.
If anyone loves another then he must express it for, this is mustahab.
The words "held him by the hand and said 'I love you' "is continuous with the deed and
the saying. The ulama (Scholars) know it but the masses need not bother about it, so we do
not mention it here.
TURNING IN SALUTATION
(٩٥٠) وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ قَالَ إِّ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُسَلِّمُ عَنْ يَمِيْنِهِ السَّلَامُ
عَلَيْكُمْ وَرَحْمَةُ اللَّهِ حَتَّى يُرى تَاضُ خَدِّهِ الْآَيْمَنِ وَعَنْ يَسَارِهِ السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ حَتى يُرى يَاضُ
Abu dawud # 1522, Musnad Ahmad 5 - 1247, Nasa'i 1304, Muwatta Maalik # 5105 - 15 (without
the prayer and similar ).

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Translation & Commentary of MISHKATUL MASAABIH
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خَدِّهِ الْآَيْسَرِ - (رَوَاهُ أَبُوْ دَوَادَ وَ التِِّمِذِىُّ وَالنََّائِىُّ وَلَمْ يَذْكُرِ التِِّمِذِىُّ حَتَّى يُرِى بَيَاضُ خَدِّهِ)
950. Sayyiduna Abdullah ibn Ma'sud narrated that Allah's Messenger, le al
used to offer salutation to his right (to end the salah, saying:) (السلام عليكم ورحمة الله) (as-
salaaamn alaykum wa rahmatullah, Peace be on you and Allah's mercy ) turning so
much that the whiteness of his right cheek was visible, and (then)( to his left (saying)
.turning so much that the whiteness of his left cheek was visible (السلام عليكم ورحمة الله)
Tirmidhi does not mention 'so that the whiteness ... was visible.' And, Ibn Majah
transmitted from:
(٩٥١) وَرَوَاهُ ابْنُ مَاجَةَ عَنْ عَمَّارِ بُنِ يَاسِر
.رضى الله عنه Sayyiduna Ammar ibn Yasir .951
PROPHET'S SITTING TO THE LEFT SIDE
-
(٩٥٢) وَعَنُ عَبْدِ اللَّهِ بْنِ مَسْكُوْرٍ قَالَ كَانَ أَكْثَرُ إِنْصِرَافِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنُ صَلَاتِهِ إِلى شِقِه
الْأَيُسَرِ إِلى حُجُرَتِه- (رواه فى شرح السنة)
952. Sayyiduna Abdullah ibn Ma'sud du atl (so) narrated that after the salah, the
Prophet w,4 lcall o generally turned to his left towards his room.1
COMMENTARY: The door of the Prophet's alugarcall to room was towards the left after the
salah and then went after the salah and then went to his room.
CHANGE PLACE FOR THE SUNNAH
(٩٥٣) عَنْ عَطَاءِ الْخُرَسَانِيّ عَنِ الْمُخِيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُصَلِّى الْإِمَامُ فِي الْمَوضِعِ
الَّذِئْ صَلَّى فِيْهِ حَتَى يَتَحَوَّلَ رَوَاهُ أَبُوْدَاؤدَ وَقَالَ عَطَاءُ الْخُرَاسَانِيُّ لَمْ يُدْرِكِ الْمُغِيْرَةَ-
953. Sayyiduna Ata al - khurasani atlar, narrated from Sayyiduna al - Mughirah 0)
said. "The imam must not offer salah at the صلى الله عليه وسلم that Allah's Messenger الله عنه
same place where he has already prayed but move a little away from there."2
Abu Dawud «blar> said that Ata bar> never met Mughirah dl ).So the hadith is munqata.'
(صلى الله عليه وسلم COMMENTARY: The hadith says that the sunnah (practice of Holy Prophet
must not be offered at the same place where the fard (obligatory) are offered. Rather, one
.(صلى الله عليه وسلم must move to another place to offer the sunnah (practice of Holy Prophet
The hadith seems to give the command to move only to the imam. In fact, the command is
general and applies to the muqtadis as well.
The wisdom behind the command could be that no new comet might be under the
impression that the worshipper has not yet finished his fard (obligatory) though he might be
engaged in the sunnah (practice of Holy Prophet صلى الله عليه وسلم) at the same place. Or, that if
he changes places, both the places would bear witness on the day of resurrection before
Allah that he was bedient. Thereby, his rank would be elevated.
1
Baghawi in sharh us - sunnah # 702.
2
Abu Dawud # 616, Ibn Majah # 1428.

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Mulla Ali Qari «il ar> has written that some scholars opine that this command applies to
those ford (obligatory) salah after which there is a sunnah (practice of Holy Prophet le du cha
aus) muwakkadah. They say that this command does not apply to those fard (obligatory)
after which is no sunnah (practice of Holy Prophet صلى الله عليه وسلم), like fajr and asr. However,
some ulama (Scholars) hold that this command applies to all salah.
(٩٥٤) وَعَنْ أَنَسٍ آَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقَّهُمُ عَلَى الصَّلَاةِ وَنَّمَا هُمْ أَنْ يَنْصَرِفُوا قَبْلَ انْصَرِافِهِ
مِنَ السَّلَاةِ-(رواه ابوداؤد)
954. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم exhorted them
to offer the salah and forbade them to leave before his departure from the salah.1
رضى الله عنه (encouraged the sahabah (companions صلى الله عليه وسلم COMMENTARY: The Prophet
to offer the salah generally or to join the congregation for the salah.
He also disallowed the men to disperse after the salah and supplication unless he himself
got up to go. In this way, women could go away while the streets were deserted. This is
explained in the hadith # 948. For this reason,it is nahi tanzihi.
It is possible that getting up early could also refer to the masbuq. In which case it would
mean that the masbuq2 should not get up to complete his missed raka'at before the imama
has turned in salutation. Also, the hanafis consider it harar for the masbuq to arise for the
remaining salah before the imam's salutation.
SECTION III
اَلْفَضِلُ الثَّالِثُ
PRAYER AFTER TASHAHHUD
(٩٥٥) وَعَنْ شَدَّادِ بُنِ آَوْسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي صَلَاتِهِ اَللَّهُتَّ إِّ أَسْأَلُكَ
الثَّبَاتَ فِي الْآَمْرِ وَالْعَزِيْمَةَ عَلَى الرُّشْدِ وَأَسْأَلُّكَ شكُرَ نِعْمَتِكَ وَحُسْنَ عِبَادَتِكَ وَأَسْأَلُكَ قَلْبَّا سَلِيُّهَا
وَلِسَانًّا صَادِقًّا وَأَسْاَلُكَ مِنْ خَيْرٍ مَا تَعْلَمُ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ رَوَاءُ النَّسَائِىُّ
وَرَوی اهُمَدُ نَخُوَهُ۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna shaddad ibn Aws .955
Aw, used to make this supplication in his salah (after the tashahhd):
اللَّهَُ إِّ أَسْأَلُكَ الثََّاتَ فِي الْأَمْرِ وَالْعَزِيْمَةَ عَلَى الرُّشْدِ وَأَسْأَلَّكَ شُكُرَ نِعْمَتِّكَ وَحُسْنَ عِبَادَتِكَ وَأَسْأَلُكَ
قَلْبَّا سَلِيْهًا وَإِسَانًا صَادِقًّا وَآَسْاَلُكَ مِنْ خَيْرٍ مَاتَعْلَمُ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ وَأَسْتَغُفِرُكَ لِمَا تَعْلَمُ
O Allah, I beseech you for steadfastness in obeying the command and a firm
resolve in (striving for) the right path. And, I beseech you to make me grateful for
your favour and to enable me to worship you in the best manner. And, I beseech
you for a sound heart and a truthful tongue. And, I beseech you for the good of that
which you know and seek refuge in you from the evil of that which you know, and,
1
Abu Dawud # 624, Musnad Ahmad 3 - 240.
- He is one who joins the congregation late and has missed one raka'ah or more which he redeems
after the imam has completed his salalt.

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I seek forgiveness (for the sins) that you know.1
COMMENTARY: This supplication too was made by the Prophet alugacall to to teach his
ummah otherwise he had received all these good things and he was safe from all sins.
Besides, he was forgiven sins for all times.
The firm resolve to strive for the right path means: 'O Allah, enable me to pursue with
determination the guidance on which you have set me and to make it a life, long ambit on."
the next portion about gratitude and best form of worship means: 'O Allah give me ability to
thank you for your favours by obeying your commands and keeping away from what you
have disallowed, ar d to make worship respecting all conditions and manners of worship.'
The sound heart is free of evil beliefs, weak and wrong convictions and base desires, it is
also pure of associating others with Allah.
Asking for the good of what you know is 'that which I assume to be good.' A person may
not know really whether it is good, so he prays for that which Allah knows to be good.
Similarly, he may presume something to be bad but only Allah knows what is bad.
(٩٥٦) وَعَنْ جَابِرٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي صَلوتِهٍ بَعْدَ النَّشَهُّدِ أَحْسَنُ الْكَلَامِ
كُلَامُ اللَّهِ وَأَحْسَنُ الْهَدْيِ هَدْىُ مُحَتَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - (رواه النسائي)
956. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
express in his salah after the tashahhud, "the best of words are Allah's words and
the best of guidance is the guidance of Muhammad ,deatl to."2
METHOD OF SALUTATION
(٩٥٧) وَعَنُ عَائِشَةً قَالَتْ كَاتَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسَلِّمُ فِي الصَّلَاةِ تَسْلِيْمَةٌ تِلْقَاءَ وَجُهِهِ ثُمَّ
يَمِيُلُ إِلَى الشَّقِّ الْأَيْمَنِ شَيْئًا - (رواه الترمذى)
957. Sayyidah Ayshah رضى أنا عنها narrated that Allah's Messenger صلى الله عليه وسلم made
one salutation (in salah) opposite to his face. Then he inclined somewhat to the
right side. (In this way, he completed the salutation).3
COMMENTARY: He began to make the salutation from the side of the qiblah in the middle
turning his face to the right to such an extent that the whiteness of his cheek was visible as
·stated earlier in the hadith. It seems from the hadith that he made only one salutation in the
salah to the right side. Indeed, Imam Maalik ablar> follows this hadith and says that only one
salaam is lawful in the esalah.
However, Imam Abu. Hanifah &dl 47), Imam Shafi'l 4tl 47, and Imam Ahmad atl >> hold
unanimously that two salaams to the right and left are lawful. There are many ahadith about it.
These imams explain that the Prophet alugacall to used to pronounce one salaam in a loud
voice and the second softly. This is why Sayyidah Ayshah &sail so, mentioned only one.
RESOLVE TO RESPOND TO SALAAM
(٩٥٨) - عَنْ سَمُرَةً قَالَ أَمَرَنَا رَسُوْلُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أْ نَرُدَّ عَلَى الْإِمَامِ وَنَتَحَابَّ وَأَنْ يُسَلِّمَ
بَعْضُنا على بعضٍ۔ (رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Samurah .958
commanded them that while they turned in salutation (in the salah) they must
(form an intention to) respond to the (salaam of the) imam and (they must) love
-
Nasa'I # 1304, Musnad Ahmad 4 - 123.
2 Nasa'l # 1311, Ibn Majah # 18.
3 Tirmidhi # 296.