darood sharif

33
& Virtue of Sending Blessings u Virtue of Sending Blessings u Virtue of Sending Blessings u Virtue of Sending Blessings upon the Messenger of Allah pon the Messenger of Allah pon the Messenger of Allah pon the Messenger of Allah Imām al Imām al Imām al Imām al-abīb abīb abīb abīb ‘Abdullāh al Abdullāh al Abdullāh al Abdullāh al-addād addād addād addād 1 Translated by Zakariya Goga Released by www.marifah.net 1429 H As for salutation As for salutation As for salutation As for salutation 2 upon the Messenger of Allah, may A upon the Messenger of Allah, may A upon the Messenger of Allah, may A upon the Messenger of Allah, may Allah bless him and grant him peace, llah bless him and grant him peace, llah bless him and grant him peace, llah bless him and grant him peace, its virtue is great and benefit in this world and the hereafter for those who are excessive in it are plenty. Allah the Exalted said: “Indeed Allah and His ang Indeed Allah and His ang Indeed Allah and His ang Indeed Allah and His ange e el l ls s s confer confer confer confer blessings upon the blessings upon the blessings upon the blessings upon the Prophet, O Prophet, O Prophet, O Prophet, O believers! believers! believers! believers! Confer Confer Confer Confer blessings upon him and salute him with a worthy blessings upon him and salute him with a worthy blessings upon him and salute him with a worthy blessings upon him and salute him with a worthy salutation salutation salutation salutation” [33:56] So make conclusion from what Allah stipulates in this verse in great honour for his messenger; an encouragement and stimulus for the believing worshippers to send blessings and salutation upon him. He, may Allah bless him and grant him peace, said: “Allah confers ten blessings upon the person who confers one blessing upon me”. Some of the rightful scholars, may Allah have mercy on them, have said: If Allah was to send one blessing upon a slave during his entire life, that would be enough honour and bounty for him. So what (can be said) for ten blessings for every blessing the Muslim sends to his Prophet?! So, praise be to Allah for this great virtue and rich gift. He, may Allah bless him and grant him peace, said: “He who confers blessings upon me, Allah confers upon him ten blessings, raises him in ten ranks, writes ten virtuous deeds for him, and forgives ten of his sins”. 1 Excerpted from Imam ‘Abdullāh al-‘Alawī al-addad's ‘Nasā’i al-Diniya wal-Wasāya al-Imāniya’ 2 Translated from the word Salawāt, this is also known as Durūd in Urdu.

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Blessing of Darod Shariff

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Page 1: Darood Sharif

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Virtue�of�Sending�Blessings�uVirtue�of�Sending�Blessings�uVirtue�of�Sending�Blessings�uVirtue�of�Sending�Blessings�upon�the�Messenger�of�Allahpon�the�Messenger�of�Allahpon�the�Messenger�of�Allahpon�the�Messenger�of�Allah������������

Imām�alImām�alImām�alImām�al----����abīb�abīb�abīb�abīb�‘‘‘‘Abdullāh�alAbdullāh�alAbdullāh�alAbdullāh�al----����addādaddādaddādaddād1111����

Translated�by�Zakariya�Goga�

Released�by�www.marifah.net�1429�H�

����

As�for�salutationAs�for�salutationAs�for�salutationAs�for�salutation2222����upon�the�Messenger�of�Allah,�may�Aupon�the�Messenger�of�Allah,�may�Aupon�the�Messenger�of�Allah,�may�Aupon�the�Messenger�of�Allah,�may�Allah�bless�him�and�grant�him�peace,�llah�bless�him�and�grant�him�peace,�llah�bless�him�and�grant�him�peace,�llah�bless�him�and�grant�him�peace,�its�

virtue�is�great�and�benefit�in�this�world�and�the�hereafter�for�those�who�are�excessive�in�it�are�

plenty.���� Allah� the� Exalted� said:� ““““Indeed� Allah� and� His� angIndeed� Allah� and� His� angIndeed� Allah� and� His� angIndeed� Allah� and� His� angeeeelllls�s�s�s� conferconferconferconfer���� blessings� upon� the�blessings� upon� the�blessings� upon� the�blessings� upon� the�

Prophet,�OProphet,�OProphet,�OProphet,�O���� believers!�believers!�believers!�believers!�ConferConferConferConfer���� blessings� upon�him�and� salute� him�with� a�worthy�blessings� upon�him�and� salute� him�with� a�worthy�blessings� upon�him�and� salute� him�with� a�worthy�blessings� upon�him�and� salute� him�with� a�worthy� salutationsalutationsalutationsalutation””””����

[33:56]����

����

So� make� conclusion� from� what� Allah� stipulates� in� this� verse� in� great� honour� for� his�

messenger;� an� encouragement� and� stimulus� for� the�believing�worshippers� to� send�blessings�

and�salutation�upon�him.�

He,�may�Allah� bless� him� and� grant� him�peace,� said:�“Allah� confers� ten� blessings� upon� the�

person�who� confers� one� blessing� upon�me”.� Some�of� the� rightful� scholars,�may�Allah� have�

mercy�on�them,�have�said:�If�Allah�was�to�send�one�blessing�upon�a�slave�during�his�entire�life,�

that�would�be�enough�honour�and�bounty�for�him.�So�what�(can�be�said)�for�ten�blessings�for�

every�blessing�the�Muslim�sends�to�his�Prophet?!�So,�praise�be�to�Allah�for�this�great�virtue�

and�rich�gift.��

He,� may� Allah� bless� him� and� grant� him� peace,� said:� “He� who� confers� blessings� upon�me,�

Allah�confers�upon�him� ten�blessings,� raises�him� in� ten�ranks,�writes� ten�virtuous�deeds� for�

him,�and�forgives�ten�of�his�sins”.��

1 Excerpted�from�Imam�‘Abdullāh�al-‘Alawī�al-�addad's�‘Nasā’i�al-Diniya�wal-Wasāya�al-Imāniya’

2 Translated�from�the�word�Salawāt,�this�is�also�known�as�Durūd�in�Urdu.

Page 2: Darood Sharif

He,�may�Allah�bless�him�and�grant�him�peace,�said:�“Indeed,�those�closest�to�me�on�the�Day�

of�Judgement�will�be�those�who�confer�blessings�upon�me�the�most.”�

He,�may�Allah�bless�him�and�grant�him�peace,�said:�“My�intercession�will�become�incumbent�

upon�whoever�confers�the�following�blessing:�O�Allah,�confer�blessings�upon�MuIammad�and�

bestow�upon�him�the�station�of�proximity�to�You�on�the�Day�of�Judgement.”�

He,� may� Allah� bless� him� and� grant� him� peace,� said:� “Whoever� says:� ‘May� Allah� reward�

MuIammad�on�our�behalf�with�a� reward�befitting�what�he�deserves’,�Allah�will�put� seventy�

angels�to�trouble�in�writing�its�reward�for�one�thousand�days.”�

He,�may�Allah�bless�him�and�grant�him�peace,�said:�“Send�blessings�upon�me�wherever�you�

are�as�indeed�your�blessings�are�conveyed�to�me”�

He,�may�Allah�bless�him�and�grant�him�peace,�said:�“Allah�has�certain�angels�who�roam�the�

earth�and�convey�the�salutations�of�my�followers�to�me.”�

(From)�a�narration:� Indeed�no�one� from�his� community� sends� salutations�upon�him�except�

Allah�returns�his�noble�soul�to�him�until�he�replies�to�him.�Shaykh�Ibn��ajar�mentions�in�‘Dur�

al-Mandud’,� it�has�reached�us� from�the�Messenger�of�Allah,�may�Allah�bless�him�and�grant�

him�peace,� that� he� said:� �“There� is� not� one� of� you�who� sends� salutations� upon�him� except�

Allah�returns�his�noble�soul�until�he�replies�to�him”�

He,� may� Allah� bless� him� and� grant� him� peace,� said:� “May� that� person� be� destroyed� who�

refrains� from� conveying� blessings� upon� me� when� I� am� mentioned� in� his� presence”,� and�

“Whoever�forgets�to�confer�blessings�upon�me�has�lost�the�way�to�Paradise.”�

Indeed� he,�may�Allah� bless� him� and� grant� him� peace,� instructed� specifically� on� the� day� of�

Friday� to� increase� in� sending� blessings� upon� him.�He,�may�Allah� bless� him� and� grant� him�

peace,� said:� “Confer� blessings� upon� me� abundantly� on� Friday,� for� the� blessings� of� my�

followers�are�presented�to�me�every�Friday.�Whoever�confers�the�most�blessings�upon�me�the�

closer�he�shall�be�with�me�on�the�Day�of�Judgement.”�He,�may�Allah�bless�him�and�grant�him�

peace,�said:�“Confer�blessings�upon�me�abundantly�on�the�luminous�night�and�the�luminous�

day”�(meaning:�The�night�and�day�of�Friday).��

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Hence,� it� is� paramount� for� each�believer� to� increase� in� their� sending�of� blessings� upon� the�

Messenger� of� Allah,� may� Allah� bless� him� and� grant� him� peace,� during� all� periods� and� in�

particular�the�night�of�Friday�and�it’s�day.�Send�salutations�along�with�blessings�upon�him�as�

indeed�Allah�has� commanded� them�both� together.� In�a� tradition,�Allah� the�Exalted� said� to�

him,�may�Allah�bless�him�and�grant�him�peace,�“Whoever�confers�blessings�upon�you�I�confer�

blessings�upon�him�and�he�who�confers�salutations�upon�you�I�confer�salutations�upon�him”.��

It� is� vital� thatIt� is� vital� thatIt� is� vital� thatIt� is� vital� that���� forforforfor���� the� one� who� sends� blessings� and� salutations� upon� his� Prophetthe� one� who� sends� blessings� and� salutations� upon� his� Prophetthe� one� who� sends� blessings� and� salutations� upon� his� Prophetthe� one� who� sends� blessings� and� salutations� upon� his� Prophet:� to� send�

blessings�and�salutations�upon�his�family�after�it,�as�indeed�he�loved�for�them�that,�may�Allah�

bless�him�and�grant�him�peace.�It�has�reached�us�from�traditions�and�from�some�narrations�

that� the� blessings� presented�with�which� no� blessings� conferred� upon� the� household� (of� the�

Prophet)�is�known�as�a�void�blessing.��

And�Allah�knows�best.��

��������

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��

The�Excellence�of�IThe�Excellence�of�IThe�Excellence�of�IThe�Excellence�of�Invoking�nvoking�nvoking�nvoking�Blessings�uBlessings�uBlessings�uBlessings�upon�pon�pon�pon�tttthe�Prophet�he�Prophet�he�Prophet�he�Prophet���1111����Shaykh�Mu�ammad�al-Jazūlī�

Translated�by�Arfan�Shah�

Released by www.marifah.net 1428 H

��������

Allāh���stated�in�the�Qur’ān,������������

““““AllāhAllāhAllāhAllāh�and�his�angels�send�bl�and�his�angels�send�bl�and�his�angels�send�bl�and�his�angels�send�blessingsessingsessingsessings�on�the�Prophet:�O�you�on�the�Prophet:�O�you�on�the�Prophet:�O�you�on�the�Prophet:�O�you�who�believe,��who�believe,��who�believe,��who�believe,�����send�your�blessings�on�him�and�salute�him�with�a�worthy�salutation.”send�your�blessings�on�him�and�salute�him�with�a�worthy�salutation.”send�your�blessings�on�him�and�salute�him�with�a�worthy�salutation.”send�your�blessings�on�him�and�salute�him�with�a�worthy�salutation.”��������2222����

����It� was� related� that� the� Messenger� of� Allāh� ����� came� one� day� with� a� cheerful�appearance.� He� said,� “Jibrīl� �� came� to� me� and� said,� ‘Are� you� not� pleased� that�whenever�anyone�invokes�blessings�upon�you�Allāh�will�bless�him�tenfold.�No�one�will�ask�Allāh�to�grant�you�peace,�except�that�Allāh�will�grant�them�peace�tenfold.’”��He�� said,�“The�nearest�people�to�me�are�those�who�invoke�the�most�blessings�upon�me.”��He�� said,�“An�Angel� supplicates�upon� those�who� invoke�blessings�upon�me� for�as�long�as�he�supplicates,�be�it�a�short�time�or�long.”��He�� said,�“A�person�is�considered�miserly�if�I�am�mentioned�in�his�presence�and�he�does�not�invoke�blessings�upon�me.”��He�� said,�“Increase�your�invocation�of�blessings�upon�me�on�Fridays.”��He�� said,�“Whoever�of�my�nation�invokes�blessings�upon�me�once,�ten�good�deeds�are�written�for�him�and�ten�sins�are�erased.”��He�� said,�“Whoever�hears�the�call�to�prayer�and�says:�‘O�Allāh,�Lord�of�this�perfect�call� and� this� established� prayer,� grant�Mu�ammad� the�wasīla,� 3333� the� lofty� rank,� and�

1111����This�is�a�translation�of�a�short�section�excerpted�from�the�book�of�Imām�al-Jazūlī�(d.870�H)�

entitled�Dalā’il�al-Khayrāt�[The�Waymarks�of�Benefits].� �The�traditions�of�the�Messenger�of�

Allāh���presented�(which�may�vary�in�authenticity)�were�cited�without�chains�of�transmission�

for� ease� in� memorisation.� For� further� details� regarding� Dalā’il� al-Khayrāt� please� see:�

http://www.dalail.co.uk/dalail.htmhttp://www.dalail.co.uk/dalail.htmhttp://www.dalail.co.uk/dalail.htmhttp://www.dalail.co.uk/dalail.htm.��

��2222����Sūrat�al-A�zāb�33:56�3333����A�place�in�Heaven�that�is�only�worthy�for�one�person.�

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resurrect� him� in� the� most� praised� position� that� You� have� promised� him’,� my�intercession�for�him�will�be�binding�on�the�Day�of�Judgment.”��He � said, “Whoever invokes blessings upon me in a book, for as long as my name

remains in that book an angel will supplicate for him.”��Abū�Sulaymān�al-Darānī���said,�“Whoever�wishes�to�ask�Allāh�to�fulfil�his�need,�let�him�increase�his�supplications�upon�the�Prophet���and�then�request�his�need�and�seal�it�with�further�supplications�upon�the�Prophet��. Allāh�will�accept�the�two�requests�for�blessings�upon�the�Prophet�and�He�is� too�generous�to�refuse�what� is� in�between�them.”��It�is�narrated�that�the�Prophet�� said,�“Whoever�asks�Allāh�to�bless�me�one�hundred�times�on�a�Friday,�he�is�forgiven�the�sins�of�eighty�years.”��Abū� Hurayra� �� said� the� Messenger� of� Allāh� � said,� “For� the� one� who� invokes�blessings�upon�me�is�a� light�on�the�Traverse,� 4444�he�who�has�a� light�on�the�Traverse� is�from�the�People�of�the�Light�and�cannot�be�from�the�People�of�the�Fire.”��He� � said,� “Whoever� neglects� to� ask� for� blessings� upon� me� has� lost� the� way� to�heaven.� �The�route�to�heaven�is�barred�for�such�a�neglectful�one�whilst�it�is�open�for�the�one�who�invokes�blessings�upon�me.���In�a�narration�from�‘Abdul�Ra�mān�ibn�Awf���the�Messenger�of�Allāh���said,�“Jibrīl���came�to�me�and�said,�“O�Mu�ammad,�anyone�who�invokes�blessings�upon�you�is�blessed�by�seventy�thousand�angels�and�whoever� is�blessed�by�the�angels�is�from�the�people�of�heaven.”��He�� said,�“The�more�you�supplicate�upon�me�the�more�you�will�have�in�heaven.”��It� was� narrated� that� he� �� said,� “Whenever� someone� invokes� blessings� upon� me,�extolling� my� right,� Allāh,� Mighty� and� Majestic,� creates� an� angel� from� his� speech�whose�wings�spread�from�the�east�to�the�west,�with�feet�that�are�firm�upon�the�lowest�world�and�a�neck�hovering�below�the�Throne.�Allāh,�Mighty�and�Majestic,�says�to�him,�‘Bless�my� slave� the� like� of� which� he� asked� for� blessings� upon�my� Prophet’� and� the�angel�will�bless�him�until�the�Day�of�Judgement.”��He���said,�“Nations�will�come�to�my�Pool�on�the�Day�of�Rising�who�I�will�not�know�except�through�their�frequent�invocation�of�blessings�upon�me.”���It� was� narrated� that� he�� said,� “Whoever� invokes� blessings� upon� me� once,� Allāh�blesses� that� person� ten� fold;� Whoever� invokes� blessings� ten� times� for� me,� Allāh�blesses�him�one�hundred�times;�Whoever�invokes�blessings�one�hundred�times�for�me,�Allāh�blesses�him�a�thousand�times,�and�whoever�asks�Allāh�to�bless�me�a�thousand�times�Allāh�will�prohibit�his�body�from�the�fire�and�affirm�him�with�a�weighty�word�in�this�world� and� the�afterlife.� �He�will� enter�heaven�on� the�Day�of� Judgment� and�his�supplications�will� be� a� light� for�him�upon� the�Traverse� visible� for� a�distance�of� five�

�4444����The�Bridge�over�Hell�that�leads�to�Heaven.�

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hundred�years.�Allāh�will�grant�him�a�palace� in�Heaven�for�every�supplication�upon�me,�regardless�of�how�many.”��The� Prophet�� said,� “Whenever� one� invokes� blessings� upon�me� his� request� leaves�him�quickly�and�passes�over�the�land�and�sea,�through�east�and�west��saying,�“I�am�the�supplication�of�so�and�so�who�prayed�upon�Mu�ammad�the�Chosen�One,�the�Best�of�Allāh’s�Creation.”�Then�a�bird�is�created�from�these�supplications�which�has�seventy�thousand�wings,� on� every�wing� there� is� seventy� thousand� feathers,� on� every� feather�there�are�seventy�thousand�heads,�on�every�head�there�are�seventy�thousand�faces.�On�Each� face� there�are�seventy� thousand�mouths�and� in�every�mouth� there�are�seventy�thousand� tongues�who�praise�Allāh�most�high� in� seventy� thousand� languages.�Allāh�records�the�reward�of�all�this�to�him.”��‘Alī�ibn�Abī�Lālib���reported�that�the�Messenger�of�Allāh�� said,�“Whoever�invokes�blessings� upon�me� one� hundred� times� on� Friday� comes� with� a� light� on� the�Day� of�Judgement.��If�this�light�was�divided�between�creation,�all�of�it�would�be�engulfed.”��It�was�mentioned�in�another�account,�“Written�on�the�leg�of�the�Throne�is:�Whoever�longs�for�Him�is�shown�mercy,�whoever�requests�is�given�and�whoever�draws�closer�to�Me�through�asking�for�blessings�upon�Mu�ammad�is�forgiven�his�sins�even�if�they�are�as�plentiful�as�the�foam�on�the�sea.”��It� was� narrated� that� one� of� the� companions� �� said,� “In� every� gathering� that�Mu�ammad�� is�supplicated�upon,�a�sweet�smell�emanates�until�it�reaches�the�clouds�of�the�sky�and�the�angels�say,�‘This�is�a�gathering�in�which�blessings�upon�Mu�ammad�� are�being�asked�for.’”����It� was� mentioned� in� another� account,� “When� the� believing� slave,� male� or� female,�begins�with� supplication�on�Mu�ammad��� the�doors�and� canopy�of� the� skies�open,�reaching� the� Throne.� There� is� no� angel� in� the� heavens� except� it� invokes� blessings�upon�Mu�ammad�� and�requests�forgiveness�for�that�servant,�as�long�as�Allāh�wills.”��He�� said,� “Whoever� is� troubled� by� some� matter,� let� him� increase� his� salutations�upon� me� because� it� will� remove� concerns,� sadness,� distress� and� will� increase� his�provisions�and�his�needs�will�be�fulfilled.”��One�of�the�pious�said,�“I�had�a�scribe�for�a�neighbour,�when�he�died,�I�saw�him�in�a�dream.�So�I�asked,�“What�did�Allāh�do�to�you?”�He�replied,�“He�forgave�me.”�“How�was�that?”�He�said,�“When�I�used�to�write�the�name�Mu�ammad�� in�a�book,�I�would�invoke�blessings�upon�him.�Thus�my�Lord�gave�me�what�no�eye�has�ever�seen,�no�ear�has�ever�heard�and�what�has�never�occurred�to�the�hearts�of�man.”��Anas���narrates�that�the�Messenger�of�Allāh�� said,�“None�of�you�truly�believes�until�I�become�more�beloved�to�him�than�himself,�his�wealth,�his�children,�his�parents�and�all�of�mankind.”��In�a�narration,� ‘Umar�ibn�Khattāb���is�related�to�have�said,�“You�are�more�beloved�to�me,�O�Messenger�of�Allāh,�than�everything�except�the�soul�that�is�between�my�two�sides.”�He��� replied,� “You�are�not� a� believer�until� I� am�more�beloved� to� you� than�

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your�own�self.”�‘Umar���said,�“I�swear�by�the�One�who�sent�you�the�Book,�5555����you�are�more�beloved�to�me�than�my�soul�that� is�between�my�two�sides.”�The�Messenger�of�Allāh��,�“O�‘Umar,�now�your�faith�is�complete.”��The�Messenger�of�Allāh�� was�asked,�“How�will�I�become�a�believer?”�and�in�another�narration,�“A�truthful�believer.”�He���said,�“When�you�love�Allāh.”��“And�when�will�I�love�Allāh?”�“When�you�love�His�Messenger.”�“And�when�will�I�love�his�Messenger?”��“When�you�follow�his�way�and�practices,� love�what�he�loves,�dislike�what�he�dislikes,�befriend�his�friends�and�dislike�his�enemies.�People�differ�in�their�faith�according�to�their�love�for�me�and�people�differ�in�their�disbelief�according�to�their�hatred�for�me.�There�is�no�faith�in�one�that�doesn’t�love�him,�there�is�no�faith�in�one�that�doesn’t�love�him,�there�is�no�faith�in�one�that�doesn’t�love�him.”��The�Messenger�of�Allāh�� was�asked,�“We�see�humble�believers�and�those�who�are�not�humble,�what�is�the�reason�for�this?”�He���said,�“Whoever�finds�the�sweetness�of�faith� is� humble� and� he� who� doesn’t� is� not� humble.”� “How� can� we� find,� attain� or�acquire�such�faith?”�He�� said,�“By�sincerely�loving�Allāh.”�“How�is�the�love�of�Allāh�attained� or� acquired?”� He� �� said,� “By� loving� His� Messenger.”� So� seek� out� the�pleasure�of�Allāh���and�the�pleasure�of�His�Messenger�� by�loving�them.��Someone� asked� the� Messenger� of� Allāh� �� ,� “Who� are� the� family� of� Mu�ammad�whom�we�are�ordered�to�love,�to�honour�and�be�dutiful�to?”�He�� said,�“The�people�of� purity� and� loyalty,� those�who� believe� in�me,� sincerely.”� It� was� asked,� “What� are�their�signs?”�“The�effect�of�my�love�is�upon�every�lover�internally�who�is�busy�with�my�remembrance�after�the�remembrance�of�Allāh��.”�And�in�another�narration,�“Their�signs�are�that�they�remain�in�my�remembrance�and�intensify�their�asking�for�blessings�upon�me.”��Someone�asked�the�Messenger�of�Allāh��,�“Who�has�the�strongest�love�for�you?”�He�� said,� “The� one� who� believes� in�me�without� seeing�me.� �He� truly� believes� in�me�through�yearning�and�is�sincere�in�his�love.�The�signs�of�this�are�that�he�desires�to�see�me�more�than�everything�he�owns.”�������The�Messenger�of�Allāh�� was�asked,�“Are�you�aware�of�the�supplication�for�you�by�those� who� are� not� with� you� or� will� come� after� you?� �What� is� their� state� regarding�you?”�He���said,�“I�hear�and�know�the�supplication�of�the�people�who�love�me,�their�supplication�and�others’�supplications�are�displayed�to�me.”�������

��������������

5555����The�Qur’ān�

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Narrations of Light upon the Merits of

Invoking Blessings Upon the Chosen Prophet � 1 Imām Abū al-`Abbās Ahmad ibn Ma`add al-Uqlīshī 2

Abridged and Translated by Sidi Arfan Shah Released by www.marifah.net 1428 H

Peace and blessings of Allāh be upon him

Abū Dawūd in his Sunnan reports that Uways ibn Uways � narrated that the Messenger of Allāh � said,

The most superior of your days is Friday, 3 it is the day Adam was created, the seizing will occur, the trumpet will be blown and the souls will be clutched. So increase your invocations upon me, for they are shown to me.” They asked, “How are our invocations shown to you, when you have disintegrated?” He said, “Allāh Most high has prohibited the bodies of the Prophets from being consumed by the earth. 4

Peace and blessings of Allāh be upon him

In the Musnad of al-Bazzār, Abdullāh ibn Mas`ūd � narrated that the Prophet � said,

1 Abridged from Anwār al-Athār al-Mukhtassat bi-Fadl al-Salāt `alā al-Nabī al-Mukhtār � (ed. Husayn Muhammad `Alī Shukrī; Medina, 1996) 2 al-Hāfiz, Imām Ahmed ibn Mu’ād ibn `Isā ibn Wakīl al-Tajībī al-Andalūsī known as Abu al-`Abbās al-Uqlīshī was born in Daniyāt. His father was originally from Uqlīsh. He studied the Arabic language with Abū Muhammad al-Batilimūsī and Hadīth with Abū al-Hasan ibn Sibtha al-Dānī. He authored several works too numerous to list here. The Imām passed away in Mecca in the year 550H. Imam Sakhāwī narrates in his book, ‘Innovative Speech on Invoking Blessings Upon the Beloved Intercessor’ (al-Qāl al-Bayi'a fī Salāt `alā al-Habīb al-Shafī`a) page 360 that, Abū al-`Abbās al-Uqlīshī was seen in a dream as if he was being scented in heaven. He was asked, ‘How did you achieve this position?’ He replied, ‘Through excessive supplications upon the Messenger of Allāh � in the book, ‘Forty concise narrations upon him �’.’’ This is the epistle that you are currently reading. 3 Jumu`ah 4 Sunnan Abū Dawūd 1/635 (1048), al-Nasā’ī 1/519 (1/1666), Ibn Hibbān 3/190 (910) and Hākim who says its authenticity meets the criteria of Bukhārī.

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“The nearest to me on the Day of Judgement are those who invoke the most blessings upon me in the world.” 5

Peace and blessings of Allāh be upon him

Muslim in his authentic collection reports that Abū Hurayra � narrated that the Prophet � said,

“He who invokes blessings on me once, Allāh sends ten blessings upon him.”

Peace and blessings of Allāh be upon him Al-Bazzār reports in his Musnad that `Umayr ibn al-Ansarī was cheerful when he heard the Prophet � say,

“Whoever of my nation invokes blessings upon me, sincerely from his heart, Allāh sends ten blessings upon him.” 6

Peace and blessings of Allāh be upon him

Ibn Sākhir narrated in his ‘Fawā’idu’ from `Abdullāh ibn `Amr ibn Rabi`ah from his father that the Prophet � said,

“There is no Muslim who invokes blessings upon me except that the Angels send blessings upon him equal to that which he invoked; so invoke some, or increase upon that.” 7

Peace and blessings of Allāh be upon him

Ibn Abū Shayba in al-Musnad reports that Anas Ibn Mālik � narrates that the Prophet � said,

“Whoever invokes blessings upon me once, Allāh conveys ten blessings upon him and erases ten sins from his account.” 8

Peace and blessings of Allāh be upon him

5 Tirmidhī 2/354 (474) and Ibn Hibbān 3/192 (911) has a variant. 6 Tabarānī Al-Kabīr 4/46 and Nisā’ī 6/21 (9892) 7 Ibn Mājah 1/294 (908) 8 Imām Ahmad 3/102 (11587) and Hākim 1/550 (2018) who says its chain is authentic and al-Dhahabī agreed

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Al-Nasā’ī reports that Anas Ibn Mālik � said that the Prophet � said,

“Whoever invokes upon me blessings, once, Allāh will convey ten blessings upon him, absolves him of ten sins and raise him ten degrees.” 9

Peace and blessings of Allāh be upon him

Ibn Abū Shayba reports in al-Musnad that Abū Burda Ibn Niyār narrated that the Prophet � said,

“There is no servant of my nation who sincerely invokes blessings upon me, except that Allāh blesses him ten fold, ten good deeds are written for him, he is raised ten degrees and ten sins are wiped clean from his record.” 10

Peace and blessings of Allāh be upon him

`Abdul Razzāk reports in his Musnaf that Anas relates that Abū Talhā �said,

I came to the Prophet � one day and found him joyous, so I said, ‘O Messenger of Allāh, I never thought that I would see you so happy and in high spirits.’ “Why wouldn’t I be, Jibrīl has just left me with the glad tidings that each and every slave who invokes blessings upon me, ten good deeds are written for him, ten sins are omitted from his record and he is raised ten degrees. Their invocations are shown to me as they are said and I respond similarly to their invocation.”

Peace and blessings of Allāh be upon him

Al-Zāhirī narrates from Anas that Abū Talhā (may Allāh ta’ala show them mercy) said that Jibril informed the Prophet � that:

“Whoever supplicates for you, Allāh returns the like thereof and it will be displayed to him on the Day of Judgement.” 11

Peace and blessings of Allāh be upon him Al-Nasā’ī reports from `Abdullāh Ibn Mas`ūd � that the Prophet � said,

“Allāh mighty and majestic has angels who roam the earth and convey to me your greetings.” 12

9 Ibn Hibbān 3/185 (903) 10 Tabarānī in al-Kabīr 22/195 (513) and al-Nisā’ī in al-Sunnan al-Kubrā 21/6(9892) 11 Tabarānī al-Saghīr 5/101 (4721) 12 Sahīh Ibn Hibbān 195:914, Hākim 2/421 (3586) and agreed by al-Dhahabī.

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Peace and blessings of Allāh be upon him Al-Nasā’ī reports that Abū Talhā said that:

The Prophet � came one day with a cheerful appearance, so we said, “We can really see joy in your face.” He replied, “Truly, an angel came to me and said, O Muhammad, your Lord, Mighty and Majestic said, “Are you not satisfied that anyone who invokes blessings upon you except that I convey ten supplications upon him. No one greets you, except he is greeted tenfold.” 13

Peace and blessings of Allāh be upon him

Ibn Abū Shayba reports in al-Musnad that `Alī � narrated that the Prophet � said,

Do not make my grave a place of festivity and your houses graveyards, invoke blessings upon me for your invocation and greeting will reach me, wherever you may be. 14

Peace and blessings of Allāh be upon him

Al-`Uqāylī reports that `Abdul Rahmān ibn `Awf � said the Prophet � said,

“Whoever invokes blessings upon me, Allāh sends blessings upon them and whoever greets me, Allāh greets them.” 15

Peace and blessings of Allāh be upon him Abū Hurayra narrates the Prophet � said,

“Not one of you greets me except that Allāh restores my soul to me so that I may return the greeting.” 16

Peace and blessings of Allāh be upon him Whatever prayer upon the Prophet � you make, ask Allāh � al-wasīla for him. Do not be neglectful of saying this after the call to prayer, to make your intercession by the Prophet � obligatory.

13 Hākim 2/420 (3575) and agreed by al-Dhahabī 14 Imām Ahmad 2/367 (8586) 15 Hākim 1/222; agreed by Al-Dhahabī 16 Imām Ahmad 2/527 (10434), Abū Dawūd 2/435 (2041) and al-Bayhaqī 5/402 (10270)

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In the Musnad of Ibn Abī Shayba it is reported that Abū Hurayra � narrates that the Prophet � said,

Invoke blessings upon me, truly your invocation for me, is charity for you. And ask Allāh for al-waīila.” We asked, “What is al-waīila, O Messenger of Allāh?” He � replied, “That is the highest degree in Heaven and no one will attain it, except one man. I hope that it will be me. 17

Peace and blessings of Allāh be upon him Al-Nasā’ī reports that `Abdullāh ibn `Umar � heard the Messenger of Allāh � say,

When you hear the caller of prayer, say what he says and then invoke blessings upon me. For he who supplicates for me, Allāh sends blessings upon him ten-fold; and then implore Allāh to grant al-wasīla to me. This is a place in Heaven that is not appropriate except for one servant of Allāh, I hope that I will be him. So whoever asks this for me, my intercession is validated for him. 18

Peace and blessings of Allāh be upon him Whatever supplication you make to your Lord, begin with His praise, then invoke blessings upon the Prophet �. Invoke blessings on the Prophet � at the beginning, in the middle and at the end. Embellish your invocation upon him with precious jewels. By doing this your invocation will be answered and the veil between you and Allāh � will be lifted. Tirmidhī reports in his Musnaf that Fudāliya ibn `Ubayd said,

We were sitting with the Prophet �, when a man came and prayed then supplicated. “O Allāh, show me mercy and forgiveness.” The Prophet � said, “O Dear worshipper, you have hastened. When you have prayed, sit, praise Allāh as he is most worthy, invoke blessings upon me, and then supplicate.” Then another man prayed, praised Allāh and sent prayers upon the Prophet �. The Prophet � said, “O Dear worshipper, your supplication will be answered.” 19

Peace and blessings of Allāh be upon him Al-Hassan ibn Arafāt narrates that `Alī ibn Abū Tālib � said,

There is no supplication except that there is a veil between it and Allāh until you invoke blessings upon Muhammad �. When you invoke blessings upon

17 Imām Ahmad 2/365 (8552) 18 Muslim 1/882 (483) 19 Tabarānī al-Awsat 81/803 (498), Tirmidhī 5/284 (6843)

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Muhammad � it pierces the veil and is then responded to. When it has no invocation upon the Prophet � it is rejected. 20

Peace and blessings of Allāh be upon him

Tirmidhī reports that `Umar Ibn Khattāb � said,

“Your supplication is suspended between the Heavens and the Earth, until you invoke blessings upon your Prophet �.” 21

Peace and blessings of Allāh be upon him Tirmidhī reports that Ubayy ibn Kā’ab � said when the last third of the night would enter, the Prophet � would stand and say.

“O dear people make remembrance of Allāh, the first blow (of the trumpet) follows the second and then comes death.” 22

Peace and blessings of Allāh be upon him Ibn Abī Shayba reports in his Musnad that Ubayy said,

“O Messenger of Allāh, I would like increase my supplications upon you, how much shall I make?” He replied �, “However much you wish” I said, “A fourth [of my supplications]?” He said, “As you wish.” I then said, “A third?” “As you wish, but it is better [for you] to devote more.” “Half?” I asked “As you wish, but it is better [for you] to devote more.” “Two thirds?” “As you wish, but it is better [for you] to devote more.” “Then, I shall make all my supplications for you.” He � said, “You will be freed from anxiety and your sins will be forgiven.” 23

Peace and blessings of Allāh be upon him

Al-Bazzār in his Musnad reports that Ruwayfi` ibn Thābit said the Prophet � said,

20 al-Bayhaqī in al-Sa’ab 2/612 (1575/1576) and Ibn al-Jawzī 2/586 (1650) 21 Al-Qawl al-Badi` by al-Sakhāwī page 52 22 Hākim 2/421 (3587) says the chain is authentic; agreed by al-Dhahabī 23 Musnaf of `Abdul Razzāk 2/512 (3114)

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Whoever prays upon Muhammad � and then says, O Allāh place him in a position near to you, on the Day of Judgement. My intercession becomes obligatory for him. 24

Peace and blessings of Allāh be upon him

Al-Bazzār reports from Yāsir ibn Amīr � that the Prophet � said,

Allāh has assigned an angel to allow me to hear the sound of creation, until the Day of Judgement. Not one of you invokes blessings upon me except that I am informed of their name and their fathers name thus: This is so and so, son of so and so, who has invoked blessings upon you.

Peace and blessings of Allāh be upon him Al-Nasā’ī reports that Abū Hurayra � narrates that the Prophet � said,

“When (one of you) enters the Masjid, convey greetings upon your Prophet �, then say, O Allāh open for me the doors of your mercy. When you leave, greet your Prophet �, then say, O Allāh protect me from the accursed Satan.”

Peace and blessings of Allāh be upon him

It was reported that Ali ibn Abū Talib � said that the Prophet � said,

“Your invocation upon me protects your supplication, pleases your Lord and is a purification for your bodies.” 25

Peace and blessings of Allāh be upon him It was narrated that Anas ibn Mālik � said that the Prophet � said,

“Truly, the one who is rescued from disastrous problems on the Day of Judgement is the one who made the most supplications upon me in the world.” 26

Peace and blessings of Allāh be upon him It was narrated from Abū Bakr al-Siddīq � that the Prophet � said,

“Whoever writes knowledge about me and writes salutations with it, the reward of it is not lost as long as the book exists.” 27

24 Tabarānī, al-Awsat 25 al-Qawl al-Badi’ by al-Sakhāwī 26 Daylamī, al-Firduwa 2/391 (3839) and Ibn Jawzī, al-Tagrib wa Taharib 2/689 (1660)

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Peace and blessings of Allāh be upon him

Abū Hurayra narrates that the Messenger of Allāh � said,

“Whoever invokes blessings upon me in a book, the angels do not cease, in their asking forgiveness for him for as long as my name is in the book.” 28

Peace and blessings of Allāh be upon him

Sufyān al-Thawrī (may Allāh show him mercy) said,

“There is no benefit for a Prophetic narration expert unless he writes salutations upon the Messenger of Allāh � as it supplicates for him as long as the book exists.” 29

Peace and blessings of Allāh be upon him

Muhammad ibn Abī Sulaymān said,

“I saw my father in a dream. I asked him O Father, what did Allāh do to you? He said, ‘He forgave me.’ ‘How?’ I asked. He said, ‘I wrote salutations upon the Prophet � in my book.’” 30

Peace and blessings of Allāh be upon him `Abdullāh ibn `Abdul Hakīm said,

I saw Imam Shafi’ī (may Allāh show him mercy) in a dream. I asked him: ‘What did Allāh do to you?’ He said, ‘My Lord showed mercy and forgave me. I was paraded into heaven and embellished with confetti like a bride.’ He asked, ‘How did you achieve this?’ ‘By the salutations that I made upon Muhammad � in my book, The Treatise.’ ‘How was it written?’ He said, ‘O Allāh send salutations upon Muhammad [equivalent in number to] the number of those who remember him and the number of those who are heedless of him.” When I woke up and looked in the book, The Treatise, I found it was as he had said. 31

Peace and blessings of Allāh be upon him

27 Khatīb al-Baghdādī 36 (65) and Tabarānī in al-Awsat 28 Tabarānī, Ibn Jawzī 2/693 (1680) 29 Al-Baghdādī in Sharaf Ahlil Hadith 36 (66) 30 After every narration 31 Sharafuddīn al-Nabārī page 36

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Al-Nasā’ī reports that `Alī ibn Abī Talib � said that the Prophet � said,

“The miserly one is the one who does not invoke blessings upon me when I am mentioned.”

Peace and blessings of Allāh be upon him

Also in al-Nasā’ī, Jābir ibn `Abdullāh � narrates that the Prophet � said,

“Those who sit in a gathering and then disperse without invoking blessings upon the Prophet �, it is as if they leave behind a rotting corpse.” 32

Peace and blessings of Allāh be upon him

Muhammad ibn `Alī narrates that the Messenger of Allāh � said,

“Whoever has forgotten to invoke salutations upon me has lost the way to Heaven.” 33

Peace and blessings of Allāh be upon him Ibn Abī Shayba reports in his al-Musnad from Anas that:

The Messenger of Allāh � was ascending the pulpit. He climbed a step and said, “Amīn.” Then he climbed a second and said, “Amīn.” Then he climbed a third and said, “Amīn”. He reached the top and sat down. A companion asked, “Prophet of Allāh, Why did you say Amīn three times?” He � said, “Jibrīl � came to me and said,

‘Disaster befalls the one who knows that both or one of his parents are alive and does not enter Heaven (through serving them). I said, “Amīn.” “Disaster befalls the one who exits Ramadan and did not attain forgiveness. I said, “Amīn.” Then he said, ‘Disaster befalls the one who hears your name mentioned and does not say, Peace upon you.’ So I said, “Amīn”.” 34

Peace and blessings of Allāh be upon him Mālik reports in his Muwatta that Abū Mas`ūd Al-Ansārī � said that:

32 Imām Ahmad 2/463 (9649) and Ibn Hibbān 2/352 (591) 33 Tabarānī al-Kabīr 12/139 (12819) and Ibn Mājah 1/294 (908) 34 `Asqalānī al-Matalib al-A`liyya 3/223, Ibn Hibbān 2/140 (409), Tabarānī 11/67.

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The Prophet � came into the gathering of Sa’ad ibn Ubayd, and Bashir ibn Sa’ad asked him, “Allāh has ordered us to send salutations upon you, O Messenger of Allāh. So tell us how.” The Prophet � remained silent until we did not think he would answer. Then he � said,

“Say: O Allāh bless Muhammad and his family as you have blessed Ibrahīm and his family. Exalt Muhammad and his family as you have exalted Ibrahim and his family amongst the people of the universe. Truly, You are Praiseworthy and Majestic. Send supplications as you know.” 35

Peace and blessings of Allāh be upon him Also from Malik’s Muwatta is the report from Abū Humayd al-Sa`īdī who said:

They (the companions) asked, ‘O Messenger of Allāh, how should we invoke blessings upon you?’ He � said, “Say: O Allāh bless Muhammad, his wives and his offspring as you have blessed Ibrahim. Exalt Muhammad, his wives and his offspring as you have exalted the family of Ibrahim, truly you are Praiseworthy and Majestic.” 36

Peace and blessings of Allāh be upon him

Al-`Uqaylī narrates from Abū Hurayra that the Messenger of Allāh � said,

“Whoever says: O Allāh bless Muhammad and his family as you have blessed Ibrahim and his family. Show mercy to Muhammad and his family as you have shown mercy to Ibrahim and his family. Exalt Muhammad and his family as you have exalted Ibrahim and his family, truly you are praiseworthy and exalted. Whoever testifies this, I shall intercede for them on the Day of Judgement.” 37

Peace and blessings of Allāh be upon him

Al-Nasā’ī reports from Zayd ibn Kharija said, the Messenger of Allāh � was asked and replied.

“Invoke blessings upon me and endeavour in your supplication. Say: O Allāh bless Muhammad and his family.” 38

35 Muslim 1/305 (405), Muwatta 103 (398) 36 Muslim 1/306 (407), Muwatta 103 (397) 37 Bukhārī, al-Adab al-Mufrad 233 (641) 38 Imām Ahmad 1/199 (1716)

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Peace and blessings of Allāh be upon him

Abū Hussain al-Sharqānī said,

I saw Mansūr ibn A`mārā in a dream and I asked him: “What did Allāh do to you?” He said, “I stood before him and He asked, ‘Are you Mansūr ibn A`mārā?’ “Yes, I am.” ‘Are you the one who advised the people to abstain from the world yet you desired it?’ “I used to do that but I did not attend a gathering except I began with Your praises then invoked blessings upon Your Prophet � and then advised your servants.” ‘You are right, put him on a chair in Heaven, so he can praise Me there amongst the angels as he praised Me in the earth amongst My servants.’

Peace and blessings of Allāh be upon him

Ahmad ibn A`ttā al-Rawdbarī said he heard Abū Qāsim `Abdullāh al-Marwazūy say,

My father and I used to study Prophetic narrations at night, a pillar of light was seen at the place we used to study in which reached the sky. It was asked, “What was that light?” “That was salutations upon the Prophet �, righteous and noble.” 39

All praise is for Allāh �, the book is complete, and may the Peace and blessings

of Allāh be upon his Prophet Muhammad.

39 Sharaf Ahlil-Hadith p.37

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�������

The�Branching�OThe�Branching�OThe�Branching�OThe�Branching�Out�of�ut�of�ut�of�ut�of�SSSSecretecretecretecrets�in�the�s�in�the�s�in�the�s�in�the�Exposition�of�the�Meaning�of�Exposition�of�the�Meaning�of�Exposition�of�the�Meaning�of�Exposition�of�the�Meaning�of�

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Daw�at�al-Asrār�fī�Ma’nā�al-$alāt�‘ala�al-Nabī�al-Mukhtār������

By:�Sīdī�Shaykh�AbuSīdī�Shaykh�AbuSīdī�Shaykh�AbuSīdī�Shaykh�Abu’’’’l�Abbās�Al�Abbās�Al�Abbās�Al�Abbās�A����mad�mad�mad�mad�����ibn�Muibn�Muibn�Muibn�Mu,,,,tafatafatafatafa����alalalal----‘‘‘‘Alawī�alAlawī�alAlawī�alAlawī�al----ShadhulīShadhulīShadhulīShadhulī�����

(quddisa�rūhahu)��������������

Translation�and�commentary�by�the�faqīr��Ibrahim�ibn�Mu�ammad�Radwan�Hakim�al-Shaghouri��

may�his�shortcomings�be�covered�with�Allah’s�mercy�

Released�by�www.marifah.net�1429�H�

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� �

In�the�Name�of�Allah,�the�Universally�Merciful,�the�Singularly�In�the�Name�of�Allah,�the�Universally�Merciful,�the�Singularly�In�the�Name�of�Allah,�the�Universally�Merciful,�the�Singularly�In�the�Name�of�Allah,�the�Universally�Merciful,�the�Singularly�CompassionateCompassionateCompassionateCompassionate����

����It�was�requested�from�the�great�master�of�the�Path,�famous�for�the�transmission�of�the�invocation�of�the�Supreme�Divine�Name,�Mawlānā�Abu’l�Abbās�Shaykh�Sīdī�A�mad�ibn� Mu,tafa� al-‘Alawī� al-Mustaghānimī,� may� Allah� grant� us� and� the� Muslims� his�good-pleasure� and� extend� his� life,� that� he� compose� some� words� dealing� with� the�prayer� of� benediction� (,alawāt)� upon� the� Prophet� �,� explicating� its� profound�meanings.�So�he� responded� to� this� request� –�may�Allah�be�ever-pleased�with�him�–�saying:��

***��I�praise�You�O�Allah�with�every�heart�and�tongue,�O�You�Who�elects�the�sincere�ones�to� the�highest�degrees�of�Ihsān!�You�bestow�Your�grace�upon�whom�You�will,� and�You�are� the�possessor�of�all�grace�and�bounty�and�bestowal.� I�witness� that�You�are�One�and�Only,�Singular�in�Being�and�in�granting�being,�and�I�witness�that�our�liege-lord� and�master�Mu�ammad� is�Your�messenger,�who�has� the� complete� capacity� to�receive�Your�most�perfect� theophanies� (tajalliyāt).� So� send�Your�glorious� blessings�upon�him�according�to�the�amount�of�Your�generosity,�with�glorious�blessings�(,alāt)�and�strengthening�peace�(salām)�which�fulfill�his�desired�purpose�from�You;�and�the�same�upon�his�household�and�companions�who�stand�upright�by�the�aid�of�the�Real�(al-Baqq).� Have� mercy� O� Allah� upon� those� righteous� ones� who� remain� in� this�community,� and� rain� upon� their� bodies� and� spirits� and� hearts� from� the� clouds� of�mercy,�and�support�them�and�strengthen�them�with�every�argument�(of�truth),�proof,�and�wisdom…Amen!���As�to�what�follows:��I�have�received�the�letter�of�the�one�who�is� the�reason�behind�composing�this�essay,�namely,� the�honest�truthful�one,�our�brother� in�Allah�Sīdī�Mu�ammad� ibn�al-Babīb�al-Idrīsī�al-Basanī�ibn�Mawlānā�al-$iddīq…may�Allah�cause�you�and�us�to�be�among�those�who�are�faithful�to�the�covenants�we�commit�to�with�Allah.���

Page 21: Darood Sharif

Sayyidī,� after� our� finding� blessing� in� your� qualities,� and� inquiring� about� all� of� your�states,�and�giving�you�greetings�of�peace�which�surrounds�you�from�all�sides�as�you�are�worthy�of,�we�have� indeed�been�honored�with�your� letter�after�we� received� it.�By� it�were�our�hearts�expanded�and�our�reflections�made�lofty,�so�that�we�found�it�to�be�a�fruitful� garden�and�a�perfect� rose,� and� it� suffices� as� an� indication�of� the� rank�of� its�writer,� especially� due� to� the� Prophetic� vision� included� within� it,� may� the� choicest�blessings�and�purest�greetings�be�upon�its�subject!�Indeed,�this�vision�you�had�of�the�Prophet���is�nothing�but�a�Divine�grace�which�you�are�obliged�to�be�grateful�for,�and�we�praise�Allah�for�your�likes�still�existing�in�this�world.���As�for�what�you�requested�from�us�concerning�the�meanings�contained�in�the�specific�prayer�of�benediction�which�Allah�has�inspired�your�tongue�to�utter,�then�we�have�no�more� in� this� regard� than�what� you�have� –� and�Allah�knows� best� –�only� that� for� the�purpose�of�fulfilling�your�request�and�serving�you,�and�gaining�blessing�from�the�$alāt�upon�the�Prophet��,�we�write�the�following;�and�I�admit�to�every�shortcoming�in�this�regard…��The�meaning�of�the�$alāt� (prayer�of�benediction)�varies�according�to� its�sender�and�receiver.�As�for�its�sender,�if�it� is�Allah�then�its�reality�is�different�from�that�which�is�due�from�His�creations.�For�from�Him�it�is�an�action,�and�from�other�than�Him�it�is�speech,�which� cannot�mean�other� than�an�entreaty� (du’ā),�which� is� for�mercy�along�with�exaltation,�or�it�could�be�an�entreaty�for�something�else,�as�we�shall�see.�In�any�case,�it�is�considered�a�du’ā�when�it�comes�from�the�creation.���Furthermore,� if� it� is� from�Allah,� then� its�meaning� varies� according� to� the� receiving�object� of� that� $alāt.� It� is� widely� understood� that� the� $alāt� of� Allah� upon� the�commonality�of�the�believers�is�not�the�same�as�His�$alāt�upon�the�elect�among�them,�““““these� are� the� messengers� We� favored,� one� above� the� otherthese� are� the� messengers� We� favored,� one� above� the� otherthese� are� the� messengers� We� favored,� one� above� the� otherthese� are� the� messengers� We� favored,� one� above� the� other””””� 1.� And� if� there� are�variations�in�the�degrees�of�the�elect,�then�it�is�even�more�obvious�there�be�variations�between�the�common.�For�some�of�them�pray�to�be�taken�out�of�the�darkness�of�shirk�to�the�light�of�Īmān,�and�others�pray�to�be�brought�from�the�light�of�Īmān�to�the�secret�of� certitude,� and� others� pray� to� be� brought� from� the� secret� of� certitude� to� direct�vision…and�so�on.���To�this�I�add:�Allah�has�made�His�$alāt�upon�His�prophets�and�chosen�ones�to�be�the�mirrored� opposite� of�His� curse� (la’nā)� upon�His� enemies.� For� the�meaning� of� this�curse� is�expulsion�and�distance�and�separation�and�the�lowering�of� the�veil�over�the�cursed� one.� As� for� the� meaning� of� His� $alāt,� it� is� His� endearment� and� love� and�proximity�and�theophanic�manifestation�for�the�object�of�His�$alāt,�as�he�deserves.�So�if�he� is�among� the�commonality�of� the�believers,� then�his�portion� from�Allah� is�His�endearment� over� him� with� the�mercies� which� he� deserves.�And� if� he� is� among� the�elect� of� the� believers,� then� his� portion� from� Allah� is� Him� Himself,� for� he� is� not�satisfied� with� anything� less� than� Him.� ““““Faces� on� that� day� will� be� shining�Faces� on� that� day� will� be� shining�Faces� on� that� day� will� be� shining�Faces� on� that� day� will� be� shining�resplendently,�looking�towards�their�Lordresplendently,�looking�towards�their�Lordresplendently,�looking�towards�their�Lordresplendently,�looking�towards�their�Lord””””�.2�

1�Qur’ān��2:253 2�Qur’ān�75:22-23

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�In� addition� to� this,� the� elect� vary� among� themselves� according� to� the� various�theophanies�(tajalliyāt)�they�receive.�Among�them�are�those�to�whom�the�Real�(Most�Exalted)� draws� close� and� makes� Himself� known� thru� His� actions,� and� others� He�makes�Himself�known�to�them�thru�His�Names,�and�others�thru�His�Attributes,�and�others�He�makes�Himself� known� to� them� thru�His� Essence,� which� is� the� “greatest�sign”�alluded�to�in�the�verse,�““““indeed,�he�saw�the�greatest�of�the�Signs�of�hiindeed,�he�saw�the�greatest�of�the�Signs�of�hiindeed,�he�saw�the�greatest�of�the�Signs�of�hiindeed,�he�saw�the�greatest�of�the�Signs�of�his�Lords�Lords�Lords�Lord””””����3.�.�.�.�Had�the�meaning�of�the�$alāt�upon�the�Prophet���been�mercy�as�they�claim,�then�it�would�be�superfluous,�for�Allah�already�said�about�him�that�he�is�not�sent�except�as�a�mercy�to�all�the�worlds4.�In�other�words,�Allah�caused�him�to�be�the�source�(‘ayn)�of�mercy�for�the�entire�creation.���He��� is� always� seeking� further� increase� from�Allah� the�Exalted.�He� said,� “and� the�core� delight� of�my� eye� was�made� to� lie� in� the� $alāt,”� 5� and� “the� truest� words� ever�spoken� by� a� poet� are� those� of� Labīd:� ‘Indeed,� everything� other� than� Allah� is�falsehood’.”�6�Meaning,�in�his�prophetic�eye,�everything�is�null�and�false,�whether�it�be�of�this�world�or�the�next,�except�if� it�be�connected�with�witnessing�the�perfections�of�the�Divine�Essence�and�the�lights�of�the�Divine�Attributes.���So� when� the� composer� of� this� specific� form� of� benediction� discussed� here� had�knowledge�of�his�desired�goals��,�and� that� in� the�constant�succession�of�mercy� that�flows�upon�and�thru�him�he�is�not�distracted�from�beholding�the�perfect�Beauty�of�the�Essence,� the�author�entreated�Allah� to�send� the�$alāt�upon�him� in�accordance�with�his�value�and�aspiration,�so�he�said:��““““O� Allah,� send� glorious� blessings� and� strengthening� peaceO� Allah,� send� glorious� blessings� and� strengthening� peaceO� Allah,� send� glorious� blessings� and� strengthening� peaceO� Allah,� send� glorious� blessings� and� strengthening� peace���� ––––���� according� to� the�according� to� the�according� to� the�according� to� the�variations�of�Your�perfections�in�all�of�Your�theophanies�variations�of�Your�perfections�in�all�of�Your�theophanies�variations�of�Your�perfections�in�all�of�Your�theophanies�variations�of�Your�perfections�in�all�of�Your�theophanies�––––�upon��upon��upon��upon�our� liegeour� liegeour� liegeour� liege----lord�and�lord�and�lord�and�lord�and�master�master�master�master�MuMuMuMu����ammadammadammadammad,�the�first�of�the�lights�flowing�from�the�ocean�of�the�immensity�of�,�the�first�of�the�lights�flowing�from�the�ocean�of�the�immensity�of�,�the�first�of�the�lights�flowing�from�the�ocean�of�the�immensity�of�,�the�first�of�the�lights�flowing�from�the�ocean�of�the�immensity�of�the�the�the�the� DiviDiviDiviDivine�ne�ne�ne� Essence,� he� who� is�Essence,� he� who� is�Essence,� he� who� is�Essence,� he� who� is� verifieverifieverifieverified� in� the� meanings� of� the� Divine� Names� and�d� in� the� meanings� of� the� Divine� Names� and�d� in� the� meanings� of� the� Divine� Names� and�d� in� the� meanings� of� the� Divine� Names� and�Attributes� in� the� two�worlds�of� inwardness�and�outwardneAttributes� in� the� two�worlds�of� inwardness�and�outwardneAttributes� in� the� two�worlds�of� inwardness�and�outwardneAttributes� in� the� two�worlds�of� inwardness�and�outwardness,ss,ss,ss,� the� first� to�praise�and�� the� first� to�praise�and�� the� first� to�praise�and�� the� first� to�praise�and�worship�with�the�various�acts�of�devotion�and�worship�with�the�various�acts�of�devotion�and�worship�with�the�various�acts�of�devotion�and�worship�with�the�various�acts�of�devotion�and�drawing�neardrawing�neardrawing�neardrawing�near,�and�the�one�who�,�and�the�one�who�,�and�the�one�who�,�and�the�one�who�extendsextendsextendsextends����support�support�support�support� totototo�all�ex�all�ex�all�ex�all�existent�beings�in�the�spiritual�and�material�worlds;�andistent�beings�in�the�spiritual�and�material�worlds;�andistent�beings�in�the�spiritual�and�material�worlds;�andistent�beings�in�the�spiritual�and�material�worlds;�and�likewise�likewise�likewise�likewise�upon��upon��upon��upon�his�household�and�companions,�with�a�his�household�and�companions,�with�a�his�household�and�companions,�with�a�his�household�and�companions,�with�a�$$$$alātalātalātalāt�which�lifts�the�veil�from�his�noble�face�in��which�lifts�the�veil�from�his�noble�face�in��which�lifts�the�veil�from�his�noble�face�in��which�lifts�the�veil�from�his�noble�face�in�the�moments�of�vision�and�wakefulness,�and�causes�us�to�come�to�know�You�and�him�the�moments�of�vision�and�wakefulness,�and�causes�us�to�come�to�know�You�and�him�the�moments�of�vision�and�wakefulness,�and�causes�us�to�come�to�know�You�and�him�the�moments�of�vision�and�wakefulness,�and�causes�us�to�come�to�know�You�and�him�in� evein� evein� evein� every� degree� and� presence.�And� be�mercifully� gentle�with� us,�O�our�ry� degree� and� presence.�And� be�mercifully� gentle�with� us,�O�our�ry� degree� and� presence.�And� be�mercifully� gentle�with� us,�O�our�ry� degree� and� presence.�And� be�mercifully� gentle�with� us,�O�our�MasterMasterMasterMaster,� by�,� by�,� by�,� by�virtue� of� his� sublime� rank,� in� every� movement,� stillness,� moment,� and� passing�virtue� of� his� sublime� rank,� in� every� movement,� stillness,� moment,� and� passing�virtue� of� his� sublime� rank,� in� every� movement,� stillness,� moment,� and� passing�virtue� of� his� sublime� rank,� in� every� movement,� stillness,� moment,� and� passing�thought.�Glorified�be�your�Lord,� the�Lord�of�Might,�above�what� they�describe,�and�thought.�Glorified�be�your�Lord,� the�Lord�of�Might,�above�what� they�describe,�and�thought.�Glorified�be�your�Lord,� the�Lord�of�Might,�above�what� they�describe,�and�thought.�Glorified�be�your�Lord,� the�Lord�of�Might,�above�what� they�describe,�and�peace�be�upon�the�mespeace�be�upon�the�mespeace�be�upon�the�mespeace�be�upon�the�messengers,�and�praise�belongs�to�Allah,�Lord�of�the�worlds.sengers,�and�praise�belongs�to�Allah,�Lord�of�the�worlds.sengers,�and�praise�belongs�to�Allah,�Lord�of�the�worlds.sengers,�and�praise�belongs�to�Allah,�Lord�of�the�worlds.””””�����So�it�is�as�if�he�(the�author)�is�saying:��

3�Qur’ān�53:18 4�Qur’ān�21:107 5�Recorded�by�Nasā’ī�in�his�Sunan,�Qabarānī�in�his�Mu’jam�al-Aw,at�and�al-$aghīr,�Bayhaqī�in�his�Sunan�al-

Kubrā,�Hākim�in�his�Mustadrak,�Abū�Ya’la�in�his�Musnad,�Imām�A�mad�in�his�Musnad,�and�others.� 6�Recorded�by�Bukhārī�and�Muslim�in�their�Sa�ī�,�and�Tirmidhī�and�Ibn�Mājah�in�their�Sunan,�and�Imām�

A�mad�in�his�Musnad.�

Page 23: Darood Sharif

�“O�Allah,�You�certainly�know�what�Your�Prophet�desires�from�You,�for�he�does�not�halt� at� anything� below� the� direct� and� complete� vision� of� Your� Beauty� (Jamāl),� so�incline� towards� him� with� Your� affection,� move� closer� to� him,� and� make� Yourself�known�to�him,�and�manifest�Yourself�to�him�with�all�the�variations�of�the�perfections�of�Your�Essence�which�are� in�all�of�Your� theophanies�of�acts�–�or�we�could�say�the�sensory�(hiss)�and�the�meaning�(ma’nā)�–�and�make�that�perpetual�for�him.�Safeguard�him�from�the�dangers�of�that�theophanic�manifestation�upon�him,�so�that�he�does�not�turn�away�from�Your�desire�from�him�by�turning�towards�his�desire�from�You.”��This� is� the�meaning�of� the�subtle�gentleness�and�mercy�(Lutf)�and�the�safeguarding�(BifT)�which� every� one�who� arrives� to�Allah� (to�His�Baqq)� is� in� the�most� pressing�need� of.� It� is� referred� to� in� the� Sharī’ah� as�Salām� (strengthening� peace),� as� in�His�saying,� ““““and� their� greeting� in� it� will� be�and� their� greeting� in� it� will� be�and� their� greeting� in� it� will� be�and� their� greeting� in� it� will� be� ‘‘‘‘PeacePeacePeacePeace’”’”’”’”� 7alluding� to� the� inhabitants� of� the�Garden�and�none�else.�For�every�possessor�of�Divine�blessing�does�not�ask�from�Allah�except�security�and�well-being�in�that�blessing.���This� is� why� they� have� made� it� a� condition� that� the� $alāt� and� Salām� (upon� the�Prophet)�always�be�together,�so�that�the�necessary�balance�may�be�achieved�and�the�great� blessing�may� be� completed� from�Allah� to� the� receiver�of� the�$alāt.�The�$alāt�(blessings�of�Glory)�in�itself�–�even�if�it�is�a�blessing�from�Allah�–�is�not�guaranteed�to�last� and� continue� as� it� is,� except� if� it� is� connected� to� and� followed� up� with� Peace�(Salām)�from�Allah�Most�High.�Therefore,�as�much�as�the�$alāt�is�a�noble�matter,�the�Salām�is�even�more�noble�(but�only�in�the�sense�of�its�succeeding�after�the�$alāt).�As�for�Salām�considered�by�itself,�it�does�not�equal�the�rank�of�the�$alāt.�The�meaning�of�this�$alāt� is� the�Divine’s� close�approach� to� the� slave�according� to�what�he�deserves�and�merits,� while� the�meaning� of� the�Salām� is� the� attainment� of� safety�within� that�mighty� approach.� So� the� Salām� has� no� meaning� outside� the� context� of� the� $alāt,�which�must�precede�it.���Furthermore,� when� the� immense� grant� of� the� $alāt� from� Allah� to� Sayyidina�Mu�ammad���was�and�is�realized,�without�doubt,�according�to�His�Words,�““““Indeed,�Indeed,�Indeed,�Indeed,�Allah�and�His�angels�send�Allah�and�His�angels�send�Allah�and�His�angels�send�Allah�and�His�angels�send�$$$$alātalātalātalāt�upon�the�Prophet…�upon�the�Prophet…�upon�the�Prophet…�upon�the�Prophet…””””�8,�the�command�and�request�to�the�believers�(to�send�him�$alāt)�came�un-emphasized.�In�other�words,�He�did�not�say�,allu�‘alayhi�,alātan�as�He�said�wa�sallimu�taslīman�(a�verb�form�implying�emphasis).�So� it� is�as� if�He�(Most�High)� is� saying,�“the� theophanic�manifestation�and�the�close�approach� is� already� realized� in� abundance� for�Mu�ammad��,� so� frequently� ask� for�strength�for�him�and�firm-rootedness,�and�safety�in�his�spiritual�state�of�receptivity.”�In� reality,� requesting� strength� and� firm-footing� for� him�means� requesting� it� for� his�faithful�community,�and�Allah�knows�best�His�intent.���So�if�you�ask:�why�did�some�of�the�scholars�allow�for�the�invocation�of�Salām�for�non-Prophets�(such�as�Sayyida�Maryam�for�example),�while�none�of�the�scholars�allowed�for�the�permissibility�of�invoking�$alāt�for�them?�I�say:��

7�Qur’ān�10:10 8�Qur’ān�33:56

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�We�have�mentioned�previously� that� the�meaning�of� the� reality�of� the�$alāt� is�more�exalted�than�that�everyone�(other�than�the�Prophets�or�the�angels)�should�partake�of�it�in�themselves,�except�in�the�case�of�it�being�thru�subordination�and�dependency�(to�those�Prophets).�As�for�the�Salām,�the�most�that�it�can�be�said�to�mean�is�the�request�for� safety� and�well-being� from�Allah� for� the� receiving� object� in� terms�of�his� inward�relationship�with�Allah.�Therefore,� it� is� fitting� and� appropriate� for� every� individual�among�the�believers�according�to�his�or�her�spiritual�station�(maqām),�and�because�of�this� possibility,� those� scholars� have� permitted� its� invocation� on� behalf� of� non-Prophets.���Furthermore,�the�Prophets�(upon�them�be�blessings�and�peace)�have�been�singled�out�with�the�blessing�of�receiving�the�$alāt�together�with�the�Salām�from�Allah�always�at�the�same�time,�in�contrast�to�the�Awliyā’.�For�the�Awliyā’�could�receive�only�the�$alāt�from�Allah,�or�could�also�receive�the�Salām�but�after�a�delay�in�time�and�not�at�once.�For� this� reason,� there� might� appear� from� them� what� would� not� appear� from� the�Prophets,�which�would� be� in� contradistinction� to� the�norm�of�human� natural� (tab’)�states.� It� might� even� be� that� there� would� appear� from� the� Walī� what� would�contravene� the� Sharī’ah,� and� that� would� only� be� due� to� the� absence� of� Divine�protection� for� the� Walī� in� that� state;� and� this� would� be� considered� receiving� the�Prophetic�inheritance�in�other�than�its�normal�form.���As�for�the�firmly-footed�inheritors�of�the�Prophets,�there�does�not�appear�from�them�in�the�majority�of�cases�anything�which�would�contravene�the�Sharī’ah,�or�contradict�the�natural�and�normal�state�(tab’).�And�we�are�referring�to�here�the�sound�and�whole�natural�disposition,�not�the�general�commonly-seen�disposition.�This�maintenance�of�the�norm�would�be�because�of�the�transmission�of�Prophetic�inheritance�in�its�normal�form.�Therefore,�by�virtue�of�the�combination�of�the�$alāt�and�Salām�in�the�Prophet��,�the�possibility�is�actualized�to�receive�his�inheritance�in�its�natural�form�unchanged�(for� otherwise� it� would� not� be� possible).� Furthermore,� these� two� Divine� graces� –�known�in�the�Sharī’ah�as�$alāt�and�Salām�–�are�termed�in�the�technical�vocabulary�of�the�Sufis�“intoxication”�(sukr)�and�“sobriety”�(sahw),�and�“annihilation”�(fanā’)�and�“subsistence”�(baqā’),�and�other�similar�pairs…��Because�the�aspirations�(himma)�of�the�elect�are�above�looking�towards�the�creatures,�they�are�constantly�revolving�around� the�Pivot�of� the�Divine�Names�and�Attributes,�looking� with� intent� and� ardent� desire� towards� what� lies� behind� that,� namely,� the�perfections�of� the�Divine�Essence.�And�Allah�gives� the�slave� in�accordance�with�his�Himma,�and�when�the�Himma�is�great,�it�does�not�ask�for�or�seek�except�for�greater�things.� In� this� regard,� the�Prophet��� said,�“If� you�ask�Allah,� then�make�the�request�great”� 9.�And�there� is�no�request�more�noble,�or�aspiration�greater,� than�that�which�turns�away�from�the�creation,�and�attaches�to�the�True�Sovereign…���As�for�his�saying,�“according�to�the�variations�of�Your�perfections,”�it�is�not�confined�to� its� ascription� to� the�Divinity� (uluhīyya),� for�His� perfections� are� infinite.�For� this�

9�A��adīth�of�similar�wording�was�recorded�by�Tirmidhī�and�Ibn�Mājah�in�their�Sunan

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reason,� he� requested�Him� (Most�High)� to�make�Himself� known� to�Mu�ammad���with�all� of� the� variations�of�His�perfections.� In�other�words,�whatever�perfection�of�His�He� reveals� to�him��,� there� follows�an�even�greater� perfection.� In� this�meaning�QāWī�Yūsuf�al-Nabahānī�said�in�his�Bamziyya:���

“You�do�not�cease�to�be�glorified�above�every�‘above-ness’,��� rising�and�rising,�there�being�no�end�or�limit�to�the�ascension.”��

�…and�so�on,�to�what�has�no�bounds,�and�““““the�later�state�is�better�than�the�formerthe�later�state�is�better�than�the�formerthe�later�state�is�better�than�the�formerthe�later�state�is�better�than�the�former””””�10.�The� theophanic�manifestations� apply� similarly� in� this� regard,� so� there� is� no� end� or�limit�to�them.�““““If�you�enumerate�the�blessings�of�Allah,�you�will�never�number�themIf�you�enumerate�the�blessings�of�Allah,�you�will�never�number�themIf�you�enumerate�the�blessings�of�Allah,�you�will�never�number�themIf�you�enumerate�the�blessings�of�Allah,�you�will�never�number�them””””����11.� Since� this� verse� pertains� to� the� Divine� acts,� it� is� all� the� more� fitting� that� this�infinitude� apply� to� the� Essence� and� Its� Attributes,� and� ““““Allah� is� indeed� Vast,�Allah� is� indeed� Vast,�Allah� is� indeed� Vast,�Allah� is� indeed� Vast,�KnowingKnowingKnowingKnowing””””�12.��Know�also�that�it�has�become�the�habit�of�the� ‘Ārifūn�to�deposit�and�detail�some�of�their�experiential�knowledge�in�the�words�of�their�salawat�upon�the�noble�Prophet��,�which� in� turn�becomes�a�means� for� the� spiritual�advancement�of� their� students�and�followers,�enabling� them�to� realize� some�of� the�hidden�aspects�of� the�Divine�Being�and�the�realities�of�messenger-hood�(Risālah).�Along�these�lines,�in�this�benediction,�the�(author)�has�described�Mu�ammad���as�the�first�of�the�lights�emanating�from�the�Immense�Ocean�of�the�Divine�Being.�From�this�we�understand�that�he���is�the�primal�created� light� out� of� which� flowed� the� springs� of� all� created� manifestations.� It� is�reported� that�he��� said,� “The� first� thing� that�Allah�created�was�my� light…”� 13,� and�from�that�light�all�other�lights�came�to�be,�and�by�it�the�various�levels�and�degrees�of�existence�became�established.���Furthermore,�the�word�“light”�is�an�expression�for�that�meaning�which�illuminates�all�things�it�comes�into�contact�with,�whether�it�be�material�or�non-material.�The�former�illuminates�what�is�outward,�and�the�later�illuminates�what�is�inward;�the�former�is�the�share�of�the�physical�eyes�(ab,ār),�the�later�is�the�share�of�the�spiritual�eyes�(ba,ā’ir).�However,� that�which�comes� to�mind�first� (when� ‘light’� is�mentioned)� is� the�material�light� which� allows� one� to� see� the� outward� physical� manifestations,� even� though� in�reality�it�is�secondary�in�relation�to�that�which�is�covered�(away�from�physical�sight)�in�the�hidden�realm�of�the�inward�secrets�(sarā’ir).���In�whatever�manner�the�inner�root�branches�outward,�its�reality� is�always�connected�back�to�its�origin�in�the�Single�Light:�““““Allah�is�tAllah�is�tAllah�is�tAllah�is�the�Light�of�the�heavens�and�the�earthhe�Light�of�the�heavens�and�the�earthhe�Light�of�the�heavens�and�the�earthhe�Light�of�the�heavens�and�the�earth””””����14…�and� that� is� the�Absolute� (mujarrad)�Light.�As� for� the� secondary� (iWāfi)� light� –�known�and�expressed�as�“Mu�ammad”���–�Allah�(Most�High)�has�described�it�with�

10�Qur’ān�93:4 11�Qur’ān�16:8 12�Qur’ān�2:115 13�Recorded�on�the�authority�of�Jābir�ibn�‘Abdullāh�in�the�Mu,annaf�of�Abdur-Razzāq,�who�was�one�of�the�Shuyūkh�of�Bukhārī�and�Muslim�from�whom�they�took�many��adīths.� 14�Qur’ān�24:35

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His�saying:�““““the�similitude�of�His�light�is�the�nichethe�similitude�of�His�light�is�the�nichethe�similitude�of�His�light�is�the�nichethe�similitude�of�His�light�is�the�niche””””�15,�where�“His�light”�is�Sayyidina�Mu�ammad��.� Here,� the� similitude� (tashbīh)� is� descriptive� of� the� adjoining� noun�(muWaf),�and�not�the�Object�of�adjoinment�(muWāf�ilayh)�which�is�the�Eternal�Divine�Light.�In�this�way,�the�Divine�Transcendence�is�absolved�from�being�touched�by�any�similarity,�even�though�Transcendence�(tanzīh)�becomes�Resemblance�(tashbīh)�from�the�viewpoint�of�““““wherever�you�turn,�there�is�the�Being�of�Allahwherever�you�turn,�there�is�the�Being�of�Allahwherever�you�turn,�there�is�the�Being�of�Allahwherever�you�turn,�there�is�the�Being�of�Allah””””�16.�However,�each�level� of� reality� demands� its� own� requisite� description.� Were� it� intended� for� the�similitude�to�be�applied�to�the�Absolute�Light�itself,�then�only�the�pronoun�would�be�used,� and� there� would� be� no� need� to� use� the� genitive� construction;� and� instead� of�“niche”�as�an�adjective,�He�would�have�used� in� its�place�“lamp”,�due� to� the�greater�similarity� between� “lamp”� and� “light”.� In� addition,� this� would� demand� the�confinement� of� all� Inward� within� the� Outward� (leaving� no� more� unmanifested�Inward),�making� the�“niche”�and�the�“glass”�other� than� the� light,�whereas� in�reality�they� are� light� upon� light.�Therefore,� the�object� and� its� similitude�become�united� in�their�aspect�of�being�light,�““““and�to�Allah�do�all�affairs�have�their�final�returnand�to�Allah�do�all�affairs�have�their�final�returnand�to�Allah�do�all�affairs�have�their�final�returnand�to�Allah�do�all�affairs�have�their�final�return””””��17.��It�becomes�clear�from�all�this�that�He�(Most�Exalted)�is�an�Absolute�Light�free�from�all� materiality� and� adjoinment� and� correlation� with� anything� else,� for� ““““there� is�there� is�there� is�there� is�nothing� like� Himnothing� like� Himnothing� like� Himnothing� like� Him””””� 18.� The� likeness� of� the� created� light� from� Him� –� named�Mu�ammad,�and�connected�in�a�subtle�manner�to�the�Absolute�Single�Light�–�is�the�niche� which� holds� a� lamp� from� the� Divine� Secret,� which� is� the� case� based� on�His�Divine�Subsistence�being�behind�the�existence�of�every�substance�(jawhar)�and�form�(‘arād).� “Allah� is� the� Light� of� the� heavens� and� the� earth”,� and� the� niche� has� the�greatest�share�of�the�light�of�Allah.�““““Whoever�obeys�the�messenger�has�obeyed�AllahWhoever�obeys�the�messenger�has�obeyed�AllahWhoever�obeys�the�messenger�has�obeyed�AllahWhoever�obeys�the�messenger�has�obeyed�Allah””””����19.���To�summarize�the�above,�all�that�became�dense�in�existence�from�the�Mu�ammadan�light�was� alluded� to�with� the�word� “niche”,� and� all� that� became� subtle� in� existence�from�that�light�was�alluded�to�with�the�word�“lamp”�20.�The�lamp�is�the�source�of�light�for� the� glass� and� niche,� and� “Allah� is� the� Light� of� the� heavens� and� the� earth”.� A�narration�states�that�“Allah�created�the�creation�in�darkness,�then�he�showered�upon�them�from�His�light”�21;�meaning�He�decreed�(qaddar�22)�their�creation�in�His�Eternal�Knowledge,�then�He�manifested�upon�them�a�share�of�His�Wujūd…�and�the�context�here�has�drawn�us�to�the�explanation�of�a�Qur’ānic�verse�which�is�not�our�topic,�and�for�which�we�will�devote�another�writing�–�in�sha’Allah.��

15�Qur’ān�24:35 16�Qur’ān�2:115 17�Qur’ān�42:53 18�Qur’ān�42:11 19�Qur’ān�4:79 20�Allah�knows�best� the� intended�meaning� of� the�author,� however� to� the� translator� it� seems� that� “glass”�

would�be�the�more�appropriate�word�here,�due�to�“lamp”�symbolizing�the�source�of�light�behind�both�the�

subtle�and�dense�manifestations�in�existence.�It�most�likely�is�a�typographical�error.� 21�Recorded�in�the��adīth�collections�of�Imām�A�mad,�Tirmidhī,�Bakim,�and�others.� 22�Qaddar�here�literally�means:�He�apportioned�for�each�created�thing�a�specific�measure�of�being/existence�

(wujūd),�or�you�can�say�pre-determined�a�specific�capacity�for�each�created�thing’s�share�of�wujūd.�

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�The�fundamental�point� is� that�all� things�which�arise� from�the�most�holy�emanation,�varying� in� their� hidden� and� physical� aspects,� have� their� common� source� in� the�Mu�ammadan�light.�From�this� light�branched�out�all� the�other� lights,�which� include�the� heavens� and� the� earth.� Nor� do� we� allow� the� solid� density� of� material�manifestations� deceive� us� away� from�witnessing� their� source� in� the� (subtle)� rays� of�emanation� from� the� Presence� of� Divine� Holiness.� The� deception� of� established�variance� and� complete� separation� between� the� outward�manifestations� arises� from�the� inability� of� eyes� to� penetrate� thru� them.� By� absolving� the� Source� from� any�deficiency,�then�such�deficiency�is�removed�from�all�effects�coming�from�It.�Turn�your�sight,� therefore,� to� the�original� formation�and�primary�creation,�which� is� light�upon�light,� ““““then� return� your� sight,�do�you� see�any�disharmony?then� return� your� sight,�do�you� see�any�disharmony?then� return� your� sight,�do�you� see�any�disharmony?then� return� your� sight,�do�you� see�any�disharmony?””””���� 23.�Of� course�not!�You�only� see� inward� hiddenness� and� outward� manifestation,� and� that� manifestation� is�described�as� light.�Whoever� is�guided�to� it� is� truly�guided,�and�““““Allah�guides�to�His�Allah�guides�to�His�Allah�guides�to�His�Allah�guides�to�His�light�whom�He�willslight�whom�He�willslight�whom�He�willslight�whom�He�wills””””��24.���He���was�asked,�“do�you�see�your�Lord?”�and�he�responded,�“Light!�How�can�I�see�Him?”�25���I� say:� that� blinding�Light� is� the� veil� which� prevents� the�Divine�Essence� from� being�perceived�or�comprehended.�Therefore,�His�veil� is�also�His�manifestation,�and�from�the� intensity�of� that�manifestation�His�Being�became�hidden!�The��adīth�mentions:�“His�veil�is�light”�26.�Due�to�the�manifestation�of�that�secondary�light�(Mu�ammad��),�the�Absolute�Eternal�Light�was� veiled,� and� the�Light� is�not�perceived�except� in� the�light,� nor� is� the� hidden� seen� except� in� its� outward� manifestation.� He� �� said:�“Whoever�has�seen�me�has�seen�the�Real�(al-Baqq)”�27,�which�means,�“whoever�has�come�to�know�me�experientially�has�come�to�know�the�Real.”�He���does�not�mean�by�“seeing�him”� seeing� that�physical� form�named�Mu�ammad� ibn�Abdillāh,�but� rather�seeing� his� reality� which� flows� out� from� the� oceans� of� the� Immensity� of� the�Divine�Being,�for�his���being�is�the�locus�of�His�Divine�manifestation.���It�is�reported�that�He�said:�“Neither�my�earth�nor�my�heaven�can�encompass�Me,�but�the� heart� of� My� believing� worshipper� encompasses� Me”� 28.� That� (Mu�ammadan)�heart�is�what�manifests�in�all�other�(believing)�hearts,�and�his�spirit�in�all�other�spirits,�and�his�self�in�all�other�selves.�““““Your�creation�and�your�resurrection�is�all�like�that�of�Your�creation�and�your�resurrection�is�all�like�that�of�Your�creation�and�your�resurrection�is�all�like�that�of�Your�creation�and�your�resurrection�is�all�like�that�of�

23�Qur’ān�67:3 24�Qur’ān�24:35 25�Recorded�in�the��adīth�collections�of�Imām�Muslim,�A�mad,�Tirmidhī,�Tayālisī,�Bazzār,�and�others.� 26�Recorded�in�the��adīth�collections�of�Muslim,�Ibn�Mājah,�A�mad,�Qabarānī,�Abū�Ya’la,�Ibn�Hibbān,�and�

others.� 27�Recorded�in�the��adīth�collections�of�Bukhārī,�Muslim,�Imām�A�mad,�and�many�others.� 28� Imām�A�mad� ibn�Banbal� in�his�Kitāb�al-Zuhd� recorded� something� similar� as� an� Israelite� tradition� in�

connection� to� the� Prophet� Hizqeel� (alayh� al-salām).� However,� Qabarānī� and� others� recorded� with�authentic� (�asan)� chains� the� following� �adīth� of� similar� import:� “Allah� has� on� the� earth� ‘containers’�

(awani),�and�the�most�beloved�of�containers�to�Allah�is�the�pure�humble�heart.”�

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one� soulone� soulone� soulone� soul””””� 29.� Whoever� comes� to� know� that� soul� �,� and� recognizes� the� spiritual�meaning�in�the�sensory�form,�then�his�portion�of�the�rays�from�the�Presence�of�Divine�Holiness� will� never� be� depleted.� Such� a� quality� is� only� found� among� a� few� select�individuals�who�were�graced�by�Allah�to�have�the�requisite�capacity�and�preparedness�–�above�and�beyond�the�common�ability�to�perceive�shared�by�the�general�rank�of�the�believing�worshippers� –�and� these� select�ones� include� the�Prophets�and� the�elect�of�the�Awliya’.���Based� on� the� above,� the� author� lauded� the� station� of� prophethood� in� his��� being�verified�(muta�aqqiq)�in�the�realities�of�the�Divine�Names�and�Qualities�in�both�the�hidden� and�manifest� realms.� Indeed,� he� alone� is� such� in� the�most� complete� sense,�while�other�than�him�has�a�share�of�that�only�thru�inheritance�from�and�connection�to�him��,�for�“the�possessors�of�knowledge�are�the�inheritors�of�the�Prophets”.���Our�statement�that�he���is�alone�in�that�complete�verification�is�because�he���is�the�primal�manifestation�with�which�the�Divine�Being�manifested�Itself;�or,�we�can�say�in�the�same�vein,�he�is�the�first�locus�on�which�fell�the�effects�of�the�Divine�Names�and�Qualities.�Therefore,�his�ontological�share�of�the�hidden�inward�is�in�accordance�with�his�share�in�outward�manifestation,�and�similarly�his�share�of�“firstness”�is�as�his�share�of�“lastness”.�By�virtue�of�this�he���became�the�great�intermediary�between�the�Real�and� His� other� creations,� for� he��� stated:� “I� was� a� prophet� while� Adam� was� still�between�water�and�clay”�30� (i.e.�as�of�yet�uncreated�potential);�and�his�being�sent�as�messenger�was� delayed�until� the� end�of� the� line� of� prophets� in� the�world� of� forms.�Thus,�he�combined�between�firstness�and� lastness,�alluded�to� in�his�words,�“We�are�the�last�ones,�who�precede�before�others�(sābiqūn)”�31.���In� this�way� the� thing� comes� full� circle� to� end� in� itself,� and� the� branch� reverts� to� its�root,�as�is�the�norm�of�Allah’s�actions�in�His�creation.�““““Verily,�He�Who�commissioned�Verily,�He�Who�commissioned�Verily,�He�Who�commissioned�Verily,�He�Who�commissioned�you�with� the�you�with� the�you�with� the�you�with� the�Qur’ānQur’ānQur’ānQur’ān�will� return�you� to� the�original�place�of�meeting�will� return�you� to� the�original�place�of�meeting�will� return�you� to� the�original�place�of�meeting�will� return�you� to� the�original�place�of�meeting””””���� 32.�He��� also�said,�alluding�to�this�meaning,�“Time�has�now�come�full�circle�as�it�was�the�moment�Allah� created� the� heavens� and� the� earth”� 33.� From� this� we� can� understand� that�prophethood� is� a� circle,� or� a� ring� of� connected� points,� each� point� representing� a�prophet,� and� that� point� which� gathers� and� seals� both� arcs� of� the� circle� represents�Mu�ammad��.���From�the�viewpoint�of�his�unique�status�of�being�that�gathering�point�he�stated:�“I�am�the�leader�of�the�children�of�Adam,�and�this�is�without�boast”�34.�However,�if�we�view�

29�Qur’ān�31:28 30�Recorded�with�slight�difference�in�wording�(“between�spirit�and�body”)�in�the��adīth�collections�of�Imām�

A�mad,�Qabarānī,�Bayhaqī�(in�his�Dalā’il),�Bakim,�Ibn�Abī�Shayba,�Bazzār,�Abū�Nu’aym,�Ibn�Abī�‘Āsim,�

and�many�others,�with�authentic�chains.� 31�Recorded�in�the��adīth�collections�of�Bukhārī,�Muslim,�A�mad,�Bayhaqī,�Nasā’ī,�Abū�Ya’la,�and�others.� 32�Qur’ān�28:85 33�Recorded�in�the�Sa�ī��collection�of�Bukhārī,�and�others.� 34�Recorded�in�the��adīth�collections�of�Bukhārī,�Muslim,�Abū�Dawūd,�Tirmidhī,�Ibn�Mājah,�A�mad,�Abū�

Ya’la,�Bakim,�Ibn�Hibbān,�Qabarānī,�Bayhaqī,�Bazzār,�Ibn�Abī�Shayba,�Abdur-Razzāq,�and�many�others.�

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each�point�of�the�circle�in�itself,�we�see�that�each�of�them�can�be�a�connecting�point,�and� from� this� viewpoint�of� equality�he� stated:� “It� is�not� fit� to� elevate�me�above�my�brother� Yūnus� ibn� Matta”� 35.� ““““We� do� not� discriminate� between� any� of� His�We� do� not� discriminate� between� any� of� His�We� do� not� discriminate� between� any� of� His�We� do� not� discriminate� between� any� of� His�messengersmessengersmessengersmessengers””””����36,�because�discrimination�is�a�hole� in� the�completeness�of�the�circle�of�prophethood,� and� we� have� verified� that� it� is� one� complete� unit,� its� points� inter-connected�with�each�other,�its�end�point�being�also�its�beginning�point.���Its�reality�is�the�great�spirit�(rū�)�responsible�for�imparting�revelation�from�Allah,�and�this� is� none� other� than� the� Mu�ammadan� being,� the� spirit� blown� into� Adam.�Therefore,�he�is�the�original�point�of�the�circle.�The�poet�said�–�in�the�tongue�of�the�Mu�ammadan�reality:���

“Indeed,�even�if�I�appear�to�be�a�descendant�of�Adam,�� I�have�a�subtle�meaning�in�him�which�indicates�my�fatherhood”�

�Based� on� this,� prophethood� ultimately� belongs� to� Mu�ammad� �� in� every� point�among� the� circle’s�points� it�happens� to�appear,� for�as�we� said� it� is�all�one�complete�unit.�Whoever�beholds� it�as�such�–�after� the�connection�of� its�points�–�says,�““““We�do�We�do�We�do�We�do�not� discriminate� between� any� of� His� messengersnot� discriminate� between� any� of� His� messengersnot� discriminate� between� any� of� His� messengersnot� discriminate� between� any� of� His� messengers””””���� � 37;� whereas� whoever� beholds� it�before� such� connection,�or�his� aspiration�does�not� reach� to� that� view,� then�he� says,�““““We� believe� in� some� and� disbelieve� in� someWe� believe� in� some� and� disbelieve� in� someWe� believe� in� some� and� disbelieve� in� someWe� believe� in� some� and� disbelieve� in� some”� 38� and� the� part� cannot� contain� the�meaning�of�the�whole.�In�this�sense�we�can�understand�the�reality�of�his�being�the�seal�of� prophecy,� which� can� be� expressed� in� two� ways:� 1)� that� he� is� the� point� which�connects� the� separate� arcs� of� the� circle,� as�mentioned�before,� and� 2)� that� he� is� the�whole�circle� itself.�Prophethood� is�one�meaning,�and�he��� is� its� reality,� so�he� is� the�seal�of�prophethood�in�every�sense�of�the�term.���We� also� said� that� the� reality� of� prophethood� is� the� great� spirit� which� informs� and�relays�from�Allah,�and�not�the�physical�body�known�and�witnessed�by�the�generality.�This� is� the�allusion�behind� the�words�of�Uways�al-Qaranī�when�he� said:� “You�have�only� known�Mu�ammad��� as� the� sheath� knows� the� sword,”� referring� to� that� great�spirit�which�descended� into� the�body,� just� as� the�Eternal�Word�of�Allah�descended�within� the� Immense�Qur’ān.�So� the�body� indicates� and�points� to� the� spirit,� and� the�Book�indicates�the�Eternal�Divine�Quality�(of�Speech).���Due� to� his� distinguished� virtue� of� being� the� relayer� of� revelation� from�Allah�Most�High�from�the� first�emanation�of�Holiness�(al-fayW�al-aqdas),�his�noble�spirit� is�also�the�one�who�took�the�solemn�oath�on�behalf�of�all�the�spirits�on�the�Day�of�Alast�(Am�Am�Am�Am�I� not� your� Lord?I� not� your� Lord?I� not� your� Lord?I� not� your� Lord?� 39)� because� he� functions� as� the� intermediary� in� every� Divine�

35�Recorded�in�the��adīth�collections�of�Bukhārī,�Ibn�Mājah,�A�mad,�Hākim,�Qabarānī,�Bazzār,�Abū�Ya’la,�

and�others�with�slight�differences�of�wording�between�them.� 36�Qur’ān�2:285 37�Qur’ān�2:285 38�Qur’ān�4:149 39�Qur’ān�7:172

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communication;� otherwise,� what� would� be� the� value� of� his� prophethood� preceding�the�creation?���For� this� reason,� the�author�said:�“and�he� is� the� first�praiser�and�worshipper�with�all�acts�of�worship�and�means�of�approach”.�His�being�the�first�praiser�is�because�of�his�universal� light-nature,� whereas� his� being� the� worshipper� with� acts� of� devotion� and�drawing�near�is�based�on�the�particulars�of�his�being.�Imām�Nabahānī�said:���

“Your�light�is�universal,�and�the�creation�merely�parts�of�it,��� O�Prophet�whose�soldiers�include�all�other�prophets!”�

�Allah� said,� ““““and�all� things�We�enumerate�within�a� clear� prototype� (and�all� things�We�enumerate�within�a� clear� prototype� (and�all� things�We�enumerate�within�a� clear� prototype� (and�all� things�We�enumerate�within�a� clear� prototype� (ImāmImāmImāmImām))))””””���� 40,� and�there�is�none�more�clearly�worthy�of�being�a�prototype�than�him.���The� general� allusions� (isharāt)� of� the� knowers� (‘Ārifūn)� indicates� the� envelopment�and�containment�of�all�things�in�his�reality��.�Rational�thought�finds�this�indigestible�without� giving� due� consideration� and� effort� in� understanding� the� meaning� of� that�envelopment.�However,� the�one�whom�Allah� takes�by� the�hand�and� shows�how� the�branch� proceeds� from� its� root� finds� that� all� things� without� exception� are� fully�contained� within� the� Mu�ammad� reality.� Therefore,� he� �� becomes� the� one� who�worships�with� all� acts� of�worship� and�devotion� in� this� sense.�Believing� in� this� takes�little� effort,� but� witnessing� it� is� difficult� due� to� the� manifestations� of� variance� and�incompatibility� seen�within� the�different�parts� of� existence,�which� block� the�normal�view.�This�opens�up�only�to�the�one�who�employs�his�vision�to�its�fullest�capacity�and�causes� it� to� penetrate� to� the� reality� of� things,� in� the� aim� that� this� view�will� appear�clearly�before�him,�and�““““there� is�nothing�except� it� glorifies�His�majesty� in�praise�of�there� is�nothing�except� it� glorifies�His�majesty� in�praise�of�there� is�nothing�except� it� glorifies�His�majesty� in�praise�of�there� is�nothing�except� it� glorifies�His�majesty� in�praise�of�HimHimHimHim””””�41.���In�any�case,�the�continuance�of�the�existence�of�variance�in�existence�is�insignificant�in�comparison�to�the�greater�universe,�and�““““none�knows�the�soldiers�of�your�Lord�except�none�knows�the�soldiers�of�your�Lord�except�none�knows�the�soldiers�of�your�Lord�except�none�knows�the�soldiers�of�your�Lord�except�HeHeHeHe”� 42.� Variance� in� the� viewpoint� of� Divine� acceptance� becomes� harmony� in� the�viewpoint�of�Divine�Will,�and�““““had�your�Lord�willed�they�would�not�have�done�ithad�your�Lord�willed�they�would�not�have�done�ithad�your�Lord�willed�they�would�not�have�done�ithad�your�Lord�willed�they�would�not�have�done�it””””����43.�We� find� enough� of� an� explanation� in�His�Words:� ““““He� said� to� the� heaven� and� the�He� said� to� the� heaven� and� the�He� said� to� the� heaven� and� the�He� said� to� the� heaven� and� the�earth�earth�earth�earth�‘‘‘‘Come�(into�being)�willingly�or�unwillingly,Come�(into�being)�willingly�or�unwillingly,Come�(into�being)�willingly�or�unwillingly,Come�(into�being)�willingly�or�unwillingly,’’’’�they�both�said,��they�both�said,��they�both�said,��they�both�said,�‘‘‘‘We�come�willinglyWe�come�willinglyWe�come�willinglyWe�come�willingly’”’”’”’”�44.�Therefore,� for� everything�we� find� repugnant� in� existence,�we� cannot� continue� to�see�any�repugnance�in�it�wherever�our�vision�of�his���reality�falls,�as�the�poet�said:���

“Every�repugnant�thing,�when�seen�in�relation�to�His�Act,�� Rushes�to�bring�before�your�view�the�forms�of�beauty”�

40�Qur’ān�36:12 41�Qur’ān�17:44 42�Qur’ān�74:31 43�Qur’ān�6:112.�For�example,�how�can�the�existence�of�Kufr�be�explained�if�it�all�is�enveloped�in�his���light?�

Although�existence�of�kufr�is�in�contradiction�to�Divine�acceptance�and�pleasure,�it�is�still�in�harmony�with�

the�Divine�Will�and�Plan.� 44�Qur’ān�41:11

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�There�has�occurred�to�us�another�example�which�will�bring�this�understanding�closer�to� you,� and� that� is� how� the� Qur’ān� has� gathered� within� it� what� one� usually� finds�disparate� in�other�than� it.�It� included�mention�of�sublime�matters�and�base�matters,�Lordly�matters�and�Pharaonic�matters,�examples�of�obedience�and�rebellion,�and�so�on� to� no� end.� ““““We� did� not� neglect� a� single� thing� in� this� RecordWe� did� not� neglect� a� single� thing� in� this� RecordWe� did� not� neglect� a� single� thing� in� this� RecordWe� did� not� neglect� a� single� thing� in� this� Record””””���� 45.� Therefore,� it�shows� variance� from� the� viewpoint� of�what� it� discusses,� and� shows� united� harmony�from�the�viewpoint�of� its�original�reality.�We�worship�Allah�by�reciting�words�which�entail� blasphemy� and� disbelief,� and� by� reciting� words� which� point� to� the� Divine�Essence� and� Its� Qualities.� Every� phrase� among� its� phrases,� in� whatever� point� it�discusses,�““““cannot�be�reached�except�by�the�purifiedcannot�be�reached�except�by�the�purifiedcannot�be�reached�except�by�the�purifiedcannot�be�reached�except�by�the�purified””””����46,�and�that�is�all�in�terms�of�its�being� attached� to� the� Divine� Speech.� If,� however,� you� strip� them� of� their� Divine�origin�and�context,�then�it�would�be�unlawful�to�utter�them.���Along� this� understanding,� whoever� beholds� the� creation� in� its� reality� sees� it� as� a�“lamp�within� a� niche,”� seeing� the� niche� from� in� front.�The�one�who� sees� the� niche�from�behind�does�not�see�it�except�as�dark,�because�it�does�not�open�out�to�both�sides.�““““The�interior�(of�the�wall)�contains�mercy,�and�the�exterior�brings�forth�tormentThe�interior�(of�the�wall)�contains�mercy,�and�the�exterior�brings�forth�tormentThe�interior�(of�the�wall)�contains�mercy,�and�the�exterior�brings�forth�tormentThe�interior�(of�the�wall)�contains�mercy,�and�the�exterior�brings�forth�torment””””�����47.���

“And�it�does�no�harm�to�the�sun’s�splendor�in�the�least�� If�the�blind�of�sight�does�not�see�it.”��

�As� for� the�author’s�words:�“And�the�one�who�feeds�support� to�all�existent�beings� in�the� spiritual� and�material� worlds”,� they� exclude� only� the� realm� of�Divine�Eternity.�Therefore,� everything� else� is� fed� from� his� reality��� in� the�manner� of� the� branch’s�being�fed�from�its�root.���And�his�words�“and� likewise�upon�his�household�(āl)�and�companions”�are�clear� to�understand� for� everyone� in� their� outward� sense.� The� subtle� allusion� behind� the�former�refers�to�the�one�who�seeks�and�desires�(āla)�with�his�whole�being�to�reach�to�the�Mu�ammadan�spring;�in�other�words,�to�become�a�close�relation�to�him,�so�that�he� becomes� included� among� his��� household,� as� the� Prophet��� said:� “Salmān� is�among�our�household”�48.�And�Imām�Nabulusī�said:���

“Oh�what�glory�in�the�tie�which�bonded�Salmān�to�(him)�� By�the�utterance�of�QāHā,�the�messenger�of�Allah,�the�noblest�Prophet!�“Salmān�is�among�us,�indeed�part�of�our�household,�� Even�though�he�is�Persian�and�not�an�Arab.”��

45�Qur’ān�6:38 46�Qur’ān�56:79 47�Qur’ān�57:13 48�Recorded� in� the��adīth�collections�of�Hākim,�Qabarānī,� Ibn�Abī�Shayba,�Abū�Nu’aym,� Ibn�Sa’d� in�his�

Tabaqāt,�Ibn�‘Asakir�in�his�Tarīkh,�and�others�with�authentic�chains.�

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This�is�the�true�tie�of�relation�(nasab)�which�is�bequeathed�among�the�members�of�the�Folk�(al-Qawm�49).���As� for� the� subtle� allusion� behind� “companions”,� it� includes� those�who� share� in� his�exalted�station�(of�walāya),�such�as�his�brothers�among�the�Prophets�and�the�elite�of�the�elect�among�the�Awliyā’,�keeping�in�mind�the�rankings�of�superiority�among�them:�““““these�are� the�messengers�sent�by�Us,�some�We�favored�above�othersthese�are� the�messengers�sent�by�Us,�some�We�favored�above�othersthese�are� the�messengers�sent�by�Us,�some�We�favored�above�othersthese�are� the�messengers�sent�by�Us,�some�We�favored�above�others””””�50.�All� those�not�included�in�the�above�group�are�not�granted�a�share�of�the�Divine�$alawāt�in�the�sense�explained�in�this�letter.�However,�in�its�general�sense,�it�includes�within�its�scope�every�believer�51,�not�to�mention�his�family�and�progeny�–�may�Allah�be�pleased�with�them.���His�saying:�“a�$alāt�which�lifts�the�veil� from�his�noble�face� in�the�moments�of�vision�and�wakefulness”;�in�other�words,�make�(this�$alāt)�for�us�a�means�to�unveil�the�cover�from�his���unique�reality�described�above.�After�this,�he�(may�Allah�be�pleased�with�him)� became� apprehensive� and� afraid� that� this� vision�would� impede� him� from� that�which� is� even� greater,� namely,� gathering� both� visions� (Divine� and� Prophetic)� and�being�firmly�established�in�both�presences.�So�he�followed�up�saying:�“And�cause�us�to�come�to�recognize�You�and�him�in�every�degree�and�presence.”�It�is�as�if�he�is�saying:���“I�ask�You,�O�our�Master,� that�You� cause�us� to�know�him�with�a�knowledge�which�does�not�come�in�the�way�of�our�knowledge�of�You,�and�grant�us�in�that�a�perception�of�him�which�does�not�veil�us�from�perceiving�You,�so�that�we�fulfill�the�rights�upon�us�in�all�degrees�(of�existence)�and�presences.”���This�is�the�dearest�and�loftiest�thing�which�the�people�attempt�to�grasp�and�reach,�and�this� (combining� both�Divine� and�Prophetic� visions)� is� none�other� than� the�Straight�Path� which� is� sought� after� as� mentioned� in� His� Words:� ““““and� guide� us� upon� the�and� guide� us� upon� the�and� guide� us� upon� the�and� guide� us� upon� the�Straight�PathStraight�PathStraight�PathStraight�Path””””�52.�It�is�the�rarest�thing�in�existence,�and�the�most�difficult�to�perceive,�because� it� occurs� between� two� disparate� realities,� so� it� effectively� becomes� a�combination�of� opposites,� and� ““““Allah�did� not� grant� to� any�man� to�have� two�hearts�Allah�did� not� grant� to� any�man� to�have� two�hearts�Allah�did� not� grant� to� any�man� to�have� two�hearts�Allah�did� not� grant� to� any�man� to�have� two�hearts�within�himwithin�himwithin�himwithin�him””””�53.�However,�the�facilitation�of�Allah�makes�the�most�difficult�paths�easy�to�traverse.���Due�to�this�Path�being�the�most�delicate�and�the�most�demanding�in�exactitude,�and�the�one�traversing�it�experiencing�the�most�fear�and�unsettling�apprehension,�as�in�his�

49�This�phrase�refers� to�the�people�of�dhikr�among�the� true�Sufis,�and�comes�from�the��adīth�of�Bukhārī�

and�Muslim�from�Abū�Hurayra�about�the�believers�who�gather�together�to�make�collective�dhikr�of�Allah,�benefiting�even�those�outside�them�who�sit�temporarily�with�them,�because�“they�are�such�a�Folk�(Qawm)�

that�none�who�sit�with�them�become�wretched”.� 50�Qur’ān�2:253 51�Allah�Most�High�says:�““““He�is� the�One�Who�sends�upon�you�(believers)�His�He�is� the�One�Who�sends�upon�you�(believers)�His�He�is� the�One�Who�sends�upon�you�(believers)�His�He�is� the�One�Who�sends�upon�you�(believers)�His�$$$$alat,�as�do� the�angels,�to�alat,�as�do� the�angels,�to�alat,�as�do� the�angels,�to�alat,�as�do� the�angels,�to�bring� those�who�believe�out� from� the�darkness� into� the� light,� and�He� is� to� the� believers�most�mercifulbring� those�who�believe�out� from� the�darkness� into� the� light,� and�He� is� to� the� believers�most�mercifulbring� those�who�believe�out� from� the�darkness� into� the� light,� and�He� is� to� the� believers�most�mercifulbring� those�who�believe�out� from� the�darkness� into� the� light,� and�He� is� to� the� believers�most�merciful””””�

Qur’ān�33:43.� 52�Qur’ān�1:6 53�Qur’ān�33:4

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�� saying:� “I� am� the� closest� of� you� to�Allah� and� the�most� fearful� of�Him”� 54,� for� as�closeness�increases�so�does�the�risk�of�destruction,�the�author�said�–�and�I�say�along�with� him:� “And� be�mercifully� gentle� (lutf)� with� us,� O� our�Master,� by� virtue� of� his�sublime�rank,�in�every�movement,�stillness,�moment,�and�passing�thought.”���Glory�to�your�Lord,�the�Lord�of�Might,�transcendent�above�what�they�attribute�to�Him,�and�Peace�be�upon�the�messengers,�and�Praise�belongs�to�Allah,�Lord�of�the�

worlds!�����

����������

54�Recorded�in�the�Sa�ī���adīth�collections�of�Bukhārī�and�Muslim.�