Kitab alSalat ala Rasooillah-Riyaz-us-saliheen (Ar-En-Ur)


Book; Riaz us Saliheen Arabic / Urdu and English Translation

[Rechecked and minor corrections only in commentary of Wahhabi commentator, by Majzoob]

Arabic Scans:

 

 

Urdu Scans:

 

English Translation:

The Book of Supplicating Allah to Exalt the Mention of Allah’s Messenger (صلی اللہ علیہ وآلہ وصحبہ وسلم)

Chapter 243
The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner

Allah, the Exalted, says:

“Allah exalts the mention of His Messenger (صلی اللہ علیہ وآلہ وصحبہ وسلم) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security.
1397. Abdullah bin  Amr bin Al-Aas (May Allah be pleased with them) reported: I heard the Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) saying:

“Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.” [Muslim].

Commentary: Recitation of Salat upon the Prophet (PBUH) means the recitation of benediction. Such as the one recited in Salat “O Allah, have mercy on Muhammad…)” It is a prayer for mercy and exaltation of the Prophet (PBUH) which is highly meritorious. (At-Tirmidhi, Hadith Hasan).

1398. Ibn Masud (May Allah be pleased with him) reported: The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said: “The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.” [At-Tirmidhi].

Commentary: “Nearest to me” signifies “those who are most entitled to my intercession”. Thus, this Hadith has also an inducement for very frequent recitation of Salat on the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم).

1399.  Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (صلی اللہ علیہ وآلہ وصحبہ وسلم) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.” [Abu Dawud].

Commentary:That “Allah has prohibited the earth from consuming the bodies of the Prophets” means that the earth does not consume them. That “their Salat (salutations) will be presented to him” indicates that angels present the salutation performed to him, as is elucidated in other Ahadith. Moreover, his soul is then returned to him and he answers the salutations also. (In the opinion of Muhaddithun, the Hadith relating to the return of the soul comes in the category of “Hadith Hasan”, i.e., it is authentic).

1400. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.” [At-Tirmidhi].

Commentary: “May his nose soil with dust” means to suffer humiliation and disgrace. That is “may such person be humiliated and disgraced who hears my name and does not invoke Allah’s blessings upon me.” Those who merely kiss thumbs of their hands can also be the addressee of this saying because they do not supplicate Allah for the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) while what is in fact ordained is salutation, and not kissing of thumbs. The latter gesture has not been ordained in any Hadith. Some religious scholars regard the salutation obligatory while others hold that it desirable.

[Majzoob: Here Scholars of Ummah are agreed upon this fact that kissing of the thumbs of the fingers while listening the name of the Prophet (s) is the Sunnah of not only Prophets like ADAM (as) but also it has nothing wrong in it, in fact it gave a gesture of pure love and affection, thus, this act is considered as Mustahib (praise worthy), this short clarification was important, so that anyone could not get something wrong from the above commentary, and i intentionally corrected the mistakes or mis-interpretation of Wahabi Translator]
1401. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.” [Abu Dawud].

Commentary: “Do not make my grave a place of festivity” means do not gather there as people do on the festival of Eid. Some heretics use this hadith in their wrong favor to consider that this means visiting to the graves is not permissible, while real meaning is that people who do wrong acts which are not permissible in Islam, e.g, considering it as a some happiness festival, and use to wear un islamic dresses, and all those acts of Israaf means, using money on ‘Fun’ and taking children there as a ‘FUN‘ is haram. This surly does not means that visiting to the graves is haram, it is prohibition on the acts of the people who consider it or may do wrong things as previously explained. In fact, the real intention of going to Al-Madinah should be to visit Prophet’s Mosque which will include visiting his grave, and that is a blessing. [commentary corrected by Majzoob]

1402. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.” [Abu Dawud].

Commentary: We learn from this Hadith that the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) is alive in his grave and he answers the salutation offered by a Muslim. But this life of barzukh is for ordinary people who have or have not a little bit of powers as a soul, but Prophets are surly because not just ordinary like us, that’s why in another hadith (see on the main page topic Prophets are not ordinary like us) to understand the meaning of that hadith, and what is the difference of that life between ordinary people and Prophets. There is another hadith which says that death for the prophets are just to fulfill the Rule of Allah which is ‘every that who born shall die’ so death came for them too, but for an instance, after that they are been blessed by more powerful life than this world. And their lives are been given back to the Prophets, but with a curtain. (Corrected by Majzoob)

This Hadith has an inducement for offering more and more supplications for the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) so that the devotee is blessed with the maximum reward in the form of the Prophet’s response to his salutations. It is certainly a great blessing which a Muslim should try every nerve to achieve.

1403. Ali (May Allah be pleased with him) reported: The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “The miser is the one in whose presence I am mentioned but he does not supplicate for me.” [At-Tirmidhi].

Commentary:”Miser” means to deny someone his right. If a Muslim does not supplicate for him upon hearing his name, then such a person is a miser beyond doubt. Thus, we learn that one must recite Salat when he hears the name of the Prophet (PBUH). It is sufficient to say May Allah render him from evil and exalt his mention) for this purpose.

1404. Fadalah bin Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) heard some one supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم). With regard to him, the Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “This man rushed.” Then he called him and said, “When
any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.” [Abu Dawud and At-Tirmidhi].

Commentary: “Fi salatihi” means that after the Salat or at the end of Salat, he heard someone invoking Allah.

Similarly, “idha salla ahadukum” means when one completes the Salat and invokes Allah. In any case, it is necessary to praise Allah and supplicate Him for the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) before invoking Allah.
1405. Abu Muhammad Kab bin Ujrah (May Allah be pleased with him) reported: The Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) came to us and we asked him, “O Messenger of Allah, we already know how to greet you (i.e., say As-salamu alaikum), but how should we supplicate for you?” He (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “Say: Allahumma salli ala Muhammadin, wa ala ali Muhammadin, kama sallaita ala ali Ibrahima, innaka Hamidum Majid. Allahumma barik ala Muhammadin, wa ala ali Muhammadin, kama barakta ala ali Ibrahima, innaka Hamidum Majid [O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.”’ [Al-Bukhari and Muslim].

Commentary: In this Hadith, the Salam means the supplication which is recited in At-Tashahhud. The Companions of the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) used to recite it in At-Tashahhud in the manner taught by him. When Almighty Allah ordained Muslims to supplicate for the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم), it raised the question in their minds as to the wordings of the benediction (as they already knew how to greet him). They asked the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) and he taught it. Invoking Allah’s blessings upon the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) should be done in the manner which he (صلی اللہ علیہ وآلہ وصحبہ وسلم) has taught us, because in doing so we get the reward of following the guidance of the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم).

1406. Abu Masud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Sad bin Ubadah (May Allah be pleased with him), when the Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) came to us. Bashir bin Sad said:

“O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?” The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said, “Say: O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,  and the method of greeting (i.e., Salam) is as you know.” [Muslim].

Commentary: In this Hadith, the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) has showed usthat the manner of offering Salam was the same as the one mentioned in the previous Hadith. “Al” means the wives of the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) and those of his relatives who were from Banu Hashim and Banu Abdul-Muttalib and had embraced Islam. Some scholars are of the opinion that it is general and applies to all his followers.

This Hadith also teaches us that if one does not have knowledge of a religious matter, he must seek guidance from the knowledgeable scholars of Islam about it, rather than going by his opinion. Knowledgeable persons (scholars) here means persons who are well-versed in the Quran and Sunnah (like 4 Imams of fiqh and all Salaf al saliheen) and can answer questions in the light of Quran and Sunnah [Corrected commentary here by Majzoob}

1407. Abu Humaid As-Saidi (May Allah be pleased with him) reported: The Companions of the Messenger of Allah (صلی اللہ علیہ وآلہ وصحبہ وسلم) said: “O Messenger of Allah! How should we supplicate for you?” He (صلی اللہ علیہ وآلہ وصحبہ وسلم) replied, “Say: Allahumma salli ala Muhammadin wa ala azwajihi wa dhurriyyatihi, kama sallaita ala Ibrahima; wa barik ala Muhammadin wa ala azwajihi wa dhurriyyatihi, kama barakta ala Ibrahima, innaka Hamidum-Majid (O Allah sent Your Salat (O Allah, exalt the mention of Muhammad and his wives and offspring as You exalted the mention of the family of Ibrahim, and bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim. You are the Praised, the Glorious‘.” [Bukhari and Muslim].

Commentary: “Azwaj” is the plural of “Zauj” that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet’s wives who are eleven in number. Two of them had died during the lifetime of the Prophet
(PBUH) and nine survived after him. Islam does not permit more than four wives to a Muslim but the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.

This Hadith also refutes the opinion of those who do not include his pious wives in the category of his “Al”. The progeny of the Prophet (صلی اللہ علیہ وآلہ وصحبہ وسلم)includes his male and female children and their descendants. But after his death none except Fatimah (May Allah be pleased with her) and her children remained alive. In short, his “Al” includes his wives and progeny.

 

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