Virtues of Reciting Durood
Shareef
There are very many Ahadith in
regards to the virtues and excellence of reciting Durood Shareef. For the sake
of blessings, some of them are being presented.
Hadith 1: It is reported in Muslim from Abu
Hurairah رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Almighty Allah will send down Durood (blessings)
ten times upon a person who sends Durood upon me once.’
Hadith 2: It is reported in Nasa’i from
Anas رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘One who sends Durood upon me once, Almighty Allah
will send down ten Durood (blessings) upon him, remove ten of his sins and
exalt him by ten folds.’
Hadith 3: Imam Ahmed reports on the
authority of Abdullah ibn Amr رضی اللہ
تعالٰی عنہما that if a
person sends Durood once upon the Beloved Rasool صلی اللہ تعالی علیہ وسلم , Almighty Allah and the Angels will send Durood (blessings)
seventy times upon him.
Hadith 4: It is in Durr-e-Mukhtar on the
narration of Asbahani, from Anas رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘If one sends Durood once upon me and it is
accepted, then (by virtue of this) Almighty Allah will erase eighty years of
his sins.’
Hadith 5: It is reported in Tirmizi from
Abu Mas’ud رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The closest to me on Qiyaamat will be the one who
sent the most Durood upon me.’
Hadith 6: It is reported in Nasa’i and
Daarimi from Ibn Mas’ud رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘There are some special
Angels of Almighty Allah who journey through the earth and they pass the
Salaams of my Ummat to me.’
Hadith 7: It is reported in Tirmizi from
Ibn Mas’ud رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘May his nose be rubbed in
the dust[1]
who got themonth of Ramadaan and it passed before he could be forgiven, and may
his nose be rubbed in the dust, who got the company of both or one of his
parents in their old-age and they were not able to enter him into Jannat[2],
and may his nose be rubbed in the dust, before whom my name is taken and he
does not send Durood upon me.’
Hadith 8: It is reported in Tirmizi from
Ali رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘He is a complete miser, before whom I am
remembered and he does not send Durood upon me.’
Hadith 9: It is reported in Nasa’i and
Daarimi that Abu Talha رضی اﷲ تعالیٰ
عنہ says that
once Huzoor صلی اللہ تعالی علیہ وسلم arrived, and there were signs of
happiness on the Holy Face of Huzoor صلی اللہ تعالی علیہ وسلم and he صلی اللہ
تعالی علیہ وسلم said, ‘Jibra’eel (alaihis salaam) came to me and said,
Your Rab says, are you not pleased that whosoever in your Ummat sends Durood upon you, I will
send ten Durood upon him and whosoever in your Ummah sends Salaam upon you, I
will send ten Salaam upon him.’
Hadith 10: It is reported in Tirmizi that
Ubay bin Ka’ab رضی اﷲ تعالیٰ
عنہ says, ‘I said,
Ya Rasool’Allah صلی اللہ
تعالی علیہ وسلم , I ask a lot of Dua, so how much time should I allocate
in this (Dua) for sending Durood upon Huzoor صلی اللہ تعالی علیہ وسلم ?’, He صلی اللہ تعالی علیہ وسلم said, ‘As you wish’, I said, ‘a quarter’, He صلی اللہ تعالی علیہ وسلم said, ‘as you wish, but if you increase it, it is more
beneficial to you’, so I said, ‘half’, He صلی اللہ تعالی علیہ وسلم said, ‘as you wish, but if you increase it, it is better
and more beneficial to you’, so I said, ‘two thirds and He صلی اللہ تعالی علیہ وسلم said, ‘as you wish, but if you increase it, it is of
greater benefit to you’ so I said, ‘Then I should set aside the entire (time in
Dua) for Durood’ and He صلی اللہ تعالی علیہ وسلم said, ‘If this is the case, then
it will be sufficient for all your needs, and it will allow your sins to be
forgiven.’
Hadith 11: It is reported in Ahmed from
Ruwayfa’ رضی اﷲ تعالیٰ عنہ that the Beloved Rasool صلی اللہ تعالی علیہ وسلم said, ‘My intercession becomes Waajib on one who recites
Durood and says this’:
اَللّٰھُمَّ اَنْزِلْہُ الْمَقْعَدَ
الْمُقَرَّبَ عِنْدَکَ یَوْمَ الْقِیٰمَۃِ
Hadith 12: It is reported in Tirmizi from
Ameer ul Momineen, Farooq-e-Azam رضی اﷲ تعالیٰ عنہ that, ‘Dua is suspended between the sky and earth, and
does not ascend until Durood is sent upon Nabi صلی اللہ تعالی علیہ وسلم.’
Law: To recite Durood Shareef at least
once in one’s lifetime is Fard, and to recite Durood Shareef in every blessed
gathering of Zikr is Waajib (compulsory), be this whether you take the blessed
Name yourself, or if you hear it from someone else. If in one Majlis (gathering), one hears the blessed name a
hundred times, one should recite Durood Shareef on every occasion. If one
mentioned or heard the Blessed Name (of Rasoolullah صلی اللہ تعالی علیہ وسلم) and did not recite the Durood Shareef
immediately, then he may recite it later (but he should try to do so
immediately). [Durr-e-Mukhtar
vol.1 pg.346]
Law: When selling an item to a customer,
it is impermissible to recite Durood Shareef or say ‘Subhaan’Allah’ during this
time, in order to show beauty of the item to the buyer. Similarly, it is impermissible
to recite Durood Shareef when seeing a big person, in order to inform the
people of his arrival; so that they may get up in his admiration and leave
their places (for him). [Durr-e-Mukhtar vol.1 pg.348]
Law: It is Mustahab (desirable and
recommended) to recite Durood Shareef whenever possible, especially in the
following instances:
· On a Friday
· On the eve of a Friday
· In the morning
· At night
· When entering the Masjid (Mosque)
· When leaving the Masjid
· When making Ziyaarat of the Rauda-e-Athar (i.e. Sacred Grave
of Rasoolullah صلی اللہ تعالی
علیہ وسلم )
· During the Khutbah at Saffa Marwah
· After replying to the Azaan
· At the time of Iqaamat (i.e. before proclaiming it)
· In the beginning and end of Dua, and in the middle
· After reciting Dua-e-Qunoot
· After completion of ‘Labaik’ in Hajj
· After a gathering and when departing
· When making Wudu
· When not able to remember something
· When lecturing
· When Teaching
· When Studying, especially before and after reading Hadith
Shareef
· When writing a Islamic query
· When writing Fatawa (Islamic Decrees)
· When writing (Islamic) books etc.
· During Nikah
· Engagement
· And when doing some important thing
Whenever you write the Sacred Name,
always write Durood Shareef with it, as some Ulama have mentioned that it is
Waajib to write Durood Shareef at this time. [Durr-e-Mukhtar & Raddul
Muhtar vol.1
pg.348]
Law: Nowadays, many people write
to do so is impermissible and strictly forbidden (Haraam).
Similarly, they write 
instead of رضی اﷲ تعالیٰ عنہ and رحمتہ اﷲ
تعالیٰ ٰthis too should not be done. (Some
people) whose names are Muhammad, Ahmed Hassan or Hussain etc. write 
above their names. This too is disallowed
(i.e. disapproved), because in such cases it is the said person whose name is
intended, so what is meant by writing these (symbols by which they intend
Durood) on these names. [Tahtawi][3]
Law: With the exception of in the
Qa’da-e-Aakhira, Durood Shareef is not recited anywhere else during a Fard
Namaaz. However, it is Masnun to recite Durood Shareef even in the Qa’da-e-Ula
of a Nafil Namaaz.[4]
[Durr-e-Mukhtar
vol.1 pg. 348]. It is Sunnat
to read Dua after the Durood. [Durr-e-Mukhtar vol.1 pg. 350]
Law: (It is Sunnat) to recite the Dua
in the Arabic Language. To recite it in non-Arabic language is Makruh. [Durr-e-Mukhtar vol.1
pg. 350]
Law: (It is Sunnat) to ask Dua for your
parents and teachers, if they are Muslims, and to ask Dua for all the Believing
men and women. Do not only ask Dua specifically for yourself. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg. 350; Alamgiri vol.1 pg.71]
Law: It is Haraam to ask Dua-e-Maghfirat
(Dua for pardon) for your teachers and parents, if they are unbelievers and
have already died. Some Fuqaha (Jurists) have even written that to ask for
Maghfirat (once they are dead) amounts to ‘kufr’. However, if they are still alive,
then you may make Dua for their Hidaayat (Guidance) and for them to receive
Divine help (to accept the Truth). [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.351]
Law: To make Dua for
Muhaalaat-e-Aadiya and Muhaalaat-e-Shar’iah is Haraam. [Durr-e-Mukhtar
Mukhtar, vol.3 pg.350]
Law: When making Dua, one should use
those Duas which have been mentioned in the Qur’an and Hadith, but the Duas
which are mentioned in the Qur’an should not be read at this juncture with the Niyyat
(intention) of recitation of Qur’an, as to do so is impermissible, and with the
exception of in ‘Qiyaam’ (during Namaaz), we are not advised to recite Qur’an
at any other instance in Namaaz.[5]
[Raddul
Muhtar vol.1 pg.351]
Law: In Namaaz, such Duas are
impermissible, which have words that people use for one another, such as اَللَّھُمَّ زَوِّجْنِیْ.
Law: It is advisable in Namaaz, to
recite the Dua which you know well (i.e. you have memorised), and outside of
Namaaz, it is best to make that Dua which you have not memorised; in other
words, that which is present in the heart. [Raddul Muhtar vol.1 pg.352]
Law: It is Mustahab (desirable and
recommended) at the end of the Namaaz, after all the recitations, to recite the
following Dua:
رَبِّ اجْعَلْنِیْ مُقِیْمَ الصَّلوٰۃِ وَمِنْ
ذُرِّیَّتِیْ رَبَّنَا وَ تَقَّبَلْ دُعَآءِ ؕ رَبَّنَا اغْفِرْلِیْ
وَلِوَالِدَیَّ وَلِلْمُوْمِنِیْنَ یَوْمَ یَقُوْمُ الْحِسَابُ
[ Alamgiri
vol.1 pg.71].
(It is Sunnat) for all the
‘Intiqalaat’ (movement from one act to the next) of the Muqtadi, to be with
that of the Imam. (It is Sunnat) to say اَلسَّلاَمُ عَلَیْکُمْ وَ رَحْمَۃُ اللہِ first to the right and then to
the left. [Durr-e-Mukhtar
vol.1 pg.353]
Law: When turning the face to the
right to make the Salaam, turn the face enough so that the right cheek can be
seen, and when making Salaam to the left, turn enough so that the left cheek
can be seen. [Alamgiri
vol.1 pg.71]
Law: It is Makruh to say عَلَیْکُمُ السَّلام ‘Alaikum-us-salaam’. Similarly, وَ بَرَکاتُہٗ should also not be added at the
end. [Durr-e-Mukhtar
vol.1 pg.353]
Law: It is Sunnat for the Imam to
proclaim both Salaams in a loud voice, but the second Salaam should be not as
loud as the first. [Durre-
Mukhtar vol.1 pg.353]
Law: If one made salaam to the left
first (in error), then if he has not said anything else (i.e. spoken anything)
as yet, then he should immediately turn Salaam to the right and then turn
Salaam to the left again. In this case, there will be no need to repeat (the
Namaaz). If in the first Salaam, he does not turn the face in any direction,
then in the second, he should turn the face towards the left. If one forgets to
turn Salaam to the left, then until such time that his back does not face the
Qibla, and he has not spoken to anyone as yet, he may proclaim the salaam. [Durr-e-Mukhtar vol.1
pg.353; Alamgiri vol.1 pg.52; Raddul Muhtar vol.1 pg.353]
Law: When the Imam turns Salaam, then
the Muqtadi, who has not missed any Raka’at, should also turn Salaam. However,
if he has not completed reciting the Tashahud yet and the Imam turned Salaam, then
he should not follow the Imam in Salaam, but it is Waajib for him to complete
the Tashahud (At’tahiyaat) and then turn the Salaam. [Durr-e-Mukhtar vol.1
pg.352]
Law: The Muqtadi has not come out of
Namaaz merely by the Imam turning Salaam, but he will only be regarded out of
Namaaz after he (the Muqtadi) himself turns Salaam as well; to the extent that
if after the Salaam of the Imam and before his Salaam he laughed loudly, his Wudu
has been nullified. [Durr-e-Mukhtar
vol.1 pg.353]
Law: It is not permissible for the
Muqtadi to turn Salaam before the Imam, except out of necessity, for example;
he fears ‘Hadath’ occurring (i.e. he fears he will pass some impurity), or if
he fears that the sun will rise, or if he fears that the time for Jummah or
Eidain (both Eid prayers) will expire. [Raddul Muhtar vol.1 pg.353]
Law: The moment the Imam says the word
‘Salaam’ for the first time; he has come
out of Namaaz, even if he has not yet said‘Alaikum’. If someone joins the
Jama’at at this time, his joining (and following the Imam) is not valid.
However, if the Imam made Sajdahe- Sahw after turning Salaam, then that person
will who joined (after that first) Salaam, will be regarded as having joined
the Jama’at. [Raddul
Muhtar vol.1 pg.352]
Law: In turning Salaam to the right,
the Imam should make Niyyat (in addressing) those Muqtadis who are on the
right, and in Salaam to the left, he should do so for those who are on the left,
but he should not make Niyyat for females even if they are part of the Jama’at.
Also, in both Salaams, he should make Niyyat for ‘Kiraaman Kaatibeen’[6]
and those Angels, whom Allah has appointed for (our protection), and we should
not stipulate any figure in this regard. [Durr-e-Mukhtar vol.1 pg.354]
Law: When making Salaam, then in
Salaam to all sides (i.e. left and right), the Muqtadis too should make Niyyat
of the Muqtadis on that particular side and they should make Niyyat for those
Angels as well. They should make Niyyat (of Salaam) for the Imam as well, for
the side where the Imam is, and if the Imam is in front of him, then in both
Salaams he should have Niyyat of (Salaam) to the Imam as well. A Munfarid
should only make Niyyat of (Salaam for) those Angels. [Durr-e-Mukhtar vol.1
pg.356]
Law: After Salaam, it is Sunnat for
the Imam to change his direction to the right or the left (i.e. sit facing the
right or the left), and it is ‘Afdal’ to sit facing towards the right. The Imam
may also sit facing the Muqtadis, on condition that there is no Muqtadi in
Namaaz, in front of him (i.e. facing him), even if he may be reading Namaaz in one
of the Saffs at the back. [Raddul Muhtar vol.1 pg.358 with ref to Huliya and
Zakhirah]
Law: If the Munfarid makes Dua exactly
where he is, without turning to the left or right, then for him, this too is
permissible. [Alamgiri,
vol.1 pg.72]
Law: After Zuhr, Maghrib and Esha, one
should recite shorter Duas, and then continue with the Sunnats. One should not
be engrossed in very lengthy Duas (after the Fard of the above mentioned
Salaahs). [Alamgiri,
vol.1 pg.72]
2. Not to change direction and to
remain seated facing the direction of Qibla is Makruh. [Fatawa Razviyah vol.3
pg.74]
Law: After the Fajr and Asr Salaahs,
one has the choice of reciting Zikr and Dua for as long as one pleases.
However, if the Muqtadi is following the Imam in Dua, the Imam should not
lengthen the Dua to such a degree, whereby the Muqtadi becomes restless. [Fatawa Razviyah]
Law: Do not read your Sunnats at the
same spot, but read them by moving away to the right, left, front or back; or
read them after going home. [Alamgiri vol.1 pg.72; Durr-e-Mukhtar vol.1 pg.356]
Law: One should not make conversation
after the Fard of those Namaaz, wherein the Fard is followed by Sunnats, even
though (by doing so) the Sunnats will still be valid, but the reward will be lessened
in doing so. It is also Makruh to delay the Sunnats.Similarly, very lengthy
Wazifas etc. are not permitted (i.e. not advised between Fard and Sunnats). [Ghuniya pg.331; Raddul
Muhtar vol.1 pg.356]
Law: It is ‘Afdal’ (better and more
virtuous) to remain seated in the same place after the Fajr Salaah, until the
sun has risen properly. [Alamgiri vol.1 pg.72]
[1]
The word ‘may his nose be rubbed in the dust’ is an
expression in the Arabic language, which denotes deprivation and degradation.
[2] In other words, deprived is he, who got to be in the
presence of his parents in their old-age but did not serve and obey them so as
to enter Jannat by virtue of this.
[3]
That which is being explained is in regards to those
who instead of writing Sall Allahu alaihi wasallam in full, merely write s.a.w
or s, and instead of Radi Allahu anhu they write r.a. or r.a.h etc. To
abbreviate the Durood Shareef is impermissible and Haraam, and to abbreviate
Radi Allahu anhu etc. is disapproved. We should pay particular attention to
this. It has been noticed in books etc. that people merely use abbreviations.
It must be noted that DuroodShareef is not something that can be abbreviated.
[4]
In other words, with the exception of the Sunnats
before the Zuhr and Jummah. [Raddul Muhtar vol.1 pg.454]
[5]
If one forgetfully read it, then it is necessary to
perform Sajdah-e-Sahw
[6]
Kiraaman Kaatibeen are the two Angels appointed by
Almighty Allah to record our good and bad deeds and are also known as the
Shoulder Angels. The one on the right records the good deeds and the one on the
left records the bad deeds of a person.
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