al Imam Ibn al-Qayyim mentions in his book 'Jalaa al-Afhaam fi Fadl as-Salaati was-Salaam 'alaa Khayr al-Anaam' forty benefits arising from sending Salawat upon the Prophet صلى الله عليه وسلم
Recite اللهم صلي على محمد، اللهم صلي عليه و سلم
OR any formula you are comfortable with.
One of our Ulama, may Allah preserve all of them, said in one of his gatherings I attended, "Salat al Ibrahimiyya is the best form of Salawat upon the Prophet."
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| Photo Credit: Mustafa Davis |
The
following is a summary of what he gathered of the benefits and effects -:
(please also see clarification at the bottom)
1.
Compliance with the Command of Allah, The Perfect and Most High, (i.e. in Surat
Al-Ahzab: 56)
2.
Conformity with Allah Sending Prayers of peace upon him صلى الله عليه وسلم - even though the two forms of prayers of peace are different. So
our prayers of peace upon him is a Du’a and a request
(to Allah), whereas the Prayers of peace of Allah - The Most High - upon him is
extolling and ennobling him...
3.
Conformity with the Angels in it.
4.
Attaining ten salawaat from Allah by the person who sends prayers of peace upon
him صلى الله عليه وسلم once.
5. That
he is raised by ten levels.
6. That
he has ten good deeds written for him.
7. That
he has ten sins erased from him.
8. That
it is to be hoped that his Du’a will be responded to if he precedes it with
that. So it causes the supplication to ascend to the Lord of Creation, when
prior to this, the Du’a was suspended between the heavens and the earth.
9. It is
a means to attain his صلى الله عليه وسلم intercession,
if it is accompanied by a request for al-waseelah (a station in Paradise) for
him, or even if it is on its own...
10. It is
a means for forgiveness of sins …
11. It is
a cause for Allah to suffice the servant with regard to whatever concerns him.
12. It is
a means for the person to gain nearness to him صلى الله عليه وسلم on the
Day of Resurrection…
13. It
has the position of being like an act of charity upon a needy person. **
14. It is
a cause for the fulfillment of your needs.
15. It is
a cause for Allah to send prayers of peace upon the person, and for the prayers
of peace of His Angels upon him.
16. It is
a cleansing and purification for the person.
17. It is
a cause for the servant to receive glad tidings of Paradise before his death…
**
18. It is
a means for salvation from the terrors of the Day of Resurrection… **
19. It is
a cause for the Prophet صلى الله عليه وسلم to
respond to the one who sends prayers of peace and salaam upon him.
20. It is
a cause for the servant to remember that which he has forgotten. **
21. It is
a cause of good for the gathering, and for it not becoming a source of regret
for its people on the Day of Resurrection.
22. It is
a means to repel poverty... **
23. It
repels from the person the description of being a miser, if he sends prayers of
peace upon him whenever he صلى الله عليه وسلم is
mentioned.
24. He
becomes saved from being supplicated against that his nose should be cleaved in
dust, for abandoning it when he صلى الله عليه وسلم was
mentioned.
25. It
puts its companion upon the path to Paradise, and it causes the one who
abandons it to err with regard to it.
26. It
saves from the stench of
a gathering wherein Allah and His Messenger are not mentioned, and where Allah,
The Most High is not praised and extolled, and where prayers of peace is not
sent upon His Messenger صلى الله عليه وسلم
27. It is
a means for the completion of the speech which was begun with praise of Allah
and prayers of peace upon His Messenger صلى الله عليه وسلم
28. It is
a cause for the servant’s light to be increased upon the Bridge (of as-Siraat).
**
29. It
takes the servant away from coarseness.
30. It is
a cause for Allah, The Perfect, to bestow favorable praise upon the one who
sends prayers of peace upon him, praising him to the inhabitants of the Heavens
and the earth. This is because the one who sends prayers of peace upon him is
asking Allah to extol His Messenger صلى الله عليه وسلم, and to honor, and ennoble him. So
recompense conforms to the type of deed, so the one who sends prayers of peace
must in turn receive some form of this.
31. It is
a cause of blessing for the one who sends prayers of peace, in his self, his
deeds and his life, and the means of his welfare. This is because the one who
sends prayers of peace is supplicating to his Lord that He should bless him and
his true followers; and this supplication will be answered; and recompense
conforms to the deed.
32. It is
a means for his attaining the Mercy of Allah, since mercy is either the meaning
of the prayers of peace; or it is otherwise something necessitated by it, and
required from it. So the one who sends prayers of peace upon him صلى الله عليه وسلم must certainly receive Mercy.
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| Ya Nabi Salaam Alayka, Ya Rasul Salaam Alayka, Ya Habib Salaam Alayka, Ya Rasool Allah Salaam Alayka! Photo Credit: Mustafa Davis |
33. It is
a means to perpetuate his love of the Messenger صلى الله عليه وسلم and to
increase it, and to multiply it; and that is one of the essential fundamentals
of Eman, which it will not be complete without; since the more a servant
mentions the one he loves, and remembers him in his heart, and remembers his
fine qualities, and those things which instill love of him, then his love of
him will increase, and yearning for him will grow, and this will overcome his
whole heart. But if he turns away from mentioning him and from thinking of him
and of his fine qualities in his heart, then love of him will be reduced in his
heart. So there is nothing more pleasing to the one who loves than seeing the
one whom he loves, and nothing gives greater pleasure to his heart than
mentioning him, and thinking of him and of his fine qualities. So when this
becomes strong in his heart, then his tongue will praise and extol him and his
limbs will follow his example…
34. That
prayers of peace upon him صلى الله عليه وسلم is a
cause of his loving that person. So because it is a
cause for the one who sends prayers of peace upon him to increase in love of
him, likewise it is a cause for him to love the one who sends prayers of peace
upon him.
35. It is
a means for the guidance of the person and for his heart to have life…
36. It is
a cause for the one who sends prayers of peace upon him صلى الله عليه وسلم to have his name presented to him, and for his being mentioned to
him... **
37. It is
a cause for the feet to be planted firmly upon the Siraat, and for the person’s
passing over it... **
38. That
sending prayers of peace upon him صلى الله عليه وسلم fulfils
the slightest part of his right…
39. That
it comprises remembrance of Allah and thankfulness to Him, and recognition of
His Favour upon His servants in sending him. So the one who sends prayers of
peace upon him صلى الله عليه وسلم includes
in his prayers of peace upon him remembrance of Allah and remembrance of His
Messenger…
40. That
prayers of peace upon him from the person is Du’a, and the persons Du’a to his
Lord and his requests to his Lord are of two types:
(i) His
requesting his own needs
and concerns, and whatever he requires throughout the night and the day. So
this is supplication and request, and is to give precedence to that which the
servant loves and seeks;
(ii) His
requesting that He should extol His chosen and beloved servant, and increase
him in nobility and honor, and make mention of him, and elevate him. So there
is no doubt that Allah-the Most High-loves that, and his Messenger صلى الله عليه وسلم loves it. So the one who sends prayers of peace upon him صلى الله عليه وسلم has turned
his requests, that which he desires, and that which he seeks towards that which
is loved by Allah-the Most High- and His Messenger; and he has given preference
to that over his own needs and requirements. Indeed this that he seeks has
become the most beloved of things to him, and that which he most prefers. So he
has given preference to that which Allah and His Messenger love over that which
he himself loves. So he has given preference to Allah and to what He loves over
everything else, and recompense conforms to the action. So whoever gives
preference to Allah over everything else, then Allah will give preference to
him over others…’’
NOTE:
** The
verifier of the book (Za'yd an-Nushayri) indicated that point numbers:
13,
17, 18, 20, 22, 28, 36 & 37 are based upon weak isnad of the corroborating
ahadith (with no alternative supporting narrations that are authenticated).
Therefore it is important upon Muslims to adopt the conditions that weak
ahadith provide in terms of uncertain knowledge - and not to establish points
of 'ibadah upon them.
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