39 Benefits of Salawat

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Alhamdulillah, there is no shortage of salawat gatherings in Singapore. This is a great blessing to us as the following narrations dictate:

Ibn `Umar reported that the Prophet said: “When you pass by the gardens of Paradise, avail yourselves of them.” The Companions asked: “What are the gardens of Paradise, O Messenger of Allah?” He replied: “The circles of dhikr. There are roaming angels of Allah who go about looking for the circles of dhikr, and when they find them they surround them closely.” Tirmidhi narrated it (hasan gharib) and Ahmad.

Abu Sa`id Al-Khudri and Abu Huraira reported that the Prophet, peace by upon him, said, “When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him.” Narrated by Muslim, Tirmidhi, Ahmad, Ibn Majah, and Bayhaqi.

Muslim, Ahmad, and Tirmidhi narrate from Mu`awiya that the Prophet went out to a circle of his Companions and asked: “What made you sit here?” They said: “We are sitting here in order to remember / mention Allah (nadhkurullaha) and to glorify Him (wa nahmaduhu) because He guided us to the path of Islam and he conferred favours upon us.” Thereupon he adjured them by Allah and asked if that was the only purpose of their sitting there. They said: “By Allah, we are sitting here for this purpose only.” At this the Prophet said: “I am not asking you to take an oath because of any misapprehension against you, but only because Gabriel came to me and informed me that Allah, the Exalted and Glorious, was telling the angels that He is proud of you!” The hadith stated jalasna — we sat — in the plural, not singular. It referred to an association of people in a group, not one person.

Why is salawat, or sending salutations upon the Prophet (sallallahu alaihi wasallam) such a meritorious act and given such precedence in our deen? Here are 39 reasons why by way of drawing from the works of the scholars of Islam, namely Sheikh ibn al-Qayyim, and Sheikh ibn Hajar al-Haytami:

  1. Responding to the order of Allah, Exalted and Magnificent.[2]
  2. Following the lead of Allah, Exalted and Magnificent in the sending of blessings upon His Messenger (may Allah bless him and give him peace), although the blessings (Salawat)differ, being from us supplication and request, and being from Allah exaltation and ennoblement.
  3. Following the Angels in invocation of the Messenger (may Allah bless him and give him peace), also.
  4. The attainment of ten blessings from Allah for the one who invokes one blessing upon His Messenger (may Allah bless him and give him peace).[3]
  5. He who sends blessing upon the Prophet (may Allah bless him and give him peace), Allah raises him by ten degrees.
  6. He also has written for him ten good deeds.
  7.  He also has erased from his record ten bad deeds.[4]
  8. The invocation increases the chance of one’s supplication being answered if it follows the supplication, as the invocation of blessings upon the Prophet (may Allah bless him and give him peace) lifts those supplications up to the Lord of the Worlds which were stalled between the heavens and the earth. [5]
  9. It is a means to receive the intercession of the Prophet (may Allah bless him and give him peace), whether or not a specific intercession is sought.
  10. It is a means to have one’s sins forgiven.
  11. It is a means for Allah to satisfy his bondman’s worldly needs.
  12. It is a means to draw near to the Prophet (may Allah bless him and give him peace) on the Day of Resurrection.[6]
  13. It compensates for giving charity for those who are too poor to give it.
  14.  It is a means of fulfilling one’s needs (Qada’ al-Hawa’ij)
  15. It is a means to receive the Prophet’s (may Allah bless him and give him peace) blessings, and the Angels likewise.[7]
  16. It is a means of purification for he who invokes it.
  17. For one who sends blessings on him (may Allah bless him and give him peace) it is glad tidings in his life that he has been granted his place in Paradise as is mentioned by Al-Hafiz Abu Musa in his book on the matter, for which he brought Hadith as evidence.
  18. It is a means of salvation from the horrors of the Day of Resurrection, as also mentioned by Abu Musa with evidence.
  19.  It is a means for the Prophet (may Allah bless him and give him peace) to return the blessings and greeting upon he who invokes it.[8]
  20.  It is a means of ennobling a meeting or gathering and a means to prevent any ill talk or conduct occurring therein, so that it will not return upon its participants as a hardship on the Day of Resurrection.[9]
  21.  It is a means to remember something which has been forgotten.
  22.  It is a safeguard against poverty.
  23.  It saves one from being branded a miser if one were to omit it upon the Prophet’s name (may Allah bless him and give him peace) being mentioned.[10]
  24. It saves one from being cursed and disgraced because the one who omits the blessings and prayers upon hearing the Prophet’s name (may Allah bless him and give him peace) risks receiving Allah’s anger.[11]
  25.  It keeps the one who invokes it steadfast upon the path to Paradise, and keeps he who neglects it from traveling the path.
  26.  It safeguards a meeting from turning ill; a meeting without the mention of Allah Exalted and His Messenger (may Allah bless him and give him peace), and without the praise and glorification of Allah and the invocation of blessings on His Messenger (may Allah bless him and give him peace) has no blessing nor benefit.
  27.  It is a cause for the perfection of any speech which begins with the praise of Allah the Exalted and the blessings of His Messenger (may Allah bless him and give him peace).
  28. It is a cause for the bondman to find light cast in abundance in his life to guide him on the Straight Path.
  29. It refines the worshipper’s character and manners.
  30. It is a means for Allah to preserve those in the heavens and the earth praising and commending he who invokes it.
  31. It is a means of the worshipper to obtain blessing for himself in his work, life and provision.
  32. It is a means of obtaining the mercy of Allah.
  33. It sustains, increases and multiplies love for the Messenger of Allah (may Allah bless him and give him peace), which is among the core bases of Faith, without which faith cannot be complete.
  34. It earns the Prophet’s (may Allah bless him and give him peace) love for the bondsman.
  35. It is a means of the worshipper’s guidance, and a source of vitality for his heart.
  36. It causes the worshipper’s name to be shown to the Prophet, and the mention of the worshipper to him (may Allah bless him and give him peace).[12]
  37. It is a means for the worshipper to find ease upon crossing the pass over the Hellfire.
  38. Invoking blessing and peace upon the Prophet (may Allah bless him and give him peace) is an infinitesimal recompense of his right upon us, and of the thanks which we owe for the grace which Allah has bestowed upon us by sending him (may Allah bless him and give him peace), although what he truly deserves is innumerable, either for us to comprehend or to bestow, or even to will. However Allah, because of His Boundless Generosity, is pleased with his bondsmen even with the small amount of thanks they can offer.
  39.  Invoking blessing and peace upon the Prophet (may Allah bless him and give him peace) in itself contains remembrance of Allah the Exalted, and is an expression of thanks to Him and a recognition of His immense favour upon His bondsmen by sending him (may Allah bless him and give him peace).

 

 

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