إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا

Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him. O believers! Invoke Allah’s blessings upon him, and salute him with worthy greetings of peace.

Surah Al-Ahzab Ayat 56

اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَعَلَىٰٓ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَىٰٓ إِبْرَٰهِيمَ وَعَلَىٰٓ آلِ إِبْرَٰهِيمَ ۖ إِنَّكَ حَمِيدٌ مَّجِيدٌ
اللَّهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَعَلَىٰٓ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَىٰٓ إِبْرَٰهِيمَ وَعَلَىٰٓ آلِ إِبْرَٰهِيمَ ۖ إِنَّكَ حَمِيدٌ مَّجِيدٌ

O Allah, send Your mercy upon Muhammad and the family of Muhammad as You sent Your mercy upon Ibrahim and the family of Ibrahim. Verily, You are Praiseworthy and Glorious.
O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Verily, You are Praiseworthy and Glorious.

The Right of Sending Blessings (Durood) upon the Prophet ﷺ

Sending Durood upon the Messenger of Allah ﷺ is a right of his ummah, both during his lifetime and after his passing from this world. Imam al-Baghawi (rahimahullah) said in al-Tahqīq:
“After the Prophet’s ﷺ departure from this world, sending blessings upon him remains his due right, and neglecting it is blameworthy.” (Ruqyāt, p. 737)

Imam Abu Hurairah (RA) narrated that the Messenger of Allah ﷺ said:
“In any gathering where my name is mentioned and Durood is not sent upon me, such a gathering will be a cause of regret for them, and on the Day of Judgment, it will become a means of loss.”
(al-Tahmīd, vol. 1, p. 415)

From this, it is understood that sending Durood is one of the most emphasized and necessary acts of worship. The scholars have agreed that it is not merely a recommendation, but a duty of love and honor, owed to the Prophet ﷺ.

The Prophet ﷺ is the source of guidance for the ummah, and by sending blessings upon him, Allah increases His mercy upon the believers. Allah the Exalted has made his ummah blessed and elevated through their connection to him ﷺ.

Among the greatest works that emphasize this practice is the famous collection Dalā’il al-Khayrāt, compiled by Imam Muhammad ibn Sulayman al-Jazuli (rahimahullah). In it, he encouraged the Muslims to make the sending of Durood a regular part of their lives, in the mornings and evenings, so that they may obtain nearness to Allah and the intercession of His Beloved Prophet ﷺ.

Thus, scholars and saints have written books and treatises to encourage the believers in this practice, so that no Muslim remains deprived of its blessing.

What is the Dala'il Al Khayrat

Dalā’il al-Khayrāt (دلائل الخيرات), also known as Dalailul Khairat, is a famous collection of salawat—prayers of blessings and peace upon the Prophet Muhammad ﷺ. Its full title is Dalā’il al-Khayrāt wa Shawāriq al-Anwār fī Dhikr al-Ṣalāt ‘ala al-Nabī al-Mukhtār (The Guide to Goodness and the Radiance of Lights in Remembering to Send Blessings on the Chosen Prophet). Soon after it was written, the book spread throughout the Muslim world, from North Africa to Indonesia. Wealthy families, scholars, and even rulers cherished beautifully decorated copies, while ordinary people treasured it in their homes. Wherever it was recited, people felt the blessings (barakah) of Allah, as promised in the Qur’an: “Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with peace.” (Qur’an 33:56). Today, millions of Muslims around the world continue to recite it—alone or in groups, in homes and mosques—devoting themselves to sending blessings upon the Beloved Prophet ﷺ.

Daily Parts

Opening Dua

Dua of Intention

Dua of Completion

Dalail Parts

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Some Necessary Clarifications

There are a few phrases in Dalā’il al-Khayrāt which may appear difficult or could be misunderstood. Below are some explanations:

  1. Certain expressions such as “the Prophet ﷺ is the mercy, the helper, the intercessor, the distributor of light” may seem problematic. However, they should be understood in the correct sense: the Prophet ﷺ is the means and the cause of these blessings by the will of Allah. He is not independent of Allah in any way, rather he is the honored servant of Allah who will intercede on the Day of Judgment.
  2. The phrase “the light from which you (O Allah) created him ﷺ” refers to the noble reality that the Prophet ﷺ was created from a special light. This should be understood in the sense of spiritual honor, not in a material or physical sense.
  3. When the khutbah (sermon) mentions that the Prophet ﷺ hears the voices of those who call upon him and responds to their salutations, this does not mean that he hears by his own power. Rather, Allah grants him the ability to be made aware and respond to the greetings and prayers of his ummah.
  4. Some poetic or metaphorical phrases such as “O the source of mercy, O the one whose name is written on the Throne” should not be taken in a literal sense. These are expressions of love, reverence, and honor, which are common in classical Islamic literature. They are not meant to give the Prophet ﷺ divine attributes, but to highlight his lofty status granted by Allah.

Therefore, wherever such words appear in the text, they should be understood in the light of proper Islamic belief (aqīdah): the Prophet ﷺ is Allah’s beloved servant and messenger. He is the means (wasīlah) through whom Allah grants mercy, blessings, and intercession to the believers. Any expression of reverence must always remain within the boundaries of recognizing that all power and effect belong only to Allah, while the Prophet ﷺ is the honored means chosen by Him.

Scholars and saints have sometimes used elevated, poetic, or metaphorical language out of deep love for the Prophet ﷺ. These phrases were never intended to attribute divinity. Rather, they are expressions of devotion. If such words are found in Dalā’il al-Khayrāt or similar works, they should always be read with this understanding.

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