Fatwa ID: 02432
Answered by: Moulana Javed ibn Nazir Kachhalia
A few friends of mine who recite different Duroods that are not from Ahadith, but claim certain pious scholar learnt it from a dream directly from the Prophet ?
This sit doesn't well from me? Is it such a thin permissible, and then
to teach it to others?
If it is, then if the Prophet abrogated something from the shariah, would it be put in place, or considered? If the answer is no because this has to be based on solid evidences, then why is it permissible to permit people to congregate, and engage in group dhikar
of a durood, that's nowhere from the "original" Sunnah.
I'd appreciate your input.
بسم الله الرحمن الرحيم
There appears a hadith in Sahih Bukhari and Sahih Muslim where SaidunaKaab Ibn Ujrah reported to have said; “(When this verse was revealed Surah Al-Ahzaab v.56), someone asked the Prophet of Allah “The verse orders us to do two things, salah and salam we already know the method of salam, now tell us the method of salah also.” He said: “Say these words: ‘O Allah, send mercy on Muhammed and on the progeny of Muhammed, as you sent mercy on Ibrahim and on the progeny of Ibrahim. Verily you are praised, Glorious.”
The Sahabaas asked this question, as they did not like to determine, on their own, the precise words of saying salah. Instead, they wanted the exact words from the Prophet of Allah himself. It is for those reasons that Salah has generally been adopted in these very words in prayers and so on. But, it does not mean that the obligation of sending durood is restricted to these words. The requirement of sending salah and salaam can be fulfilled by every such sentence that has the words of salah and salaam. It is also not necessary that those words should have been reported exactly as said by the Prophet of Allah . However, it is more blessed and rewardable that one sends salutation with the exact words reported from the Prophet of Allah .
(MaarifulQuraan P.229-230 V.7)
When it comes to durood, as long and one is giving salat and or salam it will be allowed and he will be rewarded irrespective of whether he obtains the wording from hadith or not. There is no restriction in this so there is no need to look at authenticity.
However, to recite durood found in hadith will be better because of acting upon both the Quranic verse and the hadith of Prophet of Allah .
It is reported about the Great Imam As-Sha’afi’e in Rawdhatul Adab; Isma’ail ibn Ibrahim Mazni (who was the oldest of the disciples of Imam As-Sah’afi’e), and some say that Imam Asbahani saw the dream; relates: “When the great Imam passed away, I saw him in a dream and asked him: “how did Allah dealt with you?”, The Great Imam replied: “I have been pardoned and it was commanded that I was ushered into Paradise with honour, all this was due to the excessive recitation of the durood that I would say:
"اللهم صلّ على محمد عدد ما ذكره الذاكرون وعدد ما غفل عنه الغافلون"
To the other part of your query; the congregational Dhikr it hasn’t been stated in any precatice of The Prophet or the Sahabah or our Predecessors. A person must not considered it a Part of Sunnah. If someone in a generic way does gather for Dhikr this is not haram but rather we will say that we should try to not exceed in thinking a compulsory or a Sunnah act. (Estimated translated from Ahsanul Fatwa Vol 1, Pg 380, Zakariyyah Book Depot Publisher)
For further assistance you can check a similar question on our website: http://daruliftabirmingham.co.uk/dalail-ul-khairat/ , Fatawa No: 02022
Only Allah knows best.
Written by Moulana Javed ibn Nazir Kachhalia
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham