Dua Darood -e- Ibraheemi

Dua Darood -e- Ibraheemi In ِArabic

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكَ عَلَd مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد


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Dua Darood -e- Ibraheemi In English Transcription

Allaahumma salli ‘alaa Muhammadin wa ‘alaa ‘aali Muhammadin, kamaa sallayta ‘alaa ‘Ibraaheema wa ‘alaa ‘aali ‘Ibraaheema, ‘innaka Hameedun Majeed. Allaahumma baarik ‘alaa Muhammadin wa ‘alaa ‘aali Muhammadin, kamaa baarakta ‘alaa ‘Ibraaheema wa ‘alaa ‘aali ‘Ibraaheema, ‘innaka Hameedun Majeed

Dua Darood -e- Ibraheemi In English

O Allah, bestow Your favor on Muhammad and on the family of Muhammad as You have bestowed Your favor on Ibrahim and on the family of Ibrahim, You are Praiseworthy, Most Glorious. O Allah, bless Muhammad and the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim, You are Praiseworthy, Most Glorious.
Al-Bukhari: 320

Explain this topic :

Indeed, Allah and His angels send prayers to the prophet. O you who believe! Send abundant prayers and greetings to him. (Surah Ahzab, 33:56)

You must understand that the prayer about the prophet is a ladder and a means of [spiritual] ascension to reach Allah. It is because in praying to him, the love of the prophet is often aroused and the love of the prophet begets the love of Allah and the love of Allah for the servant draws the servant to the Divine Presence – with or without intermediary.

Moreover, the messenger of Allah is the vizier brought near, and whoever seeks an audience with the king must serve him and approach him so that he can grant him an audience before the king. The Messenger of Allah is the Supreme Sentinel of Allah [al-hijab al-a’zam] and the noblest door. Anyone who seeks to enter through a door other than his own will be expelled and driven away. To this end, Ibn al-Wafa says:

You are the door of Allah. whoever tries to enter [the Divine Presence]
By a door other than yours should not enter

Sheikh al-Jazuli of Dalail al-Khayrat says, “It is of the utmost importance to send prayers to the prophet for those who wish to approach the Lord of Lords.” [1] Dalail al-Khayrat commentator Explain :

There are many reasons why it is so important [to send prayers about the prophet] … One of the reasons is that it contains a way of approaching Allah the Most High through his good loved and his elected. The Most High says, “And seek a way to come near him.” [2] There is no way to approach Allah nearer or greater than his most noble messenger.

Another reason is that Allah the Most High, by his honor, his ennoblement and his preference for the high stature of the Prophet (), commanded him and encouraged the prayers (), and promised a good return and a generous reward for those who say them. It is one of the most favorable acts, the heaviest statements, the purest states, the most prosperous works that come near and the most all-encompassing blessings. To send prayers to the prophet is a means of achieving the good pleasure of the Most Merciful and of achieving bliss and the greatest satisfaction [ridwan]. Thanks to this, a person receives supplications and ascends to the highest spiritual level.

Allah Most High revealed to Musa (peace be upon him): “O Musa! Do you want me to become closer to you than your words on your tongue, your murmurs in your heart, your soul in your body and the light of your vision in your eyes? Musa replied, “Yes, Lord! “Allah says,” Then send frequent prayers to Muhammad. “

Another reason is that the Prophet is the Beloved of Allah Almighty and has an immense rank with Him. Allah and his angels are praying to him. It is therefore imperative to love the Beloved and to approach Allah, the Most High, through his love, his respect, the fulfillment of his rights, his prayers and his imitation of the prayers of Allah and the angels on him. This honor is greater and more complete than that conferred on Adam (peace be upon him) when Allah commanded the angels to bow down before him. It is because it is inadmissible that Allah may have been with the angels to confer honor on Adam, so that the honor that comes from Allah and His angels is more intense than the one that came from Angels.

Another reason is related to the virtues passed on when prayers are sent to him, as well as to the promise of an immense reward, to a high rank, and to the promise that the one who sends him will gain the pleasure of Allah and enjoy his world. and the post-worldly needs fulfilled.


Another reason is that the sending of prayers to the prophet implies to show gratitude to him who is the intermediary [wasita] in the graces of Allah upon us and to whom we are commanded to be grateful. There is not a single grace of Allah on us – whether past or future, and whether it is the grace of existence [ijad] or the grace of sustenance [imdad], in this life or in the next – except that The Prophet is the means to reach us and to circulate among us. It is imperative that we respect the rights he has and when we express our gratitude for his benefits, we must not tire of sending him prayers with each inspiration and expiration.

Another reason is that sending prayers to the prophet implies the fulfillment of slavery by realizing what is apparently denied by the very foundation of slavery itself. It is a stronger form of conformity and that is why the merits of praying over the prophet are superior to other actions. What is apparently denied by the base of slavery is for the servant to approach Allah by dealing with someone other than Him. When we say, for example, “O Allah! Send prayers to Muhammad, “we are dealing with the right of Muhammad, while the basis of all acts of devotion is that we seek to draw closer to Allah only by the realization of his rights. However, since the sending of prayers to Muhammad comes from a permission from Allah Most High, it is a stronger form of obedience to divine command. We can compare with the command of Allah that angels prostrate themselves before Adam. The honor of the angels was to have complied with the command of Allah and the dishonor of Satan to violate his command.

Another reason is the proven effects of sending prayers to him and the benefits of their mystical illuminations and spiritual elevations (himma). It is even said – as Sheikh al-Sanus, Sheikh [Ahmad] Zarruq and others say – that prayers about the prophet suffice in the absence of a sheikh on the spiritual path and stand in his place.

Another reason is that the sending of prayers to the prophet brings a balance to the spiritual path: a system that combines the improvements of the servant and the complete, because in the prayers addressed to the prophet, there is mention of Allah and his messenger, but this is not the case for other recollections. Therefore perseverance and constancy in the [other] formulas of memory can cause a state of imbalance and luminosity that destroys character traits and generates incandescence and warmth in the constitution. On the other hand, because it sounds like fresh water, sending prayers to the prophet ﷺ removes that heat from the constitution and strengthens the souls.

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