Al-Khair al-Kathir: Chapter Two

Second Chapter: The excellence/virtue of blessings upon our master the Messenger of Allah (Allah bless him and give him peace) may he be ennobled and honoured

Hadith Six: From Ali bin Abi Talib (Allah be pleased with him) said: The Prophet (Allah bless him and give him peace) said: ‘There is no supplication (dua) except that there is between it and the heavens a barrier, until he sends blessings upon the Prophet (Allah bless him and give him peace), for if he sends blessings upon Muhammad (Allah bless him and give him peace) the barrier is pierced and the supplication is answered. And if he does not send blessings upon the Prophet (Allah bless him and give him peace) the supplication is not answered.’

Reported by al-Hafidh Rashid al-Din in ‘Wasilah al-Talibin’[1]

Hadith Seven: From Amir bin Rabiah (Allah be pleased with him) said: I heard the Messenger of Allah (Allah bless him and give him peace) deliver a sermon and say: ‘Whoever sends blessings upon me, the angels continue to send blessings upon him: O Allah send blessings and peace for that which he sent blessings upon me. So a servant (abd) should make little or much of it’.

Reported by Imam Ahmad in his ‘Musnad’ and Ibn Majah in his ‘Sunan’[2]

Hadith Eight: From Abdullah bin Masud (Allah be pleased with him) said: ‘I was praying and the Prophet (Allah bless him and give him peace) had Abu Bakr and Umar with him (Allah be pleased with them both). When I sat I began with praising Allah (the most High), then by sending blessings upon the Prophet (Allah bless him and give him peace), then I supplicated for myself. The Prophet (Allah bless him and give him peace) said: Ask and you will be given.

Reported by al-Bayhaqi, and related by al-Tirmidhi in his ‘Jami’ who said: the hadith is Hasan Sahih[3]

Hadith Nine: From Abu Saeed al-Khudari (Allah be pleased with him) said: The Messenger of Allah (Allah bless him and give him peace) said: No group of people gather together and not send blessings upon me in it, except that it will be a cause of regret for them, even if they enter paradise, because of the reward they will see for it.

Reported by al-Bayhaqi in ‘Shuab al-Iman’ and its isnad is Sahih.

There is the wording: No group of people gather together not remembering Allah (the most High) and not sending blessings upon their Prophet except that it will be a cause of regret for them. If He wishes He will punish them, and if He wishes He will forgive them.

Reported by al-Tirmidhi in his ‘Jami’[4]

Hadith Ten: From Anas bin Malik (Allah be pleased with him) said: The Messenger of Allah (Allah bless him and give him peace) said: No two muslims meet, shaking each others hand, sending blessings upon the Prophet (Allah bless him and give him peace) except that they will not depart until their sins, both the previous and the future will be forgiven.

Reported by Ibn Bashkuwal the author of ‘Al-Qurbah’

And in a wording: There are no two servants (abd) who love each other for the sake of Allah (عز و جل), they meet each other, shake hands, and send blessings upon the Prophet (Allah bless him and give him peace) except that they will not depart until their sins, the previous and the future are forgiven.

Mentioned by al-Hafidh Rashid al-Din (Allah the most High have mercy on him).[5]

***
[1] Al-Bayhaqi in his ‘Al-Shuab’ (1475) Abu Qasim al-Taymi in ‘Al-Targhib wal-Tarhib’ (1677)
Also reported in a mawquf form to Ali (Allah be pleased with him) by al-Tabarani in ‘Al-Awsat’ (725).AL-Haithami said in ‘Al-Majma’ (10/160): Its narrators are trustworthy. Refer to ‘Al-Qawl al-Badi’ (p.318) and that what comes after it.
Hafidh Rashid al-Din is the Imam well known as ‘Al-Rashid al-Attar’: Abu al-Hussein Yahya bin Ali al-Qurashi al-Umawi. Originally from Nablus, his birth and passing away was in Cairo (584-662 hijri). He is the author of ‘Ghurar al-Fawaid al-Majmuah’
Wasilah al-TAlibin: its correct full name is: ‘Wasilah al-Raghibin wa Tuhfah al-Talibin fil Ahadith al-Arbaeen’ as has been mentioned in the manuscript of of ‘Ghurar al-Fawaid al-Majmuah fi Bayah ma waqa fi Sahi Muslim min al-Ahadith al-Maqtuah’ also by Rashid al-Attar.

[2] Ahmad (3/445) Ibn MAjah (907) and al-Busiri said in ‘Misbah al-Zujajah’ (333): Its isnad is weak, because Asim bin Ubaidillah was commented on by al-Bukhari and others: Munkar al-hadith.
It was reported by Ibn al-Mubarak in his ‘Al-Zuhd’ (1026) al-Tayalisi (1142) Abd al-Razzaq (3115) with a similar wording. Ibn Abi Shaibah (11840) Abd bin Humaid (317) Ismaeel al-Qadi (6) Ibn Abi Asim (36) and al-Bazzar in ‘Kashf al-Astar’ (3161). It was weakened by al-Haithami (10/61) by the aforementioned Asim. Abu Yaala (7196) al-Bayhaqi in’Al-Shuab’ (1457) al-Baghawi in ‘Musnad Ibn al-Jad’ (869) Ibn Adiyy in ‘Al-KAmil’ (5/1868) and Abu Nuaym in ‘Al-Hilyah’ (1/180).
The hadith revolves around Asim bin Ubaidillah, and he is weak, however refer to discussion surrounding him mentioned in ‘Al-Targhib wa al-Tarhib’ (19) and ‘Al-Qawl al-Badi’ (p.169).

[3] Al-Bayhaqi in ‘Al-Sunan’ (2/153) al-Tirmidhi (593) who said: This hadith is Hasan Sahih
Also reported by al-Tabarani in ‘Al-Kabir’ (8413)

[4] The first wording is reported by:
Al-Bayhaqi in ‘Al-Shuab’ (1470) al-Sakhawi (p.221) said: The hadith is Sahih
Also reported by al-Nasai (10243) in a marfu form, and Ismaeel al-Qadi (55) in a mawquf form to Abu Saeed, and it takes the ruling of a marfu narration.
The second wording which is from the narrating of Abu Hurairah (Allah be pleased with him):
Reported by al-Tirmidhi (3380) who said: the hadith is Hasan Sahih
Also reported by Ibn al-Mubarak in ‘al-Zuhd’ (962) Ahmad (2/446) Ismaeel al-Qadi (54) Ibn al-Sunni in ‘Amal al-Yaum wal-Laylah’ (449) al-Hakim (1/496) who said: the hadith is Sahih and al-Bayhaqi in ‘al-Sunan’ (3/210)

[5] Both wordings are from the narration of Anas bin Malik (Allah be pleased with him), they revolve around the narrator Durust bin Hamzah. The first wording is reported by: Ibn Hibban in ‘al-Duafa’ (1/293).
The second wording is reported by: al-Bukhari in ‘al-Tarikh al-Kabir’ (871) both of them in the course of the biographical entry of Durust bin Hamzah. Abu Yaala (2960) Ibn al-Sunni in ‘Amal al-Yaum wal-Laylah’ (194) Ibn Adiyy in ‘al-Kamil’ (3/969) al-Dhahabi in ‘al-Mizan’ (2/26) both of them too in the entry for Durust.
It was mentioned by al-Sakhawi in ‘al-Qawl al-Badi’ (p.344) and said that it was: very weak

Leave a Comment

Your email address will not be published. Required fields are marked *