Fazaaile-Durood: Contents Page

CHAPTER THREE: WARNINGS FOR NOT CONFERRING BLESSINGS AND SALUTATIONS

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عَنْ كَعْبٍ بْنِ عُجْرَةَ tقَالَ قَالَ رَسُوْلُ اللهِ e اُحْضُرُوْا الْمِنْبَرَ فَحَضَرْنَا فَلَمَّا ارْتَقَى دَرَجَةً قَالَ آمِيْنَ ثُمَّ ارْتَقَى الثَّانِيَةَ فَقَالَ آمِيْنَ ثُمَّ ارْتَقَى الثَّالِثَةَ فَقَالَ آمِيْنَ فَلَمَّا نَزَلَ قُلْنَا يَارَسُوْلَ اللَّهِ قَدْ سَمِعْنَا مِنْكَ الْيَوْمَ شَيْئاً مَا كُنَّا نَسْمَعُهُ فَقَالَ إِنَّ جِبْرِيْلَ عَرَضَ لِيْ فَقَالَ بَعُدَ مَنْ أَدْرَكَ رَمَضَانَ فَلَمْ يُغْفَرْ لَهُ قُلْتُ آمِيْنَ فَلَمَّا رَقِيْتُ الثَّانِيَةَ قَالَ بَعُدَ مَنْ ذُكِرْتَ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيْكَ فَقُلْتُ آمِيْنَ فَلَمَّا رَقِيْتُ الثَّالِثَةَ قَالَ بَعُدَ مَنْ أَدْرَكَ أَبَوَيْهِ الْكِبَرُ عِنْدَهُ أَوْ أَحَدَهُمَا فَلَمْ يُدْخِلاَهُ الْجَنَّةَ قُلْتُ آمِيْنَ

رواه الحاكم وقال صحيح الإسناد والبخاري في بر الوالدين وابن حبان في صحيحه وغيرهم وذكرهم السخاوي

Sayyidunā Kaʿb ibn ʿUjra t says, "The Messenger of Allāh e once said, 'Come close to the pulpit.'

We gathered around the Prophet e. When the Prophet e ascended the first step of the pulpit, he said, 'Āmīn.'

He then ascended the second step and said, 'Āmīn.' He finally ascended the third step and said, 'Āmīn' once again. Once he had finished the sermon and descended the pulpit, we said, 'O Messenger of Allāh e, today we heard you say something which we have never heard you say before.'

The Prophet e said, 'Jibrīl u came to me and said, 'May that person be destroyed who witnesses the month of Ramaḍān and does not have his sins forgiven.'

I said, 'Āmīn.'

When I ascended the second step, he said, 'May that person be destroyed in whose presence you are mentioned and who does not confer blessings upon you.'

I said, 'Āmīn.'

When I ascended the third step, Jibrīl u said, 'May that person be destroyed who finds both of his parents or either one of them in old age and they do not gain him entry into Paradise.'

I said, 'Āmīn.'"

This narration has been discussed previously in the Virtues of Ramaḍān. Therein, it was written that Sayyidunā Jibrīl u cursed three people and the Noble Prophet e said āmīn upon all three curses. Firstly, the curse of an angel as great as Sayyidunā Jibrīl u was sufficient in itself and the intensity of the curse through the Noble Prophet’s e āmīn is quite evident. May Allāh, by His grace, grant us the ability to refrain from all three accursed acts and protect us from these sins, for what uncertainty can there possibly be in destruction [through these actions]? Some narrations of Al-Durr al-Manthūr say that Sayyidunā Jibrīl u instructed the Noble Prophet e to say āmīn to which he e then said āmīn, showing even more emphasis.

ʿAllāma Sakhāwī (may Allāh have mercy on him) has narrated numerous ḥadīths of the same subject. Sayyidunā Mālik bin Ḥuwayrith t narrates that the Noble Messenger e once ascended the pulpit. When he placed his foot on the first step of the pulpit, he said āmīn. On the second step, he repeated āmīn and on the third step, he said āmīn once again. He then said, “Jibrīl u came to me and said, ‘O Muḥammad e! May Allāh destroy the person who witnesses the month of Ramaḍān and does not attain forgiveness.’

I said, ‘Āmīn.’

Jibrīl u then said, ‘May Allāh destroy the person who finds both of his parents or one of them in old age and despite this, enters the Hellfire (by displeasing them).’

I said, ‘Āmīn.’

He then said, ‘May Allāh destroy the person in whose presence your blessed name is mentioned and who does not confer blessings upon you.’

I said, ‘Āmīn.’”

This has also been narrated on the authority of Sayyidunā Anas t. He narrates that the Noble Prophet e ascended the first step of the pulpit and said āmīn. He then ascended the second step and said āmīn and on the third step, he said āmīn once again.

The Companions y asked, “O Messenger of Allāh e, why did you say āmīn?”

The Noble Prophet e replied, “Jibrīl u came to me and said, ‘May that person be disgraced (literally ‘may his nose rub in soil’) who finds both of his parents or one of them in old age but they do not enter him into Paradise.’

I said, ‘Āmīn.’

Jibrīl u said, ‘May that person be disgraced who witnesses the month of Ramaḍān and is unable to attain forgiveness for his sins.’

I said, ‘Āmīn.’

He then said, ‘May that person be disgraced in whose presence your blessed name is mentioned and who does not confer blessings upon you.’

I said, ‘Āmīn.’”

The same incident has also been narrated on the authority of Sayyidunā Jabir t. After the Noble Prophet e said āmīn thrice on the pulpit and the Companions y enquired regarding this action, the Noble Prophet e said, “Jibrīl u came to me and said, ‘May that person be struck with misfortune who witnesses the month of Ramad}ān and does not attain forgiveness by the end of the month.’

I said, ‘Āmīn.’

He then said, ‘May that person be struck with misfortune who finds both of his parents or one of them in old age and they are unable to enter him into Paradise.’

I said, ‘Āmīn.’

He went on to say, ‘May that person be struck with misfortune in whose presence your blessed name is mentioned but fails to confer blessings upon you.’

I said, ‘Āmīn.’”

Sayyidunā ʿAmmār ibn Yāsir t also narrates the same ḥadīth except that after every curse, Sayyidunā Jibrīl u instructed the Noble Prophet e to say āmīn. Sayyidunā Ibn Masʿūd t also narrates the same ḥadīth.

Sayyidunā Ibn ʿAbbās y also narrates the same incident with more severe wording. The Noble Prophet e said, “Jibrīl u came to me and said, ‘He in whose presence you are mentioned but does not confer blessings upon you shall enter the Hellfire. May Allāh destroy and annihilate such a person.’

I said, ‘Āmīn.’”

The same is reported regarding displeasing one’s parents and not attaining forgiveness in Ramaḍān. Abū Dharr, Buraydah and Abū Hurayra y also narrate ḥadīths of the same subject. The narration of Sayyidunā Abū Hurayra t also states that the Noble Prophet e said, “Jibrīl u told me to say āmīn to which I said āmīn.”

This has also been narrated on the authority of Sayyidunā Jābir bin Samura t. Sayyidunā ʿAbdullāh bin Ḥārith t also narrates the same ḥadīth in which this curse is repeated. Sayyidunā Jibrīl u said therein, “May Allāh destroy that person in whose presence your name is mentioned and who does not confer blessings upon you. May Allāh destroy such a person.”

Sayyidunā Jābir t narrates in another ḥadīth that the Noble Prophet e said, “Whoever hears my name being mentioned and does not confer blessings upon me is most wretched.” There are many more grave warnings mentioned in the ḥadīths.

ʿAllāma Sakhāwī (may Allāh have mercy on him) has summarised the ḥadīths warning those who fail to confer blessings upon the Noble Prophet e when hearing his name. He says, “Such a person has been cursed with destruction and been forewarned of misfortune, having strayed from the path to Paradise and of entry into the Hellfire. This person is also an oppressor and the most miserly of people. Many warnings have been mentioned for gatherings in which blessings are not conferred upon the Noble Prophet e. The person who does not confer blessings upon the Noble Prophet e is not unsound of faith and will be unable to see the luminous face of the Noble Messenger e.” Thereafter, he narrates all the ḥadīths containing these warnings.

يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِماً أَبـَدًا عَلَى حَبِيْبِكَ خَيـْرِ الْخَلْقِ كُلِّهِمِ

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عَنْ عَلِيٍّ t عَنِ النَّبِيِّ e قَالَ الْبَخِيْلُ مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ

رواه النسائي والبخاري في تاريخه والترمذي وغيرهم بسط طرقه السخاوي

Sayyidunā ʿAlī t narrates that the Messenger of Allāh e said, "The miser is he in whose presence I am mentioned and who fails to confer blessings upon me."

How beautiful a couplet ʿAllāma Sakhāwī (may Allāh have mercy on him) narrates:

مَنْ لَمْ يُصَلِّ عَلَيْهِ إِنْ ذُكِرَ اسْمُهُ فَهُوَ الْبَخِيْلُ وَزِدْهُ وَصْفَ جَبَانِ

He who fails to confer blessings upon him when his blessed name is mentioned is surely a miser and indeed, most cowardly.

The subject of the aforementioned ḥadīth has been narrated on the authority of many Companions y in many ḥadīths. ʿAllāma Sakhāwī (may Allāh have mercy on him) narrates on the authority of Sayyidunā Ḥasan t that the Noble Messenger e said, “It is sufficient for the miserliness of a person that he does not confer blessings upon me when I am mentioned in his presence.”

Sayyidunā Ḥusayn t also narrates that the Noble Messenger e said, “The miser is he who does not confer blessings upon me when my name is mentioned.”

The same ḥadīth has been narrated on the authority of Sayyidunā Abū Hurayra t wherein it is said, “The absolute miser is he in whose presence I am mentioned and then fails to confer blessings upon me.” Sayyidunā Anas t also narrates that the Noble Prophet e said, “The miser is he who does not confer blessings upon me when my name is mentioned.”

In another ḥadīth, the Noble Prophet e is reported to have said, “Shall I not inform you of the greatest miser? Shall I not inform you of the most helpless person? It is the person in whose presence my name is mentioned but who does not confer blessings upon me.”

Sayyidatunā ʿĀ’isha y narrates an incident, at the end of which the Noble Prophet e is reported to have said, “Destruction is for he who will not see me on the Day of Judgement.”

She enquired, “Who will not see you on the Day of Judgement?”

The Noble Prophet e replied, “The miser.”

She further asked, “Who is the miser?”

The Noble Prophet e said, “He who hears my name and does not confer blessings upon me.”

Sayyidunā Jābir