Durood-e-Ibrahim

Arabic, Transliteration and Translation

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About Durood-e-Ibrahim

Durood-e-Ibrahim, known in Arabic as al-Salat al-Ibrahimiyya, is the prayer upon the Prophet ﷺ that is generally recited during the final sitting of every salah. Taught by the Prophet ﷺ himself, it is regarded by the scholars as the most complete and virtuous form of invoking blessings upon him.

One of the distinctive features of this prayer is that it mentions Prophet Ibrahim l alongside Prophet Muhammad ﷺ. This has led many scholars to explain the wisdom behind Prophet Ibrahim’s l inclusion in the prayer, drawing upon the Qur’an, the Sunnah, and the explanations of the classical scholars.

Why is Prophet Ibrahim l Mentioned in This Prayer?

The scholars have provided various explanations for why Prophet Ibrahim l was uniquely mentioned in Durood-e-Ibrahim.

A Divine Reward for His Salutations Upon the Ummah of the Prophet ﷺ

One reason for Prophet Ibrahim’s l special mention in this prayer is that it serves as a divine recompense for the salutations he sent upon the Ummah of Muhammad ﷺ during the Isra wa Mi‘raj (Night Journey and Ascension).

This is established in the hadith on the authority of Ibn Mas‘ud I who said:

The Messenger of Allah ﷺ said: ‘I met Ibrahim on the night of my Ascension (Isra wa Mi’raj), and he said to me: ‘O Muhammad, convey my greetings to your Ummah and inform them that Paradise has pure soil, sweet water, and vast open plains. Its trees are planted by saying: “SubhanAllah (Glory be to Allah), Alhamdulillah (All praise belongs to Allah), La ilaha illa Allah (There is no god but Allah), and Allahu Akbar (Allah is the Greatest).’
[Narrated in Sunan al-Tirmidhi]

Additionally, al-Tabarani reports a version of this hadith that includes an extra phrase:

And also: ‘There is no might or power except with Allah (La hawla wa la quwwata illa billah).

Because Prophet Ibrahim l conveyed his greetings and supplicated for the Ummah of Prophet Muhammad ﷺ, some scholars said that Allah honoured him by including his name alongside that of Prophet Muhammad ﷺ in this prayer. Thus, whenever Muslims invoke blessings upon the Prophet ﷺ in their salah, they also invoke blessings upon Prophet Ibrahim l .

According to this explanation, Prophet Ibrahim l prayed for the Ummah of Prophet Muhammad ﷺ, and in return Allah decreed that the Ummah of Prophet Muhammad ﷺ would continue to pray for Prophet Ibrahim l in every prayer until the Day of Resurrection.

Prophet Ibrahim’s l Supplication for Prophet Muhammad ﷺ

Another reason Prophet Ibrahim l is mentioned in Durood-e-Ibrahim is that he prayed for the coming of Prophet Muhammad ﷺ and his Ummah. Allah records this supplication in the Quran:

O our Lord! Send among them a Messenger from themselves, reciting to them Your Verses, teaching them the Book and wisdom, and purifying them. Indeed, You are the All-Mighty, the All-Wise.
[Surah al-Baqarah, 2:129]

This supplication was answered when Allah sent the Prophet Muhammad ﷺ as the final Messenger. Due to this, the Prophet ﷺ used to say:

I am the answer to my father Ibrahim’s supplication.
[Narrated in Musnad Ahmad and Sunan al-Bayhaqi]

Since Prophet Ibrahim l prayed for the Prophet ﷺ and his Ummah, it is only fitting that the Ummah of Muhammad ﷺ reciprocates by mentioning him with goodness in their prayers.

Prophet Ibrahim l Named Us “Muslims”

Another reason why Prophet Ibrahim l is specifically mentioned in Durood-e-Ibrahim is that he was the one who named us Muslims. This is affirmed in the Quran, where Allah says:

He named you Muslims from before.
[Surah al-Hajj, 22:78]

This refers to the supplication of Prophet Ibrahim, as mentioned in another verse:

O our Lord! And make us Muslims [in submission] to You, and from our descendants a Muslim nation [in submission] to You.
[Surah al-Baqarah, 2:128]

Since the Arabs, including the lineage of Prophet Muhammad ﷺ, are descendants of Prophet Ibrahim l through his son Isma’il l, this serves as a significant link between the two prophets. Because Prophet Ibrahim l was the one who prayed for a nation of submission and Allah fulfilled that supplication through the Ummah of Prophet Muhammad ﷺ, he was honoured with a special mention in this prayer.

Prophet Ibrahim l is also referred to in the Quran as “your father Ibrahim”, highlighting his spiritual fatherhood over the Muslim Ummah:

The religious way of your father Ibrahim.
[Surah al-Hajj, 22:78]

Thus, his inclusion in Durood-e-Ibrahim is either a reward for naming and praying for the Muslim Ummah or an honour due to his role as the spiritual father of monotheism and the direct ancestor of Prophet Muhammad ﷺ.

The Unique Status of Prophet Ibrahim l as Al-Khalil (The Intimate Friend of Allah)

Another reason why Prophet Ibrahim l is uniquely mentioned in Durood-e-Ibrahim is his status as Al-Khalil (the Intimate Friend of Allah). Allah explicitly states in the Quran:

And Allah took Ibrahim as an intimate friend.
[Surah an-Nisa, 4:125]

This honour is unparalleled except for our master Muhammad ﷺ, whom Allah also took as both an Intimate Friend (Khalil) and a Beloved (Habib). While Prophet Ibrahim l was granted intimate friendship, Prophet Muhammad ﷺ was granted both intimate friendship and the higher station of divine love (Mahabbah).

The Hadiths Supporting Ibrahim’s l Distinction as Al-Khalil

1. The Status of Khalilullah in Paradise

Ibn Majah reports from Abdullah ibn Amr I that the Prophet ﷺ said:

Indeed, Allah has taken me as an Intimate Friend (Khalil), just as He took Ibrahim as an Intimate Friend. On the Day of Resurrection, my station and the station of Ibrahim in Paradise will be opposite one another, and al-‘Abbas will be between us, a believer between two Intimate Friends.
[Narrated in Sunan Ibn Majah]

2. The Night Journey (Isra wa Mi’raj)

In the hadith on the Isra wa Mi’raj (Night Journey), it is narrated that:

Allah said to the Prophet ﷺ: ‘O Muhammad!’ He replied, ‘I respond to Your call, O Lord!’ Allah then said, ‘Ask.’ The Prophet ﷺ replied, ‘Verily, You took Ibrahim as an intimate friend.’
[Narrated by al-Bayhaqi and Abu Ya’la]

In another narration by Abu Ya’la, Allah responds to the Prophet ﷺ by saying:

Indeed, I took Ibrahim as an intimate friend.

However, in al-Bayhaqi’s narration, Allah says to him: “I have certainly taken you as a beloved (Habib).”

This confirms that while Prophet Ibrahim l holds the title of Khalilullah, Prophet Muhammad ﷺ holds the even loftier title of Habibullah (The Beloved of Allah), a rank above intimate friendship.

3. The Hadith of Intercession (Shafa’ah)

In the hadith of intercession, reported by Sahih Muslim, Abu Hurayra and Abu Hudhayfa L narrated that:

On the Day of Resurrection, when the people approach Ibrahim (peace be upon him) seeking his intercession, he will humbly decline and say, ‘I am not the one for that; I was only an intimate friend (Khalil) long ago, long ago.’

Al-Qastalani explains that Ibrahim repeats the phrase “long ago, long ago” as an indirect reference to Prophet Muhammad ﷺ, who attained an even loftier spiritual station – the Vision of Allah and the direct hearing of Allah’s Speech without an intermediary.

Prophet Ibrahim l is the Greatest Prophet after Prophet Muhammad ﷺ

Another reason Prophet Ibrahim l is specifically mentioned in Durood-e-Ibrahim is that he holds the highest rank among all Prophets after Prophet Muhammad ﷺ. His status as a leader, an exemplary figure, and an intimate friend of Allah sets him apart from all others.

Prophet Ibrahim l is not only the father of nations but also the father of the Prophets, the foundation of the world, and the leader of the monotheists. Allah took him as an Intimate Friend (Khalil) and entrusted prophethood and divine scripture to his progeny. He is described as the Intimate Friend of the Most Merciful, the elder of the Prophets, and a leader of those who uphold true faith.

Allah bestowed upon him several noble titles in the Quran:

1. Leader of Humanity – “And when his Lord tested Ibrahim with commands, and he fulfilled them, He said: ‘Indeed, I am going to make you a leader for the people.’” (Surah al-Baqarah, 2:124)
2. A Nation Unto Himself – “Indeed, Ibrahim was a nation unto himself.” (Surah an-Nahl, 16:120) – meaning that he was a paragon of virtue and a teacher of goodness.
3. Devoutly Obedient (Qanit) – “He was devoutly obedient and upright.” (Surah an-Nahl, 16:120) – where devotion (Qanit) signifies complete submission to Allah’s commands.
4. The Upright Monotheist (Hanif) – “He was an upright monotheist and never of those who associated partners with Allah.” (Surah an-Nahl, 16:120) – indicating his complete dedication to pure monotheism.

Thus, Prophet Ibrahim l is regarded as the third father of humanity and the Imam of the upright monotheists. The People of the Scripture hold him in great esteem, and he is universally revered across major religions. The best of his offspring and the master of the children of Prophet Adam l, Prophet Muhammad ﷺ, held Prophet Ibrahim l in the highest regard. It is narrated that the Prophet ﷺ said:

I beheld Ibrahim, and the closest person in resemblance to him is your companion (i.e., himself).
[Narrated in Sahih Muslim]

Conclusion

In conclusion, the Prophet Ibrahim l is mentioned in this prayer because:

1. He is the greatest Prophet after Muhammad ﷺ, holding the rank of Khalilullah (The Intimate Friend of Allah).
2. Allah granted him several unique divine titles, including “a leader of the people,” “a nation unto himself,” and “devoutly obedient.”
3. He played a foundational role in monotheism, refuting idol worship and establishing pure faith.
4. He demonstrated supreme devotion through his trials – his heart belonged to Allah, his son was offered for sacrifice, and his body endured fire.
5. He built the Ka’bah and established Hajj, ensuring his remembrance in Islamic worship until the end of time.
6. He prayed for the coming of Prophet Muhammad ﷺ, and Allah answered his supplication by sending the final Prophet ﷺ.
7. The Muslim Ummah is his spiritual progeny.
8. He is honoured alongside Prophet Muhammad ﷺ in this prayer as a divine reward.

Durood-e-Ibrahim in Hadith

Durood-e-Ibrahim is found in several authentic hadiths. These narrations detail how the Companions of Prophet Muhammad ﷺ asked him about the proper way to send prayers upon him. In response, the Prophet ﷺ taught them the prayer.

Abdur Rahman bin Abi Laila I narrated:

Ka’b bin Ujrah met me and said, ‘Shall I not give you a gift that I heard from the Prophet?’ I replied, ‘Yes, give it to me.’ I said, ‘We asked the Messenger of Allah ﷺ saying, ‘O Allah’s Messenger ﷺ! O Messenger of Allah, how should we send prayers upon you, the People of the Household? Allah has already taught us how to send salutations (in the prayer). He said, ‘Say: O Allah, send prayers upon Muhammad and upon the family of Muhammad, just as You have sent prayers upon Ibrahim and upon the family of Ibrahim. Verily, You are the Praiseworthy, the Glorious. O Allah, bless Muhammad and the family of Muhammad, just as You have blessed Ibrahim and the family of Ibrahim. Verily, You are the Praiseworthy, the Glorious.’
[Narrated in Sahih al-Bukhari]

Abu Mas’ud al-Ansari I narrated:

The Messenger of Allah ﷺ came to us while we were sitting in the gathering of Sa’d ibn ‘Ubadah. Bashir ibn Sa’d said to him, ‘O Messenger of Allah, Allah has commanded us to send prayers upon you. So how should we send prayers upon you?’ The Messenger of Allah ﷺ remained silent until we wished that he had not asked. Then he said: ‘Say: O Allah, send prayers upon Muhammad and upon the family of Muhammad, just as You have sent prayers upon the family of Ibrahim. And bless Muhammad and the family of Muhammad, just as You have blessed the family of Ibrahim among all the worlds. Verily, You are the Praiseworthy, the Glorious. As for the salutation (salam), you already know how to do so.’
[Narrated in Sunan an-Nasa’i]

The Addition of “Sayyiduna”

The authentic narrations of Durood-e-Ibrahim do not include the title “Sayyid” (master) before the name of Prophet Muhammad ﷺ. Nevertheless, many later scholars recommended adding “Sayyiduna” (our master) out of reverence and proper etiquette (adab), explaining that this does not contradict the wording of the hadith.

Imam Shams al-Din al-Ramli al-Shafi’i (d. 1004 AH/1595 CE) writes in his commentary on al-Minhaj:

It is preferable to mention the title ‘Sayyid’, for in doing so one combines the prescribed wording with an expression of the honour rightly due to him. This is from proper etiquette (adab), and mentioning it is therefore better than leaving it out.

He also states that the narration, “Do not call me Sayyid in your prayer,” has no authentic basis.

Likewise, Imam Ahmad ibn Hajar al-Haytami (d. 974 AH/1567 CE) writes in al-Jawhar al-Munazzam:

There is nothing objectionable in saying ‘Sayyiduna Muhammad’. Rather, it is an expression of proper etiquette and respect towards the Prophet ﷺ, even when recited within the obligatory prayer.

For this reason, both forms are found among the scholars. Some adhere to the exact wording transmitted in the hadith, while others add “Sayyiduna” as an expression of love and reverence for the Messenger of Allah ﷺ.

Virtues of Durood-e-Ibrahim

The scholars have long regarded Durood-e-Ibrahim as the most complete (akmal) formula of invoking blessings upon the Prophet ﷺ. Unlike many later compositions of salawat, it was taught directly by the Prophet ﷺ when his Companions asked him how they should send prayers upon him.

It has been transmitted through numerous authentic narrations by Imam Malik in the Muwatta’, Imam al-Bukhari and Imam Muslim in their Sahih collections, as well as by Abu Dawud, al-Tirmidhi, al-Nasa’i, and others. Shaykh al-‘Adawi relates in his commentary on Dala’il al-Khayrat that both al-Hafiz al-‘Iraqi and al-Hafiz al-Sakhawi regarded the hadith of this prayer as muttafaq ‘alayh (agreed upon by al-Bukhari and Muslim).

Although several authentic narrations preserve slightly different wordings of Durood-e-Ibrahim, they all convey the same meaning and are equally valid to recite.

The great Imam Shihab al-Din al-Qastallani (d. 923 AH/1517 CE) writes in al-Mawahib al-Ladunniyyah:

The scholars regarded this as the finest form of invoking blessings upon the Prophet ﷺ because he himself taught these words to his Companions when they asked how prayers should be sent upon him. Therefore, this is the most excellent formula to recite.

The great Maliki scholar Shaykh Ahmad al-Sawi (d. 1241 AH/1825 CE) also relates a narration attributed to Imam al-Bukhari in which the Prophet ﷺ said:

Whoever recites this prayer will find it testifying on his behalf on the Day of Resurrection, and I shall intercede for him.

Shaykh al-Sawi comments that this narration is hasan (sound) and that all of its transmitters are among those whose narrations appear in Sahih al-Bukhari.

Some later scholars have also mentioned that whoever recites Durood-e-Ibrahim 1000 times may be granted the honour of seeing the Prophet ﷺ in a dream.

Reported Virtues

According to traditional Islamic scholarship, the recitation of Durood-e-Ibrahim is associated with the following virtues:

• It is regarded as the most complete and virtuous form of sending prayers upon the Prophet Muhammad ﷺ.
• It was taught directly by the Prophet ﷺ in response to his Companions’ request for the proper manner of invoking blessings upon him.
• It is transmitted through numerous authentic narrations and preserved in the major hadith collections.
• It is reported that this prayer will testify on behalf of the one who recites it on the Day of Resurrection and that the Prophet ﷺ will intercede for him.
• Some later scholars mention that abundant recitation may be a means of seeing the Prophet ﷺ in a dream.

Recommended Recitation

Scholars and spiritual masters have recommended the following recitations for particular purposes:

• As part of the salah: Recite during the final sitting after the tashahhud.
• For the intercession of the Prophet Muhammad ﷺ on the Day of Resurrection: Recite regularly.
• To see the Prophet Muhammad ﷺ in a dream: Some later scholars recommend reciting it 1000 times.