40 Benefits Of Sending Salawat On The Prophet By Imam Ibn Al-qayyim Al-jawzi

Ibn al-Qayyim, may Allah have mercy upon him, authored a tremendous book regarding sending salutations to the Prophet (ﷺ) titled ‘Jalaa ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam’ (جلاء الأفهام في فضل الصلاة والسلام على محمد خير الأنام). He mentioned forty benefits as below:<br><br>[1] Carrying out the command of Allah (سُبْحَانَهُ وَتَعَالَى). [See Suratul-Ahzaab 33: ayah 56].<br><br>[2] Being in conformity with Allah in sending salutations upon the Prophet (ﷺ).<br><br>[3] Being in conformity with the angels regarding it.<br><br>[4] Attaining ten salutations from Allah for the one who sends salutations upon him once.<br><br>[5] The slave being elevated ten levels by way of it.<br><br>[6] Ten goods deeds are written for him.<br><br>[7] Ten evil deeds are wiped out from him.<br><br>[8] It is hoped that his supplication will be answered if he precedes the supplication with it.<br><br>[9] It is a means of the intercession of the Prophet (ﷺ).<br><br>[10] It is a means of sins being forgiven.<br><br>[11] It is a means of Allah being sufficient for the slave with what concerns him.<br><br>[12] It is a means of the slave being close to the Prophet (ﷺ) on the Day of Resurrection.<br><br>[13] It takes the place of charity for the one in a difficult financial state.*<br><br>[14] It is a means of fulfilling one’s needs.<br><br>[15] It is a means of Allah’s peace and blessings upon the one saying it and the supplication of the angels for him.<br><br>[16] It is a purification for the one saying it.<br><br>[17] It is a means of the glad tidings of Paradise for the slave before his death.*<br><br>[18] It is a means of being saved from the terrors of the Day of Resurrection.*<br><br>[19] It is a means for the slave to be reminded of what he forgot.*<br><br>[20] It is a means for the Prophet (ﷺ) responding to him and greeting him.<br><br>[21] It is a means for the goodness of a gathering and they will not have any regret upon them on the Day of Resurrection.<br><br>[22] It is a means for negating poverty.*<br><br>[23] It negates the label of miserliness from the slave when he sends salutations upon him when he (ﷺ) is mentioned.<br><br>[24] It is a means of being saved from his (ﷺ) supplication of being disgraced.<br><br>[25] It is a means of traversing upon the path to Paradise because it casts the individual upon the path to Paradise.<br><br>[26] It saves him from the foul stench of a gathering which Allah and His Messenger are not mentioned in.<br><br>[27] It is a means of the completion of a statement that is commenced with the praise of Allah and salutations upon His Messenger (ﷺ).<br><br>[28] It is a means of the abundance of the slave’s light upon the path.*<br><br>[29] It takes out the slave from estrangement if he frequently sends salutations upon the Prophet (ﷺ).<br><br>[30] It is a means of Allah to maintain his praise between the heavens and the earth.<br><br>[31] It is a means of blessings for him, his actions, his lifespan and the means of his welfare.<br><br>[32] It is a means of attaining the mercy of Allah for the slave.<br><br>[33] It is a means for his love for the Messenger of Allah (ﷺ) to be continuous, increased and multiplied.<br><br>[34] It is a means for the love of the Messenger (ﷺ) for him.<br><br>[35] It is a means for the guidance of the slave and the life of his heart.<br><br>[36] It is a means for his name to be presented to the Prophet (ﷺ) and to be mentioned before him.*<br><br>[37] It is a means for his feet to be firm upon the Sirat and passing over it.*<br><br>[38] Sending salutations upon him (ﷺ) is giving the least of his rights that is upon the Individual.<br><br>[39] It is in uniform with the remembrance of Allah, his gratefulness towards Him, and knowledge of His bounties upon His slaves from his messengership.<br><br>[40] It is a supplication whereby the slave asks his Lord to extol his close friend and beloved (ﷺ) and to increase his nobility and honour, prefering his mention and elevation.<br><br>[(*) The verifier of the book (Zā’id b. Ahmad an-Nushayri) indicates that these points (nos. 13, 17, 18, 19, 22, 28, 36, &amp; 37) are based upon weak ahadith.]