Darud Taj: Invocation of blessing upon the Prophet known as "Invocation of the Crown"

The following is the transliteration and translation of a famous invocation of blessings on the Prophet entitled Darud taj or "Invocation of the Crown" which is especially well known in the Indian subcontinent.


allahumma salli `ala sayyidina wa mawlana Muhammad

sahibi al-taji wal-mi`raji wal-buraqi wal-`alam

dafi` al-bala'i wal-waba'i wal-qahti wal-maradi wal-alam

ismuhu maktubun marfu`un mashfu`un manqushun fi al- lawhi wal-qalam

sayyidi al-`arabi wal-`ajam

jismuhu muqaddasun mu`attarun mutahharun munawwarun fil-bayti wal-haram

shams al-duha badr al-duja sadr al`ula nur al-huda

kahf al-wara misbah al-zulam

jamil al-shyam shafi` al-umam sahib al-judi wal-karam

wallahu `asimuhu wa jibrilu khadimuhu wal-buraqu markabuhu

wal-mi`raju safaruhu wa sidratu al-muntaha maqamuhu

wa qaba qawsayni matlubuhu

wal-matlubu maqsuduhu wal-maqsudu mawjuduhu

sayyid al-mursalin khatim al-nabiyyin

shafi` al-mudhnibin anis al-gharibin

rahmatun li al-`alamin

rahat al-`ashiqin murad al-mushtaqin

shams al-`arifin siraj al-salikin misbah al-muqarrabin

muhibb al-fuqara' wal-masakin

sayyid al-thaqalayn

nabiyy al-haramayn

imam al-qiblatayn

wasilatina fi al-darayn

sahibi qaba qawsayn

mahbub rabbi al-mashriqayni wal-maghribayn

jadd al-hasani wal-husayn

mawlana wa mawla al-thaqalayn

Abi al-Qasimi MUHAMMAD Ibni `Abdillah

nurin min nurillah

ya ayyuha al-mushtaquna bi nuri jamalihi

sallu `alayhi wa alihi wa sallimu taslima

Allahumma salli `ala Muhammadin wa `ala ali Muhammadin wa sallim


O Allah, send blessings and Peace upon our Master and Patron Muhammad,

The Owner of the Crown and the Ascent and the Buraq and the Standard,

The Repeller of Affliction and Disease and Drought and Illness and Pain.

His name is written on high, served and engraved in the Tablet and the Pen,

The Leader of All, Arabs and non-Arabs,

Whose body is sanctified, fragrant, and pure,

Illumined in the House and the Haram,

The Sun of Brightness, the Full Moon in Darkness,

The Foremost One in the Highest Fields, the Light of Guidance,

The Cave of Refuge for Mortals, the Lamp That Dispels the Night,

The Best-Natured One, The Intercessor of Nations,

The Owner of Munificence and Generosity.

Allah is his Protector, Gabriel is his servant.

The Buraq is his mount, the Ascent is his voyage,

The Lote-Tree of the Furthermost Boundary is his station,

Two Bow-Lengths or Nearer is his desire,

His desire is his goal, and he has found his goal,

The Master of the Messengers, the Seal of the Prophets,

The intercessor of sinners, the friend of the strangers,

The Mercy for the Worlds,

The rest of those who burn with love, the goal of those who yearn,

The sun of knowers, the lamp of travellers,

The light of Those Brought Near,

The friend of the poor and destitute,

The master of Humans and Jinn,

The Prophet of the Two Sanctuaries,

The Imam of the Two Qiblas,

Our Means in the Two Abodes,

The Owner of Qaba Qawsayn,

The Beloved of the Lord of the Two Easts and the Two Wests,

The grandfather of al-Hasan and al-Husayn,

Our patron and the patron of Humans and Jinn:

Abu al-Qasim MUHAMMAD Son of `Abd Allah,

A light from the light of Allah.

O you who yearn for the light of his beauty,

Send blessings and utmost greetings of peace

Upon him and upon his Family.

Other Invocations of blessings and Peace Upon the Prophet

This is another well-known invocation of blessings and peace upon the Prophet. Some of the words in it come from the Ansar who greeted the Prophet with outpourings of joy and acclamation when he entered Madina for his Emigration there. On this chapter the Companion al-Bara' ibn `Azib narrates:

The first people who came to us (in Medina) were Mus`ab ibn `Umayr and Ibn Umm Maktum who were teaching Qur'an to the people. Then there came Bilal, Sa`d, and `Ammar ibn Yasir. After that `Umar ibn al-Khattab came along with twenty other Companions of the Prophet. Later on the Prophet himself came and I had never seen the people of Medina so joyful as they were on the arrival of Allah's Apostle, for even the slave girls were saying, "Allah's Apostle has arrived!" And before his arrival I had already memorized the Sura starting with: "GLORIFY THE NAME OF YOUR LORD, THE MOST HIGH" (87:1) together with other Suras of al-Mufassal.

May Allah forgive the dryness of our tongues and the obduracy of our hearts for the sake of His Beloved Prophet who said: "I was sent to all people without exception" and "I was sent only as Mercy. I was not sent as a punishment."

Click here for more invocations with printed Arabic Manuscripts and Real Audio Invocations
ya nabi salam `alayka O Prophet, Peace be upon you
ya rasul salam `alayka O Messenger, Peace be upon you
ya habib salam `alayka O Beloved, Peace be upon you
salawatullah `alayka The Blessings of Allah be upon you
tala`a al-badru `alayna The full moon has risen over us
min thaniyyat al-wada` From the mountains of al-Wada`
wajaba al-shukru `alayna We shall ever give thanks for it
ma da`a lillahi da` As long as there will be callers to Allah
anta shamsun anta badrun You are a sun, you are a full moon,
anta nurun fawqa nur You are light upon light,
anta iksiru al-wujud You are the quintessence of existence,
anta misbah al-sudur You are the lamp in every breast
ashraqa al-badru `alayna The full moon has risen over us
fakhtafat minhu al-budur Eclipsing all other moons.
mithla husnik ma ra'ayna Such as your beauty we have never seen
qattu ya wajh al-surur No, never, O face of delight!
ya habibi ya muhammad O My beloved, O Muhammad,
ya `arus al-khafiqayn O bridegroom of the East and the West,
ya mu'ayyad ya mumajjad The one Allah vindicated and exalted,
ya imam al qiblatayn O Imam of the Two Directions!
ya nabi salam `alayka O Prophet, Peace be upon you
ya rasul salam `alayka O Messenger, Peace be upon you
ya habib salam `alayka O Beloved, Peace be upon you
salawatullah `alayka The Blessings of Allah be upon you

Answers to those who reject getting blessings from the Prophet's relics (Tabarruk bi al-athar) as being outside Islam

"Tabarruk": deriving blessing from something once owned or touched by a holy person.

"Athar": relics.

As for those who reject the validity of tabarruk or seeking blessings through the relics of the Prophet, we warn them that Allah Himself mentioned the tof the Prophet Ya`qub with the relic of his son Yusuf, and that the evidence for the tabarruk of the Companions and the Tabi`in through the Prophet and the saints is innumerable.

Allah said: "Go with this my shirt, and cast it over the face of my father: he will come to see (clearly)... When the Caravan left (Egypt), their father said: I do indeed scent the presence of Yusuf..." (12:93-94).

The Companions' Seeking of Blessings With the Prophet's Person and His Relics

  1. Tabarruk with the Prophet's hair and nails

    There are countless hadiths on this.

    • Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled "What is mentioned about gray hair," that `Usman ibn `Abd Allah ibn Mawhab said: "My family sent me to Umm Salama with a cup of water. Umm Salama brought out a silver bottle which contained one of the hairs of the Prophet, and it used to be that if anyone came under the evil eye or ill health they used to send her a cup of water through which she would pass this hair (for drinking). We used to look into the silver bottle: I saw some reddish hairs."
    • Anas said: "When the Prophet shaved his head (after pilgrimage), Abu Talha was the first one to take of his hair." Bukhari.
    • Anas also said: "The Prophet threw stones at al-Jamra, then sacrificed, then told the barber to shave his head right side first, then began to give the hair away to the people." Muslim.
    • He said: "Talha was the one distributing it." Muslim, Tirmidhi, Abu Dawud.
    • He also said: "When the Prophet shaved his head in Mina, he gave me the hair from the right side and he said: Anas! take it to Umm Sulaym [his mother]. When the Companions saw what the Prophet gave us, they began to compete to take the hair from the left side, and everyone was getting a share from that." Ahmad narrated it.
    • Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue." Thabit continued: I placed it under his tongue, and he was buried with it under his tongue."
    • Abu Bakr said: "I saw Khalid [ibn Walid] asking for the Prophet's forelock and he received it. He used to put it over his eyes and then kiss it." It is known that he then placed it in his qalansuwa (head cover around which the turban is tied) and never faced battle again except he won. al-Waqidi (Maghazi), Ibn Hajar (Isaba). Ibn Abi Zayd al-Qayrawani relates that Imam Malik said: "Khalid ibn al-Walid owned a qalansiyya which contained some of the Prophet's hair, and that is the one he wore the day of the battle of Yarmuk.
    • Ibn Sirin (one of the tabi`in) said: "One hair of the Prophet in my possession is more precious to me than silver and gold and everything that is on the earth and everything that is inside it." Bukhari, Bayhaqi (Sunan kubra), and Ahmad.
    • In Sahih al-Bukhari, Volume 7, Book 72, Number 784: `Uthman bin `Abd Allah ibn Mawhab said, "My people sent me with a bowl of water to Umm Salama." Isra'il approximated three fingers indicating the small size of the container in which there was some hair of the Prophet. `Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Umm Salama (and she would dip the Prophet's hair into it and it would be drunk). I looked into the container (that held the hair of the Prophet) and saw a few reddish hairs in it."
    • Hafiz Ibn Hajar in Fath al-Bari, Volume 10, page 353, said: "They used to call the silver bottle in which the hair of the Prophet was kept jiljalan and that bottle was in the home of Umm Salama." Hafiz al-`Ayni said in `Umdat al-Qari, Volume 18, page 79: "Umm Salama had some of the hairs of the Prophet in a silver bottle. When some people got ill, they would go and obtain blessings from these hairs and they would be healed by means of their blessings. If a person were struck by the evil eye or any sickness, he would send his wife to Umm Salama with a mikhdaba or water-pail, and she would pass the hair through that water and then drink the water and he would be healed, after which they would return the hair to the jiljal."
    • Imam Ahmad narrates in his Musnad (4:42) from `Abd Allah ibn Zayd ibn `Abd Rabbih with a sound (sahih) chain as stated by Haythami in Majma` al-zawa'id (3:19) that the Prophet clipped his nails and distributed them among the people.
  2. Tabarruk with the Prophet's sweat
    • Anas said: "The Prophet stayed with us, and as he slept my mother began to collect his sweat in a flask. The Prophet awoke and said: O Umm Sulaym, what are you doing? She said: This is your sweat which we place in our perfume and it is the best perfume." Muslim, Ahmad.
    • When Anas was on his deathbed he instructed that some of this flask be used on his body before his funeral and it was done. Bukhari.
    • Ibn Sirin also was given some of Umm Sulaym's flask. Ibn Sa`d.
  3. Tabarruk with the Prophet's saliva and ablution water

    These hadiths are extremely numerous. see Fath al-Bari 1989 ed. 10:255-256.

  4. Tabarruk with the Prophet's cup
  5. Tabarruk with the Prophet's minbar
  6. Tabarruk with money the Prophet gave away
  7. Tabarruk with the Prophet' s staffs
  8. Tabarruk with the Prophet's shirt
  9. Tabarruk with the Prophet's musallas or places of prayer
  10. Tabarruk with the Prophet's grave
  11. Tabarruk with the Prophet's jubba (robe or cloak)
  12. Tabarruk with spots and people the Prophet had touched

    The veil is lifted from us and a moon shines out

    to those who look on, banishing all illusions.

    When our mounts reach Muhammad, it is forbidden

    for us to be found in our saddles.

    We are drawing near to the best man ever

    to walk on the earth,

    So we hold this ground in respect and honor.

    `Iyad adds: "One must respect the places... whose soil contains the body of the Master of Mankind and from which the din of Allah and the Sunna of the Messenger spread out... and the first earth that the skin of the Prophet touched after death. Its fragrance should be inhaled and its residences and walls should be kissed." Then he recites:

    O Abode of the best of the Messengers...

    For you (Madina) I have intense love, passionate love,

    and yearning which kindles the embers of my heart.

    I have a vow: If I fill my eyes with those walls

    and the places where you (O Prophet) walked,

    There my turbaned gray hair will be covered with dust

    from so much kissing.

    Had it not been from obstacles and foes,

    I would always visit them,

    even if I had to be dragged by my feet.

  13. Tabarruk with the soil and vegetation of Madina

  14. Tabarruk with his Holy Hand and Feet

    Ibn `Umar told a story and said: "We then came near the Prophet and kissed his hand." It is related in Ibn Maja's Sunan, Book of Adab, Chapter on kissing by a man of another man's hand; in Abu Dawud's Sunan, Book of Adab, Chapter on kissing the hand; and in the Musannaf of Ibn Abi Shayba through two different chains.

    Umm Aban, daughter of al-Wazi` ibn Zari` narrated that her grandfather Zari` al-`Abdi, who was a member of the deputation of `Abd al-Qays, said: "When we came to Medina, we raced to be first to dismount and kiss the hand and foot of Allah's Apostle... (to the end of the hadith)" [Abu Dawud, 41: 5206.] Bukhari relates from her a similar hadith in his Adab al-mufrad: We were walking and someone said, "There is the Messenger of Allah," so we took his hands and feet and kissed them.

    Burayda narrated that one of the Beduin Arabs who came to the Prophet, Peace be upon him, asked: "O Messenger of Allah, give me permission to kiss your head and your hands," and he received it. In another version, he asks permission to kiss the head and the feet. Narrated in Ghazali's Ihya' and the version mentioning the feet is in Hakim's Mustadrak and in Ibn Muqri. Both al-Hakim and al-`Iraqi declared the latter's chain authentic.

    From Safwan ibn `Asal al-Muradi: "One of two Jews said to his companion: Take us to this Prophet so we can ask him about Musa's ten signs... [the Prophet replied in full and then] they kissed his hands and feet and said: we witness that you are a Prophet..." Narrated by Ibn Abi Shayba (Book of Adab, Chapter entitled A Man Kissing Another Man's Hand When He greets Him), Tirmidhi (Book of Adab) who declared it hasan sahih, al-Nasa'i, Ibn Maja (Book of Adab), and al-Hakim who declared it sahih.

    When we were with Allah's Messenger on an expedition, a Bedouin came and asked for a miracle. The Noble Messenger SallAllahu alayhi wa sallam pointed at a tree and said to the Bedouin: "Tell that tree that Allah's Messenger summons you." The tree swayed and brought itself out, and came to the presence of the Holy Messenger SallAllahu alayhi wa sallam, sating, "Peace be upon you Oh Messenger of Allah!" The Bedouin said, "Now let it return to its place!" When Allah's Messenger ordered it, the tree went back. The Bedouin said, "let me prostrate to you!" The Messenger answered: "No one is allowed to do that [ie it is Haraam]." The Bedouin said, "Then I will KISS YOUR HANDS AND FEET." and He (Saw) PERMITTED HIM THAT [ie it is jaa'iz]. REf: al-QaaDee IyaaD, ash-Shifaa', 1:299; al-Bazzaar, Musnad, 3:49.

  15. Tabarruk From His Blessed Skin

    Narrated Usayd ibn Hudayr: AbdurRahman ibn Abu Layla, quoting Usayd ibn Hudayr, a man of the Ansar, said that while he was given to jesting and was talking to the people and making them laugh, the Prophet poked him under the ribs with a stick. He said: Let me take retaliation. He said: Take retaliation. He said: You are wearing a shirt but I am not. The Prophet then raised his shirt and the man embraced him and began to KISS HIS SIDE. Then he said: This is what I wanted, Apostle of Allah! (Abu Dawud, Book 41, Number 5205.)

    Ibn `Abd al-Barr relates, in his Isti`ab fi Ma`rifat al-as-hab (p. 673), that the Prophet, after forbidding two or three times the use of khaluq (a kind of perfume mixed with saffron), and finding that Sawad ibn `Amr al-Qari al-Ansari was wearing it, nudged him in the mid-section with a palm-tree stalk (jarida) and scratched him. The latter asked for reparation; when the Prophet bared his own belly to him, he jumped and kissed the Prophet's belly.

    Ibn Ishaq's version in the Sira mentions that Sawad was standing in the ranks of the Companions of Badr at the time of this incident. The Prophet was arranging the ranks with his switch (miqra`a) and he nudged Sawad's belly with it, scratching him inadvertently, with the words: "Align yourself with the others." Sawad said: "Ya Rasulallah, you hurt me, so give me reparation." The Prophet handed him the switch and said: "Take reparation." Sawad approached him and kissed his belly. The Prophet said: "What made you do that, O Sawad?" He replied, "Y Rasulallah, the time has come for what you see, and I loved that my last action in this dunya be to touch you."

    Narrated Buhaysah al-Fazariyyah: My father sought permission from the Prophet. Then he came near him, lifted his shirt, and began to kiss him and embrace him out of love for him... (Abu Dawud, Book 9, Number 1665.)

  16. Tabarruk with places the Prophet visited Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?"… (Bukhari, Volume 5, Book 58, Number 159)
  17. The Prophet's sandals

Qastallani mentions the following from one of the greatest Tabi`in:

Abu Ishaq (al-Zuhri) said: al-Qasim ibn Muhammad (ibn Abu Bakr al-Siddiq) said: Of the proven blessing of the likeness of the Prophet's sandal is that whoever has it in his possession for tabarruk, it will safeguard him from the sedition of rebels and the mastery of enemies, and will be a barrier against every recreant devil and the evil eye of the envious. If the pregnant woman holds it in her right hand at the time of labor, her delivery will be easier by Allah's change and His might.

al-Qastallani also said that Abu al-Yaman ibn `Asakir wrote a volume on the image of the Prophet's sandal, and so did Ibn aHajj al-Andalusi. He relates the account of a pious shaykh by the name of Abu Ja`far Ahmad ibn `Abd al-Majid:

I cut the pattern of this sandal for one of my students. He came to me one day and said: "I saw a wonder yesterday from the blessing of this sandal. My wife was suffered from a pain which almost took her life. I placed the sandal on the spot of her pain and said: O Allah, show me the blessing of the owner of this sandal. Allah cured her on the spot."

al-Munawi and al-Qari mentioned in their commentary on Tirmidhi's al-Shama'il that Ibn al-`Arabi said that the sandals are part of the attire of prophets, and the people only left them due to the mud in their lands. He also mentioned that one of the names of the Prophet in the ancient books is sahib al-na`layn or "The wearer of the two sandals."

Shaykh Yusuf al-Nabahani recited about the Prophet's sandals:

wa na`lun khada`na haybatan li waqariha

fa inna mata nakhda`u li haybatiha na`lu

fa da`ha `ala a`la al-mafariqi innaha

haqiqataha tajun wa surataha na`lu

A sandal to whose majestic nobility we submit

For by submitting to its majesty do we rise:

Therefore place it in the highest spot for it is

In reality a crown, though its image is a sandal.

And when Imam al-Fakhani first saw the Prophet's sandals he recited:

wa law qila li al-majnuni layla wa wasluha

turidu am al-dunya wa ma fi zawayaha

laqala ghubarun min turabi ni`aliha

ahabbu ila nafsi wa ashfa li balawaha

And if Layla's Madman were asked: do you prefer

Union with Layla, or the world and its treasures?

He would answer: "Dust from the earth of her sandals

Is dearer to my soul, and its most soothing remedy."

Shihab al-Din Ahmad al-Muqri wrote a book on this which he named Fath al-muta`al fi madh al-ni`al (The opening of the Most High in the praise of the Prophet's sandals).

Ashraf `Ali al-Tahanawi the Deobandi shaykh wrote a treatise entitled Nayl al-shifa' bi na`l al-mustafa (The attainment of cure through the sandals of the Elect One) found in his book Zad al-sa`id (Provision for the fortunate).

The muhaddith of India Muhammad Zakariyya Kandhalwi said in his translation of Tirmidhi's Shama'il:

Maulana Ashraf `Ali Thaanwi Saahib has written in his kitaab Zaadus Sa`eed a detailed treatise on the barakaat and virtues of the shoes of Rasulullah Sallallahu `Alayhi Wasallam. Those interested in this should read that kitaab (which is available in English). In short, it may be said that it [the Prophet's sandal] has countless qualities. The `ulama have experienced it many a time. One is blessed by seeing Rasulullah Sallallahu `Alayhi Wasallam in one's dreams; one gains safety from oppressors and every heartfelt desire is attained. Every object is fulfilled by its tawassul (means, petition, request). The method of tawassul is also mentioned therein.

We see by all the above evidence that tawassul and tabarruk are an intimate and integral part of the practice of the Companions, that it is Sunna, and that no-one denies it except those who deviate from the Sunna and who harbor the disease of ignorance and suspicion in their heart. May Allah protect us from their designs, and may He keep all Muslims unswervingly on the path of Ahl al-Sunna and that of the true Salaf. And Allah knows best.