بسم الله الرحمن الرحيم
الحمد لله رب العالمين، والصلاة والسلام على سيد الأنبياء والمرسلين واله وأصحابه أجمعين أما بعد
Sayyidina Abu Hurairah رضي الله عنه narrates that the Prophet ﷺ said,
“Whoever recites the following Durud 80 times after Asr Salah on the day of Jumu’ah before standing from his place, Allah will forgive 80 years of his sins and grant him the reward equivalent to 80 years of Worship:
⠀⠀⠀⠀⠀⠀⠀⠀⠀اللهم صل على محمد النبي الأمي وعلى آله وسلم تسليما
‘Allahumma Salli Ala Muhammadin An Nabiyil Ummi Wa Ala Aa lihi Wa Sallim Tasleema.’
NOTES ON THE AUTHENTICITY OF THIS NARRATION
The Scholars have stated that this hadith is weak, but not fabricated. Since it is not fabricated, it can be acted upon for virtues. Scholars such as Ibn Salah and Imam An Nawawi have clearly stated that weak ahadith can be quoted and acted upon for virtues.
While writing on this topic, the great Scholar of Hadith, Shaikhul Hadith Shaikh Muhammad Zakariya (رحمة الله عليه) writes:
‘Allamah Sakhawi has mentioned the hadith regarding the virtues of reciting durud on the day of Friday (Jumu’ah) from Sahabahs such as Abu Hurairah, Anas, Aws Ibn Aws, Abu Umamah, Abu Darda, Abu Masood, Umar, Abdullah Bin Umar and others.
The narration from Abu Hurairah رضي الله عنه states, ‘The Messenger of Allah ﷺ said,
‘Durud sent upon me will be a light at the time of crossing the bridge (Siraat), and whoever sends durud upon me on the day of Jumu’ah (Friday 80 times) then 80 years of his sins shall be forgiven.’
‘The Muhaditheen (Traditionalists) have established an Usul (principle/maxim) that a weak tradition, especially when it is transmitted from varying Turuq (paths), is accepted or considered for virtues. It is probably for this reason this narration of Abu Hurairah is classified as a ‘Hasan’ (good/accepted) hadith in Jami As Sagheer.’
‘Mulla Ali Qari has mentioned this tradition in the Sharh (commentary) of ‘Ash Shifa’ with the narration of Tibrani and Dar Qutni from the reference of Jami Sagheer. Allama Sakhawi says that this tradition is also narrated from the tradition of Anas (R.A).’
While at the present moment, we may not actually have the chains for the aforementioned traditions, this does not mean that they do not exist, and may not have reached us. There is substantial proof that Allamah Sakhawi has indeed witnessed the chain himself. In any case, our practice can certainly be based on the practice of the salaf upon this very tradition.
And Allah Azza wa Jall knows best.