Complete Guide — Arabic Text, Word-by-Word Meaning, 4-Language Translations, Analysis of Controversial Phrases & Full Scholarly Ruling
Durood-e-Nariya (درود نارية) — also known as Salat al-Tafrijiyya (صلاة التفريجية), the Salawat of Relief — is one of the most widely recited Salawat formulas in the Muslim world, particularly revered in West African Sufi communities, Southeast Asia, and parts of South Asia and North Africa. Millions of Muslims recite it daily, especially in times of hardship.
The word nariya (نارية) relates to the Arabic root for fire (نار), and is understood by scholars in two ways: some say it refers to the light (nūr) that emanates from the Prophet; others connect it to the phrase within the Durood about extinguishing the fire of difficulty. The name Tafrijiyya comes from faraj (فرج), meaning relief, deliverance, or the opening of a closed door — capturing the essence of what this Durood prays for.
Unlike Durood-e-Ibrahim — which was directly and personally taught by Prophet Muhammad (PBUH) and is authenticated in Sahih al-Bukhari and Sahih Muslim — Durood-e-Nariya has no chain of narration traceable to the Prophet. It is a later scholarly composition, attributed variously to different scholars of the Maghreb and Sufi tradition. This fact, combined with certain phrases in its text, has made it one of the most debated Salawat formulas in Islamic scholarship.
This guide presents everything you need to know — the complete text, meaning, translations, an honest analysis of the controversial phrases, and the full spectrum of scholarly opinion — so you can make an informed decision about whether and how to incorporate it into your practice.
Durood-e-Nariya goes by multiple names across different Muslim communities and scholarly traditions. Understanding these names reveals important aspects of how this Salawat is understood and used:
Complete Arabic text with full diacritical marks (harakat) for correct recitation
Understanding precisely what each phrase of Durood-e-Nariya says — and why certain phrases are debated — requires careful analysis. The table below includes a scholarly flag on each phrase so you know exactly where the debate lies.
| Arabic Phrase | Transliteration | Meaning | Scholarly Note |
|---|---|---|---|
| اللَّهُمَّ صَلِّ صَلَاةً كَامِلَةً | Allāhumma ṣalli ṣalātan kāmilatan | O Allah, bestow a complete blessing | ✓ No concern — Addressing Allah for a complete (kāmila) blessing. This is appropriate Salawat language. |
| وَسَلِّمْ سَلَامًا تَامًّا | wa sallim salāman tāmman | And bestow perfect peace | ✓ No concern — Standard Salawat phrase asking for tāmm (complete/perfect) peace upon the Prophet. |
| عَلَى سَيِّدِنَا مُحَمَّدٍ | ʿalā sayyidinā Muḥammadin | Upon our master Muhammad | ~ Minor debate — Addition of "Sayyidinā" is debated. Most Hanafi, Maliki, Shafi'i scholars permit it. Some Hanbali scholars prefer the exact prophetic text. |
| الَّذِيْ تَنْحَلُّ بِهِ الْعُقَدُ | alladhī tanḥallu bihil-ʿuqad | Through whom knots are untied | ⚠ Main Debate — "Through whom" — does this mean the Prophet acts independently (problematic) or as a means by Allah's permission (acceptable)? The phrase is grammatically ambiguous. See Section 06 for full analysis. |
| وَتَنْفَرِجُ بِهِ الْكُرَبُ | wa tanfariju bihil-kurab | Through whom distress is relieved | ⚠ Main Debate — Same grammatical structure as above. Mainstream concern: attributing relief of distress to the Prophet independently vs. by Allah's permission. |
| وَتُقْضَى بِهِ الْحَوَائِجُ | wa tuqḍā bihil-ḥawāʾij | Through whom needs are fulfilled | ⚠ Main Debate — "Tuqḍā" is the passive form — "are fulfilled" — which some scholars read as implying the Prophet has independent power to fulfil needs. Defenders read "bihi" as meaning "by means of his intercession." |
| وَتُنَالُ بِهِ الرَّغَائِبُ وَحُسْنُ الْخَوَاتِيمِ | wa tunālu bihir-raghāʾib wa ḥusnul-khawātīm | Through whom desires and good endings are attained | ~ Moderate concern — "Good endings" (ḥusn al-khawātīm) refers to dying on faith. Similar grammatical concern as above but considered less theologically loaded than the previous three phrases. |
| وَيُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ الْكَرِيمِ | wa yustasqal-ghamāmu bi-wajhihil-karīm | And through whose noble face rain is sought | ✓ Historically grounded — This phrase references the authentic hadith in Bukhari (1009) where Umar ibn al-Khattab sought rain through the intercession of Abbas (the Prophet's uncle) — a historically established practice of tawassul through the living. |
| فِيْ كُلِّ لَمْحَةٍ وَنَفَسٍ بِعَدَدِ كُلِّ مَعْلُوْمٍ لَكَ | fī kulli lamḥatin wa nafasin bi-ʿadadi kulli maʿlūmin lak | In every moment and breath, as many times as all things known to You | ✓ No concern — Asking for blessings as numerous as Allah's infinite knowledge. This beautiful closing is similar to phrases found in authentic hadith (e.g., "as much as pleases You"). Theologically sound. |
"O Allah, bestow a complete blessing and perfect peace upon our master Muhammad — through whom knots are untied, distress is relieved, needs are fulfilled, desires and good endings are attained, and through whose noble face rain is sought — and upon his family and companions, in every moment and breath, as many times as all things known to You."
"ऐ अल्लाह! हमारे आक़ा हज़रत मुहम्मद पर पूरा दरूद और कामिल सलाम भेज — जिनके वसीले से गिरहें खुलती हैं, परेशानियाँ दूर होती हैं, ज़रूरतें पूरी होती हैं, इच्छाएँ और अच्छा अंजाम मिलता है, और जिनके करीमाना चेहरे की बरकत से बारिश माँगी जाती है — और उनकी आल और सहाबा पर, हर पल और हर साँस में, तेरे इल्म की हर चीज़ की तादाद में।"
"হে আল্লাহ! আমাদের সরদার হযরত মুহাম্মাদের উপর পরিপূর্ণ দরূদ ও সম্পূর্ণ সালাম পাঠাও — যাঁর উসিলায় গ্রন্থি খুলে যায়, কষ্ট দূর হয়, প্রয়োজন পূরণ হয়, আকাঙ্ক্ষা ও সুন্দর পরিণতি অর্জিত হয়, এবং যাঁর মহান মুখমণ্ডলের বরকতে বৃষ্টি প্রার্থনা করা হয় — এবং তাঁর পরিবার ও সাহাবীদের উপর, প্রতিটি মুহূর্তে ও প্রতিটি নিঃশ্বাসে, তোমার জ্ঞাত সকল বিষয়ের সংখ্যা পরিমাণ।"
"اے اللہ! ہمارے سردار حضرت محمد پر کامل درود اور تام سلام بھیج — جن کے وسیلے سے گرہیں کھلتی ہیں، پریشانیاں دور ہوتی ہیں، حاجتیں پوری ہوتی ہیں، آرزوئیں اور حسنِ خاتمہ حاصل ہوتا ہے، اور جن کے کریمانہ چہرے کی برکت سے بارش مانگی جاتی ہے — اور ان کی آل اور صحابہ پر، ہر لمحے اور ہر سانس میں، تیرے علم کی ہر معلوم چیز کی تعداد میں۔"
The scholarly debate around Durood-e-Nariya centres on three specific phrases. Understanding exactly what each side argues — and why — is essential for any Muslim who wishes to recite it with knowledge and correct intention.
The phrase "tanḥallu bihi" (knots are untied through him) is read by critics as attributing an independent power to the Prophet to untie difficulties. Untying the "knots" of fate is an act of Allah alone. If the preposition "bihi" implies the Prophet acts independently, not merely as a means, this would attribute a divine attribute to a human being — which is impermissible in Islamic theology.
Supporters argue that "bihi" means "through his intercession (shafā'a) and by Allah's permission" — a form of tawassul (seeking nearness to Allah through the Prophet). The Arabic construction can grammatically support this reading. Just as "he cured me with medicine" doesn't mean the medicine acted independently of Allah, "through whom knots are untied" can mean "by whose blessed intercession Allah unties knots."
Relieving distress (kurab) is one of Allah's exclusive attributes in the Quran: "Who removes the distress when you call upon Him?" (27:62). Attributing this to the Prophet — even partially — concerns mainstream scholars, as it could lead to calling upon the Prophet directly for relief instead of Allah.
Defenders cite Quran 9:128 — "He is concerned about your suffering" — as establishing that Allah made the Prophet a mercy and relief for the believers. The phrase is understood metaphorically: the Prophet's intercession (shafā'a), his Sunnah, and Allah's love for him are all means through which Allah relieves distress. This is not the Prophet acting independently of Allah.
This is considered the most theologically sensitive phrase. "Tuqḍā" (fulfilled/decreed) uses a passive construction that could imply the Prophet decrees the fulfilment of needs. Fulfilling needs and decreeing matters is Allah's exclusive domain (Quran 3:154, 2:117). Critics argue this phrase, taken at face value, risks shirk (association with Allah).
Defenders point out that the passive tense itself distances the verb from the Prophet — "needs are fulfilled [by Allah] through [the Prophet's intercession]." The preposition "bihi" is a preposition of mediation (sabab), not independent agency (fā'il). Just as Muslims say "by the barakah of the Quran, Allah helped me," the Prophet is the honoured means, not the independent actor.
The Key Theological Principle: In Islamic theology, only Allah independently possesses and exercises power over creation. Anything that happens occurs by Allah's will alone. However, Allah chooses to work through means (asbāb) — including prayers, righteous people's intercession, and the Prophet's blessed rank. The debate in Durood-e-Nariya is entirely about whether these phrases are understood as mediation (wasīla — acceptable) or independent agency (which is not acceptable). Your inner conviction when reciting determines whether it is theologically correct.
Unlike some debates where one position is clearly dominant, the scholarly discussion around Durood-e-Nariya is genuinely multi-directional. Here are all four major positions with their reasoning:
The benefits attributed to Durood-e-Nariya draw from two sources: (1) the authenticated general reward for any Salawat upon the Prophet, and (2) the experiential testimony of generations of Muslims who have reported barakah from its recitation. Note carefully: these are distinct from verified hadith-based rewards, which do not exist for this specific formula.
The Durood's core meaning asks for relief from all hardships. Millions of Muslims across history have reported experiencing relief from difficulties when reciting it consistently, particularly in times of severe hardship.
Traditional practitioners report that reciting it consistently — particularly 41 or 100 times — before making du'a for specific needs can be an effective means of asking Allah through the medium of Salawat on the Prophet.
Every permissible Salawat on the Prophet — including this one for those who recite it appropriately — carries the authenticated 10× reward: 10 blessings from Allah, 10 sins erased, 10 degrees elevated (Sahih Muslim).
The Durood explicitly mentions "ḥusnul-khawātīm" — good endings — asking through the Prophet's intercession that Allah grants the reciter death upon faith and in a state of closeness to Allah.
The phrase about the Prophet's face being used to seek rain connects to an authentic historical practice. Many Sufi communities report seeking Allah's mercy and provision through this Salawat during times of drought or blessing-seeking.
Reciting a Salawat that has been recited by millions of pious Muslims across centuries creates a sense of spiritual connection — to the Prophet, to the tradition, and to the global community of those who love him.
One of the most widely shared practices associated with Durood-e-Nariya is reciting it 4,444 times in a single sitting — typically for a specific, important need. This practice is described in many Islamic devotional books and passed on by traditional scholars in certain communities. But what are its actual origins and scholarly status?
Scholarly Assessment of the Practice: There is no hadith basis for 4,444 specifically. It is a practice from within Sufi scholarly tradition. If you follow a Sufi sheikh who recommends this practice, you may follow their guidance within their tradition. If you do not have such a connection, there is no religious obligation to recite this number — any amount of sincere Salawat combined with du'a to Allah is valid and rewarded.
Alternative with Verified Basis: Instead of 4,444 times of Durood-e-Nariya (no hadith basis), consider 1,000 times of Durood-e-Ibrahim + sincere du'a. The 10× reward per recitation (Sahih Muslim) means 1,000 recitations brings 10,000 blessings from Allah, 10,000 sins erased, and 10,000 degrees elevated — all with authenticated prophetic promise.
If you follow a tradition that recommends it, recite in times of serious difficulty — its meaning directly addresses relief from all forms of hardship (kurab) and the untying of all knots (ʿuqad).
If you belong to a Sufi order (particularly Tijaniyya, Qadiriyya, or Shādhiliyya) whose sheikh prescribes this as part of your regular wird (daily practice), follow your sheikh's guidance.
The quiet of the night is particularly conducive to lengthy Salawat. If you recite it, night time allows for the contemplative, correct-intention-focused approach scholars recommend.
Increase all forms of Salawat on Fridays — the day the Prophet said blessings are presented to him. For those who include this in their practice, Friday is an appropriate time.
The traditional 4,444-times practice is often used for specific pressing needs. If following this tradition, ensure your du'a is directed to Allah alone — the Salawat is the means, not the end.
Do not recite in the Tashahhud of your daily prayer. For the prayer Durood, only Durood-e-Ibrahim has prophetic sanction. Durood-e-Nariya has no scholarly support for use in formal prayer.
Critical Reminder: Whenever reciting Durood-e-Nariya, hold clearly in your heart that Allah alone unties knots, relieves distress, and fulfils needs. The Prophet is the honoured means through whom you seek Allah's mercy — not an independent source of power. This intention is what makes recitation theologically sound.
For the complete comparison of all major Durood types including Durood-e-Nariya, Durood-e-Tunajjina, Durood Lakhi, and more, read our comprehensive guide: Durood-e-Ibrahim vs Other Durood — What's the Difference?
No — reciting it is not shirk, provided you hold the correct belief that Allah alone acts independently and the Prophet is a blessed means of intercession. The scholarly concern is about potential misunderstanding of the wording, not a definitive ruling of shirk on the reciter. However, if someone believes the Prophet independently and without Allah's will fulfils their needs, that belief would be problematic.
Its popularity predates the modern Hadith-verification movement, spreading through Sufi orders and oral traditions over centuries. In many communities, it was transmitted by respected scholars who understood it correctly. Its beautiful composition and the genuine spiritual experiences of those who recited it also contributed to its wide use. Popularity alone doesn't determine Islamic validity, but it does explain why millions continue to recite it.
They are the same Durood with different names. "Durood Nariya" (the fire Durood) references either the phrase about extinguishing difficulties or the prophetic light. "Salat al-Tafrijiyya" means the Salawat of Relief, from "faraj" (relief from hardship). Both refer to the identical Arabic text.
The 4,444 practice comes from Sufi scholarly tradition, not from any authenticated hadith. If your sheikh or tradition recommends it, follow with the correct intention — Allah alone answers, the Salawat is your means of drawing close to Him. If you don't follow such a tradition, there is no religious basis to adopt this specific number. Any sincere Salawat + du'a to Allah is valid.
Not necessarily. If your family recites it with the correct understanding — that Allah alone acts and the Prophet is the honoured means of intercession — there is scholarly permission for this. Consider this guide an opportunity to deepen your understanding of what you are reciting, rather than a reason to abandon a family practice. Simply ensure your inner belief is correct.
Durood-e-Ibrahim without any question. It is the only Durood directly taught by Prophet Muhammad (PBUH) himself, found in Sahih al-Bukhari and Sahih Muslim, recommended by all four major madhabs, has a verified 10× reward, contains no ambiguous phrases, and is prescribed for formal Salah. Make it your daily Salawat and you will always be on solid, authenticated ground.
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