Source: Nur-ul-Hudā, Prayer 9

The Salāt

Arabic:

اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ

عَبْدِكَ وَنَبِيِّكَ وَرَسُولِكَ

الَّذِي أَقَامَ اللَّيْلَ حَتَّى تَوَرَّمَتْ قَدَمَاهُ

شُكْرًا لِرَبِّهِ وَخَالِقِهِ وَمَوْلَاهُ

فَنَالَ مِنَ الرِّضْوَانِ أَكْبَرَهُ

وَمِنَ الخَيْرِ أَوْفَرَهُ

فَشَرَحْتَ صَدْرَهُ وَيَسَّرْتَ أَمْرَهُ

وَرَفَعْتَ ذِكْرَهُ

فَهُوَ الْمَرْفُوعُ الذِّكْرِ عِنْدَ رَبِّ الْعَالَمِينَ

وَأَنْزَلْتَ حُبَّهُ فِي قُلُوبِ الْمُؤْمِنِينَ

فَهُوَ النَّبِيُّ الْمَحْبُوبُ

وَالطَّيِّبُ الْمُطَيَّبُ الَّذِي هُوَ بِالْفَوْزِ مَصْحُوبُ

الَّذِي إِذَا مَشَى بِاللَّيْلِ أَضَاءَتِ الْفِجَاجُ

الْمُؤَيَّدُ بِالْإِسْرَاءِ وَالْمِعْرَاجِ

ذُو الْخُلُقِ الْعَظِيمِ وَالْقَلْبِ الرَّحِيمِ

الَّذِي كَانَ لَكَ كَمَا تُرِيدُ وَكُنْتَ لَهُ كَمَا يُرِيدُ

فَأَيَّدْتَهُ وَنَصَرْتَهُ

وَآتَيْتَهُ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

وَأَثْنَيْتَ عَلَيْهِ بِقَوْلِكَ

وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ

وَسَلِّمِ اللَّهُمَّ عَلَيْهِ وَعَلَى آلِهِ

سَلَامًا تُؤْمِنُ بِهِ خَوْفَهُ عَلَى أُمَّتِهِ

وَأَسْعِدْنَا اللَّهُمَّ فِي الدُّنْيَا وَالْآخِرَةِ بِرُؤْيَتِهِ

يَا مَنْ لَا يُضِيعُ مَنْ رَجَاهُ

وَلَا يَضِلُّ مَنْ تَمَسَّكَ بِدِينِهِ وَهُدَاهُ

Transliteration:
Allāhumma ṣalli ʿalā sayyidinā Muḥammadin,
ʿabdika wa nabiyyika wa rasūlika,
alladhī aqāma l-layla ḥattā tawarramat qadamāhu,
shukran li-rabbihi wa khāliqihi wa mawlāhu,
fa-nāla mina r-riḍwāni akbarahu,
wa mina l-khayri awfarahu.
Fa-sharaḥta ṣadrahu wa yassarta amrahu,
wa rafaʿta dhikrahu,
fa-huwa l-marfūʿu dh-dhikri ʿinda rabbi l-ʿālamīn.
Wa anzalta ḥubbahu fī qulūbi l-muʾminīn,
fa-huwa n-nabiyyu l-maḥbūb,
wa ṭ-ṭayyibu l-muṭayyab alladhī huwa bi-l-fawzi maṣḥūb,
alladhī idhā mashā bi-l-layli aḍāʾati l-fijāj,
al-muʾayyadu bi-l-isrāʾi wa l-miʿrāj,
dhū l-khuluqi l-ʿaẓīm wa l-qalbi r-raḥīm.
Alladhī kāna laka kamā turīd, wa kunta lahu kamā yurīd,
fa-ayyadtahu wa naṣartahu,
wa ātaytahu sabʿan mina l-mathānī wa l-qurʾāna l-ʿaẓīm,
wa athnayta ʿalayhi bi-qawlik:
wa innaka la-ʿalā khuluqin ʿaẓīm.
Wa sallimi llāhumma ʿalayhi wa ʿalā ālih,
salāman tuʾminu bihi khawfahu ʿalā ummatih,
wa asʿidnā llāhumma fī d-dunyā wa l-ākhirah bi-ruʾyatih,
yā man lā yuḍīʿu man rajāh,
wa lā yaḍillu man tamassaka bi-dīnih wa hudāh.

Translation:
O Allah, send blessings upon our Master Muḥammad,
Your servant, Your Prophet, and Your Messenger,
who stood in the night until his feet swelled,
in gratitude to his Lord, his Creator, and his Master,
so he attained the greatest share of Divine good pleasure,
and the most abundant share of goodness.

You expanded his chest, made his affair easy, and raised his mention,
so his mention is exalted with the Lord of the Worlds.
You placed his love in the hearts of the believers,
so he is the Beloved Prophet, the pure and perfumed one, accompanied by triumph,
who, when he walked by night, lit up the paths,
supported by the Night Journey and the Ascension,
possessor of tremendous character and a merciful heart.

He was for You as You willed, and You met him with what he sought from You.
You strengthened him and gave him victory.
You granted him the seven oft repeated and the Mighty Qur’an.
You praised him with Your word:
“And indeed, you are surely upon magnificent character.”

O Allah, send peace upon him and upon his Family,
a peace by which You grant safety to what he feared for his community.
Make us happy, O Allah, in this world and the next through seeing him.

O You who do not disappoint the one who hopes in You,
and do not let stray the one who holds fast to his religion and his guidance.

The Reservoir

Some returns fail, not because we do not believe, but because we are tired. The heart wants Allah ﷻ, yet the limbs feel heavy, and the inner world feels reduced to duty.

This ṣalāt begins by re-teaching us what worship is made of. It calls the Messenger ﷺ Allah’s servant before it calls him Prophet and Messenger, then it shows us his night: he stood until his feet swelled, not out of anxiety, not to prove anything, but out of gratitude.

This is a different map of closeness. We often approach devotion as a problem to solve. The Prophet ﷺ approached the night as a thank you that must be lived.

It is transmitted that when he ﷺ was asked about this standing, he responded with the simplest door: Should I not be a grateful servant. Gratitude, here, is not a sentence. It is endurance with love.

Then the prayer shows what Allah ﷻ does with such gratitude. It says he attained the greatest share of riḍwān, and the fullest share of good. Not merely gifts, but the Giver’s pleasure. The heart learns the order again. Provision is beautiful, but riḍwān is higher.

And as if to prevent us from turning this into private heroism, the salāt moves from his worship to Allah’s honoring. You expanded his chest. You made his affair easy. You raised his mention. The road does not end at effort. It opens into divine care.

So this is where we are gently corrected. We do not enter the night to manufacture a spiritual state. We enter it to tell Allah ﷻ, with our bodies, that His gifts are real. Then we leave the results to Him, and we let Him widen the chest as He wills.

The Return

When worship feels heavy and the heart feels mechanical, return with the image of swollen feet in the night, and a grateful heart that refuses to quit. This ṣalāt gives us a new aim, riḍwān, and a new fuel, shukr, so our return becomes thankfulness before it becomes achievement.

Duʿā

O Allah ﷻ, make us of the grateful, and let love for Your Beloved ﷺ carry us back to You with gentleness and truth.

One word to carry

الرِّضْوَان (ar-riḍwān): Divine good pleasure. The summit that turns worship from transaction into love.