بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
In older and more recent circulation alike, this ṣalāt is commonly linked to the Egyptian Mālikī / Azharī scholar and Sufi, ShaykhShaykh Aḥmad b. Muḥammad al-Dardīr al-ʿAdawī (d. 1201 AH). One clear place where the formula appears inside a collection of “Ṣalawāt of Sīdī Aḥmad al-Dardīr” . This aligns with manuscript/catalog descriptions that treat “الصلوات الدرديرية” as a known corpus attributed to al‑Dardīr (with later commentarial tradition). Academic/bibliographic listings commonly mention a Dardīr ṣalawāt compilation under titles such as الصلوات الدرديرية and also المورد البارق في الصلاة على أفضل الخلائق . That matters, not only as a note of attribution, but because al-Dardīr belongs to that later Sunni world in which law, theology, pedagogy, and devotion were not sealed off from one another. A short formula of praise could be at once learned, liturgical, and deeply loved.
What gives this prayer its staying power, in my view, is its devotional precision. This is not an extended qaṣīdah, nor a vast litany built out of many names. It is a concentrated ṣalāt—almost jewel-like in structure—whose parallel phrases settle easily on the tongue while opening steadily in meaning. The Prophet ﷺ is invoked here as ṭibb al-qulūb, the medicine of hearts; as ʿāfiyat al-abdān, the well-being of bodies; and as nūr al-abṣār, the light of eyes. The imagery is simple enough to be memorized quickly, but rich enough to accompany a lifetime of recitation.
The word ṭibb is worth pausing over. In English, “medicine of hearts” can sound like a loose devotional metaphor; in Arabic, ṭibb suggests treatment, wise remedy, and the restoration of balance. So when the prayer calls the Prophet ﷺ ṭibbi l-qulūbi wa dawāʾihā, it is not merely clothing him in beautiful language. It is placing Prophetic remembrance where believers have long found it: among the means by which hardness softens, agitation settles, and the interior life begins to heal by the mercy of Allah.
Like much of the ṣalawāt tradition, the language here is bold but not careless. It does not make the Prophet ﷺ a rival to divine agency; rather, it praises him as the most honored created means through whom Allah’s mercy is sought, felt, and remembered. Read with the adab of the tradition, the prayer becomes a compact theology of love: the cure is from Allah, but hearts are taught to seek that cure through sending blessings upon His Beloved ﷺ.
That, I think, also explains why this formula lives so strongly in oral tradition. In many Indonesian masājid, it is recited not as an antiquarian text, but as living dhikr—voiced with warmth, rhythm, and longing. A ṣalāt like this is preserved not only by printed compilations and manuscript catalogues, but by gatherings that keep repeating it until its meaning moves from page to breath.
Because it is so widely loved, the matter of wording deserves both affection and care. The shorter form most commonly associated with al-Dardīr is the one many reciters know by heart. In some Rifāʿī lines of transmission, however, one finds an expanded recension that adds “qūt al-arwāḥ wa ghidhāʾihā” and “rūḥ al-arwāḥ wa sirr baqāʾihā,” carrying the movement of the prayer from hearts, bodies, and sight into the deeper language of souls, spirit, nourishment, and abiding life. These additions do not feel foreign to the original; they feel like its inner logic being drawn out more fully.
My own version follows that expanded arc while also adding “wa nūr al-baṣāʾiri wa ḍiyāʾihā” — “and the light of inner insights and their radiance.” In my view, that phrase sits naturally within the prayer’s pattern. The movement from abṣār (outer sight) to baṣāʾir (inner seeing) is not a break, but a completion: from the eye to the insight behind the eye; from visible light to the illumination by which meanings are recognized.
Below, then, I present the commonly transmitted Dardīrī form, the expanded Rifāʿī versions, and my own recension. What unites them all is a single devotional intuition: that sending ṣalawāt upon the Prophet ﷺ is not decorative speech, but a way of seeking healing—of heart, body, perception, soul, and inward life—through love for the Beloved of Allah ﷺ.
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ طِبِّ الْقُلُوبِ وَدَوَائِهَا،
وَعَافِيَةِ الْأَبْدَانِ وَشِفَائِهَا،
وَنُورِ الْأَبْصَارِ وَضِيَائِهَا،
وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ.
O Allah, send blessings upon our master Muḥammad ﷺ—
the healing remedy of hearts and their cure,
the well-being of bodies and their recovery,
the light of eyes and their radiance—
and upon his family and his companions; and grant him peace.
In many Indonesian masajid, it is recited with ardent fervor , as in these two videos:
In some Rifāʿī transmission lines (للرفاعي), it is found in an expanded form, as follows:
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ
طِبِّ الْقُلُوبِ وَدَوَائِهَا،
وَعَافِيَةِ الْأَبْدَانِ وَشِفَائِهَا،
وَنُورِ الْأَبْصَارِ وَضِيَائِهَا،
وَقُوتِ الْأَرْوَاحِ وَغِذَائِهَا،
وَرُوحِ الْأَرْوَاحِ وَسِرِّ بَقَائِهَا،
وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ.
O Allah, send blessings upon our master Muḥammadﷺ—
the medicine of hearts and their remedy,
the well-being of bodies and their healing,
the light of eyes and their radiance,
the sustenance of souls and their nourishment,
the spirit of spirits and the secret of their abiding—
and upon his family and his companions; and grant him peace.
And this:
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ طِبِّ الْقُلُوبِ وَدَوَائِهَا، وَعَافِيَةِ الْأَبْدَانِ وَشِفَائِهَا، وَنُورِ الْأَبْصَارِ وَضِيَائِهَا، وَقُوتِ الْأَرْوَاحِ وَغِذَائِهَا، وَرُوحِ الْأَرْوَاحِ وَسِرِّ بَقَائِهَا، وَعَلَى آلِهِ وَصَحْبِهِ فِي كُلِّ لَمْحَةٍ وَنَفَسٍ عَدَدَ مَا وَسِعَهُ عِلْمُ اللَّهِ.
O Allah, bless, grant peace, and pour Your barakah upon our master Muḥammad ﷺ—
healing for hearts and their cure;
wholeness for bodies and their recovery;
light for eyes and their brightness;
food for souls and their nourishment;
life for spirits, and the secret by which they endure—
and upon his Family and Companions,
with every blink and every breath—beyond all counting, as Your knowledge contains.
My version:
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ
طِبِّ الْقُلُوبِ وَدَوَائِهَا،
وَعَافِيَةِ الْأَبْدَانِ وَشِفَائِهَا،
وَنُورِ الْأَبْصَارِ وَضِيَائِهَا،
وَنُورِ الْبَصَائِرِ وَضِيَائِهَا ،
وَقُوتِ الْأَرْوَاحِ وَغِذَائِهَا،
وَرُوحِ الْأَرْوَاحِ وَسِرِّ بَقَائِهَا،
وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ.
O Allah, send blessings upon our master Muḥammadﷺ—
the medicine of hearts and their remedy,the well-being of bodies and their healing,
the light of eyes and their radiance,
the sustenance of souls and their nourishment,
the spirit of spirits and the secret of their abiding—
and upon his ﷺ family and his ﷺ companions; and grant himﷺ peace.
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