Among the conditions for the validity of the two sermons are praising Allah and invoking blessings upon His Messenger Muhammad, peace and blessings be upon him . . .

His statement: “Among the conditions for their validity are praising Allah and invoking blessings upon His Messenger Muhammad, peace and blessings be upon him,” means that the two sermons have conditions without which they are not valid. The author mentions among them “praising Allah.” This is the first condition: that Allah be praised in any form of wording, whether nominal or verbal. Thus, whether one says, “All praise is due to Allah,” “I praise Allah,” or “We praise Allah”; and whether the praise comes at the beginning of the sermon or at its end—though it is preferable for it to come at the beginning of the sermon.

The evidence for stipulating the praise of Allah, the Exalted, is as follows:

1. The Prophet, peace and blessings be upon him, said: “Every matter that is not begun with the praise of Allah is cut off.” (1) “Cut off” means lacking in blessing and goodness.

2. Jabir’s hadith in Sahih Muslim: “Whenever the Prophet, peace and blessings be upon him, delivered a sermon, he would praise Allah and extol Him.” (2) This proof may be challenged, since it is merely an action, and an action in itself does not indicate obligation. Yet there is no doubt that it is better and more appropriate.

The second condition for the validity of the sermon is invoking blessings upon His Messenger Muhammad, peace and blessings be upon him. That is, one should invoke blessings upon the Messenger, peace and blessings be upon him, using any of his names or a quality exclusive to him, saying: “O Allah, send blessings upon Muhammad,” “O Allah, send blessings upon Ahmad,” “O Allah, send blessings upon al-ʿĀqib,” or “O Allah, send blessings upon al-Ḥāshir,”