Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

Praiseworthy and Glorious. O Allah, bless Muhammad and the family of Muhammad, as You blessed Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious.”1.

Also recorded in the two Sahīhs is the hadith of Abū Humayd al-Sā'idī (may Allah be pleased with him): “They said, ‘O Messenger of Allah, how should we invoke blessings upon you?’ He (may Allah bless him and grant him peace) replied: ‘Say: O Allah, send blessings upon Muhammad, his wives, and his descendants, as You sent blessings upon the family of Abraham; and bless Muhammad, his wives, and his descendants, as You blessed the family of Abraham. Indeed, You are Praiseworthy and Glorious.’”2.

Ka'b’s words (may Allah be pleased with him), “Shall I give you a gift that I heard from the Prophet (may Allah bless him and grant him peace)?” demonstrate the great care the early Muslims took in preserving the Prophet’s sunnah and their intense joy in it. Indeed, they regarded it as one of the most precious and valuable of things. To them, it was a treasured gift in which they rejoiced, which delighted them when they heard it, and which they gladly exchanged among themselves.

Allah’s sending blessings upon the Prophet (may Allah bless him and grant him peace) consists in His praising and honoring him in the highest assembly. The angels’ and believers’ invocation of blessings upon him consists in asking Allah Most High to do this for him. What is sought is an increase in these blessings, not their initial bestowal.

The meaning of the words, “O Allah, bless Muhammad and the family of Muhammad,” is that blessing signifies growth and increase, while invoking blessing means supplicating for this. Thus, one says: “May Allah bless him, place blessing in him, bestow blessing upon him, and grant blessing to him.” It is therefore a supplication that Muhammad (may Allah bless him and grant him peace) be granted goodness, that it be preserved for him, and that it be multiplied and increased.

After this, the Muslim may choose whichever supplication he likes best and continue supplicating with it until he concludes the prayer with the salutation. Several forms of supplication for this point in the prayer have been authentically reported from the Prophet (may Allah bless him and grant him peace). They will be discussed next, Allah Most High willing.

(1) *Sahīh al-Bukhārī*, no. 3370; *Sahīh Muslim*, no. 406. (2) *Sahīh al-Bukhārī*, no. 3369; *Sahīh Muslim*, no. 407.
حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ"١. وفي الصحيحين أيضاً من حديث أبي حميد الساعدي ﵁: "أَنَّهُمْ قَالُوا: يَا رَسُولَ اللهِ كَيْفَ نُصَلِّي عَلَيْكَ فَقَالَصلى الله عليه وسلم: قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذرِيَّتِهِ، كَمَا صَلَّيتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذرِيَّتِهِ، كَمَا بَارَكْتَ عَلَى آل إِبْرَاهِيمَ، إنَّكَ حَمِيدٌ مَجِيدٌ"٢. وقول كعب ﵁: "ألاَ أُهدي لك هديَّةً سمعتُها من النَّبِيِّ ﷺ" فيه عظَمُ عناية السلف ﵏ بسُّنَّة النَّبِيِّ ﷺ وشدَّة فرَحِهم بها، بل كانوا يعدُّونها من نفائس الأمور وثَمين الأشياء، وهي عندهم هدية ثمينة يَفرحون بها ويُسَرُّون بسمعاها، ويَهْنَأون بتهاديها. والصلاة على النَّبِيِّ ﷺ هي من الله ثناؤُه عليه في الملأ الأعلى وتعظيمه، وصلاة الملائكة والمؤمنين عليه هي طلب ذلك له ﷺ من الله تعالى، والمراد طلب الزيادة لا طلب أصل الصلاة. ومعنى قوله: "اللَّهمَّ بارك على محمد وعلى آل محمد" البركة النماء والزيادة، والتبريك الدعاء بذلك، يقول: باركه الله وبارك فيه وبارك عليه وبارك له، فهو دعاءٌ يتضمن إعطاءَه ﷺ من الخير وإدامته له، ومضاعفته له وزيادته. ثم إنَّ المسلم له بعد ذلك أن يتخير من الدعاء أعجبه إليه فيدعو به إلى أن يسلِّم، وقد ثبت عن النَّبِيِّ ﷺ في هذا الموضع أنواعٌ من الأدعية سيكون الحديث الآتي عنها إن شاء الله تعالى.
١ صحيح البخاري (رقم:٣٣٧٠) ، وصحيح مسلم (رقم:٤٠٦) . ٢ صحيح البخاري (رقم:٣٣٦٩) ، وصحيح مسلم (رقم:٤٠٧) .

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