that is, make Your prayers and blessings upon Muhammad and his family plainly manifest throughout all the worlds, just as You made them manifest for Abraham and his family throughout all the worlds.
– Ḥamīd: an intensive form derived from ḥamd (praise), meaning “the One who is praised.” It is even stronger than maḥmūd. Al-Ḥamīd is the One whose essence and attributes embody the most complete qualities that merit praise.
– Majīd: an intensive form derived from majd (glory, nobility), a superlative of mājid. It denotes perfect excellence in honor and generosity. The Arabs say: majuda (with ḍamma or fatḥa on the jīm), yamjudu, majd-an. When the attribute is applied to Allah Most High, the sense of intensification belongs to the attribute itself, not to its recipients, for the divine attributes never vary.
– “Indeed, You are Ḥamīd, Majīd”: this clause serves as a rationale for the preceding request. The wisdom in concluding the supplication with these two noble Names is that the petitioner is asking Allah to exalt, praise, highlight, and further ennoble His Prophet. The Names therefore signal and justify the request: al-Ḥamīd is the One who continually bestows favors that deserve praise, while al-Majīd lavishes beneficence upon all His righteous creatures. Among Your acts of praise, majesty, and beneficence is to direct Your prayers, blessings, and mercy upon Your Messenger and upon his family.
Points derived from the ḥadith
1 – The Companions said to the Messenger of Allah ﷺ: “Allah has commanded us to invoke blessings upon you in His words, ‘O you who believe, send prayers upon him and greet him with peace’ (33:56). How, then, should we invoke blessings upon you?” The Prophet ﷺ kept silent until they wished the questioner had not asked, fearing that he had displeased the Prophet or burdened him. According to al-Ṭabarānī, he remained silent until revelation came to him, whereupon he said, “Say: O Allah, send prayers upon Muhammad…,” and so on to the end of the formula cited in the ḥadith.
2 – Their statement, “Allah has commanded us to send prayers upon you,” is proof that invoking prayers upon the Prophet is obligatory, for in the principles of jurisprudence a command indicates obligation. The Prophet’s own words, “Say…,” constitute a second command as well,