“and this is required by the scriptural texts and by the view of Ibn Masud and others, while analogy confirms its soundness.” He then explains the rationale; consult him there. Here, moreover, the term *dhurriyya* refers—by unanimous agreement—to the children of Fatima and their descendants, so the disagreement mentioned above does not arise in this context. (1) *Hamid* is on the faʿil pattern, derived from *hamd* (praise). It means “much-praised,” even more emphatic than *mahmud*, and denotes one who possesses the most perfect qualities warranting praise. *Majid* comes from *majd* (nobility) and describes someone whose honor is complete; it entails greatness and majesty, just as *hamd* implies generosity. Ending this supplication with these two majestic names is fitting, for the request is that Allah honor His Prophet, praise him, and draw him nearer—requests that necessarily invoke *hamd* and *majd*. The two names therefore function either as the rationale for the petition or as its reinforcing conclusion. The meaning is: “You are the One who acts in ways that merit hamd and majd through successive favors, ever-generous in Your abundant beneficence to all Your servants.” See Fath, 11/136. (2) From *baraka* (blessing), which denotes growth and increase. *Tabrik* is the act of praying for that: one may say *barakahu Allah*, *baraka fihi*, *baraka ʿalayhi*, or *baraka lahu*. Accordingly, this supplication asks that the Prophet ﷺ be granted all the goodness bestowed on the family of Ibrahim, that it be perpetuated, firmly established, multiplied, and increased for him—this is the essence of *baraka*. Ibn al-Qayyim details this in al-Jalaʾ, pp. 205–15; whoever wishes may refer to it.