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a share proportionate to them, while the entire remainder is reserved for him ﷺ. He then said:
There is no doubt that the salat obtained by the family of Ibrahim together with the Messenger of Allah ﷺ is more perfect than the salat that reaches him when they are excluded. Hence what is being sought for him through this formula is that magnificent rank which is, without question, superior to what Ibrahim received. At this point the benefit of the comparison and its conformity to the rhetorical principle become evident: the salat requested for him with this wording is greater than any sought for him with another wording. For when the supplication seeks a salat equivalent to the point of comparison—and he ﷺ enjoys the most abundant portion of it—the share asked for him surpasses that granted to Ibrahim and to everyone else, and he also receives from the original salat an allotment that no one else attains. Thus his excellence and superiority over Ibrahim and over every member of Ibrahim’s household—including the prophets—are clearly manifested. This very formula of salat indicates and follows from that superiority; indeed, it is among its causes and necessary consequences.
So may Allah send abundant salat and peace upon him and upon his family, and reward him on our behalf with the best reward ever bestowed on a prophet for his community.
O Allah, send salat upon Muhammad and upon the family of Muhammad as You sent salat upon the family of Ibrahim; You are indeed Praiseworthy, Glorious. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim; You are indeed Praiseworthy, Glorious.
Note that in most of these forms of invoking salat upon him ﷺ, Ibrahim himself is not mentioned separately from his family; rather the wording is: “just as You sent salat upon the family of Ibrahim.” The reason, as explained above, is that a man’s al (family) includes him just as it includes others who are related to him.
Shaykh al-Islam said in al-Fatawa (1:163):
“When the term ‘al of so-and-so’ is used unqualified in the Quran and the Sunnah, it necessarily includes that person himself, as in His words: ‘Indeed Allah chose Adam, Nuh, the family of Ibrahim, and the family of Imran above all people’ (Q 3:33); His words: ‘Except the family of Lut, We delivered them at dawn’ (Q 54:34); and His words: ‘Admit the family of Pharaoh to the severest punishment’ (Q 40:46).”
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من ذلك ما يليق بهم، ويبقى الباقي كله له ﷺ ". قال:
" ولا ريب أن الصلاة الحاصلة لآل إبراهيم ورسول الله ﷺ معهم أكمل من الصلاة
الحاصلة له دونهم؛ فيُطلب له من الصلاة هذا الأمرُ العظيم الذي هو أفضل مما لإبراهيم قطعاً.
ويظهر حينئذٍ فائدة التشبيه، وجريه على أصله، وأن المطلوب له من الصلاة بهذا
اللفظ أعظم من المطلوب له بغيره؛ فإنه إذا كان المطلوب بالدعاء إنما هو مثل المشبَّه به
- وله أوفر نصيب منه -؛ صار له من المشبَّه المطلوبِ أكثر مما لإبراهيم وغيره، وانضاف إلى
ذلك مما له من المشبَّه به من الحصة التي لم تحصل لغيره. فظهر بهذا من فضله وشرفه
على إبراهيم وعلى كلٍّ مِنْ آله - وفيهم النبيون - ما هو اللائق به، وصارت هذه الصلاة
دالةً على هذا التفضيل، وتابعةً له، وهي من موجباته ومقتضياته.
فصلى الله عليه وعلى آله وسلم تسليماً كثيراً، وجزاه عنا أفضل ما جزى نبياً عن أمته.
اللهم! صلِّ على محمد، وعلى آل محمد؛ كما صليت على آل إبراهيم، إنك حميد
مجيد. وبارك على محمد، وعلى آل محمد؛ كما باركت على آل إبراهيم، إنك حميد مجيد ".
واعلم أنه لم يرد في أكثر هذه الأنواع من صيغ الصلاة عليه ﷺ ذكرُ إبراهيم نفسه
مستقلاً عن آله؛ بل قال:
" كما صليت على آل إبراهيم ".
والسبب في ذلك ما تقدم بيانه؛ أن آل الرجل يتناوله كما يتناول غيره ممن يؤوله.
قال شيخ الإسلام في " الفتاوى " (١/١٦٣) :
" إذا أطلق لفظ: (آل فلان) في الكتاب والسنة؛ دخل فيه فلان، كما في قوله
تعالى: ﴿إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى العَالَمِينَ﴾ ، وقوله
تعالى: ﴿إِلَّا آلَ لُوطٍ نَّجَّيْنَاهُم بِسَحَرٍ﴾ ، وقوله: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ العَذَابِ﴾ ،