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Other similar names of his with identical meaning are
Khayru-l-Bariyya, Khayru Khalqillah, Khayru-l-`Alamina Turra, Khayru-n-Nas, Khayru Hadhihi-l-Umma, and Khîratullah.
These titles refers to his high status over all human Prophets and Messengers as well as over the Jinn and angels - upon them peace.
The Consensus of Muslims past and present - i.e. Ahl al-Sunna wal-Jama`a - over the matter was indicated in Shaykh Ibrahim al-Laqqani's (d. 1041) words, "steer clear of dissent" in his famous poem Jawharat al-Tawhid
صلى الله عليه وسلم
"The Gem of Monotheism":
65. wa afdalu al-khalqi `ala al-itlâqi Nabiyyunâ fa mil `ani al-shiqâqi.
Meaning: And the best of creatures in absolute terms is our Prophet, so steer clear of dissent.
Al-Bajuri (d. 1276), Sharh Jawharat al-Tawhid (1971 ed. p. 290): "I.e. among jinn, humankind, and angels, in the world and the hereafter, in all the attributes of goodness."
Al-Sawi (d. 1241), Sharh Jawharat al-Tawhid (1999 ed. p. 295): "This assertion-of-superiority (tafdîl) is by Consensus (ijmâ`) of the Muslims, both Sunnis and Mu`tazila, except al-Zamakhshari [in al-Kashshaf (4:712), Surat al-Takwir] who violated the Consensus."
Abd al-Salam ibn Ibrahim al-Laqqani (d. 1078), Sharh Jawharat al-Tawhid (1990 ed. p. 186): "It is obligatory (wâjib) on every legally responsible person to believe that he (PBUH) is the best of all, and one who denies it commits a sin, is guilty of innovation, and deserves to be taught a lesson."
66. wal-anbiyâ
yalûnahu fil-fadli wa ba`dahum malâ'ikah dhil-fadli
Meaning: And
the Prophets follow him in preferability and after them the noble
angels,
Al-Bajuri (p. 293): "Al-Qadi Abu `Abd Allah al-Halimi [see on him the introduction to our translation of al-Bayhaqi's al-Asma' wa al-Sifat] together with others, such as the Mu`tazila, considered that the angels are better than the Prophets except our Prophet Muhammad, sallallahu `alayhi wa Alihi wa Sallam. Al-Sa`d [al-Taftazani] said [in Sharh al-`Aqa'id al-Nasafiyya]: 'There is nothing decisive in these issues.' Taj al-Din [ibn] al-Subki said [in Tabaqat al-Shafi`iyya al-Kubra]: 'Safety lies in refraining from speech on this question and to enter it in detail without decisive evidence is to enter into great peril, a ruling over something over which we are incapable of ruling.'"
67. hâdhâ
wa qawmun fassalû idh faddalû wa ba`du kullin ba`dahu qad
yafdulu
Meaning:This
said, some [i.e. the Maturidis] narrowed its terms in preferring some
[of the angels and Prophets] respectively over others [of the angels
and Prophets]
Al-Bajuri (p. 295): "And this is surely the more correct position (wa hâdhihi hiya al-tariqa al-râjiha)."
*Note that he prefers the Maturidi position here over that of the Jumhûr of the Ash`aris although he is Ash`ari, while the author's son, Shaykh `Abd al-Salam al-Laqqani, said: all angels were preferable to all human beings other than Prophets - may Allah have mercy on them and on all Ahl al-Sunna wal-Jama`a.
Al-Laqqani (p. 186-187): "It is obligatory to believe the preferability of the better (afdaliyyatu al-afdal) exactly according to whatever ruling was transmitted (`ala tabqi mâ warada al-hukmu bihi): if in detail then in detail, if in general then in general (tafsîlan fil-tafsîli wa ijmâlan fil-ijmâli). And it is not allowed to hasten to specific designation (al-hujûm `alâ al-ta`yîn) of something which was not divinely ordained (lam yarid fîhi tawqîf)...
Qadi Taj al-Din ibn al-Subki said: 'The preferability of human beings over the angels is not among the matters one is obliged to believe nor harm those who ignore them. If one meets Allah without the least idea about the matter in its entirety, he would not have committed any sin. For people were not tasked to know it. And safety lies in refraining from speech on this question, etc.'"
Al-Sawi (p. 297-298), al-Bajuri (p. 296): "Its conclusion being that our Prophet (PBUH) is the best of creation in absolute terms, then Ibrahim, then Musa, then `Isa, then Nuh - upon them peace - then the rest of the Messengers, then the non-Messenger Prophets - some of them being superior to others, but Allah alone knows in what detail, then Gibril, then Israfil, then Mika'il, then `Izra'il, then 'common human beings' (`awamm al-bashar) such as Abu Bakr, `Umar, `Uthman, and `Ali, then the mass of the angels.
---Q:"some brothers even question that the Messenger of Allah was the Best of Creation. Do you have something handy that I can allude to as 'evidence' in this regard?"
"They swear by Allah to you (Muslims) to please you [all], but Allah, with His messenger, hath more right that they should please H/him if they are believers" (9:62).
Do they know any other Prophet or angel-brought-near with whom Allah Most High shared as many of His own Names in the Qur'an as He did with the Prophet (s)?
Hassan ibn Thabit (RA): wa shaqqa lahu min ismihi liyujillahu fa dhul-`arshi Mahmûdun wa hâdhâ Muhammadu Meaning: And He drew out for him [a name] from His own Name so as to dignify him greatly: The Owner of the Throne is the Glorious [Mahmûd],and this is the Praiseworthy [Muhammad]!
Do they know any other Prophet or angel whom Allah addressed directly and by whose life He swore? "By thy life (O Muhammad)!" (15:72); "And who is better in his discourse than he who calls unto Allah and does good and says: I am one of the Muslims?" (41:33)
i.e. who is better in speech than the Prophet (صلى الله عليه وسلم) ?
"Lo! those who believe and do good works are the best of created beings" (98:7)
i.e. the Prophet (صلى الله عليه وسلم) is the best of created beings;
"Lo! the noblest of you, in the sight of Allah, is the best in conduct" (49:13)
i.e. the Prophet (صلى الله عليه وسلم) is the noblest of those to whom the Qur'an is addressed in the sight of Allah;
"And lo! thou (Muhammad) art [I swear] of a tremendous nature" (68:4).
The reality of this compliment - khuluqin `azim - can be fathomed only by the Speaker Himself and whoever He wills; "Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while _some of them He exalted (above others) in degree_" (2:253) i.e. the Prophet صلى الله عليه وسلم
"And we preferred some of the Prophets above others" (17:55) then He said: "It may be that thy Lord will raise thee to a praised estate" (17:79), a Station which the Prophet صلى الله عليه وسلم said none but he would receive. and this is the Station of Intercession at the right of the Glorious Throne as we described at length in the posting "The Seating of the Prophet صلى الله عليه وسلم on the Throne."
"And [have We not] exalted thy fame?" (94:4)
Mujahid said: "Meaning, every time I [Allah] am mentioned, you [Muhammad] are mentioned."
Ibn Kathir mentioned it in his Tafsir.
Al-Shafi`i narrated the same explanation from Ibn Abi Najih and so did Ibn `Ata' as cited by al-Nabahani in al-Anwar al-Muhammadiyya min al-Mawahib al-Laduniyya (p. 379).
Al-Baydawi said in his Tafsir: "And what higher elevation than to have his name accompany His Name in the two phrases of witnessing, and to have his obedience equal His obedience??"
"And My Mercy embraceth all things, therefore I shall ordain It for those who ward off (evil) and pay the poor due, and those who believe Our revelations" (7:156); and He said "truly the Mercy of Allah is near those who do good": "Inna rahmat Allahi qaribun min al-muhsinin" (7:56) without putting qaribun in the feminine (qaribatun) although rahma is feminine, because in reality that rahma is the Prophet صلى الله عليه وسلم , as explicited in the verse: "wa ma arsalnaka illa rahmatan lil-`alamin":
"And We did not send you (Muhammad) except as a Mercy to the worlds" (21:107);
"Say: In the bounty of Allah and in His mercy: therein [alone] let them rejoice. It is better than what they hoard" (10:58).
Ibn `Abbas said: "The bounty of Allah is Knowledge [of Tawhid], and His mercy is the Prophet صلى الله عليه وسلم ."
Abu al-Shaykh narrated it as stated by al-Suyuti in al-Durr al-Manthur (4:367).
Al-Alusi in Ruh al-Ma`ani (10:141) and Abu al-Su`ud in his Tafsir (4:156) said that the bounty is general while the mercy is specific and therefore emphasized.
Al-Razi in al-Tafsir al-Kabir (17:123) said the command is emphatically restrictive, meaning that a human being should not rejoice in anything else than the mercy.
"Truly, Allah and His angels send praise and blessings [forever] upon the Prophet. O ye who believe! Praise and bless the Prophet with utmost laud and blessing" (33:56);
"That ye (mankind) may believe in Allah and His messenger, and may honor h/Him, and may revere h/Him, and may glorify h/Him at early dawn and at the close of day" (48:9).
Al-Nawawi said that the scholars of Qur'anic commentary have given this verse two lines of explanation, one group giving the three personal pronouns "HIM" a single referent, namely, either Allah ("Him") or the Prophet ("him"); the other group distinguishing between two referents, namely, the Prophet صلى الله عليه وسلم for the first two ("honor and revere him"), and Allah for the last ("glorify Him"). Those of the first group that said the pronouns all refer to the Prophet صلى الله عليه وسلم explained "glorify him" (tusabbihuhu) here to mean: "declare him devoid of inappropriate attributes and pray for him." "And Allah sufficeth as a witness that Muhammad is the messenger of Allah" (48:28-29).
Every Quranic Verse Proof of the Prophet's Status as 'Best of Creation'
There are, in fact, 6,666 Qur'anic proofs that the Messenger of Allah (صلى الله عليه وسلم) - Sallallahu `alayhi wa Alihi wa Sallam - is (not "was") without doubt the Best of creation, namely, the verses of the Holy Qur'an, since it is the greatest of all revealed Books and their Seal, the only Book that Allah guaranteed to preserve, and the universal Revelation for all creation (including angels, cf.
al-Haytami, Fatawa Hadithiyya p. 69, 151-154) as opposed to previous Revelations which were only for the people among whom they were revealed. And this Book was revealed to the heart of the Prophet Muhammad (Sallallahu Alaihe-e-Wa-Sallam) : "And lo! it is a revelation of the Lord of the Worlds which the True Spirit hath brought down upon thy heart" (26:192-194). They might be confused by the narrations forbidding the Companions from boasting the merits of one Prophet over the others, or preferring him over Musa, or preferring him over Yunus, Allah bless and greet our Prophet and them. However, these narrations denote humbleness on the part of the Seal of Prophets (صلى الله عليه وسلم ) . That is what all the Ulema said in reply to the superficial contradiction between the latter narrations and the verses and narrations that firmly establish his superior status.
Ibn
`Abbas (RA) said: "Allah has
preferred (faddala) Muhammad over all Prophets and over
the dwellers of the heavens (= the angels)."
They
said: "O Ibn `Abbas, how did He prefer him to the dwellers of
the heavens?" He replied: "Allah Most High
said: 'And one of them [the angels] who should say: Lo! I am a
God beside Him, that one We should repay with hell" (21:29) but
He said: 'Lo! We have given thee (O Muhammad) a signal victory That
Allah may forgive thee of thy sin that which is past and that which
is to come, and may perfect His favor unto thee, and may guide thee
on a right path' (48:1-2)."
They said: "And
how did He prefer him over the Prophets?" He replied:
"Allah Most High says: 'And We never sent a messenger save with
the language of his folk'(14:4) but He said: 'And We have not sent
thee (O Muhammad) save unto all mankind' (34:28)."1[1]
There are many other more or less direct textual proofs to that effect, among them the fact that Allah ordered the angels to learn the names of things from Adam, but He ordered the universes to learn about Allah Himself from the Prophet (s) : "The Beneficent! Ask any one informed concerning Him" (25:59); the fact that the Prophet (s) is to witness not only over his own Community but over all others (2:143 and 4:41); the fact that the Prophet (s) alone, of all humankind, jinn, and angels, has been given the Maqam al-Mahmud (17:79)
i.e. the Glorious Station (of intercession with Allah Most High) and, in the Sunna, the fact that Allah did not give His intimate friendship to any angel, but He gave it to the Messenger of Allah (صلى الله عليه وسلم ) as well as to Sayyidina Ibrahim (AS), and He made the Messenger of Allah the Imam of all Prophets and Messengers when he prayed among them in Masjid al-Aqsa, the intercessor for all the Communities (in the hadith "People shall surge like waves..."), and the Master of Humankind (Sayyidu al-Nas) together with the fact that he was known in the Divine presence as a Prophet while Adam (AS) was still being created, and that the latter sought his intercession because he saw his name written on the Throne.
Adam (AS) asks sought intercession and forgiveness with the Prophet's name In the chapter concerning the Prophet's superiority over all other Prophets in his great book titled: al-Wafa bi Ahwal al-Mustafa', Ibn al-Jawzi states: "Part of the demonstration of his superiority to other Prophets is the fact that Adam (AS) asked his Lord through the sanctity (hurma) of Muhammad (Sallallahu `alayhi wa Alihi wa Sallam) that He relent towards him."
The most authentic chain for this report is not that of al-Hakim's narration from `Umar through `Abd al-Rahman ibn Zayd ibn Aslam who is weak (da`îf), but that of the Companion Maysarat al-Fajr who narrates it as follows: I asked: "O Messenger of Allah, when were you [first] a Prophet?" He replied: "When Allah created the earth 'Then turned He to the heaven, and fashioned it as seven heavens'(2:29), and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He [Muhammad Sallallahu `alayhi wa Alihi wa Sallam] is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name."2[2]
Another
great proof that the Messenger of Allah is the Best of Creation is
the Consensus of the Imams and Ulema of Ahl al-Sunna, violating which
are three scholars on record:
the Zahiri Ibn Hazm;
the Mu`tazili al-Zamakhshari; and the Mujassim Ibn
Abi al-`Izz who was imprisoned for it as related by Ibn
Hajar in his Inba' al-Ghumr (1:258-260).
Shaykh `Abd Allah al-Talidi said in his Tahdhib al-Shifa' (p. 162): "The dissent of Ibn Hazm and al-Zamakhshari carries no weight."
Sayyid Abu al-Fadl `Abd Allah ibn Muhammad al-Siddiq al-Ghumari al-Hasani wrote a book titled,
Dilalat al-Qur'ani al-Mubin `ala anna al-Nabiyya Afdalu al-`Alamin ("The Indication of the Manifest Qur'an that the Prophet is the Best of the Universes"), in which he listed the verses to that effect Sura by Sura and in the introduction of which he mentioned the following story: "Al-Sha`rani in Tabaqat al-Awliya' narrated from [his Shaykh] the Knower of Allah Abu al-Mawahib al-Shadhili that the latter said: 'A dispute took place between me and a certain person in the Mosque of al-Azhar over the statement of the author of al-Burda [Imam al-Busiri]: Famablaghu al-`ilmi fîhi annahu basharun wa annahu khayru khalqillâhi kullihimi Meaning:
The
apex of knowledge concerning him is that he is a human being and that
he is the best of all the creation of Allah.
Whereupon
that person said: He has no proof for this. I said to him:
Consensus (ijma`)
has formed over this. He did not change his view. Later I saw the
Prophet - Sallallahu `alayhi wa Alihi wa Sallam - and with him were
Abu Bakr and `Umar, Allah be well-pleased with them, sitting at the
pulpit of the Azhar Mosque. He said to me: Marhaban
bihabibi -
Welcome to my dear beloved! Then he said to his friends: Do you know
what happened today? They said No, O Messenger of Allah. He
said: So-and-so
the Wretch (Fulan al-Ta`is) believes that the angels are better than
me!... What
is wrong with him, disbelieving in the Consensus?'"
Following is a list of works containing proofs from the Qur'an and Sunna of the superiority of the Prophet (PBUH) over all creation:
1. Al-Qadi `Iyad, al-Shifa' fi Ma`rifati Huquq al-Mustafa2. Abu Nu`aym, Dala'il al-Nubuwwa
3. Al-Bayhaqi, Dala'il al-Nubuwwa
4. Al-Faryabi, Dala'il al-Nubuwwa
5. Ibn al-Jawzi, al-Wafa bi Ahwal al-Mustafa
6. Ibn `Abd al-Salam, Bidayat al-Sul fi Tafdil al-Rasul
7. Ibn Dihya, al-Mustawfa li Asma' al-Mustafa
8. Al-`Azafi, Sharh Asma' al-Nabi
9. Ibn al-`Arabi's Chapter on the Prophetic Names in `Aridat al-Ahwadhi
10. Al-Bayhaqi's Chapter on the Prophetic Names in Shu`ab al-Iman
11. Al-Busiri, al-Burda
12. Al-Busiri, al-Hamziyya
13. Al-Busiri, al-Muhammadiyya
14. Al-Suyuti, al-Khasa'is al-Kubra
15. Al-Suyuti, al-Bahja al-Bahiyya fil-Asma' al-Nabawiyya
16. Al-Suyuti, al-Riyad al-Aniqa fi Sharh Asma' Khayr al-Khaliqa
17. Al-Jazuli, Dala'il al-Khayrat
18. Al-Fasi, Sharh Dala'il al-Khayrat
19. Al-Sakhawi, al-Qawl al-Badi` fi al-Salat `ala al-Nabi al-Shafi`
20. Al-Qastallani, al-Mawahib al-Laduniyya
21. Al-Zurqani, Sharh al-Mawahib
22. Al-Qari, Sharh al-Shifa'
23. Al-Qari, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi
24. Al-Munawi, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi
25. Al-Baghawi, Sharh al-Shama'il al-Nabawiyya li al-Tirmidhi
26. Al-Nabahani, al-Asma fima li Sayyidina Muhammad min al-Asma
27. Al-Nabahani, Wasa'il al-Wusul ila Shama'il al-Rasul
28. Al-Nabahani, Shawahid al-Haqq
29. Al-Nabahani, Nujum al-Muhtadin wa Rujum al-Mu`tadin
30. Al-Nabahani, Jawahir al-Bihar fi Fada'il al-Nabi al-Mukhtar
31. Al-Lahji, Muntaha al-Sul Sharh Wasa'il al-Wusul li al-Nabahani
32. Al-Jamal, Hashiyat al-Hamziyya
33. Al-Haytami, Hashiyat al-Hamziyya
34. Al-Dabbagh, al-Ibriz min Kalam Sayyidi `Abd al-`Aziz
35. `Abd Allah al-Ghumari, Dilalat al-Qur'ani al-Mubin `ala anna al-Nabiyya Afdalu al-`Alamin
36. Al-Maliki, Muhammad al-Insanu al-Kamil (esp. p. 181-213, 4th ed.)
37. Sirajuddin, Sayyiduna Muhammad
Al-Qadi `Iyad said in al-Shifa', in the section entitled: "On Allah honoring the Prophet (صلى الله عليه وسلم) with some of His own Beautiful Names and describing him with some of His own sublime qualities": Know that Allah has bestowed a mark of honor on many of the Prophets by investing them with some of His names, for instance, when He calls Ishaq and Isma`il "knowing" (`alim) and "forbearing" (halim), Ibrahim "forbearing", Nuh "thankful" (shakur), `Isa and Yahya "devoted" (barr), Musa "noble" (karim) and "strong" (qawi), Yusuf "a knowing guardian" (hafiz, `alim), Ayyub "patient" (sabur), and Isma`il "truthful to the promise" (sadiq al-wa`d)...
Yet
He has preferred our Prophet Muhammad صلى
الله عليه وسلم may
Allah bless him and grant him peace, since He has adorned him with a
wealth of His names in His Mighty Book and on the tongue of His
Prophets. We have gathered them together after reflecting on the
subject and putting our memory to work since we were unable to locate
anyone who had compiled more than two names nor anyone who had dealt
with it to any great extent before. We have recorded some of these
names... There
about thirty of them. [He
then proceeds to list and explain them.
They
are: Ahmad,
al-Ra'uf, al-Rahim, al-Haqq, al-Nur, al-Shahid, al-Karim, al-`Azim,
al-Jabbar, al-Khabir, al-Fattah, al-Shakur, al-`Alim, al-`Allam,
al-Awwal, al-Akhir, al-Qawi, al-Sadiq, al-Wali, al-Mawla, `Afw,
al-Hadi, al-Mu'min, al-Quddus/Muqaddas, al-`Aziz, al-Bashir,
al-Nadhir, Ta Ha, Ya Seen.]
May
Allah send blessings and peace on the Prophet, his Family, and all
his
Companions.
---------------------------------------------------------------------
(Wahhabiyya and
Yes also you salafi/ahlehadith )
Note: Even
the Christians and Jews of old knew that
the Prophet Muhammad (صلى
الله عليه وسلم )
is the best of creation, as
evidenced by some of his names and attributes reportedly found in
the Bible, such as "Ikleel = Crown [of
creation]" and "Parakletos = Spirit
of Holiness."
----------------------------------------------------------------------
WAllahu
a`lam. Wa SallAllahu wa Sallam `ala Sayyidina Muhammad.
Wal-Hamdu
lillahi Rabbi al-`Alamin.
by Shaykh G. F. Haddad
---
(Edited by ADHM)
Wahhabiyyah said: “I however disagree with your statement that Nabi is the greatest creation - we cannot make that distinction between all the prophets as it is not for us to distinguish or raise in ranks - that is the right of the Almighty alone. Rising creation above another is going against the Almighty.
--------------------------
Did We not Exalt you in your fame. (94:4)
+Best+of+Creation.jpg)
in the Whole Universe?
In his commentary on Qadi `Iyad, Imam Ali al-Qari al-Hanafi writes: "There is no doubt that Mecca, among the highly venerated sanctuaries, is preferable to Madina itself, except for the mound of the Prophet's grave, which is mercy and tranquillity: for it is better than the Ka`ba or rather, better than the Throne itself according to a large group of the scholars." [Source: al-Qari, Sharh al-Shifa', Dar al-kutub al-`ilmiyya ed., 2:162.]
Narrated Anas:
Al-Bukhari said: "Abu Al-` Aliyah said: "Allah's Salah is His praising him before the angels, and the Salah of the angels is their supplication. ''
Ibn ` Abbas said: "They send blessings. ''
Abu ` Isa At -Tirmidhi said: "This was narrated from Sufyan Ath-Thawri and other scholars, who said: The Salah of the Lord is mercy, and the Salah of the angels is their seeking forgiveness.
There are Mutawatir Hadiths narrated from the Messenger of Allah (Peace be upon him) commanding us to send blessings on him and how we should say Salah upon him. We will mention as many of them as we can, if Allah wills, and Allah is the One Whose help we seek.
In his Tafsir of this Ayah, Al-Bukhari recorded that Ka` b bin ` Ujrah said, "It was said, `O Messenger of Allah (Peace be upon him), with regard to sending Salam upon you, we know about this, but how about Salah'
He said: Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious. ''
'' Imam Ahmad recorded that Ibn Abi Layla said that Ka` b bin ` Uj rah met him and said, "Shall I not give you a gift The Messenger of Allah (Peace be upon him) came out to us and we said, `O Messenger of Allah (Peace be upon him)! We know how to send Salam upon you, but how can we send Salah' ?
He said: Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious. ''
This Hadith has been recorded by the Group in their books with different chains of narration.
Al-Bukhari recorded that Abu Sa` id Al-Khudri, may Allah be pleased with him, said: "We said, `O Messenger of Allah (Peace be upon him), this is the Salam upon you, but how do we send Salah upon you' He said:
Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him), Your servant and Messenger, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim. ''
Abu Salih narrated that Layth said: Upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him) as You sent Your blessings upon the family of Ibrahim. ) Ibrahim bin Hamzah told that , Ibn Abi Hazim and Ad-Darawardi told, that Yazid, i.e. , Ibn Al-Had said: As You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and the family of Muhammad (Peace be upon him), as You sent Your blessings upon Ibrahim and the family of Ibrahim. This was also recorded by An-Nasa'i and Ibn Majah.
Imam Ahmad recorded from Abu Humayd As-Sa`idi that they said: "O Messenger of Allah (Peace be upon him), how can we send Salah upon you''
He said, Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and his wives and offspring, as You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and his wives and offspring, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious. '' It was also recorded by the rest of the Group, apart from At -Tirmidhi.
Muslim recorded that Abu Mas` ud Al-Ansari said: "We came to the Messenger of Allah (Peace be upon him) and we were with Sa` d bin ` Ubadah. Bashir bin Sa` d said to him, ` Allah has commanded us to send Salah upon you, O Messenger of Allah (Peace be upon him). How can we send Salah upon you' The Messenger of Allah (Peace be upon him) remained quiet for so long that we wished that he had not asked him, then the Messenger of Allah (Peace be upon him) said: Say: "O Allah, send Your Salah upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad (Peace be upon him) and upon the family of Muhammad (Peace be upon him), as You sent Your blessings upon the family of Ibrahim among all people, verily You are Most Praiseworthy, Most Glorious. '' And the Salam is as you know. ''
This was also recorded by Abu Dawud, An-Nasa'i, At -Tirmidhi and Ibn Jarir. At -Tirmidhi said, "It is Hasan Sahih. ''
Saying Salah upon the Prophet (Peace be upon him) before the Supplication
Imam Ahmad, Abu Dawud and At -Tirmidhi reported the following Hadith and graded it Sahih; An-Nasa'i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs that Fadalah bin ` Ubayd, may Allah be pleased with him, said: "The Messenger of Allah (Peace be upon him) heard a man making supplication in his prayer when he had not praised Allah or said Salah upon the Prophet (Peace be upon him) .
The Messenger of Allah (Peace be upon him) said: This man is rushing. Then he called him over and said, to him or to someone else, When any one of you supplicates, let him start by praising and glorifying Allah, may He be exalted, then let him send Salah upon the Prophet (Peace be upon him) , and after that let him make supplication as he wishes. ''
[ADHM]
