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Commonly Recited Wordings in the Post-Adhan Du'a: "waldarajata al-rafi'a&q

Answered by Shaykh Gibril F Haddad

Question:
A few days back [someone] defaced a dua on the wall of the mosque, claiming that it contained bid'aat. This was the very postazan dua, in which the words "wad-darajat al-rafi'a" and "wa[r] zukna shafa'atuhu yaum al-qiyama" were found objectionable].... This caused quite a stir in the mosque, as even the imam ... seemed implicated in the move, citing ahadith to establish that these words were alien to the sunnah and added by unscrupulous malbelievers. ... Although non-scholars, it seems highly improbably to us that the jumhur should have been so wrong and for so long. Could you please provide the references and contextualization urgently needed?

Answer:
There are two contested wordings here : �wal-darajat al-rafī�a� and �wa-rzuqnā shafā�atahu yawmaal-qiyāma.� 1. As for the wording �wal-darajat al-rafī�a�: the sound wording of the post-adhān du�ā does not contain the words �wad-darajat al-rafī�a� but only �al-wasīlata wal-fadīla.� This is found in the two Sahīhs of al-Bukhārī (see Arabic text immediately below) and Muslim, the four Sunan, the Musnad of Imām Ahmad, and others. The hadīth states, as narrated from Jābir ibn �Abd Allāh *# , that the Prophet r said: �Whoever says, upon hearing the call [to prayer]: �Allāhumma rabba hādhihi alda�wati al-tāmmati wal-salāti al-qā�ima, āti Muhammadan al-wasīlata walfadīlata wa-b�athhu maqāman mahmūdan al-ladhī wa�adtahu � O Allāh! Lord of this perfect call and everlasting prayer, give Muhammad the Means and the Eminence,

thedaraja rafī�a.� i.ُٓ‫اس‬ ‫َق َ ه‬ َ ٍِ َ ِ‫شت‬ َ ٍِ َ ِ‫عاى‬ َ ‫د‬ َ ‫س‬ َ‫د‬ َ ‫اى‬ ُ ‫ٗفً اى‬ َ َُٔ‫جر‬ . So the words wal-darajata al-rafī�a are in fact a gloss that became interpolated into the text of the du�a. This said. the fadīla also precisely means �the exalted level.and raise him to a glorious station which you have promised him � � my intercession takes place for him the Day of Resurrection. Does it change the meaning? No.e. my intercession will take place for him on the Day of Resurrection: �Allāhumma �ti Muhammadan al-wasīlata wa-j�al fīl-mustafayni mahabbatahu wafīl-�ālīna darajatahu wafīl-muqarrabīna dārahu � O Allāh! Give Muhammad the means [of nearness to You].‫ح‬ ٍِ َ ‫اىقٍَِا‬ Meaning: From Abū Umāma t : The Prophet r said: �Whoever supplicates with these words or supplications after every obligatory prayer. 48) with a fair chain according to al-Fayrūz Ābādī in al-Silāt wal-Bushar (p. Does it constitute an addition to the text of the hadīth? Yes. as found in Imām Abū �Abd Allāh al-Jazūlī�s book Dalā�il al-Khayrāt (which is by the agreement of the Umma one the Signs of Allāh Most High in the science of invoking blessings and salutations upon our Prophet r) and other devotional literature. and place love of him among the [deeds of the] Elect.� Which wording is better? The one reported in the Sahīhayn and Sunan.� (Also correct is the wording: ‫د‬ ‫ْم‬ ‫َح‬ ‫َ الم‬ ‫َام‬ ‫َق‬ ‫ الم‬found in al-Nasā�ī. its technical name being mudraj or interpolated discourse.) َ‫ُو‬ The Prophet said. as narrated from Abū Sa�īd al-Khudrī by Ahmad and Ismā�īl alQādī in Fadl al-Salāt �alā al-Nabī r (p. al-Tabarānī narrated in al-Mu�jam al-Kabīr (8:237 #7926) from Abū Umāma al-Bāhilī t the following wording: ‫صيهى ه‬ ‫ُ٘ه ه‬ ‫ذ ه‬ ٍْ ْ‫ع‬ ‫ أَ ه‬#*ِ‫َّللا‬ ْ َ ‫عي‬ ْ‫ع‬ ْ ‫ش‬ ‫ه‬ َ ُ‫َّللا‬ َ ِ َ َ ‫ِ قَا‬ َ ‫ٌ قَا‬ َ ٗ َ ِ‫َّللا‬ َ ‫سس‬ َ ُ َ ِ ٍِ ِ‫ث‬ َ ٔ َ ‫ه‬ َ ‫سي ه‬ ِ ‫ت‬ ِ ِ‫جات‬ ْ ‫ج‬ َ ‫ٗاىص‬ ْ ‫ذ‬ ‫ٓ اى ه‬ ًَ ْ ٌَ ٍِ ‫ذا‬ ُ َ َ ِّْ‫ع اى‬ َ ‫ح‬ َ ٍ َ ٌ ‫حه‬ ِ ‫حآ‬ َِ ِ ‫هَل‬ ٍِ ‫ج اىرها ه‬ ِ٘ ِ‫ز‬ ِ َٕ ‫سبه‬ ‫ء اىيهُٖ ه‬ ِ ُ ‫خ‬ َ ‫ح‬ َ‫ع‬ َ ‫ذا‬ َ ِ‫اىقَائ‬ َ‫س‬ ْ‫ع‬ ْ ٗ ْ ْ ‫حيه‬ ْ‫ع‬ َ َُٔ‫د ى‬ ً َ٘ ْ ‫ٗا‬ ً َ ‫شفَا‬ َ ٗ ْ ٌَ ًِ‫عر‬ َ َُٔ‫ذذ‬ َ‫ت‬ ِ ‫دا اى ه‬ ِ َ‫اىف‬ ِ ٘ ُ ْ‫ٍح‬ ً ‫ٍقَا‬ َ ‫زي‬ َ َ‫ضٍيَح‬ َ َ‫سٍيَح‬ َ ‫اى‬ َ٘ َ ‫ٍا‬ َ ُٔ‫ث‬ ْ .� Similarly. waddarajat al-rafī�a. and his level in the highest. meaning. and his abode among those brought near [to You]!�� ْ‫ع‬ ٍْ ْ‫ع‬ ْ َ ‫عي‬ ‫عا‬ َ ‫د‬ َ ِ َ ُ‫صيهى َّللا‬ َ ُْٔ َ ُ‫ً َّللا‬ َ َ َ‫ٌ ق‬ َ ٗ َ ً َ َ ‫ٍح‬ ٍِ ِ ‫س‬ ِّ ِ‫ِ اىْهث‬ َ ٔ َ ‫اه‬ َ ‫سي ه‬ َ ‫ض‬ َ ‫ٍا‬ َ ُ‫ِ أَتً أ‬ ِ ‫ع‬ ْ ‫ء‬ ٍْ ‫د ىَُٔ اى ه‬ ْ ‫حيه‬ ُ ‫ُش‬ ‫ٗ اى ه‬ َ ‫اى‬ ُ ً‫خ ف‬ ُ َِٖ‫ت‬ ًٍِّْ ِّ ‫م‬ َ ‫شفَا‬ َ ‫ذ‬ ٍ َ‫نرُ٘ت‬ ٍ َ‫صَل‬ َ ‫ح‬ َ ‫و‬ ِ ُ ‫عح‬ ِ ‫٘ا‬ ِ ‫َا‬ ِ َ‫ؤال‬ َ‫ع‬ َ ‫ج‬ َ ِ ‫ني‬ ِ َ‫خ أ‬ ِ ‫دت‬ ْ ً ْ ‫ٌا‬ ً‫ٗف‬ ْ ٌَ َ ٍ َ ْ‫ٗاج‬ َ ٍ ِ ٘‫اى‬ ‫حه‬ ِ ‫ع‬ ‫ اىيهُٖ ه‬: ‫ح‬ ٍِ ُ ‫عوْ فً اى‬ ُ ‫ظ‬ َ َُٔ‫حثهر‬ َ َ‫سٍيَح‬ َ ً‫َذا‬ َ ِْ َ ‫اىقٍَِا‬ َ٘ ِ ٍَ‫َصْ طَف‬ . it clarifies it. 74) that the Wasīla or Means was �a level (darajatun) in the Divine presence above which there was no higher level (laysa fawqahā daraja). Is it alien to the Sunna and/or does it constitute a bid�a? No! It is in essence like saying: �al-wasīlata wal-fadīla.

O Allāh! bless him and bring him to the level of means to You. ْ َ‫ أ‬:‫اه‬ ْ َ‫ذ أ‬ ٍْ َ َ‫ذُٓ ال‬ ُ َ ٖ‫ش‬ ‫ل‬ َ ٌ‫ش‬ َ ْ‫ٗح‬ َ ِّْ‫ع اى‬ َ َ‫ء فَق‬ ََ َ ِ ّ ‫اىع‬ ِ‫س‬ َ ُ‫ُ الَ إِىََٔ إِاله َّللا‬ َ ‫ذا‬ َ 21017. p. and place us in his intercession the Day of Resurrection�: my intercession will be guaranteed for him.� Its chain contains Ishāq ibn �Abd Allāh ibn Kaysān who is slightly weak while the rest of its narrators are highly trustworthy as per al-Haythamī inMajma� alZawā�id (1:333).Al-Haythamī in Majma� al-Zawā�id (10:112) said it is narrated with a chain containing Muttarih ibn Yazīd who is weak. �Allāhumma . 828) in his epistle alKhayr al-Kathīr fīl-Salāt wal-Salām �alā al-Bashīr al-Nadhīr (in his Khamsat NusūsIslāmiyya Nādira. wa-j�alnā fī shafā�atihi yawma al-qiyāma � I bear witness that there is no God but Allāh alone. ‫األراُ عِ اتِ عثاس‬ ٔ‫ٗتقٍح سجاى‬،ُ‫إسحاق تِ عثذ َّللا تِ مٍساُ ىٍْٔ اىحامٌ ٗضعفٔ اتِ حثا‬ . 57) although the latter refers it through Ibn Mas�ūd t. However. However. it is found in weak narrations that meet the criteria of permissible use in the Sharī�a. without partner. [2] the hadīth is not excessively weak. hence Imām alMundhirī retained it in his manual of recommended acts titled al-Targhīb walTarhīb (1997 ed. such as containing someone accused of forgery in its chain. wa-anna Muhammadan �abduhu wa-rasuluh. the hadīth Masters and the great Jurists and major authorities of Usūl al-Fiqh concur that it is permissible to put into practice weak hadīths in meritorious deeds not bearing on the halāl and the harām as long as [1] the meanings of such a weak hadīth are firmly confirmed by principles already established in the Law. and that Muhammad is His servant and Messenger. Allāhumma salli �alayhi wa-ballighhu darajata al-wasīlati �indak. 2. 2:300 #2473) as did the hadīth Master �Abd al-Ghanī al-Maqdisī as stated by Zayn al-Dīn Sha�bān ibn Muhammad al-Āthārī (d.‫َاه‬ ِ ‫ش‬ ْ َ ‫جح‬ ْ‫ع‬ ْ ِّ‫ٗتَي‬ ‫ٗأ َ ه‬ ُ‫ث‬ ْ َ ‫عي‬ ْ‫ع‬ ‫ك‬ َ ‫ذ‬ َْ َ ُ ٔ‫غ‬ َ ِّ‫صو‬ َ ً‫َذا‬ َ ‫س‬ َ‫د‬ َ ٌ َٗ َ ٍ ِ ‫ح‬ ِ َ‫سٍي‬ ِ ٘ ٍِ ‫سسُ٘ىُُٔ اىيهُٖ ه‬ ‫حه‬ ُ ُ َ ‫اى‬ َ ٔ َ ُٓ‫ذ‬ َ َُٔ‫ى‬ ْ ً ْ َ‫جث‬ َ َُٔ‫د ى‬ َ ً‫ع ْيَْا ف‬ ً‫طة ٗأت٘ اىشٍخ ف‬. the narration from Ibn �Abbās *# in al-Tabarānī�s al-Mu�jam al-Kabīr (12:85 #12554) that the Prophet r said: �Whoever hears the call to prayer then says: �Ashhadu an lā ilāha illā-Llāh wahdahu lā sharīka lah. Among these narrations: First. and Allāh knows best. 1:117 #400). (ًِ‫عر‬ َ ‫شفَا‬ َ ‫شفَا‬ ْ ٌَ ٔ َ ٗ َ ْ‫ٗاج‬ ٍِ ِ ِ‫عر‬ َ ‫ح‬ َ َ ‫اىقٍَِا‬ َ٘ ٍٔ‫سٗآ اىطثشاًّ فً اىنثٍش ٗف‬: ‫)فً ٍجَع اىزٗائذ‬. The above hadīth meets all the above criteria. and [3] one does not hold that the Prophet r said or did it for sure. upon hearing the call to prayer. Dār al-Gharb al-Islāmī ed.‫ثقاخ‬ Second. As for the wording �wa-rzuqnā shafā�atahu yawma al-qiyāma�: it too is not contained in the sound narration cited above. Al-Mundhirī adduces it in al-Targhīb wal-Tarhīb (1997 ed. the narration from Abū al-Dardā� t by al-Tabarānī in al-Awsat (4:78-79 #3662) that the Prophet r would say.

Allāh will place him in my intercession the Day of Resurrection. he mentions (p.� Its chain contains Sadaqa ibn �Abd Allāh alSamīn whom al-Haythamī said some weakened while others declared trustworthy.‫ٗأحَذ تِ صاىح اىَصشي‬ Third. my intercession takes place for him on the day of resurrection. 49) in which the Prophet r said: �Whoever invokes blessings upon me or asks the wasīla for me. Al-Qastallānī also adduces the two reports (p. ْ‫ع‬ ْ‫ع‬ ‫ِ أَتً اى ه‬ َ :‫اه‬ ‫ه‬ ُ ُ٘‫سس‬ َ ‫م‬ َ ُ‫ً َّللا‬ َ ْ‫ذس‬ َ ٗ َ ُ‫ا‬ َ َ‫ُْٔ ق‬ َ ‫ء‬ ِ ‫س‬ ِ ‫دا‬ َ : 1879-ً ‫ٗفً اىَجَع أٌضا‬ َ ‫ض‬ َ ِ‫ٌ إ‬ ْ ‫ذ‬ ‫ٓ اى ه‬ ْ َ‫عي‬ ‫ح‬ َ ِّْ‫ع اى‬ َ ُ‫صيهى َّللا‬ َ ٌ َ ‫ء قَا‬ ََ َ ‫را‬ َ ٗ َ ِ‫َّللا‬ ٍِ ‫ج اىرها ه‬ ِ٘ ِ‫ز‬ ِ َٕ ‫سبه‬ ‫اىيهُٖ ه‬: "‫ه‬ ِ‫س‬ ٍِ َ‫ع‬ َ ‫ذا‬ َ ٔ َ ‫سي ه‬ ْ ‫ج‬ َ ‫ٗاىص‬ َ ً‫ع ْيَْا ف‬ ْ‫ع‬ ً َ ‫شفَا‬ َ ِ‫سسُ٘ى‬ َ ‫ذ‬ َ [‫ذ‬ َ ِّ‫صو‬ ْ ٌَ ٔ ٍَ َ ْ‫ٗاج‬ َٗ َ ٍ َ ‫ح‬ ِ ِ ‫عر‬ ِ‫ث‬ ‫حه‬ َِ ِ ‫هَل‬ ُ ] ‫عيَى‬ َ ‫ل‬ َ ‫ك‬ َ َ٘ َ ِ‫اىقَائ‬ ْ ‫صيهى ه‬ ‫ه ه‬ ْ‫ع‬ َ َٕ ‫اه‬ ٍْ ْ َ ‫عي‬ َُٔ‫عي‬ ُ ُ٘‫سس‬ َ ِّْ‫ذ اى‬ َْ َ ُ‫َّللا‬ َ‫ج‬ َ ‫ء‬ َ َ‫ِ ق‬ َ ٗ َ ِ‫َّللا‬ َ ‫اه‬ َ َ ‫ح" ق‬ ِ ‫ذا‬ ِ ‫زا‬ ٍِ ٍِ َ ٔ َ " :ٌ َ ‫سي ه‬ َ ‫اىقٍَِا‬ ْ ً َ ً‫َّللاُ ف‬ ‫"سٗآ اىطثشاًّ فً األٗسظ ٗفٍٔ صذقح تِ عثذ‬. ‫ح‬ َ ‫شفَا‬ ْ ٌَ ًِ‫عر‬ ٍِ َ ‫اىقٍَِا‬ َ٘ ٌ‫َّللا اىسٍَِ ضعفٔ أحَذ ٗاىثخاسي ٍٗسيٌ ٗغٍشٌٕ ٗٗثقٔ دحٌٍ ٗأت٘ حاذ‬ . salli �alā �abdika warasūlika wa-j�alnā fī shafā�atihi yawma al-qiyāma � O Allāh! Lord of this perfect call and everlasting prayer. bless Muhammad. 227-228) two explicit Prophetic reports that support the fundamental creed that invoking blessings on the Prophet r leads to obtaining his ْ‫ع‬ ‫ه‬ َ ‫ب‬ َ ِّ‫ع الن‬ َ ‫ح‬ َ ُ‫ي هللا‬ ْ َ‫ين ي‬ َّ ‫ز‬ ُ َّ‫ الل‬:‫ء‬ ُ ‫و‬ َ ‫ن‬ َ ‫دا‬ َ‫س‬ َ ْ‫عَن‬ ِ‫ر‬ ِ‫ى‬ ِ ‫ل‬ ِ ‫ز‬ ٍ ِ‫جات‬ َّ ‫ي‬ َ‫س‬ َ ‫هنْ قَا‬ َ :ً‫نوُ هسفٌعا‬ َ ‫ض‬ ْ‫ج ا‬ َ‫ص‬ ‫و‬ َّ ‫ال‬ َ ‫د‬ َ ‫ل‬ ْ‫ع‬ َّ ‫ًال‬ ُ ‫ز‬ ًَ َ‫ه‬ َ ‫ح‬ ٍ‫و‬ ِ ‫ْط‬ ِ ‫ًأَع‬ ِ‫ث‬ ِ‫و‬ ِ ‫َل‬ ِ‫ه‬ ِ ٌْ َ َ‫سٌلِل‬ َ َ‫دك‬ َ ‫ح‬ َ ‫دع‬ َّ ‫ح‬ ِّ ‫ص‬ َّ ‫ج التَّا‬ ُ ‫علَى‬ َ ِ‫لقَائ‬ ْ‫م ا‬ ْ‫ا‬ ‫ زًاه اتن ًىة في‬. Masālik alHunafā� (p.� Fourth. the narration from Ibn �Umar *# by Ismā�īl al-Qādī in Fadl al-Salāt �alā al-Nabī r (p.rabba hādhihi al-da�wati al-tāmmati wal-salāti al-qā�ima. and give him the means and intercession on the Day of Resurrection�: my intercession takes place for him. Your servant and Messenger. bless Your servant and Messenger. In addition. 279) in which the Prophet r says: �Whoever says.‫جاهعو موا ذمسه شوس الدين القسطَلني في هسالل الحنفاء‬ .� [and that] the Messenger of Allāh r said: �Whoever says this upon [hearing] the call [to prayer]. 284) already mentioned from Ibn �Abbās and Abū al-Dardā�. 68) said its narrators were trustworthy and it is confirmed by the hadīth of the Sahīhayn and Sunan already cited. the narration from Jābir t by Ibn Wahb (125-197) in his Jāmi� adduced by Shaykh al-Islām Shams al-Dīn al-Qastallāni in his masterpiece.� Al-Fayrūz Ābādī in al-Silāt wal-Bushar (p.‫عتِي‬ َّ ‫ًال‬ َ ُ‫حلَّتْ لَو‬ َ ‫شفَا‬ َ ‫شفَا‬ َ ،‫ح‬ ِ‫ه‬ ِ ٌ ْ َ‫عحَ ي‬ َ َ‫سيلَح‬ َ‫ل‬ َ ‫لقِيَا‬ ٌَ . upon hearing the call to prayer: �O Allāh! Lord of this perfect call and everlasting prayer. and place us in his intercession the Day of Resurrection.

544): al-I�lām bi-Fadl al-Salāt �alā Khayr al-Anām r Imām Ibn Bashkuwāl al-Andalusī (d. 116) and al-Haythamī inMajma� alZawā�id (10:120) � and Abū Sa�d al-Wā�īzal-Naysābūrī in his book al-Wafā fī Sharaf al-Mustafā according to Fayrūz Ābādī in the Silāt (p.� Narrated from Bakr ibn �Abd Allāh al-Muzanī by al-Tabarānī � with a good mursal chain according to al-Sakhāwī in al-Qawl al-Badī� (p. my intercession will include him on the Day of Resurrection. such as the Salāt Ibrāhīmiyya in the second tashahhud. quality. Narrated from Abū Bakr al-Siddīq by Ibn Abī Dāwūd and al-Hasan ibn Ahmad ibn al-Bannā� with a good chain according to al-Fayrūz Ābādī in al-Silātu wal-Bushar (p. In fact. 430): al-Salāt �alā al-Nabī r Imām Muhammad al-Numayrī al-Gharnātī (d. 141). because such variegation helps us to obey this command and replenish our energies without becoming bored. 578): al-Qurbatu ilāl-Lāhī bil-Salāti �alā alNabī r . openings of spiritual meanings � such as seeing the Holy Prophet r in dream or awake! � and progress in the path to Allāh Most High and His good pleasure. 34) as stated in Ibn al-Qayyim�s Jalā� and Sirāj al-Dīn�s al-Salāt (p. I will be his intercessor the Day of Resurrection�. Hence the Ulema competed in recording the hadīths on the merits of invoking blessings on the Prophet r as well as whatever formulas of blessings and peace Allāh inspired them. even if the most superior wordings are those that are conveyed from him. 282): Fadl al-Salāt alā al-Nabī r Imām Abū Nu�aym al-Asbahānī (d. Following such a Prophetic recommendation never contradicts the Sunna. In the matter of du�ā� the Prophet r gave leeway to his Umma to invoke in the manner. 87). which he stressed and encouraged even if it replaced all other du�ās one might make. and quantity one desires. This is especially true when invoking blessings on him. without being restricted to a particular wording. These hadīths and devotions were recorded in the following books among others: [I have marked the volumes I have read in part or in whole with an asterisk] * Imām Ismā�īl al-Qādī al-Mālikī (d. practicing Salawāt on the Prophet r causes unlimited benefits. In addition. [2] �Whoever invokes blessings upon me ten times in the morning and ten times in the evening. the variegation of formulas of invocation of blessings on the Prophet r is a desirable thing when invoking much blessings upon him as we are ordered to do.intercession: [1] �Whoever invokes blessings upon me.

923): Masālik al-Hunafā� ilā Mashāri� al-Salāti �alā al-Nabī al-Mustafā r Shaykh al-Islām Ibn Hajar al-Haytamī (d. 1422): al-Salāt �alā al-Nabī r * Shaykh �Abd Allāh ibn Muhammad al-Siddīq al-Ghumārī: al-Nafhat al-Ilāhiyya fīl-Salāt �alā Khayr al-Bariyya r * Shaykh Mahmūd Muhammad al-Durra: Bahjat al-Arwāhfīmā Yashghafu al-Qalba bil-Habībi al-Mustafā Kanzi al-Arbāh r Mā Nusikha Zillu al-Ahzān bi-Shamsi alAfrāh (�The Happiness of Spirits in what Fills the Heart with Fond Love for the Beloved Elect One. 1227): Sharhal-Salāt al-Mashīshiyya * Mawlānā al-Shaykh Khālid al-Baghdādī (d. 756): al-Salāt �alā al-Nabī r * Imām Majd al-Dīn al-Fayrūz Ābādī (d. 1242): Jāliyat al-Akdār wal-Sayf alBattār fīl-Salāt �alā al-Mukhtār r * Qādī Yusuf ibn Ismā�īl al-Nabhānī (d. 817): al-Silātu wal-Bushar fīl-Salāti �alā Khayr al-Bashar r * Imām al-Jazūlī (d. the Treasure of All Gains. Allāh Bless and Greet Him for as Long as the Shadow of Sadness Will be Overwhelmed by the Sun of Joys�) The upshot of the above discussion is that the words �wal-darajat alrafī�a� and �wa-rzuqnā shafā�atahu yawma al-qiyāma� are neither �alien to . 1350): Sa�ādat al-Dārayn fīl-Salāti �alā Sayyid al-Kawnayn r * Shaykh al-Islām �Abd Allāh Sirāj al-Dīn (d. 902): al-Qawl al-Badī� fīl-Salāti �alā alHabīb al-Shafī� r and al-Manhal al-Badī� fīl-Salāt �alā al-Habīb al-Shafī� r * Shaykh al-Islām Shams al-Dīn al-Qastallānī (d. 751): Jalā� al-Afhām fī Fadl al-Salāt walSalām �alā Sayyidinā Muhammadin Khayri al-Anām r Shaykh al-Islām Taqī al-Dīn al-Subkī (d. 870): Dalā�il al-Khayrāt wa-Shawāriq al-Anwār fī Dhikr alSalāt �alā al-Nabī al-Mukhtār r * Imām Shams al-Dīn al-Sakhāwī (d. 974): al-Durr al-Mandūd fīl-Salāt walSalām �alā Sāhib al-Liwā� al-Ma�qūd r * Sayyidī al-Shaykh al-Tayyib ibn Kīrān (d.* Imām Shams al-Dīn Ibn al-Qayyim (d.

And Allāh knows best. May Allāh protect us from the slip of the tongue. protect us from a bad end. and were certainly used by numerous major Masters of Hadīth and others of the early and later Salaf and Friends of Allāh. Hajj Gibril Sha�bān 1423 . cure any sickness in our hearts with regard to the Holy Prophet Muhammad � upon him and his Family blessings and peace.the sunnah� nor the handiwork of �unscrupulous malbelievers. and grant us his intercession! Āmīn.� One that claims such a thing not only commits ghuluw � exaggeration � but risks dire consequences in his Religion by dismissing and bad-mouthing meanings that were certainly meant and wordings that may well have been used by the Prophet r. grant His Prophet the highest rank.