Fiqh-us-Sunnah - 1.160

Hadith 1.160.1

Prayers upon the prophet, upon whom be peace

In the last tashahud, it is preferred for the person to say prayers upon the Prophet in one of the following manners: Reported Mas'ud al-Badri, "Basheer ibn Sa'd said, 'O Messenger of Allah, we have been ordered to make prayers upon you. How are we to do it?' The Prophet was quiet and then said, 'Say, O Allah, shower blessings upon Muhammad and upon the family of Muhammad as you showered blessings upon the family of Abraham. And grant favors to Muhammad and to the family of Muhammad as you granted favors to the family of Abraham in this world. You are the Praiseworthy and Glorious.' And make the salutations as I have taught you."
(Related by Muslim and Ahmad.) Reported Ka'b ibn 'Ajazah, "We said, 'O Messenger of Allah, show us how we are to make salutations and prayers upon you.' He said, 'Say, O Allah, shower blessings upon Muhammad and upon the family of Muhammad as you have showered blessings upon the family of Abraham. You are the Praiseworthy, the Glorious. O Allah . grant favors to Muhammad and the family of Muhammad as you granted favors to the family of Abraham.'' The salutations upon the Prophet, upon whom be peace, is a preferred act and is not obligatory. This contention is based on a hadith recorded by at-Tirmidhi (who said it is sahih), Ahmad and Abu Dawud from Fidhalah ibn 'Ubaid who said, "The Messenger of Allah heard a man supplicating in his prayer and he did not make the prayers on the Prophet. The Prophet said, 'He has hastened.' Then he called him and said, 'When one of you prays, begin with the praise and lauding of Allah. Then make prayers upon the Prophet, and supplicate whatever you wish of Allah." The author of al-Muntaqi says, "This is a proof for those who say that the prayers upon the Prophet are not obligatory, because he did not order the one who did not do it to repeat his prayer. This is supported by his statement to Ibn Mas'ud, after mentioning (only) the tashahud, 'Then choose whatever you wish to ask (of Allah)." In his comments on this hadith, ash-Shaukani observes, "In my opinion, there is no confirmed proof that it is obligatory."