We request a detailed explanation of the ruling on using the word "master," for example, "our master Muhammad (peace and blessings be upon him)," specifically with regard to the hadith.

The Shaykh : We request a detailed explanation of the ruling on using the word "master," for example, "our master Muhammad (peace and blessings be upon him)," specifically with regard to the hadith: ?
Answer: It is undoubtedly an authentic hadith. There are also authentic hadiths in which the Messenger (peace be upon him) attributed lordship to himself rightfully. He said in "Sahih Muslim": ; Do you know what that is? Then he mentioned the hadith of intercession, which is very long. He also said (peace and blessings be upon him): . So, lordship is of two kinds: a kind that is not fitting for anyone but Allah (Mighty and Majestic). This is what the Messenger (peace and blessings be upon him) intended in the first hadith when he said: . The absolute lordship is what the Messenger (peace and blessings be upon him) intended in his saying: . The context in which this hadith was mentioned supports this. Some people came to the Prophet (peace and blessings be upon him) and said to him: "You are our master and the son of our master, and you are such and such." They also mentioned other attributes. So, in this hadith, he said: . In another hadith, he said to them: . From the combination of these two narrations, we also understand that his saying (peace be upon him): is a warning that true lordship belongs only to Allah (Mighty and Majestic). He (peace and blessings be upon him) feared that their exaggeration in describing him might lead them to associating the Messenger (peace be upon him) with Allah, even if only in wording. This is because understanding the oneness of Allah (tawhid) in a way that is hidden from many scholars, let alone others, involves knowing that shirk (associating partners with Allah) has many categories. What is practiced now is the following detail:
There is shirk in belief and shirk in wording. So when the Messenger (peace be upon him) forbade those people and said to them: , he feared that they would fall into shirk in wording; meaning, they would say a word that might be applied to the Messenger (peace be upon him), but its true meaning belongs only to Allah (Blessed and Exalted is He). To clarify this reality, he said: . And to clarify the lordship fitting for him (peace and blessings be upon him), which is naturally far, far, far, and repeated millions of times, below the true lordship of Allah, is this lordship about which he said: .
So, based on this detail, if a Muslim sometimes says "our master, the Messenger of Allah," and he means the lordship fitting for him as a chosen, created Prophet, then this is permissible without doubt; because he is truly a master. But if he says "our master" and includes in this word a meaning above the level of humans, then at that time it is said to him: "The Master is Allah; true lordship belongs to Allah (Mighty and Majestic)."
We find that the Companions (may Allah be pleased with them) rarely used this word "master"; because the common practice among them was to say: "The Messenger of Allah said," "The Messenger of Allah said." It only came in a mawquf hadith in "Sunan Ibn Majah" from Ibn Mas'ud that he mentioned the Messenger (peace be upon him) with the phrase: "Master of the Messengers." And even so, there is weakness in the chain. If a Muslim sometimes says "our master, the Messenger of Allah" to clarify that the Messenger (peace be upon him) has this lordship over all humans—as you heard just now—then this is true. But the common practice is to say: "The Messenger of Allah said," "He (peace and blessings be upon him) said," as was the practice of the righteous Salaf.
Except in acts of worship; in the adhkar and remembrances that came to us from the Messenger (peace and blessings be upon him) as his teaching for us. It is not permissible for us to insert the word "master" into any of those adhkar; because the Prophetic teaching for Muslims is not deficient until one of us comes to correct this deficiency in it. When Allah (Mighty and Majestic) revealed His saying: , they said: "O Messenger of Allah, we know this peace upon you; so how do we send blessings upon you?" He (peace and blessings be upon him) said: and so on. He did not tell them to say: "O Allah, send blessings upon our master."
Here I mention a common misconception to point out its error. Some people say—and unfortunately, some of them are scholars: "What does it mean that the Messenger orders people to say: 'Say: Our master'? He is the Messenger of Allah, humble, and it is not fitting for his humility to order people to make him a master and say: 'O Allah, send blessings upon our master'?" This is negligence similar to the negligence of those who permit photography on the excuse that "what would the Messenger know about what would happen later?" They forgot that this saying is not from himself, but from Allah. They also forgot that the saying of the Messenger: is not from himself, but from the revelation from the sky. It is Allah who ordered the people, as the Master of the people, to order the Companions primarily and the rest of the people secondarily to say: . If Allah (Mighty and Majestic) had intended to legislate for people making the Messenger a master in the Ibrahimi prayer, the Messenger would have ordered people to say: "O Allah, send blessings upon our master Muhammad."
We bring this closer: Do you see when the Messenger (peace be upon him) taught us the tahiyyat and said: , is this glorification of himself or glorification of his Lord? Undoubtedly, it is glorification of his Lord. Is it permissible for us to say: "The tahiyyat are for Allah (the Exalted)," "The tahiyyat are for Allah (Mighty and Majestic)"? All of this is glorification of Allah (Mighty and Majestic) and is not permissible. Why? Because this teaching is complete first, and then it is from Allah who ordered us to glorify and honor Him with these words: "The tahiyyat are for Allah, the prayers and the good things." If Allah had wanted to increase the honor for Him, He would have added these words and taught them to the Messenger (peace be upon him). So this is like that. Just as it is not permissible for the one praying to say: "The tahiyyat are for Allah (Blessed and Exalted is He), the prayers and the good things. Peace be upon you, O Prophet, and the mercy of Allah and His blessings, and His tahiyyat and His salams," and so on; so it is not permissible to say: "O Allah, send blessings upon our master Muhammad," and so on.
The secret in this is that the adhkar are taqdiri; meaning: teaching from Allah to the Messenger, and the Messenger in turn to the Ummah. Therefore, it is not permissible for us to say that the Messenger, out of humility, did not say: "Say: 'O Allah, send blessings upon our master'." Because we say: If Allah revealed to him the word "our master," then the Messenger of Allah would not have concealed the revelation from the sky on the excuse of humility. And if Allah did not reveal to him that, then it is even more so that it is not permissible for us to add something that was not revealed to the Prophet (peace and blessings be upon him) from the sky.
So this is the answer regarding lordship with respect to the Messenger (peace be upon him). He has his fitting lordship by which he was preferred over all people. But we sometimes say "our master, the Messenger of Allah" to affirm this lordship. But we do not add this word to the adhkar that the Messenger (peace and blessings be upon him) taught us.