What is the ruling on sending blessings upon the Messenger (peace and blessings be upon him) after the adhan?
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Abu Abd al-Rahman: What is the ruling on sending blessings upon our Master, the Messenger, after the adhan?
The Shaykh: Many rulings revolve around it; sometimes it is obligatory, sometimes it is a duty, sometimes it is a recommended practice or a recommended act, and sometimes it is a religious innovation. This is the answer.
The questioner: After the adhan, O Shaykh?
The Shaykh: I did not hear the phrase "after the adhan."
Abu Abd al-Rahman: I said, what is the ruling on sending blessings upon our Master, the Messenger (peace and blessings be upon him and his family), after the adhan?
The Shaykh: Ah, good. I did not hear "after the adhan," which is why I gave this detailed answer. The answer regarding sending blessings upon the Messenger after the adhan is for the one who hears the adhan. As for the one who hears the adhan, it is either obligatory or a recommended practice; based on his saying (peace be upon him):, and there is a phrase in the hadith that has slipped my mind . As for the mu'adhdhin, and especially as is the case today, there is no doubt that sending blessings upon the Messenger (peace be upon him) is a religious innovation that the righteous Salaf did not do. Therefore, one must distinguish between one type of sending blessings and another. For example, the scholars say that when the Prophet (peace and blessings be upon him and his family) is mentioned in a gathering, it is obligatory to send blessings upon him at least once; but it is better to send blessings upon him every time he is mentioned, as he (peace be upon him) said in many hadiths, including: As-Sunan al-Kubra lil-Nasa'i 64:549. This indicates that sending blessings may be done once in this way and once in that way. Therefore, the Muslim must be discerning in his religion and not mix one type of sending blessings with another. I mentioned to you just now that the one who hears the adhan must send blessings upon the Prophet (peace and blessings be upon him), either as an obligation, as is apparent from the hadith, or as a recommendation, as is the opinion of the majority of scholars. I am not taking from your left hand, O Abu al-Shabab, and this is not how your father taught you, and your father is present, O Abu Yahya. I am telling you, hand it to him, do not let him take it. What does this mean? It means, hand it to him as advice.
The questioner: By Allah, O my master, I heard from you when you said "and I am pleased with you," the dhad from its correct point of articulation. And this honorable person, I want to know from you so that the disagreement between me and Hajj Tahir is resolved.
The Shaykh: Please allow me, this is a scholarly discussion and it is indeed dry; no one can bear it. As for me, I am willing to meet with you and Abu Muhammad, and whoever among the students of knowledge wishes to attend the session, and it be private for this issue. Welcome to you and those with you, in the name of Allah.
The questioner: ...[An-Najm 53:2] If it were the tha, "did not go astray" would mean "did not remain." Did not go astray your companion?
The Shaykh: No, the dhad is the point of articulation of the dhad. We are going to force us to enter into the topic ... .
The questioner: I am done, I have withdrawn.
The Shaykh: Many rulings revolve around it; sometimes it is obligatory, sometimes it is a duty, sometimes it is a recommended practice or a recommended act, and sometimes it is a religious innovation. This is the answer.
The questioner: After the adhan, O Shaykh?
The Shaykh: I did not hear the phrase "after the adhan."
Abu Abd al-Rahman: I said, what is the ruling on sending blessings upon our Master, the Messenger (peace and blessings be upon him and his family), after the adhan?
The Shaykh: Ah, good. I did not hear "after the adhan," which is why I gave this detailed answer. The answer regarding sending blessings upon the Messenger after the adhan is for the one who hears the adhan. As for the one who hears the adhan, it is either obligatory or a recommended practice; based on his saying (peace be upon him):
When you hear the mu'adhdhin, say what he says, then send blessings upon me, then ask Allah for me the intercession, for it is a rank in Paradise that is not fitting for any man, and I hope that I will be the one. Whoever asks for my intercession, my intercession will be granted to him on the Day of Resurrection.
إذا سمعتم المؤذن فقولوا مثل ما يقول ثم صلوا علي ثم سلوا الله لي الوسيلة فإنها درجة في الجنة لا تنبغي لرجل وأرجو أن أكون أنا هو فمن سأل لي الوسيلة حلت له شفاعتي يوم القيامةThen send blessings upon me. Whoever sends blessings upon me once, Allah will send blessings upon him ten times. And whoever asks for my intercession, my intercession will be granted to him on the Day of Resurrection.
فصلوا علي فمن صلى علي مرة واحدة صلى الله عليه بها عشرا ومن سأل لي الوسيلة حلت له شفاعتي يوم القيامةThe miser is the one who is mentioned in his presence and he does not send blessings upon me.
البخيل من ذكرت عنده ولم يصل عليThe questioner: By Allah, O my master, I heard from you when you said "and I am pleased with you," the dhad from its correct point of articulation. And this honorable person, I want to know from you so that the disagreement between me and Hajj Tahir is resolved.
The Shaykh: Please allow me, this is a scholarly discussion and it is indeed dry; no one can bear it. As for me, I am willing to meet with you and Abu Muhammad, and whoever among the students of knowledge wishes to attend the session, and it be private for this issue. Welcome to you and those with you, in the name of Allah.
The questioner: ...
Your companion [Muhammad] has not strayed, nor has he erred,
ما ضل صاحبكم وما غوىThe Shaykh: No, the dhad is the point of articulation of the dhad. We are going to force us to enter into the topic ... .
The questioner: I am done, I have withdrawn.
Source
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The Arabic text is copied verbatim from the original source, without any edits.