Reading from the author's text with commentary and collation of manuscripts: "So this narration, in this form, is either weak or altered
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The reader: And may Allah send prayers and blessings and bestow favor upon His servant and our Prophet Muhammad, and upon his family and all his companions.
As for what follows: Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in *Iqtida' al-Sirat al-Mustaqim*: "So this narration, in this form, is either weak or altered, or it is to be interpreted in a way that agrees with his madhhab, since what may be understood from it is contrary to his well-known madhhab as transmitted by the trustworthy ones of his companions. There is no disagreement in his madhhab that one does not face the grave when making du'a. He explicitly stated that one does not stand when making du'a, absolutely. A group of his companions mentioned that he approaches the grave, sends salutations upon the Prophet (peace and blessings be upon him), then makes du'a facing the qiblah, with his back to the grave. It was also said: he does not turn his back to the grave.
They agreed on facing the qiblah and differed on turning one's back to the grave and the time of making du'a.
It is likely—may Allah know best—that Malik (may Allah have mercy on him) was asked about facing the grave when sending salutations upon him, and he called that du'a. For some of the fuqaha of Iraq held that when sending salutations upon him, one also faces the qiblah, while Malik held that one faces the grave in this situation, as mentioned previously. And as he said in the narration of Ibn Wahb from him: When he sends salutations upon the Prophet (peace and blessings be upon him), he stands with his face toward the grave, not the qiblah, and he approaches, sends salutations, and makes du'a, and he does not touch the grave with his hand. And it was mentioned previously that he said: he prays for him and makes du'a for him.
And it is known that praying for him and making du'a for him necessitates his intercession for the servant on the Day of Resurrection, as he (peace and blessings be upon him) said in the authentic hadith:Sunan Abi Dawud 523Sahih (Al-Albani) ".
The Shaykh : His saying (peace and blessings be upon him) contains evidence that it is not obligatory to combine the prayer and the salutation. Then it is general, so it contains evidence that it is not obligatory to pray as the Prophet (peace and blessings be upon him) taught them to pray for him in the prayer. That is to say, it is permissible to say: "The Messenger of Allah (peace and blessings be upon him) said," even if you do not say "and peace," and even if you do not say: "O Allah, send prayers upon Muhammad and upon the family of Muhammad." The scholars (may Allah have mercy on them) have continued to do this. And the teaching of the Messenger (peace and blessings be upon him) to his ummah to say: Sunan an-Nasa'i 1292Hasan (Darussalam) and so on, this is in the prayer, because they asked: How should we say when we pray for you in our prayers?
As for what follows: Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in *Iqtida' al-Sirat al-Mustaqim*: "So this narration, in this form, is either weak or altered, or it is to be interpreted in a way that agrees with his madhhab, since what may be understood from it is contrary to his well-known madhhab as transmitted by the trustworthy ones of his companions. There is no disagreement in his madhhab that one does not face the grave when making du'a. He explicitly stated that one does not stand when making du'a, absolutely. A group of his companions mentioned that he approaches the grave, sends salutations upon the Prophet (peace and blessings be upon him), then makes du'a facing the qiblah, with his back to the grave. It was also said: he does not turn his back to the grave.
They agreed on facing the qiblah and differed on turning one's back to the grave and the time of making du'a.
It is likely—may Allah know best—that Malik (may Allah have mercy on him) was asked about facing the grave when sending salutations upon him, and he called that du'a. For some of the fuqaha of Iraq held that when sending salutations upon him, one also faces the qiblah, while Malik held that one faces the grave in this situation, as mentioned previously. And as he said in the narration of Ibn Wahb from him: When he sends salutations upon the Prophet (peace and blessings be upon him), he stands with his face toward the grave, not the qiblah, and he approaches, sends salutations, and makes du'a, and he does not touch the grave with his hand. And it was mentioned previously that he said: he prays for him and makes du'a for him.
And it is known that praying for him and making du'a for him necessitates his intercession for the servant on the Day of Resurrection, as he (peace and blessings be upon him) said in the authentic hadith:
when you hear the mu'adhdhin repeat what he says, invoke a blessing on me, for everyone who invoke one blessing on me will receive ten blessings from Allah. Then ask Allah to give me the wasilah, which is a rank in paradise fitting for only one of Allah’s servants, and I hope that I may be the one. If anyone asks Allah that I be given the wasilah, he will be assured of my intercession.
إذا سمعتم المؤذن فقولوا مثلما يقول، ثم صلوا علي فإنه من صلى علي مرة صلى الله عليه عشرًا، ثم سلوا الله لي الوسيلة فإنها درجة في الجنة لا تنبغي إلا لعبد من عباد الله، وأرجو أن أكون ذلك العبد، فمن سأل الله لي الوسيلة حلت عليه شفاعتي يوم القيامةThe Shaykh : His saying (peace and blessings be upon him)