Explanation of the words of Ibn Malik (may Allah have mercy on him): "Praying upon the chosen Prophet *** and his family who have completed the honor"
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The Shaykh :"Praying upon the chosen Prophet" "Praying" is a descriptive noun (hal) for the subject of "I praise," meaning I praise Allah in the state of praying upon the Prophet. That is, I ask Allah (Mighty and Majestic) to pray upon him. The prayer of Allah upon His Prophet is His praise of him in the highest assembly. The prayer from Allah is not mercy, as some scholars have claimed; rather, prayer is more specific than mercy. The evidence for the distinction between them is the saying of the Exalted: [Al-Baqarah 2:157] "prayers and mercy." The principle in conjunction is what? The principle in conjunction is difference. Therefore, we say that prayer is more specific than mercy.
If prayer were mercy, it would be permissible for us to pray upon everyone, just as it is permissible for us to seek mercy for everyone. It is well known that praying upon anyone other than the prophets is not permissible except as a follow-up or for a reason. As a follow-up, as I said, as in the phrase: "O Allah, send blessings upon Muhammad and upon the family of Muhammad." Or for a reason, as in the saying of the Exalted:[At-Tawbah 9:103] As for taking it as a specific title for a person other than the prophets, that is not permissible.
And his saying: "upon the chosen Prophet" Regarding the word "Prophet," it is said that it is a simplified form of "nabi'" with a hamzah, and that the original form is "nabi'" but it was simplified, the hamzah was turned into a yaa, and it was assimilated into the first yaa. It is derived from "naba'" which is news, because the Prophet is one who is informed and one who informs; he is informed by Allah and informs the creation about Allah. It is also said that "Prophet" is not simplified and that it is derived from "nubuwah" which is elevation, due to the elevated rank of the Prophet. The correct view is that it is derived from both, so it is a word shared between the two meanings, and both descriptions are valid for the Prophet. So he (peace and blessings be upon him) is one who is informed, one who informs, and of high rank.
"The chosen one" means the one who was selected. Selected from whom? From the prophets, because the prophets are selected from among the believers. And among the prophets themselves, some were selected by Allah, such as the five of firm resolve: Muhammad (peace and blessings be upon him), Ibrahim, Musa, Nuh, and Isa. They are mentioned in the Book of Allah in two places: in His saying:[Al-Ahzab 33:7] and in His saying: [Ash-Shuraa 42:13] So he (peace and blessings be upon him) is among the chosen ones. The conjugation of "al-Mustafa" in its original form is that the taa is originally a taa in "al-Mustafa," but the rule in the Arabic language is that when the taa and the saad meet, the taa is turned into a taa (ṭaa). It is derived from "safa" (the choice).
"And his family who have completed the honor" It is also permissible to say "al-sharafa" (with a fatha). If we say "al-shurufa" (with a damma), it becomes a description for "his family." If we say "al-sharafa" (with a fatha), it becomes the object of "al-mustakmilin" (who have completed), meaning those who have completed the honor.
"And his family" Here it refers to his followers in his religion. Because "al-Aal" (family), according to the stronger opinion, if it is coupled with "followers," it means the believers among his relatives. If it is used alone, it means his followers in his religion. So in the saying:Sunan an-Nasa'i 1292Hasan (Darussalam) the meaning is? His followers in his religion. And in the saying of the one who says: "O Allah, send blessings upon Muhammad and upon his family, his companions, and his followers," the meaning is the believers among his relatives. This is the correct view, and the meaning is not complete except with this. As for those who interpret "al-Aal" as followers in general, or as the believers among his relatives in general, there is a point of consideration in their interpretation.
And his saying: "who have completed the honor" means: those who perfected the honor in their morals, in their worship, and in their dealings. For honor and leadership belong to the followers of the Prophet (peace and blessings be upon him). And if they are from his relatives, they attain two honors: the honor of faith and the honor of lineage and kinship with the Messenger of Allah (peace and blessings be upon him).
Those are the ones upon whom are blessings from their Lord and mercy
أُوْلَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌIf prayer were mercy, it would be permissible for us to pray upon everyone, just as it is permissible for us to seek mercy for everyone. It is well known that praying upon anyone other than the prophets is not permissible except as a follow-up or for a reason. As a follow-up, as I said, as in the phrase: "O Allah, send blessings upon Muhammad and upon the family of Muhammad." Or for a reason, as in the saying of the Exalted:
Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah 's blessings] upon them
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْAnd his saying: "upon the chosen Prophet" Regarding the word "Prophet," it is said that it is a simplified form of "nabi'" with a hamzah, and that the original form is "nabi'" but it was simplified, the hamzah was turned into a yaa, and it was assimilated into the first yaa. It is derived from "naba'" which is news, because the Prophet is one who is informed and one who informs; he is informed by Allah and informs the creation about Allah. It is also said that "Prophet" is not simplified and that it is derived from "nubuwah" which is elevation, due to the elevated rank of the Prophet. The correct view is that it is derived from both, so it is a word shared between the two meanings, and both descriptions are valid for the Prophet. So he (peace and blessings be upon him) is one who is informed, one who informs, and of high rank.
"The chosen one" means the one who was selected. Selected from whom? From the prophets, because the prophets are selected from among the believers. And among the prophets themselves, some were selected by Allah, such as the five of firm resolve: Muhammad (peace and blessings be upon him), Ibrahim, Musa, Nuh, and Isa. They are mentioned in the Book of Allah in two places: in His saying:
And [mention, O Muhammad], when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Jesus, the son of Mary
وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَHe has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein
شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ"And his family who have completed the honor" It is also permissible to say "al-sharafa" (with a fatha). If we say "al-shurufa" (with a damma), it becomes a description for "his family." If we say "al-sharafa" (with a fatha), it becomes the object of "al-mustakmilin" (who have completed), meaning those who have completed the honor.
"And his family" Here it refers to his followers in his religion. Because "al-Aal" (family), according to the stronger opinion, if it is coupled with "followers," it means the believers among his relatives. If it is used alone, it means his followers in his religion. So in the saying:
Alahumma salli 'ala Muhammad wa 'ala ali Muhammad (O Allah, send salah upon Muhammad and upon the family of Muhammad)
اللهم صل على محمد وعلى آل محمدAnd his saying: "who have completed the honor" means: those who perfected the honor in their morals, in their worship, and in their dealings. For honor and leadership belong to the followers of the Prophet (peace and blessings be upon him). And if they are from his relatives, they attain two honors: the honor of faith and the honor of lineage and kinship with the Messenger of Allah (peace and blessings be upon him).