Peace be upon you, O Prophet of Allah, and His choice among His creation and servants (26). I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His servant and messenger. I bear witness that you have conveyed the messages of your Lord, offered sincere counsel to your nation, invited to the path of your Lord with wisdom and fair preaching, and worshiped Allah until certainty came to you. May Allah grant you abundant blessings, just as our Lord loves and is pleased with. O Allah, grant our Prophet on our behalf the best reward You have ever granted to any of the prophets and messengers, and raise him to the Praised Station (al-maqam al-mahmud) which You have promised him, for which the first and the last will envy him. O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim; indeed, You are Praiseworthy and Glorious. And bestow favor upon Muhammad and the family of Muhammad, as You bestowed favor upon Ibrahim and the family of Ibrahim; indeed, You are Praiseworthy and Glorious. O Allah, You have said (27), and Your word is the truth: {And if, when they had wronged themselves, they had come to you, asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Forgiving and Merciful}. I have come to you seeking forgiveness for my sins, and seeking you as an intercessor with my Lord. I ask You, O Lord, to make forgiveness incumbent upon me, just as You made it incumbent for those who came to him during his life. O Allah, make him the first of the intercessors, the most successful of the petitioners, and the most honored of the last and the first, by Your mercy, O Most Merciful of the merciful. Then he prays for his parents, his brothers, and all the Muslims. Then he steps forward slightly and says: Peace be upon you, O
(26) Omitted from: M. (27) This is subject to scrutiny from two perspectives: The first perspective is that this verse refers to coming to him (may Allah bless him and grant him peace) during his lifetime to seek forgiveness for sinners; as for after his death, nothing is to be requested of him, neither forgiveness nor anything else, and one should not seek forgiveness at his grave, as the author, may Allah have mercy on him, mentioned, because the Companions did not do this at his grave, and they were the most knowledgeable of the nation regarding the meaning of the noble verse. The second perspective is that supplication is not prescribed at his grave (may Allah bless him and grant him peace), but rather it is prescribed in his mosque. What is prescribed at his grave and the graves of his two companions is only the greeting (salam). Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said in 'Majmu' al-Fatawa' 1/229-230: 'It is well-known from Malik and other imams and all the predecessors (Salaf) from the Companions and the Successors (Tabi'un) that when the supplicant greets the Prophet (may Allah bless him and grant him peace), then desires to supplicate for himself, he should face the Qiblah and supplicate in his mosque; he should not face the grave and supplicate for himself. Rather, one only faces the grave when greeting the Prophet (may Allah bless him and grant him peace) and supplicating for him. This is the opinion of the majority of scholars, such as Malik in one of the two narrations, al-Shafi'i, Ahmad, and others. According to the companions of Abu Hanifah, one does not face the grave at the time of the greeting either. Furthermore, some of them said: one places the chamber (hujrah) to his left. This has been narrated by Ibn Wahb from Malik, and he greets him. Others said: Rather, one turns his back to the chamber and greets him, and this is the well-known position among them.' End quote.
السلامُ عليكَ يَا نَبِىَّ اللهِ، وخِيرَتَهُ من خَلْقِه وعِبَادِه (٢٦)، أشْهَدُ أن لا إلهَ إلَّا اللهُ وَحْدَه لا شَرِيكَ له، وأشْهَدُ أنَّ مُحمدًا عبدُه ورسولُه، أشْهَدُ أنَّك قد بَلَّغْتَ رِسالَاتِ رَبِّكَ، ونَصَحْتَ لأُمَّتِكَ، ودَعَوْتَ إلى سَبيلِ رَبِّكِ بِالحِكْمَةِ والمَوْعِظَةِ الحَسَنَةِ، وعَبَدْتَ اللَّه حتى أتَاكَ اليَقِينُ، فصَلَّى اللهُ عَلَيْكَ كَثِيرًا، كما يُحِبُّ رَبُّنَا ويَرْضَى، اللَّهُمَّ اجْزِ عَنَّا نَبِيَّنَا أفْضَلَ ما جَزَيْتَ أحَدًا مِن النَّبِيِّينَ والمُرْسَلِينَ، وابْعَثْهُ المقامَ المَحْمُودَ الذى وَعَدْتَه، يَغْبِطُه به الأوَّلُونَ والآخِرُونَ، اللَّهُمَّ صَلِّ على محمدٍ وعلى آلِ محمدٍ، كما صَلَّيْتَ على إبراهيمَ وآلِ إبراهيمَ، إنَّك حَمِيدٌ مَجِيدٌ، وبَارِكْ على محمدٍ وعلى آلِ محمدٍ، كما بَارَكْتَ على إبراهيمَ وآل إبراهيمَ، إنَّك حَمِيدٌ مَجِيدٌ، اللَّهُمَّ إنَّك قُلْتَ (٢٧) وقَوْلُكَ الحَقُّ: {وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا}. وقد أتَيْتُكَ مُسْتَغْفِرًا من ذُنُوبِى، مُسْتَشْفِعًا بِكَ إلى رَبِّى، فأسْأَلُكَ يَا رَبِّ أن تُوجِبَ لى المَغْفِرَةَ، كما أوْجَبْتَها لمن أتَاهُ فى حَياتِه، اللَّهُمَّ اجْعَلْهُ أوَّلَ الشَّافِعِينَ، وأنْجَحَ السَّائِلِينَ، وأَكْرَمَ الآخِرِينَ والأَوَّلِينَ، بِرَحْمَتِكَ يا أَرْحَمَ الرَّاحِمِينَ. ثم يَدْعُو لِوَالِدَيْهِ ولإخْوَانِه ولِلْمُسْلِمِينَ أَجْمَعِينَ، ثم يَتَقَدَّمُ قَلِيلًا، ويقولُ: السلامُ عليكَ يا
(٢٦) سقط من: م.(٢٧) هذا فيه نظر من وجهين: الوجه الأول: أن هذه الآية يقصد بها المجئ إليه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى حياته، ليستغفر للمذنبين، أما بعد موته فلا يطلب منه شىء لا الاستغفار ولا غيره، ولا يستغفر عند قبره، كما ذكر المصنف رحمه اللَّه؛ لأن الصحابة لم يكونوا يفعلون هذا عند قبره، وهم أعلم الأمة بمعنى الآية الكريمة. الوجه الثانى، أن الدعاء لا يشرع عند قبره -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وإنما يشرع فى مسجده، والمشروع عند قبره وقبرى صاحبيه السلام فقط.قال شيخ الإسلام ابن تيمية رحمه اللَّه، فى "مجموع الفتاوى" ١/ ٢٢٩ - ٢٣٠: فإن المعروف عن مالك وغيره من الأئمة وسائر السلف من الصحابة والتابعين، أن الداعى إذا سلم على النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، ثم أراد أن يدعو لنفسه، فإنه يستقبل القبلة، ويدعو فى مسجده، ولا يستقبل القبر ويدعو لنفسه، بل إنما يستقبل القبر عند السلام على النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- والدعاء له. هذا قول اكثر العلماء، كمالك فى إحدى الروايتين، والشافعى، وأحمد، وغيرهم، وعند أصحاب أبى حنيفة، لا يستقبل القبر وقت السلام أيضا، ثم منهم من قال: يجعل الحجرة عن يساره. وقد رواه ابن وهب عن مالك، ويسلم عليه. ومنهم من قال: بل يستدبر الحجرة، ويسلم عليه. وهذا هو المشهور عندهم. انتهى.
