Terminology: şalāt: prayer as in five obligatory prayers. Also Namaz. şalawāt: prayer as in invocation; a special formula uttered invoking blessings and salutation on prophets and angels. Also Durud. -- Durr al-Mukhtār pg.71 discussing the manner of Şalat, Imām Ĥaşkafī writes: It is desirable [mandūb] to add the word ‘sayyidīnā’ in the şalawāt/durūd. Since it is the highest etiquette [adab] to mention a title which is also an actual fact. To insert this word is more favored, than omitting it as Imām Ramlī ash-Shāfiýī and others have attested to it. The Ĥadīth in circulation: ‘Do not say sayyid with my name, in şalāt’ is a gross lie. That the Ĥadīth with a 'yā' is also a lexical mistake [laĥn], the correct [word] is with the letter 'wāw'. [lā tusawwidūnī fis şalāt] --- Commenting on the above passage, Ibn Áābidin writes – original text of Durr in flower brackets {and blue}, mine in square: Radd al-Muĥtār, vol.1/pg.554 {Ar-Ramli ash-Shāfiýī attested} – that is, in his exegesis of Minhāj by Imām Nawawī. He says: “It is highly favorable to add the word ‘sayyidinā’ as mentioned in Až-žahīriyyah – it has been explicitly attested thereof; its exegete ruled it its favor [aftā bih]. Because doing so is doing what we have been commanded to [that is accept and acknowledge that he is our Master] do. It is highly favorable to add the word, compared to omitting it even though al-isnawī hesitated in considering it more favorable. [That is, adding or omitting is the same]. As for the Ĥadīth, ‘Do not make me a sayyid [master] in şalat’ is a baseless, utter lie. [fa bāţil, lā aslu lah] as affirmed by the later scholars [ĥāfiž] and Ţūsī’s statement that saying so nullifies the şalāt is patently wrong” [end of Ramlī’s quote]. And he [Ţūsī] objected saying it was opposed to our madh’hab [ĥanafī], citing an article from Imām Muĥammad, discussed earlier, that ‘If anyone increases or decreases ANYTHING in the tashahhud, is makrūh’. [taĥrīmī and hence makes it wājib to do sahw] I say [Ibn Áābidīn]: this inference is demands examination. Because şalawāt [on RasūlAllāh şallAllāhu álayhi wa sallam] is an addition to the original tashahhud, not a part of it. Yes, it is necessary that one does not add ‘sayyidinā’ in the component of the tashahhud mentioning his name: ‘ash’hadu anna Muĥammadan ábduhu wa rasūluh’. Also, one should also add ‘sayyidinā’ with the name of sayyidunā Ibrāhīm álayhi’s şalātu wa’s salām in the şalawāt. --- {is also a mistake}: that is the word ‘tusayyidūnī’ along with the fact that it is a lie, is also a grammatical error [máa kawnihi kadhiban]. {the correct word is with wāw}: Because of the morphological rule governing the word, it should be wāw in it: man sāda yasūd [therefore the inflection should be tusawwidūnī.] [Ibn Áābidin’s quote ends here] ****** In the farđ şalāt, in the first sitting, if one says ‘Allāhumma şallī álā Muĥammad’, or more after tashahhud, it becomes necessary to do sahw in our madh’hab. Imām Ĥaşkafī says in Durr al-Mukhtār, that the reason for this ruling is because of delaying - not for the reason of uttering the şalawāt. Because if one tarries as long as three words can be uttered, after finishing a component [rukn] of şalāt, it is makrūh taĥrīmī in our madh’hab and hence necessitates sahw. as for any şalāt other than farđ, it is highly desirable to say the şalawāt on RasūlAllāh şallAllāhu álayhi wa sallam. wallāhu aálam wa ílmuhu atam.
