suffices. And Allāh is the one who grants success. The third benefit: The reader also sees that none of them contains the word "mastery," and therefore, the later scholars differed on the legitimacy of adding it in the Abrahamic prayers. There is not enough space now to elaborate on this and mention those who considered it illegitimate, following the Prophet's (ṣallá Allāhu ʿalayhi wa-sallam) complete teaching to his nation when he was asked about how to pray upon him (ṣallá Allāhu ʿalayhi wa-sallam) and he answered, commanding: "Say: O Allāh, send prayers upon Muḥammad..." However, I want to convey to the esteemed readers here the opinion of al-Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī on this matter, considering him one of the great Shāfiʿī scholars who combined ḥadīth and fiqh. For among the later Shāfiʿī scholars, this noble prophetic teaching became widespread. Al-Ḥāfiẓ Muḥammad ibn Muḥammad ibn Muḥammad al-Gharābīlī (790 - 835), who was a close companion of Ibn Ḥajar, said—may Allāh have mercy on him, and from his handwriting I have quoted: "And he (meaning al-Ḥāfiẓ Ibn Ḥajar) was asked—may Allāh prolong his life—about the manner of praying upon the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) in prayer or outside of it, whether it is said to be obligatory or recommended. Is it required to describe him (ṣallá Allāhu ʿalayhi wa-sallam) with mastery, such as saying, for example: O Allāh, send prayers upon our master Muḥammad, or upon the master of creation, or upon the master of the children of Adam, or is it sufficient to say: O Allāh, send prayers upon Muḥammad. And which is better: to use the term mastery because it is an established attribute for him (ṣallá Allāhu ʿalayhi wa-sallam) or not to use it because it is not mentioned in the traditions. He answered—may Allāh be pleased with him: Yes, following the transmitted words is preferable, and it should not be said: perhaps he omitted that out of humility