Should the reported supplication of Al-Waseelah (i.e. the highest rank in Paradise) and Al-Fadheelah (i.e. Superiority) for the Prophet, sallallaahu ‘alayhi wa sallam, be recited after the Athaan, Iqaamah or both? What is the ruling on this matter according to the four schools of Fiqh?

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

Asking Allaah The Exalted to Grant the Prophet, sallallaahu ‘alayhi wa sallam, Al-Waseelah and Al-Fadheelah after the Athaan is required and recommended. Jaabir ibn ‘Abdullaah reported that the Prophet, sallallaahu ‘alayhi wa sallam, said: "Whoever says (after) hearing the Athaan, 'Allahumma Rabba hathihi Ad-Da‘wati At-Taammah wa As-Salati Al-Qaa'imah, aati Muhammadan Al-Waseelata wa Al-Fadheelah, wab‘ath-hu Maqaaman Mahmoodan Al-lathi Wa‘adtah.' (O Allaah, Lord of this perfect call (i.e. Monotheism) and of the current prayer (which is about to start) Grant Muhammad Al-Waseelah and superior status over all creatures and raise him to the station of praise and glory (i.e. the highest degree in Paradise) that You Promised him)', then intercession for me will be permitted for him on the Day of Resurrection." [Al-Bukhari and others]

‘Abdullaah ibn ‘Amr reported that the Prophet, sallallaahu ‘alayhi wa sallam, said: "When you hear the Athaan, repeat what the Mu’ath-thin says. Then ask Allaah The Exalted to Exalt my mention because everyone who does so will receive in return ten rewards from Allaah. Then beseech Allaah to Grant me Al-Waseelah, which is a high rank in Paradise." [Muslim and others]

These narrations underline the permissibility of asking Allaah The Exalted to Grant the Prophet, sallallaahu ‘alayhi wa sallam, Al-Waseelah and superior status over all creatures after the Athaan and the Iqaamah as well; as both of them are considered a call to prayer.

As for the different opinions in the four schools of Fiqh, they did not differ about the permissibility of making this supplication after the Athaan; due to the many clear narrations that were reported in this regard.

As for making this supplication after the Iqaamah, what is apparently deduced from the statements of the Hanafi, Shaafi‘i and Hanbali schools of Fiqh is that what is required of one who listens to the Athaan is no different than what is required of one who listens to the Iqaamah. Concerning the Maaliki school of Fiqh, we could not find a stated opinion for it with regards to the Iqaamah.

Allaah Knows best.