Inna Allaha wa mala’ikatahu yusalluna ‘ala al-nabi (Indeed, Allah and His angels send blessings upon the Prophet).

This serves as an explanation (ta’lil) for the profound honor mentioned in the preceding discourse, for which there is no parallel. The expression is in the nominal sentence form (jumlah ismiyyah) to signify perpetuity and continuity. It is stated that a nominal sentence implies continuity due to its beginning, while the renewal and recurrence of the action are indicated by its end, which is a verbal sentence (jumlah fi’liyyah). Thus, its meaning is the continuous and recurrent blessing upon him time after time. It is emphasized with inna to show the importance of the news (khabar). Others have said it is a response to an implied question: "What is the reason for this great honor?"

He is referred to as "the Prophet" (al-Nabi) rather than by his name—contrary to the prevalent style in which Allah Almighty speaks of His prophets—to signal the unique grandeur, dignity, and elevated status reserved for him (may Allah bless him and grant him peace). This indication is further emphasized by the definitive article al- (the), signifying eminence, to point out that he is the one truly known and deserving of this description. Some leading scholars have said that this is to indicate the cause of the ruling. The word "Messenger" (al-Rasul) was not used in its place to align with the preceding verse, "It is not for you to annoy the Messenger of Allah," because the status of a Messenger is superior to that of a Prophet, according to the correct view held by the majority, contrary to Izz al-Din ibn Abd al-Salam. Therefore, connecting the ruling to the latter (Prophethood) does not diminish his (may Allah bless him and grant him peace) deservedness of blessings, unlike connecting it to the former (Messengership) while he possesses both; this is a subtle point, so do not rush to object to it.

The attribution of the angels is for the sake of comprehensiveness. It is said: Mala’ikatahu (His angels) was used, rather than al-Mala’ikah (the angels), to indicate their magnificent rank and increased honor by their attribution to Allah Almighty. This entails the glorification of the Prophet (may Allah bless him and grant him peace) through the blessing that reaches him from them, as nothing but greatness can originate from the Great. Furthermore, this serves as an alert to their vast number, indicating that blessings from this immense multitude—whose limit none but their Creator encompasses—are reaching him (may Allah bless him and grant him peace) throughout the passage of days and ages, renewing every moment and time. This is the most profound, ultimate, comprehensive, perfect, and pure form of glorification.

There is disagreement regarding the meaning of the blessing (salah) from Allah Almighty and His angels upon His Prophet (may Allah bless him and grant him peace). Several opinions exist:

It is said that for Him (the Almighty), it means His praising him before His angels and His glorification of him. This is narrated by al-Bukhari from Abu al-Aliyah and others from al-Rabi’ ibn Anas, and al-Halimi adopted this in Shu’ab al-Iman. His (the Almighty’s) glorification of him in this world involves elevating his mention, manifesting his religion, and preserving the practice of his Sharia. In the Hereafter, it is by granting him the right to intercede for his nation, bestowing his reward and recompense abundantly, revealing his virtue to the first and the last through the Maqam Mahmud (Praised Station), and placing him above all the close witnesses. Interpreting it this way does not contradict the conjunction of others, such as his family (al) and companions (ashab), with him, because the glorification of each individual is according to what is fitting for them. From the angels, it is a supplication for him (peace and blessings be upon him), according to what ‘Abd ibn Humayd and Ibn Abi Hatim narrated from Abu al-Aliyah.

Others say that from Him (the Almighty), it means His mercy. This is transmitted by al-Tirmidhi from al-Thawri and more than one scholar; it is also narrated from Abu al-Aliyah and al-Dahhak, and al-Mubarrad, Ibn al-A’rabi, and Imam al-Mawardi adopted this, saying it is the most apparent of interpretations.

This has been met with the objection previously mentioned regarding the verse: "It is He who sends blessings upon you, and His angels..." The answer remains the same. Another objection is that the Companions (may Allah be pleased with them) asked about the manner of the blessing when the verse was revealed, as will soon be seen. If they had not understood the distinction between the blessing and mercy, they would not have asked about its manner, despite knowing the supplication for mercy in the tashahhud. The response given is that it is a special mercy, so they asked about the manner to acquire knowledge of that specialty.

Regarding the blessing from the angels, it is as you heard first. Both this and the previous interpretations imply the use of a word for two meanings, which many (such as the Hanafis) do not permit. Those who hold one of the two views and do not permit the aforementioned usage differ in resolving this in the verse. Some say there is an ellipsis, and the origin is: "Indeed Allah sends blessings, and His angels send blessings," so each meaning is expressed by its own word. Others say that the multiplicity of the subject makes the verb as if it were multiple. Sadr al-Sharia says it is possible that the meaning is one, which is supplication; the meaning, and Allah knows best, is that He Almighty supplicates for his essence, and the angels [supplicate] by bringing about goodness—which in His case is mercy, and in the case of the angels is seeking forgiveness. There is a delicate issue here that is not hidden. A group of investigators say this is resolved by the generality of the metaphorical sense (’umum al-majaz); a general metaphorical meaning is intended, of which each of the specific meanings is a true instance, namely: the concern for what brings him goodness, the rectifying of his affairs, the manifestation of his honor, the glorification of his status, or showing compassion and spiritual inclination.

Some leading scholars said that the meaning of salah varies according to the state of the one praying, the one prayed for, and the one prayed upon. The preferred view is that it is posited here for the common denominator, which is "concern for the one prayed upon" or "the intent of bringing goodness." Others said: The correct view is that salah linguistically means "inclination" (‘atf), then relative to Him Almighty it is mercy, to the angels it is seeking forgiveness, and to humans it is supplication. This has been countered by saying that inclination in its true sense is impossible for Him Almighty; therefore, if it is attributed to Him and to the angels, the same (necessity of physical attributes) follows. The response is that we do not concede the impossibility unless inclination in the unseen is like inclination in the witnessed, which is not realized except with a heart and similar bodily attributes impossible for Him, glory be to Him. We hold the contrary; many things in the witnessed exist, while in Allah Almighty they are beyond that, yet they are attributed to Him in reality, such as hearing, sight, and likewise will.

The early generations (al-Salaf) refrained from interpreting mercy in Him through either of the two famous figurative interpretations, even though in the witnessed it is not realized except through that which is impossible for Him. If that required interpretation, nothing would remain in our hands that does not require it except for a few things. What pertains to this matter has already preceded in more than one place in this book. Sometimes, it is chosen that the blessing here is a glorification of his status (may Allah bless him and grant him peace), accompanied by an inclination befitting Him Almighty and His angels. If it applies to him (peace and blessings be upon him) and to the believers, it relates to each according to what is fitting for them.

Allah grouping Himself and the angels in one pronoun does not contradict the saying of the Prophet (peace and blessings be upon him) to one who said: "Whoever obeys Allah and His Messenger has been guided, and whoever disobeys them both has gone astray"—"You are a bad speaker for the people; say: 'Whoever disobeys Allah and His Messenger'." For that (grouping) from Him, the Almighty, is purely for the sake of honoring the angels (peace be upon them), and no deficiency can be imagined from it. Thus, it is said that if such a thing originates from an infallible one, it is said (as in the saying of the Prophet, peace and blessings be upon him): "None of you believes until Allah and His Messenger are more beloved to him than anything else." Some say this is permissible absolutely and that the speaker was blamed because he stopped at "disobeys them both" and paused, and they argued based on a report by Abu Dawud. Others say it is ugly if it is in two sentences, as in the speaker's statement, and not ugly if it is in one, as in the verse and the statement of the Beloved (peace and blessings be upon him). There is room for debate here.

Ibn Abbas and ‘Abd al-Warith from Abu ‘Amr read wa mala’ikatuhu in the nominative case (rafa’). According to the Kufans (excluding al-Farra’), this is a conjunction to the place of inna and its subject. Al-Farra’ stipulates for conjunction to that [a state where] the inflection of the subject of inna is hidden, as in the verse: "Indeed, those who believe and those who are Jews... and the Sabi’un," and as in the poet's saying: "Whoever finds his belongings in the city, I and Qayyar are strangers there." Whether the hiddenness of inflection covers the shortened noun and the noun suffixed to the ya or is specific to the indeclinable noun is a matter of disagreement. According to the Basrans and al-Farra’, it is a subject (mubtada’), and the sentence yusalluna is its predicate; the predicate of inna is omitted, relying on the indication of what follows, meaning: "Indeed, Allah sends blessings, and His angels send blessings."

Ya ayyuhalladhina amanu sallu ‘alayhi (O you who have believed, send blessings upon him), meaning: glorify his status, inclining toward him, for you are the most deserving of that. The outward flow of the verse suggests that our following Him (the Almighty) is not required, so it is appropriate that the meaning and the word be the same. The recitation of Ibn Mas‘ud: Sallu ‘alayhi kama salla ‘alayhi (Send blessings upon him as He sent blessings upon him), and likewise the recitation of al-Hasan: Fasallu ‘alayhi, makes what was mentioned more evident, so it is unlikely that "send blessings upon him" should be interpreted as saying: "O Allah, bless the Prophet," or similar.

Whoever interpreted it as such intended that the glorification ordered is to be done with this formula and similar words that indicate the request for the glorification of his status (peace and blessings be upon him) from Allah Almighty, due to the inability of the believers to fulfill his right (peace and blessings be upon him). What has come in the reports is guidance to the manner and form of this, not an interpretation of the word sallu. This has come in several ways, and the reconciliation is evident.

(The text continues to cite numerous Hadiths regarding the formula of the salah and discusses the legal rulings of its obligation, the difference between the salah and the salam, and the propriety of applying these to others besides the Prophet.)