Al-Ahzab (The Confederates): (56) Indeed, Allah and His angels...

Then the Almighty said: {Indeed, Allah and His angels send blessings upon the Prophet} (Al-Ahzab: 56).

When Allah commanded the believers to seek permission and not look upon the faces of his wives out of respect, the explanation of his sanctity was completed. This is because his state is confined to two situations: the state of his private seclusion, and what indicates his reverence in that state is His saying: {Do not enter the houses of the Prophet...} (Al-Ahzab: 53), and the state where he is in a gathering. This gathering is either the Upper Assembly (Malā’ al-A‘lā) or the Lower Assembly (Malā’ al-Adnā).

As for the Upper Assembly, he is revered, for Allah and His angels send blessings upon him. As for the Lower Assembly, showing respect to him is obligatory by the Almighty’s saying: {O you who have believed, send your blessings upon him and send him a worthy greeting} (Al-Ahzab: 56).

In this verse, there are several issues:

The word Ṣalāh in the Arabic language means supplication (Du‘ā’). It is said, "He sent ṣalāh upon him," meaning he supplicated for him. This meaning is not conceivable regarding Allah Almighty, as He does not supplicate for anyone, because supplication for others involves requesting benefit for them from a third party.

Therefore, Imam Al-Shafi‘i (may Allah be pleased with him) held that the word is used with multiple meanings. This has been previously discussed in the exegesis of His saying: {It is He who sends blessings upon you, and His angels...} (Al-Ahzab: 43).

What we add here is that Allah Almighty said there: {It is He who sends blessings upon you, and His angels}, attributing the Ṣalāh to Allah and then conjoining the angels to Allah. Here, however, He combined Himself and His angels and attributed the Ṣalāh to them, saying: {they send blessings} (yuṣallūna).

This signifies the glorification of the Prophet (peace be upon him). This is because singling out one entity and then conjoining others to it implies a precedence for the mentioned entity. Just as if a king says, "So-and-so will enter, and so-and-so also," it implies precedence that would not be understood if he said, "So-and-so and so-and-so will enter."

Knowing this, when it comes to the Prophet (peace be upon him), the verse indicates that they send blessings upon him as a fundamental act. In contrast, when Allah sends blessings upon the believers ("May Allah have mercy on them"), the angels concur with Him. Regarding the Prophet (peace be upon him), the angels send blessings in conjunction, as if it is obligatory or recommended for them, whether he performed an act deserving of it or not. This is not the case for the believers.

This verse is evidence for the position of Imam Al-Shafi‘i, because the command ({send your blessings}) implies obligation (wujūb). Thus, sending blessings upon the Prophet (peace be upon him) is obligatory, but it is only obligatory in the Tashahhud (the sitting portion of the prayer) and not elsewhere.

The Prophet (peace be upon him) was asked, "How shall we send blessings upon you, O Messenger of Allah?" He replied: "Say: O Allah, send blessings upon Muhammad and upon the family of Muhammad, just as You sent blessings upon Ibrāhīm and upon the family of Ibrāhīm. And bless Muhammad and the family of Muhammad, just as You blessed Ibrāhīm and the family of Ibrāhīm. Indeed, You are the Most Praiseworthy, the Most Glorious."

If Allah and His angels send blessings upon him, what need is there for our Ṣalāh?

We say that sending blessings upon him is not for his need of it; otherwise, there would be no need for the angels' Ṣalāh alongside Allah’s Ṣalāh. Rather, it is for the manifestation of his glorification. Just as Allah Almighty commanded us to remember Him, and He has no need for it, it is only for the manifestation of our glorification of Him. He does this out of compassion for us so that He may reward us for it. This is why the Prophet (peace be upon him) said: "Whoever sends one blessing upon me, Allah will send ten blessings upon him."

Allah did not leave the Prophet (peace be upon him) indebted to his Ummah for sending blessings upon him, but rather compensated them by commanding them to send blessings upon the Ummah, as He said: {And pray for them; indeed, your prayers are a tranquility for them} (At-Tawbah: 103).

And His saying {and send him a worthy greeting} (wa sallimū taslīmā) is a command, so it is obligatory. It is not obligatory except in the Ṣalāh itself, which is our saying, "Peace be upon you, O Prophet," in the Tashahhud. This is evidence against those who deny its obligation.

The mention of the Maṣdar (verbal noun, taslīm) is for emphasis, to complete the greeting upon him. The Ṣalāh was not emphasized with this level of emphasis because it was already confirmed by His saying: {Indeed, Allah and His angels send blessings upon the Prophet}.

! 7 < {Indeed, those who annoy Allah and His Messenger—Allah has cursed them in this world and the Hereafter and has prepared for them a humiliating punishment.} > 7 !

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