If he says, “Yes,” we say: “You have lied—again and again and again.” If he says, “No,” we say: “Why, then, did Abu Bakr and the caliphs after him not dedicate to the Messenger, peace and blessings be upon him, a complete recitation of the Quran, al-Fatihah, or anything else?” This is an innovation.

Moreover, even if you do not dedicate its reward, the Messenger, peace and blessings be upon him, will receive the equivalent reward for your deed. If you dedicate the reward, this only means that you have deprived yourself of the reward; otherwise, the Messenger, peace and blessings be upon him, receives the equivalent of your deed whether you dedicate it or not.

“Peace be upon us and upon Allah’s righteous servants, …”

His words, “Peace be upon us”: regarding peace, we say what we said earlier (1).

As for “upon us,” there is no doubt that “us” does not refer to the person himself alone; rather, it refers to the person and those with him. So who are those with him?

It has been said: those who are praying. It has also been said: the angels. And it has been said that what is meant is the entire community of Muhammad. This last view is more correct. Just as we supplicate for peace upon our Prophet Muhammad, peace and blessings be upon him, we also supplicate for peace upon ourselves, because we are his followers.

His words, “and upon Allah’s righteous servants”: this is a general statement after a specific one, for Allah’s righteous servants include every righteous servant in heaven and on earth, living or dead, among humankind, the angels, and the jinn.

Allah’s servants are those who worship Allah—that is, those who humble themselves before Him through obedience, fulfilling His commands and avoiding His prohibitions. The finest description a person can possess is to be a servant of Allah. For this reason, Allah described His Messenger as His servant at his loftiest stations.