and send him greetings of peace (33:56).

Second: The one who invokes blessings upon him once receives ten blessings from Allah in return.

Third: One may hope that his supplication will be accepted when he precedes it with blessings upon the Prophet, for before doing so the prayer hovers between heaven and earth.

Fourth: It becomes a cause for the forgiveness of sins and for Allah’s relieving His servant of that which troubles him.

Fifth: It serves as a means for needs to be fulfilled.

Sixth: It renders the gathering fragrant and ensures it will not turn into a source of regret for its participants on the Day of Resurrection.

Seventh: It leads to the servant’s love for the Prophet becoming constant and increasing.

Eighth: It is a means of guidance for the servant and a source of life for his heart.

Ninth: In doing so one discharges, though in the smallest measure, the right the Prophet has over us.

Tenth: It removes from the servant the stigma of miserliness when he invokes blessings upon him whenever his name is mentioned.

Ibn al-Qayyim—may Allah have mercy on him—also said: Allah’s blessings (ṣalāh) upon His servants are of two kinds, general and specific.

1. The general: His blessings upon all believing servants, as in His saying, “He it is Who confers blessings upon you—and His angels do so as well” (33:43).

2. The specific: His blessings upon His prophets and messengers.

Scholars have differed regarding the meaning of Allah’s blessing. There are three opinions:

First: that it is His mercy—a view well-known among many later scholars.

Second: that it is His forgiveness—akin to the first, and both are weak.

Third: that Allah’s blessing upon the Messenger means His praising him, showing special care for him, manifesting his honor, virtue, and sanctity. This is what the servant seeks when he invokes blessings upon the Prophet: he asks Allah to do this for him, and Allah—glorified be He—indeed wills to bestow it upon His Messenger.