Al-Tafsīr al-QayyimIbn al-Qayyim

One view is that His blessings mean mercy. Ismā‘īl said: Nasr ibn ‘Alī narrated to us: Muhammad ibn Sawwār narrated to us, from Juwaybir, from al-Dahhāk, who said: “Allah’s blessings are His mercy, and the angels’ blessings are supplication.”

Al-Mubarrid said: “The original meaning of salāh is mercy. From Allah it is mercy, and from the angels it is mercy and a request for mercy from Allah.”

This is the familiar view among many later scholars.

The second view is that His blessings mean His forgiveness. Ismā‘īl said: Muhammad ibn Abī Bakr narrated to us: Muhammad ibn Sawwār narrated to us, from Juwaybir, from al-Dahhāk, who said concerning “It is He who bestows blessings upon you”: “Allah’s blessings are His forgiveness, and the angels’ blessings are supplication.”

This view is of the same kind as the preceding one. Both are weak for several reasons.

First, Allah—glorified is He—distinguishes between His blessings upon His servants and His mercy. He says:

2:155:156:157: “And give glad tidings to the patient, who, when calamity strikes them, say, ‘Indeed, we belong to Allah, and indeed, to Him we shall return.’ Upon them are blessings from their Lord and mercy, and it is they who are rightly guided.”

He joins mercy to blessings with the conjunction “and,” indicating that they are distinct. This is the basic function of such coordination.

As for the poetic line cited in support of their view:

“He found her words to be lies and falsehood,”

this is an exceptional and rare usage upon which the most eloquent speech cannot be interpreted. Moreover, mayn (falsehood) is narrower in meaning than kadhib (lying).

Second, Allah’s blessings are particular to His prophets, His messengers, and His believing servants, whereas His mercy encompasses all things. Thus, blessings are not synonymous with mercy. Rather, mercy is among their necessary consequences, effects, and fruits. Whoever explains them as mercy has explained them by some of their fruits and intended purposes. This occurs frequently in explanations of Quranic expressions.

أحدها: أنها رحمة. قال إسماعيل: حدثنا نصر بن علي قال حدثنا محمد بن سوار عن جويبر عن الضحاك قال «صلاة الله رحمته وصلاة الملائكة الدعاء» . وقال المبرد: أصل الصلاة الرحمة، فهي من الله رحمة، ومن الملائكة رحمة واستدعاء الرحمة من الله. وهذا القول هو المعروف عند كثير من المتأخرين. والقول الثاني: أن صلاة مغفرته. قال إسماعيل حدثنا محمد بن أبي بكر قال: حدثنا محمد بن سوار عن جويبر عن الضحاك «هو الذي يصلي عليكم، قال: صلاة الله مغفرته. وصلاة الملائكة الدعاء» . وهذا القول هو من جنس الذي قبله. وهما ضعيفان لوجوه. أحدها: أن الله سبحانه فرق بين صلاته على عباده ورحمته. فقال: ٢: ١٥٥: ١٥٦: ١٥٧ وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ قالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ راجِعُونَ، أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولئِكَ هُمُ الْمُهْتَدُونَ فعطف الرحمة على الصلاة: فاقتضى ذلك فغايرهما. هذا أصل العطف. وأما قولهم: وألفى قولها كذبا ومينا فهو شاذ نادر، لا يحمل عليه أفصح الكلام، مع أن المين أخص من الكذب. الوجه الثاني: أن صلاة الله سبحانه خاصة بأنبيائه ورسله وعباده المؤمنين. وأما رحمته فوسعت كل شيء. فليست الصلاة مرادفة للرحمة، لكن الرحمة من لوازم الصلاة وموجباتها وثمراتها. فمن فسرها بالرحمة فقد فسرها ببعض ثمراتها ومقصودها. وهذا كثيرا ما يأتي في تفسير ألفاظ القرآن.

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