the angels invoke blessings upon the believers, as stated in the authentic report:

‘The angels invoke blessings upon any one of you as long as he remains in his place of prayer.’

If Allah and His angels send blessings upon a believer, why should believers not be permitted to invoke blessings upon him? As for Ibn Abbās’s statement, he made it when the people of innovation began singling out Alī or others for blessings without invoking them upon anyone else. This is an innovation by consensus. They do not invoke blessings upon every Abbasid member of Banū Hāshim, nor upon every descendant of al-Hasan and al-Husayn, nor upon the Prophet’s wives, even though the following is established in the authentic report:

‘O Allah, send blessings upon Muhammad, his wives, and his offspring.’

Thus, there is no evidence to justify singling out certain members of the Prophet’s household for blessings to the exclusion of the rest of his household and all other believers.”

Since Allah Most High commanded that blessings and peace be invoked upon him, and some then held that invoking blessings upon anyone else was prohibited, a group, including Abū Muhammad al-Juwaynī, extended this reasoning and said: “Peace must not be invoked upon anyone else.” This view is not known to have been held by any of the early scholars, and most later scholars rejected it. Greeting others with peace is prescribed: one greets a person upon meeting him. This is either obligatory or strongly recommended; scholars hold two views on the matter, both of which are represented in Ahmad’s school. Returning the greeting is obligatory by consensus, either as an individual or a communal obligation.

When concluding the prayer, the worshipper says: “Peace be upon you; peace be upon you.” The Prophet, may Allah bless him and grant him peace, used to