the position preferred by some of Ahmad’s disciples, based on the report narrated from Ibn ʿAbbās [—may Allah be pleased with them both—(1)], who said, “An invocation of blessings [from one person upon another] is not appropriate for anyone other than the Prophet—may Allah bless him and grant him peace—(2).”

(* Ibn ʿAbbās [—may Allah be pleased with him—](3) made this statement—and Allah knows best—when the Shiʿah began singling out ʿAlī for blessings to the exclusion of everyone else [and treating this as though it had been specifically enjoined concerning him alone, to the exclusion of all others](4). This is wrong by consensus, for Allah Most High commanded that blessings be invoked upon His Prophet—may Allah bless him and grant him peace—and the Prophet—may Allah bless him and grant him peace—explained this as invoking blessings upon him and his family. Thus, blessings are invoked upon his entire family in connection with him(5).

According to al-Shāfiʿī and Ahmad, the family of Muhammad—may Allah bless him and grant him peace—are those who are forbidden(6) to receive alms. A group of Mālik’s and Ahmad’s disciples, among others, held that they are the community [of Muhammad—may Allah bless him and grant him peace—]. A group of Sufis held(7) that they are the friends of Allah from among his community, namely, the believing and God-fearing. A hadith has been narrated(8) concerning this