for the plural pronoun in “they bless” brings together the Real and the angels. The angels cannot reach God’s blessing upon His servant, since they cannot go beyond their own rank. In this blessing the Real descends to the angels’ blessing because of the inclusive pronoun. God’s blessing upon the Prophet is thus from the station of the angels’ blessing upon the Prophet.
(Separate and Collective Ascription of Blessing)
This differs from “He is the One who blesses you.” Here He mentioned us before bringing in the angels, separating His blessing from the angels by the words “upon you.” He then said, “so that He may bring you out,” ascribing the bringing out to Himself alone. He did not use an inclusive pronoun bringing God and the angels together in blessing the believers as He did in “they bless the Prophet.”
The Prophet, may God bless him and grant him peace, is thus distinguished above the rest of humanity by a rank granted to no one else, that is, we have been told of no one else. He included all of us, the Prophet, may God bless him and grant him peace, among us, in “He is the One who blesses you,” ascribing this to Himself alone. He then said, “and His angels,” separately ascribing to the angels blessing upon the servants, who include the Prophet.
Thus for all creation the blessing from God is separately ascribed and the blessing from the angels is separately ascribed[12]. According to what we have been told, He singled out the Prophet alone, may God bless him and grant him peace, by combining for him a comprehensive blessing in which God and His angels share. He said, “God and His angels
Notlar
[12]
(“Making the blessing one” here means ascribing it separately to God and separately to the angels, in contrast to combining them in the pronoun.)
