bless the Prophet.”
The blessing in collectivity is plainly different from the blessing when separately ascribed, since the two states differ. The Prophet, may God bless him and grant him peace, thus gained this blessing.
He then commanded us to bless him, may God bless him and grant him peace, with the like of this comprehensive blessing. This means that we bless him when the Real is our tongue, as related in the report. Only then is the blessing as we were commanded to offer it valid. The angels’ blessing in this station, in which He combined them with God in blessing the Prophet, may God bless him and grant him peace, was of this kind, for in that blessing God was their utterance.
His honor, may God bless him and grant him peace, above the rest of humanity is thus established in this rank. It is an honor whose existence is verified through our being informed of it. If someone of whom we have not been told equals him, that is an honor within possibility. His excellence is thus established through being specified, over one who has not been specified, even if in reality such a blessing has been bestowed upon that person without our being informed of it. His excellence is established in every case.
When the Most High said, “He is the One who blesses you,” after “O you who believe” [al-Ahzab 33:41], He did not specify what they believe in, whether existence or unity. It is preferable to take it as existence, which is more general, because that is more inclusive in mercy. He said to them, “Remember God with abundant remembrance” [al-Ahzab 33:41], meaning in every state, “and glorify Him,” meaning pray to Him. Ibn ʿUmar said, “If I were to glorify, I would perform the prayer in full,” meaning that he would pray
