The first addition of sending blessings and peace after each call to prayer from the minaret occurred during the time of Sultan Al-Mansour Haji bin Al-Ashraf Sha'ban bin Hussein bin Al-Nasir Muhammad bin Al-Mansour Qalawun, by the order of the muhtasib Najm al-Din al-Tanbudi, in the month of Sha'ban (791 AH). Before that, during the days of Sultan Salah al-Din al-Ayyubi, it was customary to say before the dawn call to prayer every night in Egypt and the Levant: "Peace be upon the Messenger of Allah," and this continued until the year (767 AH). It was then increased by the order of the muhtasib Salah al-Din al-Burlusi to say: "Blessings and peace be upon you, O Messenger of Allah." Then it was established to be said after every call to prayer in the year (791 AH). See: "Al-Wasa'il ila Ma'rifat al-Awwal" by Al-Suyuti, pages 26-27. Al-Mutai'i said in "The Best Speech Regarding the Sunnah and Innovation in Rulings" pages 43-45: "Then the practice of adding them after every call to prayer continued at all times except for Maghrib due to its short time, and in the morning to preserve the virtue of early prayer according to a saying based on the hadiths related to that. It does not necessitate that performing them is a blameworthy innovation in Sharia; rather, their performance at that time is a Sunnah as it falls under the command in His saying, Glory be to Him: (O you who have believed, ask blessings upon him and greet him with a greeting of peace) Al-Ahzab: 56. The command in this verse is absolute, and it is definitive in indication and definitive in establishment, thus indicating obligation. However, due to its generality, its compliance is achieved once and does not require repetition. As for what is added to it, it is Sunnah; because it also falls under the command and is part of what is commanded. There is no difference in this between secret and public, between place and place, time and time, and whether it is after the call to prayer or not. All of this falls under the absolute command in the verse and is part of what is commanded, as He did not restrict the command in it to a specific condition, place, or time. The one addressed and called upon in it is general and includes all who are obligated. The pronoun referring back to it in the command is likewise; and because their performance also falls under the command in the saying of the Prophet, peace be upon him: "When you hear the caller to prayer, say what he says, then ask blessings and peace upon me..." until the end of the hadith, in Sahih al-Bukhari 1: 221, and Sahih Muslim 1: 288, which is an authentic hadith. The command in it is also absolute as previously mentioned, and just as the non-caller is included, the caller is included as well, and he is commanded like anyone else who hears him to perform them after the call to prayer without distinction between whether it is done with a raised voice or without, and on the minaret or elsewhere. It does not necessitate that the absence of their performance during his time, peace be upon him, means that their performance is a blameworthy innovation in Sharia; because the Sunnah, as it is established by his action, is also established by his saying, and their performance falls under the verbal command from the Book and the Sunnah as you have learned. Therefore, Ibn al-Athir said: "Innovation is of two types: an innovation of guidance and an innovation of misguidance." He then defined the blameworthy innovation of misguidance as that which contradicts the Sharia and is contrary to it, and he defined the innovation of guidance as that which occurred in the generality of what Allah and His Messenger requested, or that which was not contrary to it and has no previous example, such as a type of generosity and praise that did not exist in the early generation. He then said: "It is not permissible to consider the innovation of guidance as a misguidance contrary to the Sharia; because the legislator called it a Sunnah and promised its doer a reward." The Prophet, peace be upon him, said: "Whoever introduces a good practice in Islam, which is acted upon after him, will have a reward like that of the one who acts upon it, and nothing will be diminished from their rewards." In Sahih Muslim 4: 2059, and Sahih Ibn Khuzaymah 4: 112. Ended from "Al-Nihayah fi Gharib al-Athar" by Ibn al-Athir 1: 106).