TheSunniWay Release

Translated by Najibullah Qadri

Question: Is it permissible to say Y Hussain alayhissalm? What is the

ruling on writing or proclaiming it?

Answer: The salm which is mentioned along with the name i.e.,
alayhissalm is not the salm of Tahiyyat (greeting) which is the salm
said on meeting someone or conveyed through some means. The
purpose (maqsd) in this salm (i.e., alayhissalm) is the veneration
(tadhm) of the person being mentioned. The custom (urf) of the People
of Islm (Ahl al-Islm) has made this salm (i.e., alayhissalm) specific
to the Prophets and the Angels. For example: Sayyidun Ibrhm
alayhissalm, Sayyidun Ms alayhissalm, Sayyidun Jibrl
alayhissalm, Sayyidun Mikal alayhissalm. Thus it is not
permissible to say alayhissalm for other than Prophets and Angels.

And Allh knows best.

Fatw Amjadiyy, volume 4, page no. 243-245

Second verdict from the book al-Hadiqatun Nadiyy Sharh Tarqa al-
Muhammadya by Arif-billh Imam Abdul Ghani an-Nablusi (may
Allh have mercy on him):

The majority of the noble `ulam state that the habitual recitation of
salawt upon a non-Prophet is impermissible, as such recitation (of
salawt) has become an indication that a Prophet is being mentioned.
Thus, a non-Prophet cannot be included in this act along with the
Prophets. Also, the following cannot be said: Abu Bakr as-Siddq
salAllhu alayh wa sallam or Al salAllhu alayh wa sallam, even
though according to the meaning, saying so is correct. Similarly, the
following also cannot be said: Muhammad azzawajal, even though
the Prophet salAllhu alayh wa sallam is the owner of izzah(honour,
fame etc.) and jall(loftiness, glory etc.) but the above expression is not
used because this is an identifying feature of the mentioning of Allh
azzawajal . The mentioning of sending salawt upon non-Prophets in
the Noble Qurn and the Hadth has been limited by the majority of the
ulam to supplication(du).

Certain ulam (may Allh have mercy on them) say: To send salawt
upon a non-Prophet is not permissible because this has become a sign of
the people of desires(Ahlul Haw)*Ahlul Bidah] and they send salawt
upon those whom they assume to be infalliable(masm). Thus, they
should not be followed in this matter.

Sayyiduna Imm Yahy bin Sharaf an-Nawaw (may Allh have mercy
on him) has mentioned in his book al-Adhkr: Those ulam who
dissuade from sending salawt upon non-Prophets differ with each
other whether doing so is harm1, makrh tahzh2 or just khilf-e-

1
"Harm Qat'a" is that prohibition of Sharah whose unlawfulness and forbidding are proved by the cogent
and unquestionable argument,reason. This is the opposite of "Fard" (obligatory act). Its intentional
commission amounts to major sin and transgression. It is obligatory on and rewarding for believers to refrain
from it to their best. (Islm the Glorious Religion, Muft Khall Khn Qdr)
2
"Makrh Tanzh" is that prohibition of Sharah whose commission is considered undersirable in Sharah.
However, its undesirability is not to the extent of "Wa'eed"(warning of dire consequences). The one who
uwl3. After mentioning these three statements, he further states, The
correct statement is the one regarding which majority of the ulama
agree upon that it is makrh tanzh because it is the characteristic of the
people of innovation(mubtadin) and we have been dissuaded from
adopting their characteristics. (al-Adhkr an-Nawaw, Kitb as-Salt
alar-Rasl salAllhu alayh wa sallam, Bb as-Salt ala al-Anbiy
alayhimassalm, page no. 100).

avoids it earns goodness and reward and in case of commission he is liable to neither torment nor Divine
anger. (Islm the Glorious Religion, Muft Khall Khn Qdr)
3
"Khilf-e-Uwl" is that prohibition of Sharah whose commission is against decency. It is better for believer to
avoid it but he would not be held accountable if committed. Its avoidance is praise-worthy. "Khilf-e-Uwl" is
the opposite of "Mustahab". (Islm the Glorious Religion, Muft Khall Khn Qdr)