Can we ask Allah to grant “blessings” and “peace” to non-prophets?

Can we ask Allah to grant “blessings” and “peace” to non-prophets?

In The Name of Allah, The Beneficent, The Merciful.

The purpose behind writing this article is to educate many lay muslims who have a misconception that one cannot ask Allah to grant non-prophets peace(salam) . Here we will be clearing this misconception from verses of Quran, authentic traditions(ahadees) and from the example of Salaf.

Let us quote before you the views of scholars on this issue, which would clear this concept.

1. Allamah Alusi wrote: “Sending blessings on other than the prophets & angels on this matter the views of the Ulema are different. In the view of Qazi Ayadh and most of the Ulema, it is permissible. They have sought to prove this in reliance of… the sahih hadith:
a. the Prophet said, “O Allah! Send your blessings upon the offspring of Abu Aufa.”

b. Rasulullah (s) opened his hands and stated:
‘O Allah send your blessing & mercy upon the family Sa’d ibn Ubadah

c. Ibn Hibban collected a tradition that a woman approached Rasulullah and requested ‘O Allah send blessings on me and my husband’ and Rasulullah (s) sent blessings in this manner.

d. according to Muslim’s report the Angels recite for every momin ‘Sala Allah alayka wa ala jasdhaak'” [Tafseer Ruh al-Ma’ani, Volume 22 page 85]

2. Shaykh al-Islam Ahmad Ibn Taymiyyah was asked about a man who said that ‘Ali ibn Abi Taalib was not one of the Ahl al-Bayt (members of the Prophet’s household) and that it is not permissible to send blessings upon him, and that sending blessings upon him was bid’ah (an innovation).

He(ibn Taymiyyah) replied: With regard to ‘Ali ibn Abi Taalib being one of the Ahl al-Bayt, this is something concerning which there is no difference of opinion among the Muslims. It is so obvious to the Muslims that there is no need for evidence to prove it. Rather he is the best of the Ahl al-Bayt, the best of Bani Haashim after the Prophet (peace and blessings of Allaah be upon him). It was proven that the Prophet (peace and blessings of Allaah be upon him) threw his cloak over ‘Ali, Faatimah, Hasan and Husayn and said, “O Allaah, these are the members of my household, so to remove Ar-Rijs (evil deeds and sins) from them and purify them with a thorough purification [cf. al-Ahzaab 33:33].”

With regard to sending blessings exclusively upon him, this issue leads us to another issue, which is whether it is permissible to send blessings exclusively upon anyone other than the Prophet (peace and blessings of Allaah be upon him), such as saying, “O Allaah send blessings on ‘Umar, or ‘Ali (Allaahumma salli ‘ala ‘Umar etc.)”. The scholars disputed concerning that. Maalik, al-Shaafa’i and a group of the Hanbalis said that we should not send blessings exclusively upon anyone except the Prophet (peace and blessings of Allaah be upon him), as it was narrated that Ibn ‘Abbaas said: “I do not know that blessings should be sent upon anyone except the Prophet (peace and blessings of Allaah be upon him). Imaam Ahmad and most of his companions said that there was nothing wrong with that, because ‘Ali ibn Abi Taalib said to ‘Umar ibn al-Khattaab, “May Allaah send blessings upon you.” This is the more correct view. [Al-Fataawa al-Kubra, 1/56]

So we find that there is a difference of opinion among some great scholars of Islam regarding this issue, both the groups had sound reasons on which they based their views and It would be incorrect if people criticize any of the groups for their views, since both had sound proofs to form their views, but the correct view between the two is that we can send peace and blessings even on non-prophets.


What are the proofs that we can ask Allah to grant Sahaba(companions of Prophet(saw)) “peace” and “blessings” or we can add (عليه السلام) [Alayhi Salam (A.S) which translates as ‘peace be upon him] after mentioning the names of Sahaba?

Indeed we can ask Allah to grant non-prophets[most importantly Sahaba(companions of Prophet(saw))] “peace”and“blessings” upon them. Here are the following proofs for the permissibility of doing so:

From Quran:

Those are they on whom are blessings(salawat) and mercy from their Lord, and those are the followers of the right course.(2:157)

He it is Who sends blessings(sallee) on you, as do His angels, that He may bring you out from the depths of Darkness into Light: and He is Full of Mercy to the Believers. Their salutation on the day that they meet Him shall be, Peace(salam), and He has prepared for them an honourable reward.(33:43-44)

Take alms out of their property, you would cleanse them and purify them thereby, and pray(salli) for them; surely your prayer(salat) is a relief to them; and Allah is Hearing, Knowing.(9:103)

We see in these verses that Allah didn’t restrict his blessings to Prophets only, but it was extended to believers too, and Companions of Prophet(Saw) were the best of believers.

From Ahadees:

1. Narrated Ibn Abi Aufa: Whenever somebody brought alms to the Prophet the used to say, “Allahumma Salli ‘Alaihi (O Allah! Send Your Salat (Grace and Honor) on him).” Once when my father brought his alms to him, he(saw) said, “O Allah! Send Your Salat (Grace and Honor) on the family of Abi Aufa.” (Sahi bukhari Volume 8, Book 75, Number 370)

Comment: So we see from this narration that prophet(saw) just didn’t send blessings on his companion but it used to be his general practice.

2. An authentic narration:

أَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْعَتِيقِيُّ ، نَا عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ، نَا أَبُو حَامِدٍ مُحَمَّدُ بْنُ هَارُونَ الْحَضْرَمِيُّ ، نَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ ، نَا سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ أَبِيهِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، قَالَ : قَالَ عَلِيٌّ لِعُمَرَ بْنَ الْخَطَّابِ ، وَهُوَ مُسَجًّى : ” صَلَّى اللَّهُ عَلَيْكَ وَدَعَا لَهُ ، قَالَ سُفْيَانُ : قِيلَ لِجَعْفَرِ بْنِ مُحَمَّدٍ : أَلَيْسَ قِيلَ لا يُصَلَّى عَلَى أَحَدٍ إِلا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ ، قَالَ : هَكَذَا سَمِعْتُ

[Ahmad bin Muhammad abu Ja`far al-`Atiqi said: abu al-Hasan al-Daraqutni `Ali bin `Umar al-Hafiz al-Baghdadi told us, abu Hamid Muhammad bin Haroun al-Hadrami told us, Ya`qoub bin Ibrahim al-Dawraqi told us, Suffiyan ibn `Uyaynah told us, from Ja`far bin Muhammad, from his father Muhammad bin `Ali, from Jabir ibn `Abdullah al-Ansari that he said: `Ali told `Umar bin al-Khattab while he was on his death-bed: Salla-Allahu `Alayka, and he made Du`a for him.” Suffiyan said: They said to Ja`far: “Isn’t it said that one cannot send Salat except on the Prophet (SAWS)?” he replied: “This is how I heard it.”]
(Source: al-Jami` li-Akhlaq al-Rawi by al-Khateeb #1327 ; Grading: Sahih.)

3.  لأن علي بن أبي طالب رضي اللّه عنه ـ قال لعمر بن الخطاب‏:‏ صلى اللّه عليك
روي أن علياً قال لعمر : ( صلى الله عليك ) وقد وجدت هذا الأثر في كتاب المعرفة والتاريخ للفسوي 2/745 ، وكتاب تاريخ المدينة المنورة لابن شبه 3/938، وفي مسائل الإمام أحمد برواية ابي داود ص113، وكشاف القناع

Al-Fasawi in “Al-M’arifah wa At-Tarikh” (2/745, Ar-Risalah) said: Narrated to us Sufiyan who said, narrated to us Ja’far (As-Sadiq) from his father from Jabir bin Abdullah who said, “Ali reached Umar while he was lying on his death bed. So he (Ali) said, “sallallahu alaika………”.
Similarly it has been narrated by Ibn Shabbah in “Tarikh Al-Madina” (3/937&940). The isnad is authentic as obvious from names. Likewise it is also present in “Al-Mustadrak” (4523)

4. عن أبي خالد الأحمر قال : سألت عبدالله بن حسن عن أبي بكر وعمر فقال : صلى الله عليهما ولا صلى على من لايصلي عليهما . [ حسن ] .

From Abu Khaled al-Ahmar: I asked ‘Abdullah bin al-Hassan about Abu bakr and ‘Umar so he said: “May the peace of Allah be upon them and no peace on those who don’t send peace upon them.”
Grading: Hasan. [Fadael al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Darqutni]

5. (5185) حدثنا هشام أبو مروان ومحمد بن المثنى المعنى قال محمد بن المثنى حدثنا الوليد بن مسلم حدثنا الأوزاعي قال سمعت يحيى بن أبي كثير يقول حدثني محمد بن عبد الرحمن بن أسعد بن زرارة عن قيس بن سعد قال زارنا رسول الله صلى الله عليه وسلم في منزلنا فقال السلام عليكم ورحمة الله فرد سعد ردا خفيا قال قيس فقلت ألا تأذن لرسول الله صلى الله عليه وسلم فقال ذره يكثر علينا من السلام فقال رسول الله صلى الله عليه وسلم السلام عليكم ورحمة الله فرد سعد ردا خفيا ثم قال رسول الله صلى الله عليه وسلم السلام عليكم ورحمة الله ثم رجع رسول الله صلى الله عليه وسلم واتبعه سعد فقال يا رسول الله إني كنت أسمع تسليمك وأرد عليك ردا خفيا لتكثر علينا من السلام قال فانصرف معه رسول الله صلى الله عليه وسلم فأمر له سعد بغسل فاغتسل ثم ناوله ملحفة مصبوغة بزعفران أو ورس فاشتمل بها ثم رفع رسول الله صلى الله عليه وسلم يديه وهو يقول اللهم اجعل صلواتك ورحمتك على آل سعد بن عبادة قال ثم أصاب رسول الله صلى الله عليه وسلم من الطعام فلما أراد الانصراف قرب له سعد حمارا قد وطأ عليه بقطيفة فركب رسول الله صلى الله عليه وسلم فقال سعد يا قيس اصحب رسول الله صلى الله عليه وسلم قال قيس فقال لي رسول الله صلى الله عليه وسلم اركب فأبيت ثم قال إما أن تركب وإما أن تنصرف قال فانصرفت قال هشام أبو مروان عن محمد بن عبد الرحمن بن أسعد بن زرارة [ ص: 348 ] قال أبو داود رواه عمر بن عبد الواحد وابن سماعة عن الأوزاعي مرسلا ولم يذكرا قيس بن سعد
Narrated Qays ibn Sa’d: The Apostle of Allah (saw) came to visit us in our house, and said: Peace and Allah’s mercy be upon you! Sa’d returned the greeting in a lower tone. Qays said: I said: Do you not grant permission to the Apostle of Allah (saw) to enter? He said: Leave him, he will give us many greetings. The Apostle of Allah (saw) then said: Peace and Allah’s mercy be upon you! Sa’d again responded in a lower tone. The Apostle of Allah (saw) again said: Peace and Allah’s mercy be upon you! So the Apostle of Allah (saw) went away. Sa’d went after him and said: Apostle of Allah! I heard your greetings and responded in a lower tone so that you might give us many greetings. The Apostle of Allah (saw) returned with him. Sa’d then offered to prepare bath-water for him, and he took a bath. He then gave him a long wrapper dyed with saffron or wars and he wrapped himself in it. The Apostle of Allah (saw) then raised his hands and said: O Allah, bestow Thy blessings and mercy on the family of Sa’d ibn Ubadah! The Apostle of Allah (saw) then shared their meals. When he intended to return, Sa’d brought near him an ass which was covered with a blanket. The Apostle of Allah (saw) mounted it. Sa’d said: O Qays, accompany the Apostle of Allah. Qays said: The Apostle of Allah (saw) said to me: Ride. But I refused. He again said: Either ride or go away. He said: So I went away. Hisham said: AbuMarwan (transmitted) from Muhammad ibn AbdurRahman ibn As’ad ibn Zurarah. (Abu Dawud Book of Adab Book #41)

Ibne Katheer said

فهو حديث جيد قوي والله أعلم
This hadith is good powerful Allah knows best. (source)

6. In tashahhud we say Assalamu Alaina Wa’ala’Ibadillahis Sa’liheen(Peace be upon us and upon Allah’s upright servants):

[Sahi muslim Bk 4, Number 0798]: Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) used to teach us tashahhud just as he used to teach us a Sura of the Qur’an, and he would say: All services rendered by., words, acts of worship. and all good things are due to Allah. Peace be upon you,0 Prophet. and Allah’s mercy and blessings. Peace be upon us and upon Allah’s upright servants. I testify that there is no god but Allah, and I testify that Muhammad is the Messenger of Allah.

7. Aa’ishah (may Allaah be pleased with her) said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, what should I say to them (i.e., to the occupants of the graves)?” He said, “Say: Al-salaamu ‘ala ahl il-diyaar min al-mu’mineen wa’l-Muslimeen, wa yarham Allaah al-mustaqdimeena minna wa’l-musta’khireen, wa innaa in sha Allaah bikum la laahiqoon (Peace be upon the inhabitants of the graves, believers and Muslims. May Allaah have mercy upon those who have gone ahead of us and those who come later on, and verily we will, insha Allaah, join you).” [Narrated by Muslim, 974].

8. With regard to visiting the grave of the Prophet (peace and blessings of Allaah be upon him) and his two companions Abu Bakr and ‘Umar (may Allaah be pleased with them), what was narrated from the Sahaabah is to greet them with salaam. Ibn ‘Umar used to say, “Al-salaamu ‘alayka ya Rasool-Allaah, al-salaam ‘alayka ya Aba Bakr, al-salaamu ‘alayka ya abati (O my father),” then he would go away. This was classed as saheeh by al-Haafiz ibn Hajar.

Proof from Shia narration:

Here is a hasan(good) hadeeth from Imaam Moosa Al-Kaadhim, also known as `Abd SaaliH. This is a du`aa (supplication):

اللهم صل على القاسم والطاهر ابني نبيك، اللهم صل على رقية بنت نبيك والعن من آذى نبيك فيها، اللهم صل على ام كلثوم بنت نبيك

“O Allaah send blessing up Al-Qaasim, and Al-Taahir sons of your prophet. O Allaah send blessings upon Ruqayyah, daughter of your Prophet, and curse whoever harmed your prophet through her, O Allaah send blessing upon Umm Kulthoom, daughter of your prophet, and curse whoever harmed your prophet through her. O Allaah send blessing upon the progeny of your prophet…” Al-Toosi, Tahdheeb, vol. 3, pg. 120, hadeeth # 38[Al-Majlisi said this hadeeth is Hasan (Good) in his Milaadh Al-Akhyaar, vol. 5, pg. 116].


Few examples regarding adding the phrase “Alayhi Salam which translates as ‘peace be upon him” after the names of Sahaba from the books of Salaf of Ahlesunnah.

In “Fadha’il As-Sahaba” by Darqutni  we find “Alaihi Salam” many times after the name of Abu Bakr, Umar, Ali.

For example:

3 – حدثنا محمد بن منصور بن أبي الجهم ، نا السري بن عاصم ، قال : نا أبو معاوية ، عن الحجاج بن أرطأة ، عن من ، أحبوه ، عن الشعبي ، قال : قال علي عليه السلام : لم أكن لأحل عقدة عقدها عمر عليه السلام

10 – حدثنا إسماعيل بن علي ، قال : نا عبد الله بن قريش ، قال : وجدت سماع الفرج بن اليمان ، نا علي بن ثابت ، عن منصور بن دينار ، عن خلف بن حوشب ، عن عمر بن شرحبيل ، قال : خرج إلينا علي عليه السلام وعليه برد فقال : هذا برد كسانيه خليلي عمر بن الخطاب عليه السلام ، ثم رفع البرد ، فقنع به رأسه ، ثم بكى حتى ظننا أن نفسه خارجة من جنبيه حدثنا جعفر بن محمد الواسطي ، قال : نا موسى بن إسحاق ، قال : نا أبو بكر بن أبي شيبة ، قال : نا أبو معاوية ، عن خلف بن حوشب ، عن أبي السفر ، قال : رئي على علي عليه السلام برد ، ثم ذكر مثله

30 – حدثنا أبو بكر ، أحمد بن محمد بن إسماعيل الآدمي قال : نا محمد بن الحسين الحنيني ، قال : نا عبد العزيز بن محمد الأزدي ، قال : نا حفص بن غياث ، قال : سمعت جعفر بن محمد ، يقول : ما أرجو من شفاعة علي عليه السلام شيئا ، إلا وأنا أرجو من شفاعة أبي بكر عليه السلام مثله ، ولقد ولدني مرتين
46 – حدثنا إبراهيم بن حماد ، قال : نا عمي ، قال : نا نصر بن علي ، قال : نا ابن داود ، عن فضيل بن مرزوق ، قال : قال زيد بن علي بن حسين ، أما أنا فلو كنت مكان أبي بكر رضي الله عنه لحكمت بمثل ما حكم به أبو بكر عليه السلام في فدك

Translation: From Fudayl bin Marzouq that he said: Zaid bin Ali bin al-Hussein said: As for me, If I were in the place of Abu Bakr may Allah be pleased with him I would have ruled the same as Abu Bakr, alaihi salam, ruled in the matter of Fadak.
Grading: Hasan

Imam Daraqutni(d. 385 AH) stated: Abu bakr alaihisalam. [Fadhail Sahaba by Daraqutni, page 57].

Imam Abu Ja’Far Muhammad Ibn Sulayman Luwayn(d. 246 AH) in his book mention: Abu bakr alaihisalam. [Juz’ fihi hadith al-masisi luwayn, page 26].

Imam Abu Ishaq Ibrahim bin Muhammad bin Yahya a-Neysapuri(d. 362) in his book stated: Abu Bakr alaihisalam. [al-Muzakiyat wahiya al-fawaed al-muntaqabah al-gharaib al-awali, page 170].

Similarly, In Tabaqat by Ibn Sa’d it was used for Abubakar.

ومن بني تيم بن مرة بن كعب
;أبو بكر الصديق عليه السلام

It was used for Umar(ra) :

Imam al-Shafe’i(d. 204 AH) stated: Umar alaihi salam. [al-sunan al-mathura, Imam Shafei, page 148].

Imam Ishaq bin Manshur al-Maruzi(d. 251 AH) stated: Umar alaihi salam. [Masa’il al-Imam Ahmad wa Ishaq bin Rahawaih, vol 8, page 4206, #2997].

Imam Ishaq bin Manshur al-Maruzi(d. 251 AH) stated: Umar alaihi salam. [Masa’il al-Imam Ahmad wa Ishaq bin Rahawaih, vol 9, page 4900].

Imam Daraqutni(d. 385 AH) stated: Ali alaihisalam stated: I cannot oppose what Umar alaihisalam had done. [Fadhail Sahaba by Daraqutni, page 34].

Imam Ibn Abi Asim(d. 287 AH) stated: Umar alaihisalam. [al-Ahad wa al-Masani, vol 1, page 111].

It was used for Abu bakr(ra) and Umar(ra) combined:

Imam Daraqutni(d. 385 AH) stated: Abu bakr and Umar Alaihuma Salam. [Fadhail Sahaba by Daraqutni, page 47].

Imam Daraqutni(d. 385 AH) stated: Abu bakr and Umar Alaihuma Salam. [Fadhail Sahaba by Daraqutni, page 51].

It was used for Prophet(Saws), Abu bakr(ra) and Umar(ra) collectively:

Imam Abū Nuʻaym al-Iṣbahāni(d. 430 AH) stated: Rasool Allah then Abu Bakr then Umar Alaihim al Salam. [Kitāb al-imāmah wa-al-radd ʻalá al-rāfiḍah, page 271].

It was used for Uthman(ra) :

Al-Hafidh ibn ‘Adi (365 AH) stated: Uthman Alaihi Salam. [Al-Kamil fi Du’afa al-Rijal, vol 7, page 116].

Here it was used for daughter of Prophet(Saw), Umm Kulthoom(ra) :

Sahi bukhari:

5504 حدثنا أبو اليمان أخبرنا شعيب عن الزهري قال أخبرني أنس بن مالك أنه رأى على أم كلثوم عليها السلام بنت رسول الله صلى الله عليه وسلم برد حرير سيراء

(source) [Scan page]

Here it was used for Fatima(ra) bint RasoolAllah(saw):

حدثنا ‏ ‏سليمان بن حرب ‏ ‏حدثنا ‏ ‏حماد ‏ ‏عن ‏ ‏ثابت ‏ ‏عن ‏ ‏أنس ‏ ‏قال ‏
‏لما ثقل النبي ‏ ‏صلى الله عليه وسلم ‏ ‏جعل يتغشاه فقالت ‏ ‏فاطمة ‏ ‏عليها السلام ‏ ‏وا كرب أباه فقال لها ‏ ‏ليس على أبيك كرب بعد اليوم فلما مات قالت يا ‏ ‏أبتاه أجاب ربا دعاه يا ‏ ‏أبتاه من جنة الفردوس ‏ ‏مأواه يا ‏ ‏أبتاه إلى ‏ ‏جبريل ‏ ‏ننعاه فلما دفن قالت ‏ ‏فاطمة ‏ ‏عليها السلام ‏ ‏يا ‏ ‏أنس ‏ ‏أطابت أنفسكم أن ‏ ‏تحثوا ‏ ‏على رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏التراب

(sahi bukhari hadeeth number 4186)

Same has been done to some of the wives of the Prophet (pbuh)[Ayesha(ra), Khadeeja(ra), Hafsa(ra)], here are some different sources for that:

Imam Abu ‘Ubaid al-Qasim bin Salam(d. 224 AH) stated: Ayesha Alaiha Salam. [Fadhail al-Quran wa Ma’alimuhu wa Adabuhu, page 37].

Imam Muhammad ibn Sa’ad(d. 230 AH) stated: Ayesha Alaiha Salam. [Tabaqat al-Kubra ibn Sa’ad, vol 8, page 43].

Imam Abi al-Hasan Ali bin Bassam(d. 542 AH) stated: Hafsa Alaiha Salam. [al-Dhakhirah fi mahasin al-Jazirah, vol 1, page 290]

عن عائشة الصديقة ، عليها السلام والرضوان قالت : « ما بال رسول الله صلى الله عليه وسلم قائما منذ أنزل عليه القرآن »
فضائل القرآن للقاسم بن سلام ج 1 ص 114

سئلت عائشة عليها السلام عن خلق ، رسول الله صلى الله عليه وسلم
فضائل القرآن للقاسم بن سلام ج 1 ص 103

قال رأيت ليلة ماتت عائشة عليها السلام
الطبقات الكبرى لابن سعد ج 8 ص 77

كانت يد أبي هريرة في يدي يعين ليلة ماتت عائشة عليها السلام
الطبقات الكبرى ج 8 ص 80

عن أبي سَلَمَةَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 3 ص 233

فَأَتَاهُ عُرْوَةُ فَحَدَّثَهُ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 3 ص 284

عن عُرْوَةَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 250

عن مَيْمُونِ بن أبي شَبِيبٍ أَنَّ عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 261

عن عُرْوَةَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 284

عن زَيْدِ بن أَسْلَمَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 297

قال : أترون أن تسبوا أمكم عائشة عليها السلام وتستحلون منها ما تستحلون من غيرها ؟
البصائر والذخائر ج 5 ص 74

قد روى عن عائشة عليها السلام
الإنصاف في مسائل الخلاف ج 2 ص 471

وهذا كان عند خروج عائشة عليها السلام إلى البصرة .
كشف المشكل لابن الجوزي ج 1 ص 346

وإنما خرجت عائشة عليها السلام لتصلح الأمر فانخرق .
كشف المشكل ج 1 ص 346

سيأتي ذكره في مسند عائشة عليها السلام .
كشف المشكل ج 2 ص 22

وما ذهبت إليه عائشة عليها السلام أصح وأقوى.
كشف المشكل ج 2 ص 394

وفيها توفيت عائشة عليها السلام
الكامل في التاريخ ج 3 ص 362

أنها طافت مع عائشة عليها السلام
تنقيح تحقيق أحاديث التعليق ج 2 ص 461

وكانت حفصة عليها السلام عندما يريدها صلى الله عليه وسلم ربما تأبت
الذخيرة في محاسن أهل الجزيرة ج 1 ص 464

فإن خديجة – عليها السلام – ماتت قبل أن تفرض الصلاة
فتح الباري في شرح صحيح البخاري لابن رجب ج 1 ص 548

ذكر خديجة عليها السلام
فتح الباري لابن حجر ج 7 ص 133

بينا رسول الله جالس مع خديجة عليها السلام
أطراف الغرائب والأفراد ج 3 ص 253

وأبو هالة مالك بن النباش زوج خديجة عليها السلام
الإكمال لابن ماكولا ج 1 ص 118

وخير نسائها خديجة عليها السلام
صفة الصفوة لابن الجوزي ج 2 ص 7

توفيت خديجة عليها السلام بنت خويلد
المنتخب من ذيل المذيل لابن جرير الطبري ج 1 ص 86

Note: Imam Ibn Katheer (rah) said: It is very common among many of the scribes who copy out books to write ‘alayhi’l-salaam (peace be upon him) after the name of ‘Ali (may Allaah be pleased with him) but not after the names of other Sahaabah, or to write karrama Allaah wajhahu. Even though the meaning is acceptable, all the Sahaabah should be treated with the same respect. The two Shaykhs (i.e., Abu Bakr and ‘Umar) and ‘Uthmaan are more deserving of that, may Allaah be pleased with them.  [Tafseer Ibn Katheer, 3/517-518 ] So this clears the argument of those people who sometimes claim that why did the authors of sunni books added “Alaihisalam” just to Ahlebayt but not other high ranking Sahaba, So the answer to this argument was given by Imam ibn Katheer that it was done by the scribes not the authors of the books.


Answer to some objections that could be raised by some shias

The fact is that the shiatu dajjal can’t tolerate people sending salat and salam(blessing and peace) on those people(sahaba) whom they hate as it is a part of their madhab. They might argue that people should not add “Alaihisalam” after the names of companions of Prophet(saw). But it could only be added after the names of family of Prophet(saw) or Ahlebayt of Prophet.

Though we have provided sufficient proofs in our article that there is no restriction to do so in shariah, on the contrary it was done by Prophet(Saw) as well as some members of Ahlebayt, but If this claim is raised by shiatu dajjal then we would like to show them the mirror first before they raise their fingers against the true lovers of Ahlebayt. The shiatu dajjal even do injustice with Ahlebayt when it comes adding honorifics like Alahisalam(A.S) or (S.A), etc. We know that the shias often claim that they are two types of Ahlebayt one is choosen ones and other is general ones, general ones consists of wives of prophet(saw) and families of Ali(ra), Abbas(ra), Jafar(ra) etc, But shias don’t add the honorifics to ALL the members present in the general category of Ahlebayt. They don’t add it to many Wives of Prophet(saw) though they are from general ahlebayt(according to shias), and Daughters of Prophet(saw)[exceptFatima(ra)] , and many other members from this category. Yet on the other hand they add these honorifics to some individuals from general category of Ahlebayt.

Here are some of  the examples from SHIA webistes where Alaihisalam, which is signified by the abbreviation (A.S) or (S.A) is used for some members of general Ahlebayt by shias.

Example(1) ; Example(2) ; Example(3) ; Example(4).

But we see here that these honorifics(A.S) or (S.A) are not used by shias for the BIOLOGICAL DAUGHTERS OF PROPHET(SAW) Nor for Wives of Prophet(saw).

1. It was not used for Zaynab(ra) daughter of Prophet(saw) where as it was used in the same narration for Ali(ra) and Fatima(ra).

We see that (ع) (which is similar to A.S ) was not added after the name of Zaynab, but after name of Ali and Fatima.[Al-Toosi, Tahdheeb, vol. 9, pg. 241, hadeeth # 28; Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 4, pg. 198, hadeeth # 5455]

2. Similar thing happened here too:

“And Zaynab, daughter of the Prophet passed away, and FaaTimah went out amongst her women and prayed upon her sister) [Al-Toosi, Tahdheeb, vol. 3, pg. 333, hadeeth # 69]

3. Similar thing happened even here, where (ع) was not added to wife of Prophet(saw) nor other daughters of prophet(saw).

Ja`far bin Muhammad from his Father who said: “The children of the Messenger of Allaah from Khadeejah were Al-Qaasim, Al-Taahir, Umm Kulthoom, Ruqayyah, FaaTimah, and Zaynab. And `Alee married Faatimah . And Aboo `AaS bin Rabee` and he is from Banu Ummayyah married Zaynab. And `Uthmaan bin `Affaan married Umm Kulthoom, and he did not enter in her (i.e. sexual intercourse) until she passed away, and the Messenger of Allaah married him to Ruqayyah in her place, then the Messenger of Allaah’s child from Umm Ibraaheem is Ibraaheem, and she is Maariyah Al-QibTiyyah[Al-Himyaree, Qurb Al-Isnaad, pg. 6]

4. Another similar example where Alaihi salam was added after name of Ali(ra) and Alaiha salam after name of Fatima(ra), but not after Ruqayya(ra)(daughter of prophet):

it is narrated that Ameer Al-Mu’mineen  entered with FaaTimah after the death of her sister Ruqayyah, wife of `Uthmaan. [Al-Toosi, Al-Amaali, Majlis #2, Hadeeth # 16 (in majlis) / Hadeeth # 47 (in book)]

5. Similar example from Kulayni:

(Al-Kulayni saying this) He(saw) married Khadeejah when he was twenty and some years old. His children from her before his revelation (as a Prophet) were Al-Qaasim, Ruqayyah, Zaynab and Umm Kulthoom. His children born after his revelation were Al-Tayyib, Al-Taahir and FaaTimah )عليها السلام( . It is also narrated that he had no children after revelation besides FaaTimah )عليها السلام( were born and that al-Tayyib and al-Taahir were born before he revelation. [Al-Kulayni, Al-Kaafi, vol. 1, pg. 439]

There are many of such examples.

So we would like to advice these pseudo claimants of being followers of Ahlebayt that first start honoring and adding the phrases of “Alaiha Salam” with ALL wives of Prophet(Saw), since they too are general Ahlebayt according to them(shias), and daughters of Prophet(saw) and other members of Ahlebayt, after that try to raise fingers at others.


Using Radhi Allah Anhu (may Allah be pleased with him) for a Sahabi(companion) or a Non-Companion.

Mufti Muhammad ibn Adam answered this misconception regarding the usage of the term Radhi Allah Anhu (may Allah be pleased with him). The following is the response from Mufti Muhammad ibn Adam:

[In the name of Allah, Most Compassionate, Most Merciful,

The phrase Radhi Allah Anhu has two meanings: One in the mode of giving news (khabariyya) and the other in the form of supplication (dua’iyya). The translation of using this phrase in the first form would be: “Allah is pleased with him/her” and in the second: “may Allah be pleased with him/her”.

When this phrase or term is used for the blessed Companions (Allah be well pleased with them all), it can be used in both forms. As such, one may say regarding a Companion: “Allah is pleased with him/her” or “may Allah be pleased with him/her”.

Allah Most High Himself attested that He has become pleased with all the Companions of the Messenger of Allah (Allah bless him & give him peace), and they (companions) are pleased with Allah.

Allah Most High says:

“Assuredly well-pleased was Allah with the believers when they swore fealty to you under the tree: He knew what was in their hearts, so He sent down tranquillity to them; and He rewarded them with a speedy victory.” (Surah al-Fath, V. 18)

Similarly, Allah Most High says:

“The vanguard (of Islam)- the first of those who emigrated (muhajirun) and of those who gave them aid (ansar), and (also) those who followed them in good deeds,- well-pleased is Allah with them, as are they with Him: for them has He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.” (Surah al-Tawbah, V. 100)

So, Allah Almighty has declared His pleasure for the Companions (sahaba), hence one may say: “Allah is well-pleased with the Companions”. Also, it would be a grave sin to disrespect or slander a Companion whilst Allah Most High Himself has declared His pleasure for them.

As far as the students of the Companions (tabi’un), their followers (atba al-tabi’in), saints and the pious, Mujtahid Imams and all Muslims in general are concerned, it is perfectly acceptable to use this term for them in the form of supplication (dua).

Allah Most High Himself uses this phrase in the Qur’an for all pious Muslims. He Most High says:

“Those who have faith and do righteous deeds, they are the best of creatures. Their reward is with their Lord. Gardens of eternity, beneath which rivers flow; they will dwell therein for ever; Allah will be well-pleased with them, and they with Him. That is for such who fears his Lord.” (Surah al-Bayyinah, V. 7-8)

In the above and other such verses, Allah Most High promises His pleasure (rida) for the faithful and righteous Muslims, as He has promised many other things, such as entering paradise, immunity from punishment in Hell, salvation, etc. So, as it is permitted to make Dua for a believer that he/she enters heaven, has salvation in the hereafter, etc, it will be permitted to make Dua for him/her to obtain the pleasure of Allah Most High.

Thus, there is nothing wrong in saying “Radhi Allah Anhu” (may Allah be pleased with him/her) for a non-Sahabi. One may use this term for the Tabi’un, Mujtahid Imams, saints and all Muslims in general. One may even use this term for a living person and say to him “Radhi Allah Anka” (may Allah be pleased with you”. Many times, I heard the Arabs say to one another: “may Allah be pleased with you” in a sense that one is supplicating to Allah and seeking His pleasure for a fellow Muslim brother or sister. It would be similar to any other Dua one makes for a fellow Muslim.

Therefore, the great scholar of Hadith and Shafi’i jurist (faqih), Imam al-Nawawi (may Allah be pleased with him) states:

“It is recommended (mustahab) to seek Allah’s pleasure (taraddi) and mercy (tarahhum) for the Companions (sahaba), their followers (tabi’un) and those after them such as the scholars, worshippers and all good people. Hence, one should say: “may Allah be pleased with him” or “may Allah have mercy on him”, and other similar phrases.

As far as what some scholars have said that the phrase “Radhi Allah Anhu” is exclusive to the Companions (sahaba), and for other than them one should only say “Rahimahu Allah” (Allah have mercy on him), it is not as they have stated and it cannot be agreed with. Rather, the correct view is what the majority of the scholars hold (jamhur) in that it is recommended to say “Radhi Allah Anhu” for all good Muslims, and its proofs are more than can be counted.” (Kitab al-Adhkar, P. 100)

The great Maliki scholar, Qadhi Iyadh (may Allah be pleased with him) says in his renowned al-Shifa’:

“Those other than the Prophets should be mentioned with Allah’s forgiveness (gufran) and pleasure (ridha)…” (al-Shifa’, P. 581)

Thus in conclusion, there is nothing wrong in using the term “Radhi Allah Anhu” for other than a Companion (sahabi), for it is a form of supplication seeking Allah’s pleasure and happiness. One may use this term for the Tabi’un, their followers, Mujtahid Imams, Muhaddithun, Fuqaha, scholars, pious servants of Allah and any good Muslim, deceased or alive.

Yes, if this term was used in an area exclusively for the Companions (sahaba), and the assumption was that by using it for other than the Companions, people would confuse a non-Companion with a Companion; then it would be better to avoid using it, unless one explains to the people that it can also be used for non-Companions.

In parts of the Indian subcontinent, it is a common understanding that the term “Radhi Allah Anhu” can only be used for the Companions; hence if one was to use it for other than a Companion, one would be rebuked. This is incorrect, hence people should be made aware that there is nothing wrong (rather recommended) to use this term for all Muslims.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK ]


What is the reason that Ahlesunnah generally add the phrase “Radhiallahu ‘anhum”( May Allah be pleased with them) after mentioning companions of Prophet(saw)?

We use this phrase for Sahaba as a form of supplication(Duaa). It literally means “Allah is well-pleased with them” (refer Quran 9:100) but it is generally used as a supplication to emphasize that we believe that Allah should further reward them. Otherwise why should we supplicate for people who are promised Paradise and were much better than us? The answer is that we want Allah to further elevate their rank in Paradise, and whoever supplicates for a Muslim in their absence, the angels ask Allah to grant us the same. [Sahi muslim Bk 35, Number 6588]: Abu Dharr reported that Allah’s Messenger (may peace be upon him) said: There is no believing servant who supplicates for his (muslim)brother behind his back (in his absence) that the Angels do not say: The same be for you too. [Sahi muslim Bk 35, Number 6589]: Umm Darda’ reported: My husband reported that he heard Allah’s Messenger (may peace be upon him) as saying: He who supplicates for his (muslim)brother behind his back (in his absence), the Angel commissioned (for carrying supplication to his Lord)says: Amen, and it is for you also.

Even Shias use this phrase in their books for selective Sahaba, whom they revere, here is an example from Shia book:



“And amongst our companions who are careless is that Ruqayyah and Zaynab are not the daughters of the Prophet(صلى الله عليه وآله وسلن) in reality and claim that they both are the daughters of Khadeejah, may Allaah be pleased with her, from [Haalah] son of Abee Haalah, (and this) is not correct according to what should have been importantly known, because the knowledge about that (they get this) is from which have been confused in what we know from akhbaar/history-reports, like the knowledge of the obvious matters. Doubting in this matter, is like doubting in every matter known through knowledge of akhbaar. And we don’t have to be arrogant about is known and alhamdullilah”.

Also we read in Al-Kafi:

ثُمَّ مَنْ قَدْ عَلِمْتُمْ بَعْدَهُ فِي فَضْلِهِ وَ زُهْدِهِ سَلْمَانُ وَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُمَا

People other than Abu Bakr, as you know their excellence and restraint from the worldly matters, were Salman and abu Dharr, may Allah be happy with them.(Al-Kafi, vol 5, page 68).


Usage of the term  Karrama Allaah wahjahu” (may Allaah honour his face)

Moulana Imraan Vawda gave an explanation about this title:

The Khawaarij were a sect that hated and reviled Sayyidna Ali, Radi-Allahu anhu,. Part of their abuse was that they used to say, ‘Ali, may Allah blacken his face’. In response to this, the people of the Ahlus sunnah Wal Jamaa adopted the du’a of ‘Ali Karramallaahu wajhahu’ which means, ‘May Allah Ta’ala honour his face’. And Allah Ta’ala Knows Best. [Source] {Screen Shot}.

Imam Ibn Katheer (rah) said:

قلت : وقد غلب هذا في عبارة كثير من النساخ للكتب أن يفرد علي رضي الله عنه بأن يقال ” عليه السلام ” من دون سائر الصحابة أو ” كرم الله وجهه ” ، وهذا وإن كان معناه صحيحا لكن ينبغي أن يسوى بين الصحابة في ذلك فإن هذا من باب التعظيم والتكريم والشيخان وأمير المؤمنين عثمان أولى بذلك منه رضي الله عنهم .

” تفسير ابن كثير ” ( 3 / 517 – 518 )

I say: it is very common among many of the scribes who copy out books to write ‘alayhi’l-salaam (peace be upon him) after the name of ‘Ali (ra) but not after the names of other Sahaabah, or to write karrama Allaah wajhahu. Even though the meaning is acceptable, all the Sahaabah should be treated with the same respect. The two Shaykhs (i.e., Abu Bakr and ‘Umar) and ‘Uthmaan are more deserving of that, may Allaah be pleased with them. [Tafseer Ibn Katheer, 3/517-518].

Shiekh Al-Sadhan mentioned in his book (Ma’alim fe Tareeq Talab Al-ilm) pg. 250-251 that:

[I will mention here three things that are related to one of the companions may Allah be please with them (Radia Allahu Anhum) because we have been inflicted with it in some of the books and magazines, even in school books, and these three things are related to Ali(ra). One notices in what is read and heared that whenever Ali(ra) is mentioned three labels are associated with him: either the term “Imam Ali” is used or “Karama Allahu Wajhahu” (meaning May Allah honour his face) or Ali -Alaihi Salam-. These labels contain exaggerations and scholars of knowledge – such as Ibn Katheer and others- have specifically mentioned that it is not permissible to use them specifically fo Ali and not the other companions because Abu Bakr, Omar and Uthman are better than him.

And those who use ” Karama Allahu Wajhahu” specifically for Ali(ra) claim that he never prostrated to an idol, and this reasoning is flawed since some companions have been born Muslims such as the young among the companions. It has even been confirmed that Abu Bakr, and others, have never prostrated to idols. Hence, Ali(ra) is not singled out from amongst other companions to have this attribute. Some scholars , such as Al-Haytami in his Fatawa, have declared it permissible but this sayings has been refuted as previously quoted from Ibn Kathir.

As for using the title of Imam, then as mentioned earlier it contains a scent of exaggeration, because those who use this title to do not apply it to Abu Bakr or Omar or Uthman and it might as well be , for some, an indication of shiasm for they see that the only person eligible for Imamah is Ali and none other. And a similar thing can be said with the expression “Alaihi Salam]

The Standing Committee said:

[Saying karrama Allaahu wajhahu after the name of ‘Ali and singling him out for that is part of the exaggeration of the Shi’ah concerning him. And it was said that this is because he never saw the ‘awrah of another person, or because he never prostrated to any idol.

But this does not apply only to him; it applies also to other Sahaabah who were born in Islam. ]

If the Shias disagree with us that, this term can be used after the names of other Sahaba too, then we would like to present before them the evidence from their own book Al-Kafi, which invalidates their claim.

We read in Shia book that, Imam Jafar(rah) used the term Karramallaahu wajhahum for Abbas(ra), Aqeel(ra) and Naufal(ra).

قَالَ فَرَجَعَ الْأَسْرَى كُلُّهُمْ مُشْرِكِينَ إِلَّا الْعَبَّاسُ وَ عَقِيلٌ وَ نَوْفَلٌ كَرَّمَ اللَّهُ وُجُوهَهُمْ

الکافی، ج 8، ص 202 وسندہ حسن عند المجلسي

He said (on the day of Uhud), all the captives returned as Mushrikeen(polytheists) except Abbas, Aqeel and Naufal, Karramallaahu wajhahum(May Allah honour their face).[Al-Kafi, vol 8, page 202, chain is good as per majlisi].


Our advice to people of Sunnah

We recommend our sunni readers not to hesitate in using Alaihi Salam/Alaiha salam(A.S) instead RadhiAllahuanhu(RA) after the names of ALL the companions of Prophet(saw), specially when they are in a discussion with shias, because when we use Alaihi Salam after the names companions of Prophet(saw), (esp) like Abubakar(alaihi salam), Umar(alaihi salam), Uthman(alaihi salam), Muawiya(alaihi salam), Ayesha(alaiha salaam) etc,  it adds fuel to the hidden fire of hatred they possess in their hearts for companions of Prophet(saw), by which they will reveal their true dajjali faces before the people of sunnah which they try to hide by taqiyyah. Rest assured that this terminology is not prohibited under the Shari’a.


Interesting Dialogue that took place between a Shia Scholar and Sunni Student, regarding the issue that can we send Salam on companions of Prophet(saw):

6 thoughts on “Can we ask Allah to grant “blessings” and “peace” to non-prophets?

  1. unique information on an unique blog (baarakallah fihaa) that you will find NO WHERE ELSE on the WWW in English language! Masha2allah may Allah bless you akhi.


  2. Jazakallah Khair.
    Another Great article.

    It is really hard to find such articles in English but you have made it easy for us.

    May Allah reward you for your effots.

  3. Indeed, this information is very valuable. Even in Arabic, this are misconceptions that can be found within even learned communities. May Allah reward you for your efforts.

  4. JazakAllah Khair.An article full with research…Removing many misconceptions and very helpful inshaAllah if there is a dialogue on this topic in future with Shia hypocrites.

  5. You Wahabi People are strange.
    You say RADHI ALLAHO ANHO is a DUA and can be done when ever the name of companion is mentioned.
    You accept it is Bidah and Prophet never used to say Radhi Allaho Anho after the names of Sahaba.
    But your Wahabi Aqeedah forbids you to recite Salat (Darood) upon Prophet after Adhan.
    Salat or Darood is itself an Arabic word which means DUA. When we reciting Darood upon Prophet (saw), then it is nothing else than doing DUA for him.

    • We advice you to read the article before making these ignoramus comments, the article was written to refute these misconceptions which you carry. So please read the complete article and Inshallah your misconceptions will be cleared.

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