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'Alayhi al-Salam: Difference between revisions
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In contrast, Ibn al-Kathir, a student of [[Ibn Taymiyya]],<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 6, p. 478.</ref> and 'Abd al-'Aziz bin Baz, a [[Wahhabi]] mufti, believe that it is improper to use 'alayhi al-salam after mentioning Imam 'Ali (a), without using it in the case of other caliphs (as is practiced in some Sunni books). | In contrast, Ibn al-Kathir, a student of [[Ibn Taymiyya]],<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 6, p. 478.</ref> and 'Abd al-'Aziz bin Baz, a [[Wahhabi]] mufti, believe that it is improper to use 'alayhi al-salam after mentioning Imam 'Ali (a), without using it in the case of other caliphs (as is practiced in some Sunni books). | ||
[[Qur'an 9]]:103,<ref>Fakhr al-Muḥaqqiqīn, ''Īḍāḥ al-fawāʾid'', vol. 1, p. 528.</ref> [[Qur'an 2]]:157, [[Qur'an 33]]:43, and [[Qur'an 6]]:54 are adduced as evidence for the permissibility of sending peace and greetings to all believers.<ref>Sāniʿī, ''Pāsukh bih shubahāt dar shabhāy-i Pishāwar'', p. 32-33.</ref> Moreover, the verse "peace be upon Al Yasin"<ref>[[Qur'an 37]]:130.</ref> has been cited as evidence on interpretations<ref>See: Ibn Sulaymān, ''Tafsīr | [[Qur'an 9]]:103,<ref>Fakhr al-Muḥaqqiqīn, ''Īḍāḥ al-fawāʾid'', vol. 1, p. 528.</ref> [[Qur'an 2]]:157, [[Qur'an 33]]:43, and [[Qur'an 6]]:54 are adduced as evidence for the permissibility of sending peace and greetings to all believers.<ref>Sāniʿī, ''Pāsukh bih shubahāt dar shabhāy-i Pishāwar'', p. 32-33.</ref> Moreover, the verse "peace be upon Al Yasin"<ref>[[Qur'an 37]]:130.</ref> has been cited as evidence on interpretations<ref>See: Ibn Sulaymān, ''Tafsīr muqātil Ibn sulaymān'', vol. 3, p. 618; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 8, p. 714.</ref> and hadiths<ref>Furāt al-Kūfī, ''Tafsīr furāt al-kūfī'', p. 356; Ṣadūq, ''al-Amālī'', p. 472.</ref> according to which [[Al Yasin]] means Muhammad’s (a) household.<ref>Sāniʿī, ''Pāsukh bih shubahāt dar shabhāy-i Pishāwar'', p. 33.</ref> | ||
As for the permissibility of sending peace to the prophets, Quranic verses have been cited as evidence, in which peace is sent to all prophets<ref>Qur'an 37: 181.</ref> or to particular prophets.<ref>See: Qur'an 37: 79 and 109.</ref> There is, of course, a hadith in ''[[Al-Amali (by al-Saduq)|al-Saduq’s al-Amali]]''<ref>Ṣadūq, ''al-Amālī'', p. 380.</ref> and ''[[Al-Amali (by al-Tusi)|al-Tusi’s al-Amali]]'',<ref>Ṭūsī, ''al-Amālī'', p. 424.</ref> which recommends that when a prophet is mentioned, peace should be sent first to the Prophet of Islam (s) and then to that other prophet. In a similar hadith cited in the book ''[[Wasa'il al-Shi'a]]'', it is recommended that peace should be sent first to Muhammad (s) and [[Ahl al-Bayt (a)|his household (a)]] and then to that prophet.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 7, p. 208.</ref> Some Shiite scholars use the phrase '' 'ala nabiyyina wa-alih wa-'alayhi al-salam '' (peace be upon our prophet and his household and to him).<ref>See: Ṣāfī Gulpāyigānī, ''Muntakhab al-athar fī al-Imām al-thānī ʿashar'', vol. 2, p. 356.</ref> | As for the permissibility of sending peace to the prophets, Quranic verses have been cited as evidence, in which peace is sent to all prophets<ref>Qur'an 37: 181.</ref> or to particular prophets.<ref>See: Qur'an 37: 79 and 109.</ref> There is, of course, a hadith in ''[[Al-Amali (by al-Saduq)|al-Saduq’s al-Amali]]''<ref>Ṣadūq, ''al-Amālī'', p. 380.</ref> and ''[[Al-Amali (by al-Tusi)|al-Tusi’s al-Amali]]'',<ref>Ṭūsī, ''al-Amālī'', p. 424.</ref> which recommends that when a prophet is mentioned, peace should be sent first to the Prophet of Islam (s) and then to that other prophet. In a similar hadith cited in the book ''[[Wasa'il al-Shi'a]]'', it is recommended that peace should be sent first to Muhammad (s) and [[Ahl al-Bayt (a)|his household (a)]] and then to that prophet.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 7, p. 208.</ref> Some Shiite scholars use the phrase '' 'ala nabiyyina wa-alih wa-'alayhi al-salam '' (peace be upon our prophet and his household and to him).<ref>See: Ṣāfī Gulpāyigānī, ''Muntakhab al-athar fī al-Imām al-thānī ʿashar'', vol. 2, p. 356.</ref> | ||