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Accusations Answered > Relating to Hazrat Mirza Ghulam Ahmad Sahib of Qadian > Why do Ahmadis add the prayer -- 'alai-hi as-Salam' -- with Hazrat Mirza Sahib's name?

Why do Ahmadis add the prayer -- 'alai-hi as-Salam' -- with Hazrat Mirza Sahib's name?
Taken from: 'True Facts about the Ahmadiyya Movement. In Reply to S.P. Tayo's Facts about the Ahmadiyya Movement.' (pp. 25-27)
by Maulana Hafiz Sher Muhammad Sahib.
Translated by: Mr. Shahid Aziz & Dr. Zahid Aziz.


[Note: Although an opponent of Ahmadiyyat -- Mr. Tayo -- is being addressed to, in this answer to an accusation set forth by him, but it must be remembered that similar accusations are put forward by other opponents of this Movement, and by replying to Mr. Tayo's accusation, indirectly we are answering the accusation of the other opponents.]

Mr. Tayo’s last point under the seventh belief is the assertion that because we, the Lahore Ahmadis, add the prayer ‘alai-hi as-salam’ (peace be upon him) after the Founder’s name, this means that, like the Rabwah (Qadiani) Movement, we too believe him to be a prophet. It is true that we consider it quite permissible to add the prayer ‘alai-hi as-salam’, after not only Hazrat Mirza Sahib’s name, but also the name of any mujaddid, wali, or true believer. However, Mr. Tayo is entirely wrong in supposing that our use of this prayer after the Founder’s name implies that we consider him to be a prophet, and he is also at error in believing that peace be upon him can be uttered only after a prophet’s name.

For his benefit we give below references from the Quran, the Hadith, and the writings of great religious elders, to show just when can one invoke salat (blessings) and salam (peace) on some person:

1. Referring to true believers Quran states:

"Those are they on whom are blessings (salat) and mercy from their Lord" (2:157)

2. "Peace (salam) to him who follows the guidance" (20:47).

3. "Praise be to Allah, and peace (salam) on His servants whom he has chosen" (27:59).

The "servants" here, according to Hazrat Ibn Abbas, are the Holy Prophet’s Companions.

4. "He it is Who sends blessings (salat) on you (Muslims), and so do the angels" (33:43).

5. A chapter in the Bukhari is headed: "Can salat be invoked upon anyone other than the Holy Prophet Muhammad?"

"It is related by Ibn Abi Aufa that whenever anyone brought a charitable donation to the Holy Prophet, he would invoke Darood on that person. The narrator added that when his father brought such a donation, the Holy Prophet prayed for him and said: Allahumma salli ‘ala ali Abi Aufa (i.e., Allah, send blessings upon the progeny of Abu Aufa)" (Bukhari, Kitab al-Da’wat).

6. The commentators of Hadith, in exposition of the hadith given above, have extensively discussed the issue of whether salat and salam can be invoked upon persons other than the prophets. In Fath al-Bari, the well-known commentary of Shahih Bukhari, it is recorded:

"There are three opinions upon this matter. One of these is that it is certainly permissible (to invoke salat and salam on others than prophets), and Imam Bukhari’s action shows that he too held this view" (vol. xi, p.146)

7. Many Muslim scholars of modern times also hold the same view:

i) A disciple of Maulana Ashraf Ali Thanvi wrote to him that, in a state of wakefulness, he uttered the Darood as: Allahumma salli ‘ala sayyid-na wa nabiyyi-na wa maula-na Ashraf Ali ("O Allah, bless our leader, prophet, and patron, Ashraf Ali"). The Maulana replied: "In this incident it was intended to satisfy you that the one to whom you turn is a follower of the Sunna" (Al-Imdad, Safar 1336 A.H., p.35).

ii) Of Maulana Ahmad Raza Khan Barelavi it is recorded: "Point no.2 – The Darood, instead of being recited in the Holy Prophet’s name, should be recited in the name of ‘his eminence’ (i.e., The Maulana), as his disciples are forever presenting in his honour: Allahuma salli wa sallam wa barak ‘ala ‘abd al-Mustafa Maulana Ahmad Raza" (Al-Junahli-ahl al-Sunna, p. 127, as referred to in Deoband se Barelli tak, p.123).

8. A Pakistani organ of the Jama’at-i Islami wrote about the Iranian leader Ayatullah Khumaini in the words: Darood bar Khumaini but shikan i.e., Darood (invocation of salat and salam) be upon Khumaini, the shatterer of idols (Asia, Lahore, Pakistan, 21 January 1979). Does this mean that in Mr. Tayo’s view members of Jama’at-i Islami believe Khumaini to be a nabi!

9. While invoking Darood upon the Holy Prophet, a Muslim also invokes the same upon the Prophet’s Companions, his wives, and members of his household, by adding the words: wa ‘ala ali-hi, ashabi-hi, wa azwaji-hi ajma’in. Are all these other persons believed to be prophets then?

10. In prayer every Muslim recites: As-salamu ‘alai-na wa ‘ala ‘ibadi-llahi as-salihin ("peace be upon us and upon the righteous servants of God"). Are all the people mentioned here prophets?

11. In Sunni and Shi’ah literature the names of Jibra'eel, Imam Hussain, and others, are followed by the words ‘alai-hi as-salam. Are they prophets?

12. A Muslim greets a fellow Muslim thus: As-salamu ‘alai-kum ("peace be upon you"). Does this make every Muslim a Prophet!?

It is therefore proved that salat and salam may legitimately be invoked upon persons who are not prophets, and such a prayer about them does not imply that they are believed to be prophets. Had Mr. Tayo known these facts he would not have made his emotional and unsound remarks.


This page was printed from the 'Official Website of the Ahmadiyya Anjuman Isha'at-e-Islam Lahore (Lahore Ahmadiyya Movement for the Propagation of Islam)'
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