The ‘ulamā’ agree about sending salutations to our Prophet Muḥammad 
, and they likewise agree about the permissibility and the merit of invoking blessings upon all of the Prophets and angels independently. As for persons other than the Prophets, the majority are of the opinion that blessings (ṣalawāt) are not to be invoked on them. So one cannot say ‘Abū Bakr, may Allah bless him’. However, there is disagreement over this prohibition. Some of our colleagues say it is ḥarām. The majority say that it is makrūh tanzīhī. Others say that it is not proper, but it is not makrūh. The correct view is that it is makrūh tanzīhī, because it is one of the rites of the innovators and we are forbidden to perform their rites. Makrūh is something about which a specific prohibition has been narrated.
, and they likewise agree about the permissibility and the merit of invoking blessings upon all of the Prophets and angels independently. As for persons other than the Prophets, the majority are of the opinion that blessings (ṣalawāt) are not to be invoked on them. So one cannot say ‘Abū Bakr, may Allah bless him’. However, there is disagreement over this prohibition. Some of our colleagues say it is ḥarām. The majority say that it is makrūh tanzīhī. Others say that it is not proper, but it is not makrūh. The correct view is that it is makrūh tanzīhī, because it is one of the rites of the innovators and we are forbidden to perform their rites. Makrūh is something about which a specific prohibition has been narrated.Our [Shāfi‘ī] colleagues say that what is reliable in that regard is that, in the usage of the first community, asking for ṣalawāt blessings came to be used specifically for the Prophets, may Allah bless them and grant them peace, just as we say ‘Mighty and Majestic is He’ exclusively of Allah 
.
.One cannot say: ‘Muḥammad, mighty and majestic is He’, even though he is mighty and great. Likewise, one cannot say for Abū Bakr or ‘Alī, ‘may Allah bless him’, even though the meaning and purport of that are correct.
They agree that it is permissible to make others besides the Prophets follow them and share in their blessings. One may therefore say: “O Allah, bless Muḥammad and the family of Muḥammad and his Companions, wives, offspring and followers,” because of the authentic hadiths on the subject. We have been commanded to do this in the tashahhud, and the first community continued doing that outside the ṣalāh as well.
As for asking for peace, Abū Muḥammad al-Juwaynī, one of our colleagues, holds that it is like invoking blessings (ṣalawāt) and cannot be done for anyone who is absent; nor should it be done for an individual other than the Prophets. One cannot say ‘‘Alī, upon him be peace.’ This applies whether the person is alive or deceased. A person who is present, however, may be addressed with: ‘Peace be upon you’—salām ‘alayk, salām ‘alaykum, as-salām ‘alayk, as-salām ‘alaykum. There is unanimity about this. The explanation of this will come in the relevant chapter, if Allah wills.
IT IS RECOMMENDED TO ASK FOR THE PLEASURE AND MERCY OF ALLAH FOR THE COMPANIONS AND THE FOLLOWERS AND THOSE WHO CAME AFTER THEM
It is mustaḥabb to seek the pleasure and mercy of Allah upon the Companions, the Tābi‘ūn, the ‘ulamā’ who came after them, the worshippers of Allah, and all good people. One may say: ‘may Allah be pleased with him’ (raḍiya-llāhu ‘anhu), or ‘may Allah have mercy on him’ (raḥimahu-llāh). Some ‘ulamā’ say that ‘may Allah be pleased with him’ is specific and exclusively for the Companions of the Messenger of Allah . Others say that for others, only raḥimahu-llāh ‘may Allah have mercy on him’ may be used. That is not so. The correct view is that it is mustaḥabb, and the proofs of this are innumerable. When a Companion and his son are mentioned, one should say: raḍiya-llāhu ‘anhumā—may Allah be pleased with both of them. After Ibn ‘Umar’s name one should say the same, and likewise with Ibn ‘Abbās, Ibn az-Zubayr, Ibn Ja‘far and Usāmah ibn Zayd, to include all their fathers.
. Others say that for others, only raḥimahu-llāh ‘may Allah have mercy on him’ may be used. That is not so. The correct view is that it is mustaḥabb, and the proofs of this are innumerable. When a Companion and his son are mentioned, one should say: raḍiya-llāhu ‘anhumā—may Allah be pleased with both of them. After Ibn ‘Umar’s name one should say the same, and likewise with Ibn ‘Abbās, Ibn az-Zubayr, Ibn Ja‘far and Usāmah ibn Zayd, to include all their fathers.WHAT IS TO BE SAID AFTER MENTIONING SAYYIDUNĀ LUQMĀN AND SAYYIDAH MARYAM
One might ask: if Luqmān and Maryam are mentioned, ought one to invoke salutations upon them as one would with the rest of the Prophets? Or is one to salute them [with words] like ‘Allah be pleased with him or her’ as in the case of the Companions and the awliyā? Or ought one to say ‘upon them be peace’? The answer to that question is that the majority of scholars do not consider them to be Prophets; anyone who considers them Prophets has erred, and it is not permissible to hold such an opinion. This has been explained by me in the book Tahdhīb al-asmā’ wa-l-lughāt, if one wants to know more. One of the scholars said words from which it is to be understood that he means: ‘Luqmān or Maryam, may Allah bless the Prophets and him or her and grant them peace . . .’. He said that is because both are exalted above the state of those about whom one says ‘may Allah be pleased with them’ according to texts in the Mighty Qur’ān which exalt them. There is no harm in holding this view, but it would be preferable to say ‘Allah be pleased with him or her’. That is a fitting thing to say for someone who is not a Prophet; and they have not been proven to be Prophets. Imām al-Ḥaramayn [Al-Juwaynī] has transmitted in his book al-Irshād the consensus that Maryam is not a Prophet. If someone does say ‘upon him or her be peace’, then there is no apparent harm in that. And Allah knows best.