In the view of most Ulema it is permissible.

In the view of most Ulema it is permissible. In other words whoever first refers to Rasulullah (s) and then to Husayn, or where he refers to Rasulullah (s) in the same context that he refers to Husayn (as), then usage in both contexts is permissible.

They have sought to prove this in reliance of this verse: 'Allah and his Angels send blessings on Rasulullah (s), Salute him with the best salutation"' and also the sahih hadith: My father went to the Prophet with his alms and the Prophet said, "O Allah!

Send your blessings upon the offspring of Abu Aufa." Rasulullah (s) opened his hands and stated: 'O Allah send your mercies upon the family Sa'd ibn Ubadah Hadhrath Jabir narrates that he approached Rasulullah and requested 'O Allah send blessings on me and my family' and Rasulullah (s) sent blessings in this manner. Ibn Habban commented on this narration in detail.

Rasulullah (s) stated 'Angels recite for every momin 'Salam alayka wa alai jasdhaak'" Ruh al Ma'ani Part 22 page 85 Azam Tariq's attack on the concept of Imamate Kr-hcy.com states: REMEMBER THAT IMAMATE IS AN ARTICLE OF FAITH WITH THE SHIAS AND ACCORDING TO THEIR BELIEF IMAM IS SINLESS LIKE THE PROPHET AND APPOINTED AND COMMISSIONED BY ALLAH. HAZRAT HUSAYN IS ONE OF THEIR (SHIA) TWELVE IMAMS.

AS SUCH THE SHIAS USE THE TITLE OF "IMAM" FOR HAZRAT HUSAYN ALTHOUGH IN THE SIGHT OF SUNNI MUSLIMS, HE IS A SAHABI AND NOT A "SINLESS IMAM" APPOINTED AND COMMISSIONED BY ALLAH. WE DO NOT SUSCRIBE TO THE SHIA BELIEF OF IMAMATE. Whilst Ahl'ul Sunnah my not ascribe to the concept of Imamate within their pillars it still forms a part of their aqeedah, and their Ulema have confirmed this fact in their books of aqaid. Both Sunni and Shi'a schools hold Imamate as a part of aqeedah.

Rather the difference lies over the method of appointment. Quoting Mulla Ali Qari's book "Sharh Fiqh Akbar", which sets out the madhab of Imam Abu Hanifa, this is what we read in the Chapter "Masala Nusbul Imamah" (Issue of appointment of the Imam): "It is the majority opinion that there is a duty to appoint an Imam. But there is a difference, as to whether this is Allah's duty or whether this is incumbent on the public.

The belief in the eyes of Ahl'ul Sunnah and Muttazalites is that the duty to appoint an Imam is a duty of the public. In terms of hadith and logic this is a duty of the public.