Intercession An Act Of Polytheism?
يَـَأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَـهِدُواْ فِى سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
O ye who believe! Fear Allah and seek the means of approach unto Him and strive in His way that you may prosper.
Holy Qur'aan {5:35}
All praise is due to Allah (swt), and Allah's Peace and Blessings be upon His Final Messenger (saw), his pure Progeny (a.s), his righteous Companions.
The Holy Qur'aan and Sunnah has undoubtedly acknowledged intercession between Allah (swt) and His selected righteous servants. Tawassul (Seeking means), Tashaffu (seeking intercession), and Istighatha (Beseeching for help) all have the same root meaning, and the only meaning they have in the hearts of the believers is that of Tabarruk (using blessings) with the mention of Allah's (swt) beloved ones, since it is established that He (swt) grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are living or dead, because in either case the actual true executor is Allah (swt) Himself, and these beloved ones are only ordinary causes for His mercy. The types of Tawassul which are agreed upon by all Muslims are the following:
- Tawassul through the beautiful names and exalted Attributes of Allah (swt).
- Tawassul through the supplicator's own good deeds.
- Tawassul through the supplication of a righteous living person by asking them to make du'a on your behalf.
In this article we shall address those who outrightly refuse the concept of Istighathah (beseeching for help) towards those who are no longer physically present amongst us.
Note:
Within the Ahl us-Sunnah catechism, the majority opinion pertaining to certain matters is taken on board to finalise a decision on whether the matter(s) is correct or not. To deny that undercuts its very foundation. In Rijal (study of the narrators) within the Science of Hadeeth, there is often a diversity of opinion on which narrators are strong and which are weak, which is why the majority opinion holds sway.
We have been careful enough to show multiple narrations on Istighathah (beseeching for help) and attestations according to Sunni Ulema who even approve of the practice. Our critics need to take heed that we are not saying that there were no scholars who thought otherwise, but rather, that they did not make the majority opinion, and that which does not make the majority opinion has no value in a religion that decides everything on the ijma (consensus) of the scholars. These scholars and companions did not confine Tawassul to a mere creedal view, but in fact, actually practiced it themselves.
Therefore, before anyone passes takfir on the followers of the Ahlulbayt (a.s) for this practice, we would likewise like the opponents to consistently first do so both on the scholars and the companions whom have been mentioned in this article. It is inconsistent, and rather absurdly hypocritical to attack the followers of the Ahlulbayt (a.s) for merely following the consensus of their own sect better than they do.
Therefore, before anyone passes takfir on the followers of the Ahlulbayt (a.s) for this practice, we would likewise like the opponents to consistently first do so both on the scholars and the companions whom have been mentioned in this article. It is inconsistent, and rather absurdly hypocritical to attack the followers of the Ahlulbayt (a.s) for merely following the consensus of their own sect better than they do.
An issue we have here is consistency. Is Sunnism a consistent religion? Before we delve further in to the article, we would like to point out that we are already prepared for the expected response from our opponents that will follow upon having read this article, which will be to weaken the Hadeeth contained within. The Rijal of the Nawasib is simply a con-game, where narrators within the chain of transmission can be strengthened when favoured and vice versa.
Of course, one can follow that same trajectory and weaken all Hadeeth and say the Holy Qur'aan alone is Hujjah over us, as Umar ibn Al-Khattab would have it. If our Ahl us-Sunnah audience grasp that conundrum, they will understand why we need to set consistent standards for authentication.
In this article we shall cover the following topics:
- Can The Dead Hear Us?
- Prophets (a.s) Are Alive In Their Graves
- Does The Holy Qur'aan Forbid Intercession?
- Intercession During The Life Of The Prophet (saw)
- Scholars Endorsing Tawassul
- Intercession After Prophet's (saw) Demise
- Visiting Graves And The Act Of Intercession
Can The Dead Hear Us?
قَالَ الْمَلأُ الَّذِينَ اسْتَكْبَرُواْ مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُواْ لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُّرْسَلٌ مِّن رَّبِّهِ قَالُواْ إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ
قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا بِالَّذِيَ آمَنتُمْ بِهِ كَافِرُونَ
فَعَقَرُواْ النَّاقَةَ وَعَتَوْاْ عَنْ أَمْرِ رَبِّهِمْ وَقَالُواْ يَا صَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الْمُرْسَلِينَ
فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُواْ فِي دَارِهِمْ جَاثِمِينَ
فَتَوَلَّى عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَكِن لاَّ تُحِبُّونَ النَّاصِحِينَ
The leaders of those who were arrogant among his people said to those who were counted weak to such of them as believed: "Know you that Salih is one sent from his Lord.'' They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in." So they killed the she-camel and insolently defied the commandment of their Lord and said: "O Salih! Bring about your threats if you are indeed one of the Messengers (of Allah).'' So the earthquake seized them, and they lay (dead), prostrate in their homes. So Salih left them, saying: “O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counsellors!
Holy Qur'aan {7 : 79}
It is part of the belief of the Muslims that a dead person can hear and also possess awareness of the living. The dead do not have the power in themselves to hear us, rather it is Allah (swt) who allows them to hear us. If we visit the grave of the Prophet (saw) or the graves of any of the righteous slaves of Allah (swt) and send them greetings or make supplications for them, if Allah (swt) wills, He allows them to hear us so that they may be satisfied and feel joy.
Ibn Taymiyyah:
The Salaf (i.e. companions) made lots of mistakes in lots of issues, and it is agreed that this does not make them disbelievers. For instance, some of the companions denied that the dead can hear the call of the living; some of them denied that the Mi’raj occurred in a state of wakefulness; some of them denied that Muhammad (saw) saw his Lord; the opinions of some of them on Khilafah and Tafdil are well known, as well as the fighting of some by others and the cursing of some by others and the declaring of some by others as Kuffar!. There are well known statements (about all this).
Source: Majmu Al-Fatawa. Vol. 12, Pg. # 492.
Ibn Taymiyyah:
He said: They draw nigh and ask him, so what did such and such man do? And what did such and such woman do? Did she get married? (the narration). However, regarding the awareness of the dead when the alive ones visit him and greet him, the narration of ibn Abbas said: "The Messenger of Allah (peace be upon him) said: "No one passes by the grave of his believer brother, whom he used to know in this world, and greets him, but the dead would recognise him and greets him back."
Ibn Al-Mubarak said: It is sure that it came through the Prophet (saw) and it was verified by Abdul Haq the writer of Al-Ahkam.
Source: Majmu Al-Fatawa. Vol. 24, Pg. # 185.
Ibn Qayyim:
The First Matter: "Do the dead recognize those who visit them and also hear their greetings or not? "
Ibn Abdul Barr said that it is established from the Prophet Muhammad (saw) that he said: "Any Muslim who passes by the grave of his brother whom he knew ( in the worldly life) and says 'Salaam' (Greetings) to him, then Allah (swt) grants back his/hers spirit and he even returns the greeting." Hence it is proven that the deceased recognises the visitor and also responds to the greeting. It is narrated with numerous chains in the two Saheehs (i.e. Bukhari and Muslim) that on order of Prophet (saw), a well was dug for the dead of Badr after which Prophet (saw) stood nearby and called them out as: "Ya Fulan ibn Fulan (i.e. O son of so-and-so) wa Ya Fulan ibn Fulan! Have you not found what your Lord had promised with you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct..." Umar listened to the words of Allah's Apostle (saw) and said: "Allah's Messenger, how do they listen and respond to you when they are dead and their bodies have decayed?" Thereupon he (saw) said: "By Him who has sent me with truth, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply."
It is also proven from Prophet (saw) that when people return after burying the dead then he even hears their footsteps. Other than this, Prophet (saw) has taught his Ummah to say 'Salaam' to the dead by addressing them (directly) i.e. "O Momineen! May peace be upon you." This type of addressing is only done to a person who can hear and understand you, otherwise this address would have been as if its addressed to someone who is not present and cannot hear (which of course is false). It has come as 'Tawatur (i.e. definitely known)' from the Salaf (the predecessors) that the dead recognise those who visit them and also become happy on their visit.
Source: Kitab Ar-Ruh. Vol. 1, Pg. # 167 - 168.
Narrated ibn Umar: The Prophet (saw) looked at the people of the well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, "Have you found true what your Lord promised you?" Somebody said to him, "You are addressing dead people." He replied, "You do not hear better than they but they cannot reply."
Source: Saheeh Bukhari. Pg. # 331, H. # 1370.
Source: Saheeh Bukhari. Pg. # 331, H. # 1370.
Al-Bukhari:
Source: Saheeh Bukhari. Pg. # 986, H. # 4026.
Anas b. Malik reported: We were along with Umar between Makkah and Madinah that we began to look for the new moon. And I was a man with sharp eyesight, so I could see it, but none except me saw it. I began to say to Umar: "Don't you see it?" But he would not see it. Thereupon Umar said: "I would soon be able to see it (when it will shine more brightly)." I lay upon my bed. He then made a mention of the people of Badr to us and said: "Allah's Messenger (saw) showed us one day before (the actual battle) the place of death of the people (participating) in (the Battle) of Badr and he was saying: 'This would be the place of death of so and so tomorrow, if Allah (swt) wills.'" Umar said: "By Him Who sent him with truth, they did not miss the places (of their death) which Allah's Messenger (saw) had pointed for them. Then they were all thrown in a well one after another. Allah's Messenger (saw) then went to them and said: 'O, so and so, the son of so and so; O so and so, the son of so and so, have you found correct what Allah (swt) and His Messenger (saw) had promised you? I have, however, found absolutely true what Allah (swt) had promised with me.'" Umar said: "Allah's Messenger (saw), how are you talking with the bodies without soul in them." Thereupon he said: "You cannot hear more distinctly than (their hearing) of what I say, but with this exception that they have not power to make any reply."
Source: Saheeh Muslim. Pg. # 1314, H. # 2873.
Source: Saheeh Muslim. Pg. # 1315, H. # 2874.
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Al-Bukhari:
Source: Saheeh Bukhari. Pg. # 322, H. # 1338.
Al-Bukhari:
Narrated Anas bin Malik: Allah's Messenger (saw) said, "When (Allah's (swt)) slave is put in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask, 'What did you use to say about this man (i.e. Muhammad (saw))?' The faithful Believer will say, 'I testify that he is Allah's (swt) slave and His Apostle (saw).' Then they will say to him, 'Look at your place in the Hell Fire; Allah (swt) has given you a place in Paradise instead of it.' So he will see both his places." (Qatada said, "We were informed that his grave would be made spacious." Then Qatada went back to the narration of Anas who said whereas a hypocrite or a non-believer will be asked, "What did you use to say about this man?" He will reply, "I do not know; but I used to say what the people used to say." So they will say to him, "Neither did you know nor did you take the guidance (by reciting the Holy Qur'aan)." Then he will be hit with iron hammers once, that he will send such a cry as everything near him will hear, except Jinns and human beings.
Source: Saheeh Bukhari. Pg. # 332, H. # 1374.
Muslim ibn Hajjaj:
Anas b. Malik reported Allah's Apostle (saw) having said: When the servant is placed in his grave and his companions retrace their steps and he hears the noise of the footsteps, then two angels come to him and make him sit and say to him: "What do you have to say about this person (the Holy Prophet (saw))?" If he is a believer, he would say: "I bear testimony to the fact that he is a servant of Allah (swt) and His Messenger (saw)." Then it would be said to him: "Look to your seat in the Hell- Fire, for Allah (swt) has substituted (the seat of yours) with a seat in Paradise." Allah's Messenger (saw) said: "He would be shown both the seats." Qatada said: "It was mentioned to us that his grave (the grave of a believer) expands to seventy cubits and is full with verdure until the day when they would be resurrected."
Source: Saheeh Muslim. Pg. # 1313, H. # 2870.
Al-Dhahabi:
Narrated Aboo bakr ibn Malik from Abdullah ibn Ahmad from Muhammed ibn Ubaid ibn Hisab from Ja'far ibn Sulaiman from Aboo Tayyah he said: "Mutraf ibn Abdullah every Friday night rides his horse, and his whip might have been lit up for him so when he reaches the cemetery he gave sign to his horse so he said: 'I saw the people of the cemetery (the dead), everyone of them sat in his tomb. So when they saw me they said: 'This is Mutraf who comes on Friday.' So he said to them (the dead), 'Do u know that it is Friday?' So they said: 'Yes, we do know what the bird says about it.' I asked: 'And what does the bird say?' They said: 'Salaam! Salaam from the day of Salaah.'"
Al-Dhahabi said: Its chain is Saheeh (Authentic).
Source: Siyar A'lam An Nubala. Vol. 4, Pg. # 193.
Does The Holy Qur'aan Forbid Intercession?
In absolute terms, intercession belongs to Allah (swt) alone. However, intercession is actually permitted to other than Allah (swt) but only by His permission. Some argue that invoking help and seeking assistance is reserved only for Allah (swt) alone. Therefore, those who appeal for help to anyone else besides Him are committing Shirk (disbelief). This kind of reasoning is actually based on misconception and perverse logic. The ultimate focus of beseeching help and assistance through the Prophet (saw) and saints is Allah (swt) alone, because He is the only true helper and supporter and has the real power to relieve a difficult situation.
Al-Zarkali:
Source: Al-A'laam. Vol. 6, Pg. # 298.
Prophets (a.s) Are Alive In Their Graves
للَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِىُّ الْعَظِيمُ
Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His permission He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.
Holy Qur'aan {2.255}
In absolute terms, intercession belongs to Allah (swt) alone. However, intercession is actually permitted to other than Allah (swt) but only by His permission. Some argue that invoking help and seeking assistance is reserved only for Allah (swt) alone. Therefore, those who appeal for help to anyone else besides Him are committing Shirk (disbelief). This kind of reasoning is actually based on misconception and perverse logic. The ultimate focus of beseeching help and assistance through the Prophet (saw) and saints is Allah (swt) alone, because He is the only true helper and supporter and has the real power to relieve a difficult situation.
Allah (swt) has repeatedly stressed upon the people to implore Him for help and relief whenever they face a difficult situation. Thus, if anyone sets aside this fundamental Qur'aanic teaching and regards someone except Allah (swt) as the source of gain and loss, he is surely guilty of disbelief, because it virtually amounts to imploring a non-God for help and assistance. He is a disbeliever whether his request is conditioned by natural causes or is engineered by supernatural factors. On the other hand, if he believes in Allah (swt) as the true helper and then turns to some other person for assistance, he is not committing disbelief.
Among the objections raised by the opponents is that, since Allah (swt) alone has the power to solve problems, therefore, 'He Alone' should be called to solve the problem. Thus beseeching help from anyone else is a form of associating others with Him. To prove their stand they often use some verses from the Holy Qur'an which prohibits to call upon other than Allah (swt). These verses of the Holy Qur'an contain the verbs "تدعون" "Tad'una" or "تدع" "Tad'u" or "يدعون" "Yad'una," which are the conjugation of the same verb and the root is "Du'a." It should be clearly recognised that the only meaning of "du'a" is not "to call upon" in those specific verses of the Holy Qur'aan that our opponents use against intercession. The actual meaning of that verb is, "To worship" and not, "To call upon." The Qur'aanic verses themselves are a witness to the fact that Prophets (a.s) also called for help from other than Allah (swt). If we interpret "تدعون" "Tad'una" or "تدع" as "To call upon" and as an act of beseeching help in every context then it will be quite problematic. All commentators of the Holy Qur'aan have unanimously stated that all those verses of the Holy Qur'aan refer to the idol-worshipers who associated objects with Allah (swt) and worshiped them. Now we want to show the opinions of some of the significant Mufassirin and what they say about the meaning of those specific verses of the Holy Qur'aan.
Al-Baghawi:
"And do not call" means "do not worship besides Allah (swt) on that which can neither benefit you" if you obey it, "nor harm you" if you disobey it, "for if you do" you have worshiped other than Allah (swt), "then surely you will in that case be of the unjust." Of those who harm themselves due to putting the act of worship in other than its place.
Source: Tafsir Al-Baghawi. Vol. 4, Pg. # 155.
Al-Samarqandi:
Then Allah (swt) says: "And do not call besides Allah (swt)" it means: 'And do not worship other than Allah (swt),' "which can neither benefit you nor harm you" it does not benefit you if you worship it, and does not harm you if you do not worship it and leave worshiping it, "for if you do " means: if you worship other than Allah (swt), "do then surely you will in that case be of the unjust." It means: Of those who harm themselves.
Source: Tafsir Al-Samarqandi. Vol. 2, Pg. # 114.
Al-Tabari:
The interpretation of this statement of Allah (swt), "And call not with Allah (swt) any other God; there is no God but He, everything is perishable but He; His is the judgment, and to Him you shall be brought back. {28:88}." Allah (swt) the Most High says: "And do not worship O Muhammad (saw) beside your Creator Who deserves the worship other things that they take their Gods beside Him.
Source: Tafsir Al-Tabari. Vol. 18, Pg. # 353.
Al-Tabari:
"Surely those whom you call upon besides Allah (swt) cannot create a fly" {22:73}, it is said: "Surely all those Idols and Gods that you worship beside Allah (swt), even if they all gather, they cannot create a fly, even though it is very tiny and small."
Source: Tafsir Al-Tabari. Vol. 16, Pg. # 635.
Ibn Kathir:
"Surely those whom you call upon besides Allah (swt) cannot create a fly" it means: Even if all of what you worship beside Allah (swt) of those Idols and Gods gather, they are not able to create even one single fly.
Source: Tafsir ibn Kathir. Vol. 10, Pg. # 97.
Al-Qurtubi:
"Surely those whom you call on besides Allah (swt) are in a state of subjugation like yourselves." Allah (swt) argues with them about worshiping the idols, "Those whom you call on" means '(those whom you) worship.' And it is said that: 'You call them Gods' "beside Allah (swt)" means 'other than Allah (swt),' and the Idols are called 'servants' or 'in a state of subjugation' because they are slaves and property of Allah (swt), and Allah (swt) has authority over them.
And the statement of Allah (swt): "And those whom you call upon besides Him" {7:197}, Allah (swt) repeats that what they worship are not able to (do anything), neither benefit nor harm.
Source: Tafsir Al-Qurtubi. Vol. 9, Pg. # 415 / 417.
Al-Tabari:
And the part, "And those whom you call upon besides Him do not control a straw." Allah the Most High says: And those whom you worship O people beside Allah (swt) whose characteristics are what is mentioned in these verses and He who owns the kingdom completely, is not like that kingdom of those whose characteristic is that they "Him do not control a straw." It is said: It means that they do not own even a peel of a nucleus, so how they can own more than that?! And the scholars of interpretation have interpreted it like I mentioned.
Source: Tafsir Al-Tabari. Vol. 19, Pg. # 349.
Among the objections raised by the opponents is that, since Allah (swt) alone has the power to solve problems, therefore, 'He Alone' should be called to solve the problem. Thus beseeching help from anyone else is a form of associating others with Him. To prove their stand they often use some verses from the Holy Qur'an which prohibits to call upon other than Allah (swt). These verses of the Holy Qur'an contain the verbs "تدعون" "Tad'una" or "تدع" "Tad'u" or "يدعون" "Yad'una," which are the conjugation of the same verb and the root is "Du'a." It should be clearly recognised that the only meaning of "du'a" is not "to call upon" in those specific verses of the Holy Qur'aan that our opponents use against intercession. The actual meaning of that verb is, "To worship" and not, "To call upon." The Qur'aanic verses themselves are a witness to the fact that Prophets (a.s) also called for help from other than Allah (swt). If we interpret "تدعون" "Tad'una" or "تدع" as "To call upon" and as an act of beseeching help in every context then it will be quite problematic. All commentators of the Holy Qur'aan have unanimously stated that all those verses of the Holy Qur'aan refer to the idol-worshipers who associated objects with Allah (swt) and worshiped them. Now we want to show the opinions of some of the significant Mufassirin and what they say about the meaning of those specific verses of the Holy Qur'aan.
وَلَا تَدْعُ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكَ وَلَا يَضُرُّكَ ۖ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَ
And do not call besides Allah on that which can neither benefit you nor harm you, for if you do then surely you will in that case be of the unjust.
Holy Qur'aan { 10.106}
"And do not call" means "do not worship besides Allah (swt) on that which can neither benefit you" if you obey it, "nor harm you" if you disobey it, "for if you do" you have worshiped other than Allah (swt), "then surely you will in that case be of the unjust." Of those who harm themselves due to putting the act of worship in other than its place.
Source: Tafsir Al-Baghawi. Vol. 4, Pg. # 155.
Al-Samarqandi:
Then Allah (swt) says: "And do not call besides Allah (swt)" it means: 'And do not worship other than Allah (swt),' "which can neither benefit you nor harm you" it does not benefit you if you worship it, and does not harm you if you do not worship it and leave worshiping it, "for if you do " means: if you worship other than Allah (swt), "do then surely you will in that case be of the unjust." It means: Of those who harm themselves.
Source: Tafsir Al-Samarqandi. Vol. 2, Pg. # 114.
وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۘ لَا إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
And call not with Allah any other god; there is no god but He, every thing is perishable but He; His is the judgment, and to Him you shall be brought back.
Holy Qu'raan {28:88}
Al-Tabari:
The interpretation of this statement of Allah (swt), "And call not with Allah (swt) any other God; there is no God but He, everything is perishable but He; His is the judgment, and to Him you shall be brought back. {28:88}." Allah (swt) the Most High says: "And do not worship O Muhammad (saw) beside your Creator Who deserves the worship other things that they take their Gods beside Him.
Source: Tafsir Al-Tabari. Vol. 18, Pg. # 353.
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَا يَسْتَنْقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
O people! a parable is set forth, therefore listen to it: surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from i weak are the invoker and the invoked.
Holy Qu'raan {22:73}
"Surely those whom you call upon besides Allah (swt) cannot create a fly" {22:73}, it is said: "Surely all those Idols and Gods that you worship beside Allah (swt), even if they all gather, they cannot create a fly, even though it is very tiny and small."
Source: Tafsir Al-Tabari. Vol. 16, Pg. # 635.
Ibn Kathir:
"Surely those whom you call upon besides Allah (swt) cannot create a fly" it means: Even if all of what you worship beside Allah (swt) of those Idols and Gods gather, they are not able to create even one single fly.
Source: Tafsir ibn Kathir. Vol. 10, Pg. # 97.
إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِنْ كُنْتُمْ صَادِقِينَ
Surely those whom you call on besides Allah are in a state of subjugation like yourselves; therefore call on them, then let them answer you if you are truthful.
Holy Qur'aan {7:194}
وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَا أَنْفُسَهُمْ يَنْصُرُونَ
And those whom you call upon besides Him are not able to help you, nor can they help themselves.
Holy Qur'aan {7:197}
"Surely those whom you call on besides Allah (swt) are in a state of subjugation like yourselves." Allah (swt) argues with them about worshiping the idols, "Those whom you call on" means '(those whom you) worship.' And it is said that: 'You call them Gods' "beside Allah (swt)" means 'other than Allah (swt),' and the Idols are called 'servants' or 'in a state of subjugation' because they are slaves and property of Allah (swt), and Allah (swt) has authority over them.
And the statement of Allah (swt): "And those whom you call upon besides Him" {7:197}, Allah (swt) repeats that what they worship are not able to (do anything), neither benefit nor harm.
Source: Tafsir Al-Qurtubi. Vol. 9, Pg. # 415 / 417.
يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ
He causes the night to enter in upon the day, and He causes the day to enter in upon the night, and He has made subservient (to you) the sun and the moon; each one follows its course to an appointed time; this is Allah (swt), your Lord, His is the kingdom; and those whom you call upon besides Him do not control a straw.
Holy Qur'aan {35:13}
And the part, "And those whom you call upon besides Him do not control a straw." Allah the Most High says: And those whom you worship O people beside Allah (swt) whose characteristics are what is mentioned in these verses and He who owns the kingdom completely, is not like that kingdom of those whose characteristic is that they "Him do not control a straw." It is said: It means that they do not own even a peel of a nucleus, so how they can own more than that?! And the scholars of interpretation have interpreted it like I mentioned.
Source: Tafsir Al-Tabari. Vol. 19, Pg. # 349.
لَهُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ ۚ وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ
To Him is due the true prayer; and those whom they pray to besides Allah give them no answer, but (they are) like one who stretches forth his two hands towards water that it may reach his mouth, but it will not reach it; and the prayer of the unbelievers is only in error.
Holy Qur'aan {13:14}
Ibn Kathir:
"And those whom they pray to besides Allah (swt)" means: And the example of those who worship Gods other than Allah (swt) is, "Like one who stretches forth his two hands towards water that it may reach his mouth." Alee ibn Abi Talib (a.s) said: "It is like the one who wants to drink water with his hands from a well that his hands will never reach the water, so how then would he be able to reach that water to his mouth with his hand?"
Source: Tafsir ibn Kathir. Vol. 8, Pg. # 128.
Abdur Rahim Al-Mubarakpori:
Al- Shawkani: Concerning those oppose Tawassul to Allah (swt) through the Prophets (saw) and the Saint's cite to support their position, such as Allah's (swt) sayings: "We only worship them in order that they may bring us nearer" {39:3} and "Do not call on any other God with Allah (swt) or you will be among those who will be punished" {26:213} and "Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of" {17:57}. These verses are irrelevant. Rather: they support exactly the reverse of what the objectors of Tawassul suggest, since the verses are related to another issue.
The verse, "We only worship them in order that they may bring us nearer" explicitly states that they worship them for that purpose, whereas the one who makes Tawassul through a scholar, for example, never worships him, but knows that he has a special distinction before Allah (swt) for being a carrier of knowledge; and that is why he uses him as a means. Similarly, irrelevant to the issue is Allah's (swt) saying: "Do not call on any other God with Allah (swt)." This verse forbids that one should call upon another together with Allah (swt), as if saying: "O Allah (swt) and O so-and-so." However, the one who makes Tawassul through a scholar, for example, never calls upon other than Allah (swt). He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered."
Similarly irrelevant to the issue is Allah's (swt) saying: "Those unto whom they cry..." for it refers to people who call upon those who cannot fulfil their request, at the same time not calling upon Allah (swt) Who can; whereas one who makes Tawassul through a scholar, for example, never called except upon Allah (swt), and none other besides Him. The above shows the reader that these objectors to Tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse: "The Day when no soul shall have power to do anything for another: for the command, that day, will be all with Allah." {82:19} For that noble verse contains nothing more than the fact that Allah (swt) alone decides everything on the Day of Judgement, and that none other will have any say at that time. However, the maker of Tawassul through one of the Prophets (peace be upon him) or one of the scholars, never believes that the one through whom he makes Tawassul is in partnership with Allah (swt) on the Day of Judgement!
Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error. Equally irrelevant is their objection to Tawassul by citing the verses: "Not for you is the decision in the least" {3:128} "Say: I have no power over over good or harm to myself except as Allah wills" {7:188} for these two verses are explicit in that the Prophet (saw) has no say in Allah's (swt) decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent Tawassul through him or any other of the Prophets or Friends of Allah (swt) or scholars.
Allah (swt) has given His Prophet (saw) the elevated rank that is the station of the Great Intercession, and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: "Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!" And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases {2.255}.
Source: Tuhfatul Ahwazi ba-Sharah Tirmidhi. Vol. 10, Pg. # 26.
Attesting Al-Shawkani
Al-Zarkali:
Born in 1173 A.H and died in 1250 A.H. He is Muhammad bin Alee bin Muhammad bin Abdallah Al-Shawkani. Faqeeh, Mujtahid, from the greatest scholars of Yemen, from the people of Sana'a (capital of Yemen). Born in Hijrat Ul-Shawkan (a town outside Sana'a). He established in Sana'a and gained ruling authority over her, and he died while ruling. He used to opine the unlawfulness of Taqleed. He has 114 books, "Nayl ul-Awtar" is one of them.
Source: Al-A'laam. Vol. 6, Pg. # 298.
Prophets (a.s) Are Alive In Their Graves
Allah (swt) has the power to give life and sustenance to the whole of mankind both in this world and the Hereafter, and He (swt) has the power to keep the Prophets (a.s) alive in their graves and provide them with sustenance. The problem is that those who deny life to the residents of the graves believe that the dead are not in a position to pray. People who die and leave this worldly life, do not in fact die, but only enter in to another realm. Though they are dead in our eyes, in reality, they are not, it is only that heir mode of life has changed as they have been transferred from one kind of existence to another kind. The true Islamic belief is that they are alive and receiving sustenance from the Lord.
Question: Is the Prophet (saw) alive in his grave or not? And is he (saw) in his grave aware of wordly matters, and is this a doctrine of Shirk or not?
Answer: The majority of Ahlul Sunnah acknowledged that the Prophet (saw) is alive in his grave and lives a life of Barzakh. The way it is and how it is, is not known, except by Allah (swt). And it is not from the kind of life of the people of the world, rather it is a different kind from which he obtains, he has sensation through bliss, and through it he hears the Salaam of the Muslim upon him when Allah (swt) returns his soul to him at that moment. Such as mentioned in the narration(s)...And the narrations in this meaning are plenty. And this life of Barzakh is the perfection of the life of the martyrs, that which Allah (swt) has said about: "And do not say about those who are killed in the way of Allah: "They are dead." Rather, they are alive, but you perceive not. {2:154}. But this life does not mean that he is aware of the unseen or that he is aware of the situations of the people of the world, rather that has been cut off by death according to his (saw) narration.
Source: Majmu' Fatawa ibn Baz. Vol. 2, Pg. # 386 - 387.
Ibn Hajar:
Death will never come to the Blessed Messenger of Allah (saw) in his grave, but he will remain alive, due to the fact that the Prophets remain alive in their graves."
Source: Fath Al-Bari. Vol. 8, Pg. # 353.
Muslim ibn Hajjaj:
Anas b. malik reported Allah's Messenger (saw) as saying: "I came." And in the narration transmitted on the authority of Haddib (the words are): "I happened to pass by Moses on the occasion of the night journey near the red mound (and found him) saying his prayer in his grave."
Source: Saheeh Muslim. Pg. # 1115, H. # 2375.
Al-Mawsili:
Narrated Abul Jaham Al-Azraq ibn Alee from Yahya ibn Abi Bakir from Al-Mustalim ibn Sa'eed from Al-Hajjaj from Thabit Al-Banani from Anas ibn Malik who said: "The Messenger of Allah (saw) said: "The Prophets are alive and they pray in their graves."
Footnote: Its chain is Saheeh (Authentic).
Source: Musnad Aboo Ya'la. Vol. 6, Pg. # 147.
وَلاَ تَقُولُواْ لِمَن يُقْتَلُ فِى سَبيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاَّ تَشْعُرُونَ
"And do not say of those who are slain in Allah's way: 'They are dead.' Nay (they are) alive, but you perceive (it) not."
Holy Qur'aan {2:154}
Ahmad ibn Hanbal:
Narrated Abdul Razaq from Sufyan from Al-A'mash from Abdullah ibn Murra from Abul Ahwas from Abdullah (ibn Masoud) who said, "To swear nine times that the messenger of Allah (saw) was killed is dearer to me than swearing once that he was not killed. That is because Allah (swt) made him a Prophet and took him as a martyr." Al-A'mash said: I mentioned that to Ibraheem and he said, "They used to think that the Jews had poisoned him and Aboo Bakr."
Footnote: Shu'ayb Al-Arna'ut: Its chain is Saheeh (Authentic) by the criteria of Muslim, ...and Al-Haythami in Majma Al-Zawa'id wa Manba Al-Fawa'id says: It is narrated by Ahmad and its narrators are the narrators of Saheeh (Bukhari and Muslim).
Source: Musnad Ahmad ibn Hanbal. Vol. 6, Pg. # 418.
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وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً
We sent not the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.
Holy Qur'aan {4.64}
Allah (swt) has honoured the Holy Prophet (saw) with the highest status among His creatures. Appealing to him and intermediation through him was valid during his earthly existence and it is equally valid after his death. The two phases of his existence do not modify in any sense the quality of appeal to and intermediation through him. Both the exegesis and the traditionists consider intermediation through the Holy Prophet (saw) as valid acts whether they were done in his earthly existence or after his death.
Ibn Taymiyyah:
The Fifth Proof: His saying, ''Indeed, those who abuse Allah (swt) and His Messenger (saw) - Allah (swt) has cursed them in this world and the Hereafter.'' (Surah Al-Ahzab, Verse 57)
So abusing (Allah (swt)) has been compared to abusing him (the Prophet (saw)) just like obeying Allah (swt) has been compared to obeying (the Prophet (saw)) for he who has hurt him (saw) has hurt Allah (swt), and this has been narrated in explicit traditions from him (saw). And whoever abuses Allah (swt) is a kafir and his blood is halal.
His explanation: It is that the love of Allah (swt) and his Prophet (saw), pleasing Allah (swt) and his Prophet (saw), and obeying Allah (swt) and his Prophet (saw) is made one thing, and displeasing Allah (swt) and his Prophet (saw) (has been made one) and abusing Allah (swt) and his Prophet (saw), and disobeying Allah (swt) and his Prophet (saw) is one thing. There it is obvious that the two rights are parallel to each other. And that the side of Allah (swt) and his Prophet (saw) is one. So he who has hurt the Prophet (saw) has hurt Allah (swt), and he who obeyed the Prophet (saw) he obeyed Allah (swt), because he (saw) is a intermediary between Allah (swt) and His creation. There is no other way for anyone except through him (saw), and He has given him (saw) the placing of His own and His manner and His news and the explanation of it, so it is not allowed to differentiate between Allah (swt) and His Messenger (saw) in a thing of these matters.
Source: Mukhtasar Al-Sarim Al-Maslul 'ala Shatim Ar-Rasul. Pg. # 43 - 44.
Ibn Kathir:
Allah (swt) is exhorting the sinners and evil doers that when they commit sins and errors they should come to the Messenger of Allah (saw) and ask forgiveness from Allah (swt) there. They should also request the Messenger of Allah (saw) to ask forgiveness for them. When they do so, Allah (swt) will turn to them and show mercy to them and He will forgive them. That is why He used the words 'La-Wajadull'aha Tawwab Ar Raheema' on the basis of this means and intercession, would have surely found Allah (swt) the Granter of repentance, extremely Merciful.
A group of scholars have narrated, one of them is Aboo Nasr As-Sabbagh who writes the famous narration in his book (Al-Shamil) from Utbi: Once I was sitting beside the Prophet's (saw) grave when a bedouin came and he said: "Peace be on you, O Allah's Messenger (saw)! I have heard that Allah (swt) says: "(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah (swt), and the Messenger (saw) also had asked forgiveness for them, they would have surely found Allah (swt) the Granter of repentance, extremely Merciful. I have come to you, asking forgiveness for my sin and I make you as intercessor before my Lord and I have come to you for this purpose." Then he recited these verses:
Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (saw). He said to me: "O Utbi! run and join the bedouin and give him the good news that Allah (swt) has forgiven his sins.
Source: Tafsir ul Qur'aan Al-Azeem. Pg. # 205.
Bahuti Al-Hanbali:
Chapter of Hajj
It is said in Al-Sharh and Sharh Al-Muntaha: Then you visit the grave, you turn your back, face its centre and say:
"May the peace, mercy and blessings of Allah (swt) be upon you O Prophet (saw)! May the peace of Allah (swt) be upon you O Prophet of Allah (swt) and the best of His creation and servants. (Till he says after praising and sending blessings upon the Prophet (saw)): O Allah (swt)! You said, and Your saying is truthful: 'And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah (swt) and the Messenger (saw) had (also) asked forgiveness for them, they would have found Allah (swt) Oft-returning (to mercy), Merciful,' and I have come to you seeking forgiveness for my sins, seeking intercession through you to my Lord, hence I ask You O Lord, to obligate forgiveness for me as you have made it an obligation for those who came to him during his lifetime. O Allah (swt)! Make him be the first among intercessors, the most successful among seekers and the most generous of the last and first (Prophet) with your mercy, O Most Merciful." Then he invokes Allah (swt) in favor of his parents and all his Muslim brothers.
Al-Utbi said: "As I was sitting by the grave of the Prophet (saw), a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah (swt)! I have heard Allah (swt) saying: "If they had only, when they were unjust to themselves, come unto thee and asked Allah (swt)'s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah (swt) indeed Oft-returning, Most Merciful" {4:64}, so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord. Then he began to recite poetry:
Then he left, and I dozed and saw the Prophet (saw) in my sleep. He (saw) said to me: O Utbi! Run after the Bedouin and give him glad tidings that Allah (swt) has forgiven him."
Source: Kashaaf Al-Iqnaa. Vol. 4, Pg. # 1201.
Ibn Taymiyyah:
The Fifth Proof: His saying, ''Indeed, those who abuse Allah (swt) and His Messenger (saw) - Allah (swt) has cursed them in this world and the Hereafter.'' (Surah Al-Ahzab, Verse 57)
So abusing (Allah (swt)) has been compared to abusing him (the Prophet (saw)) just like obeying Allah (swt) has been compared to obeying (the Prophet (saw)) for he who has hurt him (saw) has hurt Allah (swt), and this has been narrated in explicit traditions from him (saw). And whoever abuses Allah (swt) is a kafir and his blood is halal.
His explanation: It is that the love of Allah (swt) and his Prophet (saw), pleasing Allah (swt) and his Prophet (saw), and obeying Allah (swt) and his Prophet (saw) is made one thing, and displeasing Allah (swt) and his Prophet (saw) (has been made one) and abusing Allah (swt) and his Prophet (saw), and disobeying Allah (swt) and his Prophet (saw) is one thing. There it is obvious that the two rights are parallel to each other. And that the side of Allah (swt) and his Prophet (saw) is one. So he who has hurt the Prophet (saw) has hurt Allah (swt), and he who obeyed the Prophet (saw) he obeyed Allah (swt), because he (saw) is a intermediary between Allah (swt) and His creation. There is no other way for anyone except through him (saw), and He has given him (saw) the placing of His own and His manner and His news and the explanation of it, so it is not allowed to differentiate between Allah (swt) and His Messenger (saw) in a thing of these matters.
Source: Mukhtasar Al-Sarim Al-Maslul 'ala Shatim Ar-Rasul. Pg. # 43 - 44.
Ibn Kathir:
Allah (swt) is exhorting the sinners and evil doers that when they commit sins and errors they should come to the Messenger of Allah (saw) and ask forgiveness from Allah (swt) there. They should also request the Messenger of Allah (saw) to ask forgiveness for them. When they do so, Allah (swt) will turn to them and show mercy to them and He will forgive them. That is why He used the words 'La-Wajadull'aha Tawwab Ar Raheema' on the basis of this means and intercession, would have surely found Allah (swt) the Granter of repentance, extremely Merciful.
A group of scholars have narrated, one of them is Aboo Nasr As-Sabbagh who writes the famous narration in his book (Al-Shamil) from Utbi: Once I was sitting beside the Prophet's (saw) grave when a bedouin came and he said: "Peace be on you, O Allah's Messenger (saw)! I have heard that Allah (swt) says: "(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah (swt), and the Messenger (saw) also had asked forgiveness for them, they would have surely found Allah (swt) the Granter of repentance, extremely Merciful. I have come to you, asking forgiveness for my sin and I make you as intercessor before my Lord and I have come to you for this purpose." Then he recited these verses:
"O The Most Exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet (saw) the one who is (an embodiment of) mercy and forgiveness."
Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (saw). He said to me: "O Utbi! run and join the bedouin and give him the good news that Allah (swt) has forgiven his sins.
Source: Tafsir ul Qur'aan Al-Azeem. Pg. # 205.
Al-Qurtubi:
Aboo Sadiq has reported from Alee that a villager came to see us three days after the burial of the Holy Prophet (saw). He placed himself near the Prophet's (saw) grave, sprinkled its earth over his body and said: "O Messenger of Allah (saw)! You said and we have heard from you. You received commands from Allah (swt) and we received commands from you, and one of these divine commands is:
'Wa law annahum idh dhalamu anfusahum jaa’uka fastaghfaru Allaha wastaghfara lahumu arrasoolu la-wajadullaha tawwaaban raheema.'
If they had only, when they were unjust to themselves, come unto thee and asked Allah (swt)’s forgiveness, and the Messenger (saw) had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.
Holy Qu'raan {4:64}
It is true that I have wronged myself. Therefore, you should pray for my forgiveness?" (In response to the villagers act of imploring) he was called out from the grave: "There is no doubt that you have been forgiven."
Source: Al-Jami Li-Ahkam Al-Qur'aan. Vol. 6, Pg # 439.
Chapter of Hajj
It is said in Al-Sharh and Sharh Al-Muntaha: Then you visit the grave, you turn your back, face its centre and say:
"May the peace, mercy and blessings of Allah (swt) be upon you O Prophet (saw)! May the peace of Allah (swt) be upon you O Prophet of Allah (swt) and the best of His creation and servants. (Till he says after praising and sending blessings upon the Prophet (saw)): O Allah (swt)! You said, and Your saying is truthful: 'And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah (swt) and the Messenger (saw) had (also) asked forgiveness for them, they would have found Allah (swt) Oft-returning (to mercy), Merciful,' and I have come to you seeking forgiveness for my sins, seeking intercession through you to my Lord, hence I ask You O Lord, to obligate forgiveness for me as you have made it an obligation for those who came to him during his lifetime. O Allah (swt)! Make him be the first among intercessors, the most successful among seekers and the most generous of the last and first (Prophet) with your mercy, O Most Merciful." Then he invokes Allah (swt) in favor of his parents and all his Muslim brothers.
Al-Utbi said: "As I was sitting by the grave of the Prophet (saw), a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah (swt)! I have heard Allah (swt) saying: "If they had only, when they were unjust to themselves, come unto thee and asked Allah (swt)'s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah (swt) indeed Oft-returning, Most Merciful" {4:64}, so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord. Then he began to recite poetry:
"O best of those whose bones are buried in the deep earth,
And from whose fragrance the depth,
and the height have become sweet,
May I be the ransom for a grave which thou inhabit,
And in which are found purity, bounty and munificence!"
Then he left, and I dozed and saw the Prophet (saw) in my sleep. He (saw) said to me: O Utbi! Run after the Bedouin and give him glad tidings that Allah (swt) has forgiven him."
Source: Kashaaf Al-Iqnaa. Vol. 4, Pg. # 1201.
The famous compiler Aboo Dawood in his Sunan records a Hadeeth under the chapter of 'Seeking Forgiveness' a narration on the authority of the Prophet (saw), who taught the companions how to send blessings upon him (saw) even after his death. One would begin to think how is it possible to deny the life (after death) of the Prophets (a.s), particularly when he himself has repeatedly and explicitly declared the following:
Al-Albani:
Chapter: About Seeking Forgiveness
Aws b. has reported the Messenger of Allah (saw) as saying: "Among the most excellent of your days is Friday; so invoke many blessings on me on that day, for your blessing will be submitted to me." They (the Companions) asked: "Messenger of Allah (saw), how can our blessing be submitted to you when your body is decayed?" He (saw) said: "Allah (swt) has prohibited the earth from consuming the bodies of Prophets (a.s)."
Footnote: Hadeeth is Saheeh (Authentic).
Chapter: About Seeking Forgiveness
Aws b. has reported the Messenger of Allah (saw) as saying: "Among the most excellent of your days is Friday; so invoke many blessings on me on that day, for your blessing will be submitted to me." They (the Companions) asked: "Messenger of Allah (saw), how can our blessing be submitted to you when your body is decayed?" He (saw) said: "Allah (swt) has prohibited the earth from consuming the bodies of Prophets (a.s)."
Footnote: Hadeeth is Saheeh (Authentic).
Source: Saheeh Sunan Aboo Dawood. Vol. 1, Pg. # 290, H. # 1047.
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَـؤُلاءِ شَهِيداً
"How then if I brought from each people a witness and brought you (O Muhammad) as a witness against these people."
Holy Qur'aan {4: 41}
وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
"And so We have made you a median nation, in order that you will be a witness above people, and that the Messenger be a witness above you."
Holy Qur'aan {2:143}
Ibn Kathir:
Al-Birzali said: And in the month of Shawwal, the Sufi's complained in Cairo against Shaykh Taqi Ul-Deen and his sayings about ibn Arabi and others. So they turned the case about that to Al-Qadi Al-Shaf'i, and they held a gathering for him. And ibn Ata alleged him with some issues, but nothing from it was proven against him, however he said: "You do not seek help, except from Allah (swt). And you do not seek help through the Prophet (saw) with the intention of worship, but you seek intercession through him (saw) and seek help through him (saw) to Allah (swt).
Footnote: Shaykh Al-Islam ibn Taymiyyah said: "As for Tawassul through the Prophet (saw) and the turning to Allah (swt) through him, according to the sayings of the Sahaba, they meant Tawassul is through his du'a and his Shafa'ah. As for Tawassul through him (saw) in the form of swearing upon Allah (swt) through himself (saw) and asking through himself (saw), then it is not allowed.
Source: Al-Bidaya wa'l-Nihaya. Vol. 18, Pg. # 74 - 75.
Ibn Abdul Barr narrates with an authentic chain: "There is no one who passes by the grave of his believer brother who knew him in this world and salutes him unless that the dead believer recognises him and salutes him back."
Source: Umdat Al-Qari Sharh Saheeh Al-Bukhari. Vol. 8, Pg. # 100.
Al-Haythami:
Footnote: Narrated by Bazzar, its narrator are the narrators of Saheeh (Authentic).
Source: Majma Al-Zawa'id. Vol. 8, Pg. # 427.
Al-Suyuti:
Al-Harith narrates in his Musnad, and ibn Sa'd and Al-Qazi Isma'eel from Bakr ibn Abdullah Al-Mazani who said: The Messenger of Allah (saw) said: "My life is good for you, and my death is a good for you, for your actions will be presented to me. If I see goodness I will praise Allah (swt) for that, and if I see evil I ask Allah (swt) to forgive you." And Al-Bazzar has narrated through a Saheeh (Authentic) chain from ibn Masoud like this narration.
Source: Al-Khasa'is-ul-Kubra. Vol. 2, Pg. # 491.
Aboo Hurayra said, "The Messenger of Allah (saw), may Allah (swt) bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, 'I am Abu'l-Qasim. Allah (swt) gives and I distribute.'"
Narration is Saheeh (Authentic).
Source: Saheeh Al-Adab Al-Mufrad Authenticated By Albani. Pg. # 315, H. # 648 / 844.
Ibn Hibban:
Aboo Hurayra said: The Prophet (saw) said: "Do not use my name and title at the same time, and said: "I am Abu'l Qasim, Allah (swt) gives and I distribute."
Footnote: Ibn Hibban said: Ibn Hajlan has heard this narration from Al-Muqbiri and his father, and both chains are firm.
Source: Saheeh ibn Hibban. Vol. 13, Pg. # 134, H. # 5817.
The Prophet (saw) made it clear that Allah (swt) is the One who provides, but he (saw) is the one who distributes, meaning, it is the Prophet (saw) who can give to whomsoever he wills without any condition of his (saw) being alive in this material world or not.
Ibn Taymiyyah:
So the intended meaning from here is: That the greeting with Salaam at the meeting (of two Muslims) in this life and after death when you visit the grave of a Muslim, is a right for every Muslim. For everyone who meets in life or is visited by his grave is greeted upon. And the Sahabah used to know that this Salaam upon him (saw) by his grave, about which he (saw) said, "There is no one from those who recite Salaam upon me, except that Allah (swt) returns my soul to me and I reply to him with the Salaam" wasn't from his attributes, nor does it have any merit for him over others than him. Rather, this is legit in the right for every Muslim, alive or dead.
Source: Majmu Al-Fatawa. Vol. 27, Pg. # 416.
Chapter: Visiting The Graves
Narrated Aboo Hurayrah: The Prophet (saw) said: "If any one of you greets me, Allah (swt) returns my soul to me and I respond to the greeting."
Footnote: Hadeeth is Hasan (Reliable).
Source: Saheeh Sunan Aboo Dawood. Vol. 1, Pg. # 570, H. # 2041.
Al-Kulayni:
Narrated Ziyaad bin Abee Al-Hilaal from Imam Sadiq (a.s): "There is neither a Prophet nor a successor of a Prophet who remains on earth for more than three days. Thereafter, his soul, flesh and bones are taken up to the heavens. Furthermore, going to places which their marks are located, and conveying Salaams to them from afar. They (will) hear from the places which have their marks (as if they were) nearby."
Grading: Al-Majlisi said this hadeeth is Saheeh (Authentic) Mir'aat Al-Uqool. Vol. 18, Pg. # 284.
Source: Al-Kafi. Vol. 4, Pg. # 327, H. # 353.
Abdullah said: The Messenger of Allah (saw) said: "Allah (swt) has angels who travel around on Earth conveying to me the Salaams of my Ummah."
Al-Albani: Narration is Saheeh (Authentic).
Source: Saheeh Sunan Al-Nasa'i. Vol. 1, Pg. # 410.
Intercession During The Life Of Prophet Muhammad (saw)
Muhammad Ash-Shawkani:
Shawkani explains the statement of ibn Al-Jarzi i.e. One should ask Allah (swt) through the intermediary of Prophets and Pious servants of Allah (swt): "I (Shawkani), say that to seek intercession with Allah (swt) through Prophets and Righteous servants (is established) as is narrated by Tirmidhi who called it Hasan Saheeh Gharib. Also narrated by Nasa'i, ibn Majah, ibn Khuzayma in his 'Saheeh' Hakim who said: 'It is Saheeh on the criteria of Bukhari and Muslim, the Hadeeth of Uthman bin Hunaif that a blind man came to the Prophet (saw) and said: "I have been afflicted in my eyesight, so pray to Allah (swt) for me." The Prophet (saw) said: "Go perform ablution (Wudhu), perform two Rak'ah Salaah and then say: 'O Allah (swt)! I ask You and turn to you through my Prophet Muhammad (saw).' This hadeeth is mentioned in the book (with chapter) of Salaat Al-Hajah. And regarding Tawassul through righteous people, it is proven from Saheeh (Bukhari) that companions used to seek rain through Abbas the uncle of Prophet (saw). Umar said: O Allah (swt)! We turn to You through the means of Prophet's (saw) uncle."
Source: Tuhfa Dhul Dhakireen. Pg. # 50.
Narrated to us Mahmood bin Ghaylana from Uthman bin Umar from Shu'ba narrated Abi Ja'far narrated Umar bin Khuzayma bin Thabit narrated Uthman bin Hunaif narrated that a blind man came to the Prophet (saw) and said: "Supplicate to Allah (swt) to heal me." He said: "If you wish, I will supplicate for you, and if you wish, you can be patient, for that is better for you." He said: "Then supplicate to Him." He said: "So he ordered him to perform wudhu and to make his wudhu complete, and to supplicate with this supplication: 'O Allah (swt)! I ask You and turn towards You by Your Prophet Muhammad (saw), the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah (swt)! Accept his intercession for me (Allahumma Inni As'aluka Wa Atawajjahu Ilaika Binabiyyka Muhammadin Nabi-Ir-Rahmati Tawajjahtu Bika Ila Rabbi Fi Hajati Hadhihi Lituqda Li, Allahumma Fashaffi'hu Fiya).'"
Al-Albani: Narration is Saheeh (Authentic).
Source: Saheeh Al-Tirmidhi. Vol. 3, Pg. # 369.
Ahmad ibn Hanbal:
Narrated Uthman bin Umar from Shu'ba from Abi Ja'far said I heard Ummara ibn Khuzayma from Uthman bin Hunaif who narrated that a blind man came to the Prophet (saw) and said: "Supplicate to Allah (swt) to heal me." He said: "If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you." He said: "Then supplicate to Him." He said: "So he ordered him to perform wudhu and to make his wudhu complete, and to supplicate with this supplication: 'O Allah (swt)! I ask You and turn towards You by Your Prophet Muhammad (saw), the Prophet of Mercy. Ya Muhammad (saw)! Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah (swt) accept his intercession for me (Allahumma Inni As’aluka Wa Atawajjahu Ilaika Binabiyyka Muhammadin Nabi-Ir-Rahmati Tawajjahtu Bika Ila Rabbi Fi Hajati Hadhihi Lituqda Li, Allahumma Fashaffi'hu Fiya).'"
Footnote: Hadeeth is Saheeh (Authentic) by Shuayb Al-Arna'oot.
Source: Musnad Ahmad ibn Hanbal. Vol. # 28, H. # 17240.
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The supplication: 'O Allah (swt)! I ask You and turn towards You by Your Prophet Muhammad (saw), the Prophet of Mercy. Ya Muhammad (saw)! Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah (swt) accept his intercession for me'
As can be noticed, the introductory sentence of the supplication in the tradition is offering the Holy Prophet (saw) as an intermediary before Allah (swt), while in the second sentence, the Prophet (saw) is being directly addressed, furnishing not only a justification for seeking the help of Allah's (swt) righteous servant, but also issuing it as a form of command. If seeking help through other creatures except Allah (swt) were an invalid act, the Holy Prophet (saw) would not have issued it in the form of a command. When the greatest believer of monotheism himself ordered that the believers should beseech his help, who are we to mislead the Muslims by calling them disbelievers when they are following in the Prophet's (saw) footsteps?
Similarly, another tradition narrated by Uthman bin Hunaif, He added:
"O Messenger of Allah (saw)! There is no one to guide me and I am in great trouble."
On hearing his complaint, the Prophet (saw) said: "Bring an earthen pot for ablution, then perform ablution and offer two units of optional prayer. Then say:
'O Allah (swt)! I appeal to You, and submit to You through the mediation of Your merciful Prophet Muhammad (saw). O Muhammad (saw), through your mediation I submit myself to your Lord that He should give light to my eyes. O Allah (swt)! Acknowledge his intercession in my favour and accept my supplication also in my favour.'"
Uthman bin Hunaif said: "I swear by Allah (swt) that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored ) and it seemed as if he had never been blind."
Al-Hakim Al-Nishaburi:
Narrated to us Hamza ibn Al-Abbas in Baghdad from Al-Abbas ibn Muhammad Al-Duri from Awn ibn Ummar Al-Basri from Rooh ibn Al-Qasim from Abi Jafar Al-Khatmi from Abi Umama ibn Sahl ibn Hunaif from his uncle Uthman ibn Hunaif that a blind man came to the Prophet (saw) and said: "Teach me a supplication to ask Allah (swt) by that to cure my blindness." The Prophet (saw) said: Say, "O Allah (swt)! I am asking You, I am turning to You through Your Prophet Muhammad (saw), the Prophet of mercy. O Muhammad (saw)! I am attending to my Lord through you so my request gets answered." When he said that, the man stood up while he was able to see.
Al-Hakim: This is a Saheeh (Authentic) hadeeth according to the rules of the two Sheikh (i.e. Bukhari and Muslim) and they have not narrated it.
Al-Dhahabi: It is (Saheeh) according to the criteria of Bukhari.
Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 1, Pg. # 707.
Narrated to us Aboo Muhammad Abdulaziz ibn Abdulrahman ibn Sahl Al-Dabbas in Makkah from his book from Aboo Abdullah Muhammad ibn Alee ibn Zayd Al-Sa'igh from Ahmad ibn Shabib ibn Sa'eed Al-Hiti from his father from Rooh ibn Al-Qasim from Abi Ja'far Al-Khatmi from Abi Umama ibn Sahl ibn Hunaif from his uncle Uthman ibn Hunaif who said: "I heard the Messenger of Allah (saw) while a blind person called on the Prophet (saw) and complained about the loss of his eyesight. He added: ‘O Messenger of Allah, there is no one to guide me and I am in great trouble.’On hearing his complaint, the Prophet (saw) said: "Bring an earthen pot for ablution, then perform the ablution and offer two cycles of optional prayer. Then say:
"O Allah, I appeal to You, and submit to You through the mediation of Your merciful Prophet Muhammad (saw). 'O Muhammad', through your mediation I submit myself to your Lord that He should give light to my eyes. O Allah, acknowledge his intercession in my favour and accept my supplication also in my favour."
Uthman bin Hunayf said: 'I swear by Allah that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind'
Al-Hakim: This is a Saheeh (Authentic) hadeeth according to the rules of the two Sheikh (i.e. Bukhari and Muslim) and they have not narrated it, I put the narration of Awn first because it is my aim to put the higher chains first.
Al-Dhahabi: It is (Saheeh) according to the criteria of Bukhari.
Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 1, Pg. # 707.
Ibn Khuzaymah:
Muhammad ibn Bashar and Aboo Musa have told us that Uthman ibn Umar said that Shu'ba said that Abi Ja'far Al-Madani said: "I heard Ammara Khuzaymah narrating from Uthman ibn Hunaif that he said: A blind man came to the Prophet (saw) and said: 'Supplicate to Allah (swt) to heal me.' He (saw) said: 'If you wish, I will supplicate for you, and if you wish, you can be patient, for that is better for you.' He said: 'Then supplicate to Him.' He (saw) said: 'So he ordered him to perform wudhu (Bandaar said: and make it good)both of them said: "and pray two Rak'ah and supplicate with this supplication: 'O Allah (swt)! I ask You and turn towards You by Your Prophet Muhammad, the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah (swt) accept his intercession for me.'" (Allahumma Inni As'aluka Wa Atawajjahu Ilaika Binabiyyka Muhammadin Nabi-Ir-Rahmati Tawajjahtu Bika Ila Rabbi Fi Hajati Hadhihi Lituqda Li, Allahumma Fashaffi'hu Fiya).
Footnote: Narration's chain is Saheeh (Authentic).
Source: Saheeh ibn Khuzaymah. Vol. 2, Pg. # 225, H. # 1219.
Muhammad Ash-Shawkani:
And in this hadeeth is the proof on permissibility of seeking intercession to Allah (swt) through Prophet (peace be upon him) but with the belief that Allah Subhanahu wa Ta'ala is The One who grants or takes, whatever He wills happens and whatever He does not will cannot happen.
He does wudhu and prays two units of prayer then he says: "O Allah (swt)! I ask You and turn to You by Your Prophet Muhammad (saw) the Prophet of mercy. O Muhammad (saw)! I have turned by you to my Lord in what I need, so fulfill it and O Allah (swt) forgive me!
This hadeeth is narrated by Al-Tirmidi and Al-Hakim in his Mustadrak and Al-Nasa'i like he said in Al-Musannaf, and it is a hadeeth from Uthman ibn Hunaif that he said: "A blind man came to Prophet (saw) so he said: "O messenger of Allah (swt)! Make du'a for that (my sight) so Allah (swt) cures me." So he (saw) said, ''If you want, I can make du'a for you, and if you want, you can be patient for that is better for you.'' He said, "Pray for me" so he ordered him to do wudhu and do his ablution thoroughly."
And Al-Nasa'i added to this in some of his ways, ''And he did wudhu and he prayed two units of prayers'' and in Al-Tirmidhi is mentioned what is mentioned in the Musannaf from what he (saw) said: "O Allah (swt)! I ask you." And he, ibn Majah showed it in his hadeeth also and Al-Hakim in his Mustadrak, and he said authentic on the condition of the two Sheikhs (i.e Bukhari and Muslim), and he added, ''And he prayed, and by this supplication his eyesight were restored.' And Al-Tirmidhi said Hasan Saheeh Gharib (This hadeeth is hasan since it has several chains of transmitters, it is authentic as the chains are all authentic) and it is gharib in the words that Imam Tirmidhi narrated). And we do not know this only from this way from hadeeth of Abi Ja'far and he is without Al-Gattami, and he said Tabari also showed after telling its ways of narration and (said) Saheeh hadeeth, and ibn Khuzaimah made it Saheeh (Authentic) also. So these Imams made it Saheeh (Authentic) and Al-Nasa'i was unique in mentioning the Salaah, and Al-Tabarani made it trusted in some of the ways he narrated. And in the hadeeth there is the proof of intercession with the Prophet (saw) to Allah (zwj), by thinking Allah (swt) is The One that does it the sacred the mights. And He is the giver and denier. What He wishes is and what he wishes isn't.
Source: Tuhfa Dhul Dhakireen. Pg. # 180.
Tens of statements made by the Holy Prophet (saw) are witness to the fact that to call upon someone other than Allah (swt) for help is consistent with Qur'aanic commands and the Prophet's (saw) statements. It has been reported by Amr bin Shu'ayb that his grandfather says: "We were present in the company of the Holy Prophet (saw) when messengers from Hawazin tribe came and said, "O Muhammad (saw)! We belong to the same origin and tribe, and the trouble we are facing is not hidden from you, therefore, have mercy on us." The Holy Prophet (saw) replied, "Opt one of the two choices; either take away your property and wealth or have your women freed." They opted for their women and children. Then the Messenger of Allah (saw) added: "As far as my share and the share of Abdul Muttalib and his children (in the spoils) is concerned, I have already given it to you. But when I have performed the noon prayer, you should all stand up and say:
"Through the means of the Messenger of Allah (saw) we seek help for our women and children from believers (or Muslims)."
The narrator says that when people had finished their prayer, they repeated the same words as the Prophet (saw) had advised them. These words were uttered by the sacred tongue of the Holy Prophet (saw) himself and he uttered them in the form of a command. Regardless of whether the Prophet (saw) be alive or not, this tradition furnishes a cogent justification for the act of beseeching for help. The Prophet (saw) did not place any conditions on how and when we may should make a du'a such as this one.
Al-Nasa'i:
It was narrated from Amr bin Shu'aib, from his father, that his grandfather said: "We were with the Messenger of Allah (saw) when the delegation of Hawazin came to him and said: 'O Muhammad (saw)! We are one of the Arab tribes, and a calamity has befallen us of which you are well aware. Do us a favor, may Allah (swt) bless you.' He said: 'Choose between your wealth or your women and children.' They said: 'You have given us a choice between our families and our wealth; we choose our women and children.' The Messenger of Allah (saw) said: 'As for that which was allocated to myself and to Banu Abdul-Muttalib, it is yours. When I have prayed Dhuhr, stand up and say: "We seek the help of the Messenger of Allah (saw) in dealing with the believers, or the Muslims, with regard to our women and children." So when they prayed Dhuhr, they stood up and said that. The Messenger of Allah (saw) said: 'As for that which was allocated to myself and to Banu Abdul-Muttalib, it is yours.' The Muhajirun said: 'That which was allocated to us is for the Messenger of Allah (saw).' The Ansar said: 'That which was allocated to us is for the Messenger of Allah (saw).' Al-Aqra bin Habis said: 'As for myself and Banu Tamim, then no (we will not give it up).' Uyaynah bin Hisn said: 'As for myself and Banu Fazarah, then no (we will not give it up).' Al-Abbas bin Mirdas said: 'As for myself and Banu Sulaim, then no (we will not give it up).' Banu Sulaim stood up and said: 'You lied; whatever was allocated to us, it is for the Messenger of Allah (saw).' The Messenger of Allah (saw) said: 'O people, give their women and children back to them. Whoever gives back anything of these spoils of war, he will have six camels from the spoils of war that Allah (swt) grants us next.' Then he mounted his riding-animal and the people surrounded him saying: 'Distribute our spoils of war among us.' They made him go back toward a tree on which his Rida' (upper-wrap) got caught. He said: 'O people! Give me back my Rida.' By Allah (swt)! If there were cattle as many in number as the trees of Tihamah I would distribute them among you, then you would not find me a miser, a coward or a liar.' Then he went to a camel and took a hair from its hump between two of his fingers and said: 'Look! I do not have any of the spoils of war. All I have is the Khumms, and the Khumms will be given back to you.' A man stood up holding a ball of yarn made from goat hair and said: 'O Messenger of Allah (saw), I took this to fix my camel-saddle.' He said: 'What was allocated to myself and to Banu Abdul-Muttalib is for you.' He said: 'Is this so important? I don't need it!' And he threw it down. He said: 'O people! Give back even needles large and small, for Al-Ghulul will be (a source of) shame and disgrace for those who took it on the Day of Resurrection.'
Footnote: Narration Authenticated by Albani as Hasan (Reliable).
Footnote: Narration Authenticated by Albani as Hasan (Reliable).
Source: Saheeh Sunan Al-Nasa'i. Vol. 2, Pg. # 569, H. # 3690.
We will now see how Aboo Hurayrah beseeched the Prophet (saw) for help who fulfilled his need. He (saw) never told him to pray to Allah (swt) directly and to remain steadfast in his belief. On the contrary, he picked up a fistful of something invisible from the air and put it in his sheet and commanded to wrap it around his body. Thus Allah (swt) acknowledged this act of mediation as valid and thus fulfilled his wish.
Al-Bukhari:
Narrated Aboo Hurayrah: I said, "O Allah's Apostle! I hear many narrations from you but I forget them." He said, "Spread your covering sheet." I spread my sheet and he moved both his hands as if scooping something and emptied them in the sheet and said, "Wrap it." I wrapped it round my body, and since then I have never forgotten a single Hadeeth.
Source: Saheeh Bukhari. Pg. # 42, H. # 119.
Scholars Endorsing Tawassul
While the Nawasib have no hesitation in believing the Prophet Muhammad (saw) frowned at a blind man according to their polluted understanding of Surah Abasa {80: 1-42}, despite Allah (swt) calling him (saw) a mercy to mankind {21:107}, they are very reluctant to accept the following narration being attributed to Uthman ibn Affan because they themselves actually grasp how uncharitable it would be to disregard a suffering man. But that just begs the question, they recognise how unflattering it is for a sahaba to be attributed to such behaviour yet have no qualms about assigning it to the Prophet (saw). Is it that the integrity of the sahaba occupies a higher scale than that of the Prophet (saw)? Are we honestly to take seriously any further claims from the Nawasib that they love the Prophet (saw) more than the Shi'a when being caught red handed attributing the sins of the sahaba to him (saw)?
Some people on account of their ignorance express the view that the Holy Prophet (saw) after his death (we have already proven the Prophet (saw) is alive) yields no authority and he (saw) can neither hear us nor can he pray for us. May Allah (swt) guard the believers against such a perverse view! No Muslim with sound belief can ever conceive such a possibility. Intermediation through the Holy Prophet (saw) are established facts supported by evidence from the Holy Qur'aan and Hadeeth, they are a proof of his stature and distinction. Those who do not believe in calling him or intermediation through the Prophet (saw) after his death, do not understand his distinct status.
Ibn Al-Zaini Dahlaan Al-Makki Al-Shafi'i (Died 1304 A.H)
And in it is the calling (to someone) with it's saying, "and you are our hope" and the Sahabah used to hear such poems and no one rejected it's saying, "O Messenger of Allah (saw)! You are our hope." Al-Allamah ibn Hajr in his book, "Al-Musamma," in chapter 25, said that Imam Shafi'i during the days that he was in Baghdad, used to perform Tawassul through Imam Aboo Hanifa. He used to come to his shrine, visit it and greet him, and then perform Tawassul through him to Allah (swt) in able to fulfill his need. And it has been proven that Imam Ahmad performed Tawassul through Shafi'i, until his son Abdallah bin Ahmad used to be amazed by that. So Ahmad said to him: "Shafi'i is like the sun to the people and good health to the body." And when Shafi'i heard that the people of Morocco performed Tawassul through Malik, he did not reject it. Imam Abul Hassan Al-Shadhili said: "He who has a need from Allah (swt) that he wants to be fulfilled, should perform Tawassul through Imam Al-Ghazali." Al-Allamah ibn Hajr mentioned in his book, "Al-Musamma" that Shafi'i performed Tawassul through the members of the Household of the Prophet (saw) when he said: "The Family of the Prophet (a.s) are my plea, and they are my means of closeness to Him, I hope tomorrow through them I will be given, in my right hand my Book (of deeds)."
Source: Khulasatul Kalam Fi Bayan Umara Al-Balad Al-Haram. Pg. # 38.
Attesting ibn Zabni Dahlaan
Al-Zarkali:
Ibn Zabni Dahlaan, born in 1232 A.H and died in 1304 A.H. Faqeeh, Makkan, historian. Born in Makkah and he gave Fatawa and teaching. And in his days he established the first printing house in Makkah. He died in Madinah. From his books are: Al-Futuhaat Al-Islamiyyah, Al-Jadawil Al-Mardiyyah Fi Tareekh Al-Duwwal Al-Islamiyyah, Khilasat Al-Kalaam fil Mar'ah Al-Balad Al-Haram, Al-Fath Al-Mubeen fi Fada'il Al-Khulafa Al-Rashideen wa Ahlalbayt Al-Tahireen, Al-Sirat Al-Nubuwwa and Risalat fi Rad ala Al-Wahabiyya.
Source: Al-A'laam. Vol. 1, Pg. # 129 - 130.
Abd Al-Wahhab (Died 1206 A.H):
Tenth point: Their saying on asking for rain (Al-Istisqa').
Their saying that, "There is no problem in doing Tawassul through the Saliheen (the righteous ones)," and the saying of Ahmad: "You may only perform Tawassul through the Prophet (saw) exclusively," whilst they said that you may not ask for help through the creations. So the difference is very clear. And the statement is not what we find ourselves in. Some permitted the intercession through the Saliheen, some of them only permitted it exclusively through the Prophet (saw), and the majority of the scholars forbade that and disliked it. So this case is from the cases of Fiqh (jurisprudence). And even if the right (verdict) is with us, i.e. the saying of the majority; that it is disliked, then still we do not reject the person who performs it. There is no rejection in the cases of Ijtihad (effort to derive a judicial ruling). But our rejection is to those who asks a creation more than asking Allah (swt), and turns towards a grave, screams at the shrine of Shaykh Abd Al-Qadr or others, asking to be relieved from trouble and to be helped with what is asked, and to be given the needs. So what is this compared to who prays to Allah (swt) sincerely and not asking others beside Him? But rather he says in his du'a: "I ask You by Your Prophet (saw), or by Your messengers, or by Your righteous servants," or he turns toward a well-known grave or other than that, and then prays in front of him, but he does not pray to Allah (swt) purely, then what is this compared to what we find ourselves in?
Source: Fatawa Wa Masa'il. Pg. # 68 - 69.
Al-Haytami (Died 974 A.H):
Amongst the evil deeds of ibn Taymiyyah, something which nobody before him in this world proclaimed, is his rejection of Istighatha (beseeching for help) and Tawassul through Prophet (saw). This Tawassul through Prophet (saw) is Hasan (fair) in all conditions whether before his creation (i.e. him being sent to the world), after it (i.e. his death), also in this world and on Day of Judgment.
Proving The Intercession By Prophet (saw)
From what proofs that intercession by him is allowed before his creation and this is also a way of the Salaf As Salih, the Prophets and awliyah and others. The saying of ibn Taymiyyah does not even have a basis but it is of his lies. What Al-Hakim has brought forward and has authenticated that he (saw) said: "When Adam (a.s) made the mistake he said, "O Lord! I ask You by Muhammad (saw) that You forgive me." So Allah (swt) said, ''O Adam (a.s)! How have you known Muhammad (saw) while I have not created him?'' He (Adam (a.s)) said: "When You created me with Your hands (meaning His power) and You have blown into me from your soul as in from Your secrets that You have created and have blessed him with, to add to what you have said: ''And when I have proportioned him and breathed into him'.' (15:29) So when I raised my head and saw written on the heights of the Throne: "La-ilaha-illallah-Muhammadur-Rasulullah" I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah (swt) said: "O Adam! I have forgiven you, and were it not for Muhammad (saw) I would not have created you."
Source: Jawhar Al-Munazzam fi Ziyaratil Qabr il Mukkaram. Pg. # 148 - 149.
Source: Al-Muwahib Al-Ladunniyya. Vol. 4, Pg. # 593 -595.
Source: Al-A'laam. Vol. 1, Pg. # 222.
Al-Samhudi (Died 911 A.H):
Chapter: About the Tawassul of the visitor and the Shafa'ah through him (saw) to his Lord, and his acceptance of the sending of the Salaam upon him (saw), and his Tawassul and the calling upon him.
Know that Istighatha and Shafa'a through the Prophet (saw) and the turning to him and his blessings to his Lord, is what has been practised by the Prophets, the Messengers and the majority of the righteous predecessors (Salaf u-Saliheen). It took place in every situation, before his (saw) creation and after his creation, during his earthly life and a time in Barzakh and the Day of Judgement.
First situation: Stories have been narrated about it about the Prophets (a.s), and we will limit ourselves to what has been narrated by a group, from them Al-Hakim, and it's chain is authentic, from Umar bin Al-Khattab who said: The Prophet (saw) said: When Adam (a.s) committed the mistake, he (Adam (a.s)) said: "O my Lord, I ask You by Muhammad (saw) to forgive me." So Allah (swt) said: "O Adam (a.s), and how did you know Muhammad (saw) yet I haven't created him?" He (Adam (a.s)) said: "O my Lord, because when You had created me with Your Hands (i.e. Your Might), and breathed (life) in me from Your Soul, I raised my head and saw that it is written upon the heights of the Arsh, "La illaha illa Allah, Muhammadan Rasoolullah," so I knew that You would not line up (anything) to Your Name, except the most beloved one of Your creations." So Allah (swt) said: "You have spoken the truth O Adam (a.s)! He (Muhammad (saw)) is indeed the most beloved to me of the creations. Since you have asked Me by his favor, then I have forgiven you, and if there were no Muhammad (saw) I would not have created you." And it is also narrated by Al-Tabarani, with the addition, "and he (Muhammad (saw)) is the last of the Prophets from your progeny." Al-Subki said: "If asking through your good deeds is permissible, as is mentioned in the authentic Hadeeth, then asking through the Prophet (saw) comes first."
Second situation: Al-Tawassul through him (saw) after his creation in a period of his life in the world. (An example) from it is what is narrated by a group, and from them; Al-Nasa'i and Al-Tirmidhi in the supplications that he gathered from Uthman bin Hunaif; that a blind man came to the Prophet (saw) and said: "Supplicate to Allah (swt) to heal me." The Prophet (saw) said: If you wish I can pray for you, but if you wish to be patient, then that's better for you." So the man said: "Pray to Him." So the Prophet (saw) ordered him to perform wudhu and pray two units of prayer, and then say: "O Allah (swt)! I ask You and turn to You through Your Prophet Muhammad, the Prophet of mercy. O Muhammad (saw)! I seek your intercession with my Lord for my need, that it may be fulfilled. O Allah (swt)! Grant him intercession for me." And Al-Tirmidhi said: "Hasan Saheeh, but rare. We don't know this narration except from this version. And Al-Bayhaqi authenticated it, and it has an addition: "And he stood up and became able to see."
Third situation: Al-Tawassul through him (saw) after his death. Al-Tabarani narrated in Al-Kabeer from Uthman bin Hunaif that a man used to repeatedly visit Uthman bin Affan concerning a favor from him. And he did not pay attention to it and did not look into his favor. So the man encountered Uthman bin Hunaif and complained to him about that, and ibn Hunaif said to him: "Go to a bathing place and do wudhu, then go to the Masjid and pray two units, then say: 'O Allah (swt)! I ask You and turn to You through Your Prophet Muhammad, the Prophet of mercy. O Muhammad (saw)! I seek your intercession with my Lord for my need, that it may be fulfilled,' and mention your need." So the man went and did as has been said. Then he went to the door of Uthman bin Affan, and the doorman came to him and took him by his arm, and entered upon Uthman, and made him sit next to him upon the seat: "What's your need?" And so he mentioned his need and Uthman bin Affan fulfilled for him. Then Uthman bin Affan said: "I hadn't remembered your need until just now, whenever you need something, just mention it." And then the man left and encountered Uthman bin Hunaif, and said to him: "Jazaak Allahu Khayran (May Allah (swt) bless you)! Uthman wouldn't look after me, nor even pay attention to me until you spoke to him about me." Uthman ibn Hunaif replied: "I swear by Allah (swt) that I didn't speak to him, but I have witnessed the Messenger of Allah (saw) and a blind man came to him and complained to him about losing his sight. So the Prophet (saw) said to him: "If you wish, I will supplicate, otherwise have patience." He said: "O Messenger of Allah (saw)! I don't have a guider and it's tearing to me." So the Prophet (saw) said to him: "Go to a bathing place and do wudhu, then pray two units, then supplicate by this supplication." Ibn Hunaif said: "I swear by Allah (swt), we hadn't gone away, nor had we remained talking a long time when the man entered upon us as if he had never suffered any harm." It is narrated by Al-Bayhaqi through two routes with the same meaning.
Al-Subki said: "And the protests are from this narration with the understanding of Uthman and the ones who attended him, they were more knowledgeable about Allah (swt) and His Messenger and their ways of acting."
I say: And it has preceded by the grave of Fatima bint Assad (s.a), in his (saw) saying when calling out to her: "By the right of your Prophet (saw) and the Prophets (a.s) who were before me." And in it's chain is Rooh bin Salaah, and ibn Hibban has declared him trustworthy, and also Al-Hakim, and in him (Rooh) is weakness, and the rest of the narrators are authentic. And in it is a clear indication for the second situation, with the reason to reach him (saw), and also for the third situation, from his saying "and the Prophets who were before me."
And Tawassul through him (saw) after his demise, used to be in the form of requesting, to call just like it was in his life. And that is what is narrated by Al-Bayhaqi through Al-A'mash, from Abi Salih, from Malik Al-Dar, and also narrated by ibn Abi Shaybah with an authentic chain from Malik Al-Dar, who said: The people were struck with drought during the time of Umar bin Al-Khattab's leadership, and so a man came to the grave of the Prophet (saw) and said: "O Messenger of Allah (saw)! Ask Allah (swt) to make it rain for your Ummah, because they are ruined." So the Prophet (saw) came to him in a dream and said: "Go to Umar and recite to him my Salaam and tell him that they will be provided with rain, and tell him to be wise." So the man went to Umar and told him. Umar wept and said: "O Lord, I withhold no effort except what is not in my power."
And Sayf narrated in "Al-Futooh" that the one who saw the dream was Bilal bin Harith, one of the Sahabah. And it preceded in chapter 11 from the fourth paragraph, what has been narrated by Abu Al-Jawza: The people of Madinah were faced with a severe drought. They complained to A'isha who said: "Look at the grave of the Prophet (saw) and make an opening facing the sky so that there will be no barrier between him and the sky." They did that, and so it rained.
Ayadh in 'Al-Shafa' narrated with a good (Jayyid) chain from ibn Humaid, one of the narrators of Malik, who said: Abu Ja'far Al-Mansoor awaited Malik in the Masjid of the Prophet (saw) so Malik said: "O prince of the believers! Do not raise your voice in this Masjid, because Allah (swt) has disciplined some people and said: [Do not raise your voices above the voice of the Prophet] 49:2. And He (swt) praised some people, and said: [Those who lower their voices in front of the Prophet] 49:3. And He (swt) dispraised some people, and said: [And those who call you from behind the chambers] Hujurat:4. And his (saw) sacredness when he is dead is as the sacredness when he is alive." So he (Abu Ja'far) said: "O Aba Abdillah! Do you turn to the Qibla and supplicate or do you turn to the Messenger of Allah (saw)?" So Malik said: "Don't you turn your face to him (saw) while he is your Waseelah and the Waseelah of your forefather Adam (a.s) to Allah (swt) on the Day of Judgement? Rather, turn to him and perform intercession through him so Allah (swt) will grant you intercession. Allah (swt) said: [And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.] 4:64."
Source: Wafa Ul-Wafa Bi Akhbar Dar Ul-Mustafa. Vol. 4, Pg. # 193 / 197.
Attesting Al-Samhudi
Al-Zarkali:
Alee ibn Abdullah ibn Ahmad Al-Hasani Al-Shafi'i, Noor Al-Deen Abul Hassan, the historian and Mufti of Madinah Al-Munawara. He was born in Samhud in Egypt, brought up in Al-Qahira and lived in Madinah in the year 873 A.H, and he died there. Among his books are: Wafa Al-Wafa Bi Akhbaar Darul Mustafa...
Source: Al-A'laam. Vol. 4, Pg. # 307.
Al-Mardawi (Died 885 A.H):
The correct position of the [Hanbali] school is that it is permissible in one's du'a to use as one's means of a pious person, and it is said that it is desirable (mustahhab). Imam Ahmad said to Aboo Bakr Al-Marwazi: "Let him use the Prophet (saw) as a means in his supplication to Allah (swt)."
Source: Al-Insaf. Vol. 2, Pg. # 456.
Ibn Juzai Al-Maliki (Died 741 A.H)
Tenth Chapter: About the visiting of the grave of the Prophet (saw) and mentioning of the Haram and the Holy places.
It is permissible for the one who performs Hajj to go to Madinah, and to enter the Masjid of the Prophet (saw) and to pray in it, and to recite the Salaam upon the Prophet (saw) and upon his companions Aboo Bakr and Umar, and to seek intercession through him (saw) to Allah (swt), and to pray between the grave and the Minbar, and to bid him farewell when leaving Madinah.
And from the places that are allowed to visit them for blessings are: The grave of Prophet Isma'eel (a.s) and his mother Hajrah (s.a), and the grave of Adam (a.s) and the cave that is mentioned in the Holy Qur'aan, and the cave in the mountain Hara where the revelation to the Prophet (saw) began, and the visiting of the graves of Makkah and Madinah that belong to the Sahaba, the Tabi'een and the scholars.
Source: Al-Qawanin Al-Fiqhiyyah Fi Talkhees Madhhab Al-Malikiyyah. Pg. # 257 - 258.
Ibn Hajar:
Al-Subki (Died 756 A.H):
It should known that Tawassul and intercession through the Prophet (saw) in the court of Allah (swt) is not only allowed but is recommended. It being legal and recommended is a known fact for everyone who has understanding of religion, this is a deed of Prophets/Messengers, the predecessors, the scholars and general public of Muslims. None of the religions denied it nor in any time were these deeds called bad except for when ibn Taymiyyah and he started to reject them. His sayings made the weak get into confusion/dilemma, he did such a innovation which nobody before him had done. And that's why he has attacked (rejected in an unkind way) what Malik Rahimahu Allah Ta'ala has mentioned. For it contains the saying of Malik Rahimahi Allah Ta'ala to Mansur: ''And ask forgiveness by him.''
Source: Shifa Us Siqaam Fi Ziyaratal Khayrul Anaam. Pg. # 357.
Al-Manawi:
Al-Subki said: "And it is correct to perform Tawassul and Istighatha and intercession through the Prophet (saw) to his Lord. And no one from the early or the later scholars rejected this, until ibn Taymiyyah came and rejected it, and strayed from the right path and innovated what no scholar before him has said, and became defamed among the people of Islam." ...(The narration): A blind man came to the Prophet (saw) and said: "Supplicate to Allah (swt) to heal me." So he (saw) said: "If you wish you can be patient, and that is better for you, and if you wish I can pray for you." He said: "Supplicate to Him." So he (saw) ordered him to perform wudhu and to pray two units of prayer and to supplicate by this du'a. Al-Hakim said: "According to their (i.e. Bukhari and Muslim) criteria. And Al-Dhahabi agreed to that.
Source: Fayd Al-Qadir Sharh Al-Jami Al-Saghir. Vol. 2, Pg. # 135.
Al-Alusi (Died 505 A.H)
Al Alusi; (I) say And after (saying) all this, I do not see any wrong in Tawassul to Allah (swt) with status (Jah) of the Prophet (saw) alive or dead, and what is meant by "Jah" returns to attributes from attributes of Allah (swt)... so the meaning of the saying of the one who says: "Allah (swt)! I do Tawassul with status of Your Prophet (saw) that you fulfill my need." Will be: "Allah (swt)! Make Your love for him as a Wasilah in fulfilling my need." And there is no difference between this and your saying: "Allah (swt), I do Tawassul with Your Mercy that you do this and that." As the meaning is also: "Allah (swt)! Make Your Mercy as a Wasilah for me in this action." And I do not see any wrong in swearing upon Allah (swt) with status of him (saw) in this meaning, and the kalam in Hurmah is same as kalam in Jah, and this does not come in Tawassul and Iqsam with dhat (essence) at all. Yes, the Tawassul with Jah (status) and Hurmah (dignity) did not come from any of the Sahabah. Maybe because they were fearing that people found in their minds something (confusing), as they left Tawassul with idols, and then pure Imams coming after them followed them (in not doing Tawassul with Jah). And the Prophet (saw) left the destruction of the Ka'bah and its building on the foundations of Ibraheem (a.s) as people were close from time of Kufr, as it is established in the "Saheeh." And what we mentioned, it is only to prevent difficulty for people (who do Tawassul with Jah) and running away from the claim of their misguidance, as some people claim... and the best for us are reported du'a that come in the Book and the detailed Sunnah because it is not hidden for people of fairness that what Allah (swt) taught what the Messenger (saw) (taught), what the companions did, and what people after them accepted fully is better, more complete, more beneficial and more secure... There remains two points. First, that the Tawassul with Jah of other than the Prophet (saw), there is no wrong in it if the one who does Tawassul with is known for sure that he has a status in front of Allah (swt), as the certainty in his piety and Wilayah, as for the one about whom there is no certainty for his right."
Source: Ruh Al-Ma'ani Fi Tafseer Al-Qur'aan by Mahmud Al-Alusi. Vol. 2, Pg. # 128.
Al-Ghazali:
Whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away. There is no doubt in it that any person visiting gets spiritual help plus benefit from them and many times when their intercession is presented in the court of Allah (swt), the difficulties are removed.
Source: Ruh Al-Ma'ani Fi Tafseer Al-Qur'aan. Vol. 30, Pg. # 34.
General Authority of Islamic Affairs & Endowments of Kuwait
Intercession From The Prophet (saw) After His Death
The scholars have differed about the legitimacy of intercession with the Prophet (saw) after his death. For example, the saying of someone who says: "O Allah (swt)! I ask You by Your Messenger, or by the position of Your Prophet (saw), or by the right of Your Prophet (saw)." There are different opinions about these kinds of intercession: The first opinion is of the majority of the Maliki, Shaf'i, and also later Hanafi jurisprudence and this is also the case with the Hanbalis that this sort of intercession is allowed whether it is during the lifetime of the Prophet (saw) or after his death.
Source: Al-Muwsu'a Al-Fiqhiyya Al-Kuwaitiyya. Vol. 14, Pg. # 156.
Muhammad ibn Al-Uthaymeen:
It is said in Al-Rawd: "And it is permissible to intercede through the Saliheen." And this statement is disputable, but by that (statement) they mean: "Intercession through the supplication of the Saliheen," because the du'a of the Saliheen is closer to getting answered than the du'a of (someone) other than the Saliheen.
Source: Ash-Sharh Al-Mumti Ala Zad Al-Mustaqni. Vol. 5, Pg. # 213.
Ibn Al-Zaini Dahlaan Al-Makki Al-Shafi'i (Died 1304 A.H)
And in it is the calling (to someone) with it's saying, "and you are our hope" and the Sahabah used to hear such poems and no one rejected it's saying, "O Messenger of Allah (saw)! You are our hope." Al-Allamah ibn Hajr in his book, "Al-Musamma," in chapter 25, said that Imam Shafi'i during the days that he was in Baghdad, used to perform Tawassul through Imam Aboo Hanifa. He used to come to his shrine, visit it and greet him, and then perform Tawassul through him to Allah (swt) in able to fulfill his need. And it has been proven that Imam Ahmad performed Tawassul through Shafi'i, until his son Abdallah bin Ahmad used to be amazed by that. So Ahmad said to him: "Shafi'i is like the sun to the people and good health to the body." And when Shafi'i heard that the people of Morocco performed Tawassul through Malik, he did not reject it. Imam Abul Hassan Al-Shadhili said: "He who has a need from Allah (swt) that he wants to be fulfilled, should perform Tawassul through Imam Al-Ghazali." Al-Allamah ibn Hajr mentioned in his book, "Al-Musamma" that Shafi'i performed Tawassul through the members of the Household of the Prophet (saw) when he said: "The Family of the Prophet (a.s) are my plea, and they are my means of closeness to Him, I hope tomorrow through them I will be given, in my right hand my Book (of deeds)."
Source: Khulasatul Kalam Fi Bayan Umara Al-Balad Al-Haram. Pg. # 38.
Attesting ibn Zabni Dahlaan
Al-Zarkali:
Ibn Zabni Dahlaan, born in 1232 A.H and died in 1304 A.H. Faqeeh, Makkan, historian. Born in Makkah and he gave Fatawa and teaching. And in his days he established the first printing house in Makkah. He died in Madinah. From his books are: Al-Futuhaat Al-Islamiyyah, Al-Jadawil Al-Mardiyyah Fi Tareekh Al-Duwwal Al-Islamiyyah, Khilasat Al-Kalaam fil Mar'ah Al-Balad Al-Haram, Al-Fath Al-Mubeen fi Fada'il Al-Khulafa Al-Rashideen wa Ahlalbayt Al-Tahireen, Al-Sirat Al-Nubuwwa and Risalat fi Rad ala Al-Wahabiyya.
Source: Al-A'laam. Vol. 1, Pg. # 129 - 130.
Abd Al-Wahhab (Died 1206 A.H):
Tenth point: Their saying on asking for rain (Al-Istisqa').
Their saying that, "There is no problem in doing Tawassul through the Saliheen (the righteous ones)," and the saying of Ahmad: "You may only perform Tawassul through the Prophet (saw) exclusively," whilst they said that you may not ask for help through the creations. So the difference is very clear. And the statement is not what we find ourselves in. Some permitted the intercession through the Saliheen, some of them only permitted it exclusively through the Prophet (saw), and the majority of the scholars forbade that and disliked it. So this case is from the cases of Fiqh (jurisprudence). And even if the right (verdict) is with us, i.e. the saying of the majority; that it is disliked, then still we do not reject the person who performs it. There is no rejection in the cases of Ijtihad (effort to derive a judicial ruling). But our rejection is to those who asks a creation more than asking Allah (swt), and turns towards a grave, screams at the shrine of Shaykh Abd Al-Qadr or others, asking to be relieved from trouble and to be helped with what is asked, and to be given the needs. So what is this compared to who prays to Allah (swt) sincerely and not asking others beside Him? But rather he says in his du'a: "I ask You by Your Prophet (saw), or by Your messengers, or by Your righteous servants," or he turns toward a well-known grave or other than that, and then prays in front of him, but he does not pray to Allah (swt) purely, then what is this compared to what we find ourselves in?
Source: Fatawa Wa Masa'il. Pg. # 68 - 69.
Amongst the evil deeds of ibn Taymiyyah, something which nobody before him in this world proclaimed, is his rejection of Istighatha (beseeching for help) and Tawassul through Prophet (saw). This Tawassul through Prophet (saw) is Hasan (fair) in all conditions whether before his creation (i.e. him being sent to the world), after it (i.e. his death), also in this world and on Day of Judgment.
Proving The Intercession By Prophet (saw)
From what proofs that intercession by him is allowed before his creation and this is also a way of the Salaf As Salih, the Prophets and awliyah and others. The saying of ibn Taymiyyah does not even have a basis but it is of his lies. What Al-Hakim has brought forward and has authenticated that he (saw) said: "When Adam (a.s) made the mistake he said, "O Lord! I ask You by Muhammad (saw) that You forgive me." So Allah (swt) said, ''O Adam (a.s)! How have you known Muhammad (saw) while I have not created him?'' He (Adam (a.s)) said: "When You created me with Your hands (meaning His power) and You have blown into me from your soul as in from Your secrets that You have created and have blessed him with, to add to what you have said: ''And when I have proportioned him and breathed into him'.' (15:29) So when I raised my head and saw written on the heights of the Throne: "La-ilaha-illallah-Muhammadur-Rasulullah" I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah (swt) said: "O Adam! I have forgiven you, and were it not for Muhammad (saw) I would not have created you."
Source: Jawhar Al-Munazzam fi Ziyaratil Qabr il Mukkaram. Pg. # 148 - 149.
Attesting ibn Hajar Al-Haytami
Allama Abdulqadir Al-Yamani Al-Hindi:
In this year (i.e. 774 A.H) in the month of Rajab of this month died the Imam, Shaykh Al-Islam, the seal of scholars who had the authority to issue Fatwas and teach in Makkah. He was the one who spread the knowledge of Muhammad ibn Idrees Al-Hafiz, he is Shahabuddin Abul Abbas Ahmad ibn Muhammad ibn Alee ibn Hajar Al-Haytami Al-Sa'di Al-Ansari, he died in Makkah and was buried in the Al-Ma'laat graveyard in the section for Tabaris, and he was an ocean in knowledge of jurisprudence and research which no bucket can reach its depth, and he was Imam of Al-Haramayn as the people of knowledge are in agreement about it, and he was an Imam who was followed by Imams, and an outstanding scholar who was unique in the region of Hijaz. His books for his time are signs that his contemporary scholars cannot bring like it.
Source: Al-Noor Al-Safir. Pg. # 390 - 391.
Al-Qastalani (Died 923 A.H):
Discussion about Tawassul
It is allowed for the visitor to increase performing supplications and invocations and seeking help and intercession through him (saw). So it's worthy for the one who seeks help through him (saw), that Allah (swt) helps that person. And know that intercession is the asking for relief. So the Mustagheeth (the one seeking help/relief) asks the Reliever through him (saw) to attain relief from Him. There is no difference in it if you express with the phrases "Al-Istighatha" or "Al-Tawassul" or "Al-Tashafa" or "Al-Tajawwah" or "Al-Tawajjuh," because all of them are from high standing, meaning: Elevated degree and position.
And one may perform Tawassul through a person of high standing, up to the one who is higher than him. Then all from "Al-Istighatha" and "Al-Tawassul" and "Al-Tashafa" and "Al-Tawajjuh" through the Prophet (saw), as is mentioned in "Tahqeeq Al-Nusrah" and "Misbaah Al-Dhalaam" happened in all situations. Before his creation and after his creation. In the time of his wordly life and after his death in a time of Barzakh, and after the resurrection in the time of Qiyamah (Day of Judgement).
As for Tawassul through him (saw) after his death, then this is more than one can count or can comprehend through research. And in the book "Misbaah Al-Dhalaam" of Shaykh Abi Abdillah bin Al-Nu'man is a part of that. And I had obtained an ailment, and it's remedy of the doctors was of no avail. And I had it for years, so I asked help through him (saw) on the night of 28 of Jumadi Al-Awal in the year 893 in Makkah, may Allah (swt) increase her honour. So I was between sleep when a man came with a sheet of paper and wrote on it: "This medicine is for the ailment of Ahmad bin Al-Qastalani from the honorable Al-Hadhra after the honorable permission of the Prophet (saw)." Then I woke up and I did not find in me, Wallah, a thing from what I found, and I obtained the cure through the blessings of the Prophet (saw).
Source: Al-Muwahib Al-Ladunniyya. Vol. 4, Pg. # 593 -595.
Attesting Al-Qastalani
Al-Zarkali:
Born in 851 A.H and died in 923 A.H. He is Ahmad bin Muhammad bin Abi Bakr bin Abd Al-Malik Al-Qastalani Al-Misri. Aboo Al-Abbas Shahaab Al-Deen. He is from the scholars of Hadeeth. His was born and and died in Cairo. From his books are: "Irshad Al-Sari li Sharh Saheeh Al-Bukhari," "Al-Mawahib Al-Deeniyyah fil Manh Al-Muhammadiyya."
Source: Al-A'laam. Vol. 1, Pg. # 222.
Chapter: About the Tawassul of the visitor and the Shafa'ah through him (saw) to his Lord, and his acceptance of the sending of the Salaam upon him (saw), and his Tawassul and the calling upon him.
Know that Istighatha and Shafa'a through the Prophet (saw) and the turning to him and his blessings to his Lord, is what has been practised by the Prophets, the Messengers and the majority of the righteous predecessors (Salaf u-Saliheen). It took place in every situation, before his (saw) creation and after his creation, during his earthly life and a time in Barzakh and the Day of Judgement.
First situation: Stories have been narrated about it about the Prophets (a.s), and we will limit ourselves to what has been narrated by a group, from them Al-Hakim, and it's chain is authentic, from Umar bin Al-Khattab who said: The Prophet (saw) said: When Adam (a.s) committed the mistake, he (Adam (a.s)) said: "O my Lord, I ask You by Muhammad (saw) to forgive me." So Allah (swt) said: "O Adam (a.s), and how did you know Muhammad (saw) yet I haven't created him?" He (Adam (a.s)) said: "O my Lord, because when You had created me with Your Hands (i.e. Your Might), and breathed (life) in me from Your Soul, I raised my head and saw that it is written upon the heights of the Arsh, "La illaha illa Allah, Muhammadan Rasoolullah," so I knew that You would not line up (anything) to Your Name, except the most beloved one of Your creations." So Allah (swt) said: "You have spoken the truth O Adam (a.s)! He (Muhammad (saw)) is indeed the most beloved to me of the creations. Since you have asked Me by his favor, then I have forgiven you, and if there were no Muhammad (saw) I would not have created you." And it is also narrated by Al-Tabarani, with the addition, "and he (Muhammad (saw)) is the last of the Prophets from your progeny." Al-Subki said: "If asking through your good deeds is permissible, as is mentioned in the authentic Hadeeth, then asking through the Prophet (saw) comes first."
Second situation: Al-Tawassul through him (saw) after his creation in a period of his life in the world. (An example) from it is what is narrated by a group, and from them; Al-Nasa'i and Al-Tirmidhi in the supplications that he gathered from Uthman bin Hunaif; that a blind man came to the Prophet (saw) and said: "Supplicate to Allah (swt) to heal me." The Prophet (saw) said: If you wish I can pray for you, but if you wish to be patient, then that's better for you." So the man said: "Pray to Him." So the Prophet (saw) ordered him to perform wudhu and pray two units of prayer, and then say: "O Allah (swt)! I ask You and turn to You through Your Prophet Muhammad, the Prophet of mercy. O Muhammad (saw)! I seek your intercession with my Lord for my need, that it may be fulfilled. O Allah (swt)! Grant him intercession for me." And Al-Tirmidhi said: "Hasan Saheeh, but rare. We don't know this narration except from this version. And Al-Bayhaqi authenticated it, and it has an addition: "And he stood up and became able to see."
Third situation: Al-Tawassul through him (saw) after his death. Al-Tabarani narrated in Al-Kabeer from Uthman bin Hunaif that a man used to repeatedly visit Uthman bin Affan concerning a favor from him. And he did not pay attention to it and did not look into his favor. So the man encountered Uthman bin Hunaif and complained to him about that, and ibn Hunaif said to him: "Go to a bathing place and do wudhu, then go to the Masjid and pray two units, then say: 'O Allah (swt)! I ask You and turn to You through Your Prophet Muhammad, the Prophet of mercy. O Muhammad (saw)! I seek your intercession with my Lord for my need, that it may be fulfilled,' and mention your need." So the man went and did as has been said. Then he went to the door of Uthman bin Affan, and the doorman came to him and took him by his arm, and entered upon Uthman, and made him sit next to him upon the seat: "What's your need?" And so he mentioned his need and Uthman bin Affan fulfilled for him. Then Uthman bin Affan said: "I hadn't remembered your need until just now, whenever you need something, just mention it." And then the man left and encountered Uthman bin Hunaif, and said to him: "Jazaak Allahu Khayran (May Allah (swt) bless you)! Uthman wouldn't look after me, nor even pay attention to me until you spoke to him about me." Uthman ibn Hunaif replied: "I swear by Allah (swt) that I didn't speak to him, but I have witnessed the Messenger of Allah (saw) and a blind man came to him and complained to him about losing his sight. So the Prophet (saw) said to him: "If you wish, I will supplicate, otherwise have patience." He said: "O Messenger of Allah (saw)! I don't have a guider and it's tearing to me." So the Prophet (saw) said to him: "Go to a bathing place and do wudhu, then pray two units, then supplicate by this supplication." Ibn Hunaif said: "I swear by Allah (swt), we hadn't gone away, nor had we remained talking a long time when the man entered upon us as if he had never suffered any harm." It is narrated by Al-Bayhaqi through two routes with the same meaning.
Al-Subki said: "And the protests are from this narration with the understanding of Uthman and the ones who attended him, they were more knowledgeable about Allah (swt) and His Messenger and their ways of acting."
I say: And it has preceded by the grave of Fatima bint Assad (s.a), in his (saw) saying when calling out to her: "By the right of your Prophet (saw) and the Prophets (a.s) who were before me." And in it's chain is Rooh bin Salaah, and ibn Hibban has declared him trustworthy, and also Al-Hakim, and in him (Rooh) is weakness, and the rest of the narrators are authentic. And in it is a clear indication for the second situation, with the reason to reach him (saw), and also for the third situation, from his saying "and the Prophets who were before me."
And Tawassul through him (saw) after his demise, used to be in the form of requesting, to call just like it was in his life. And that is what is narrated by Al-Bayhaqi through Al-A'mash, from Abi Salih, from Malik Al-Dar, and also narrated by ibn Abi Shaybah with an authentic chain from Malik Al-Dar, who said: The people were struck with drought during the time of Umar bin Al-Khattab's leadership, and so a man came to the grave of the Prophet (saw) and said: "O Messenger of Allah (saw)! Ask Allah (swt) to make it rain for your Ummah, because they are ruined." So the Prophet (saw) came to him in a dream and said: "Go to Umar and recite to him my Salaam and tell him that they will be provided with rain, and tell him to be wise." So the man went to Umar and told him. Umar wept and said: "O Lord, I withhold no effort except what is not in my power."
And Sayf narrated in "Al-Futooh" that the one who saw the dream was Bilal bin Harith, one of the Sahabah. And it preceded in chapter 11 from the fourth paragraph, what has been narrated by Abu Al-Jawza: The people of Madinah were faced with a severe drought. They complained to A'isha who said: "Look at the grave of the Prophet (saw) and make an opening facing the sky so that there will be no barrier between him and the sky." They did that, and so it rained.
Ayadh in 'Al-Shafa' narrated with a good (Jayyid) chain from ibn Humaid, one of the narrators of Malik, who said: Abu Ja'far Al-Mansoor awaited Malik in the Masjid of the Prophet (saw) so Malik said: "O prince of the believers! Do not raise your voice in this Masjid, because Allah (swt) has disciplined some people and said: [Do not raise your voices above the voice of the Prophet] 49:2. And He (swt) praised some people, and said: [Those who lower their voices in front of the Prophet] 49:3. And He (swt) dispraised some people, and said: [And those who call you from behind the chambers] Hujurat:4. And his (saw) sacredness when he is dead is as the sacredness when he is alive." So he (Abu Ja'far) said: "O Aba Abdillah! Do you turn to the Qibla and supplicate or do you turn to the Messenger of Allah (saw)?" So Malik said: "Don't you turn your face to him (saw) while he is your Waseelah and the Waseelah of your forefather Adam (a.s) to Allah (swt) on the Day of Judgement? Rather, turn to him and perform intercession through him so Allah (swt) will grant you intercession. Allah (swt) said: [And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.] 4:64."
Source: Wafa Ul-Wafa Bi Akhbar Dar Ul-Mustafa. Vol. 4, Pg. # 193 / 197.
Al-Zarkali:
Alee ibn Abdullah ibn Ahmad Al-Hasani Al-Shafi'i, Noor Al-Deen Abul Hassan, the historian and Mufti of Madinah Al-Munawara. He was born in Samhud in Egypt, brought up in Al-Qahira and lived in Madinah in the year 873 A.H, and he died there. Among his books are: Wafa Al-Wafa Bi Akhbaar Darul Mustafa...
Source: Al-A'laam. Vol. 4, Pg. # 307.
The correct position of the [Hanbali] school is that it is permissible in one's du'a to use as one's means of a pious person, and it is said that it is desirable (mustahhab). Imam Ahmad said to Aboo Bakr Al-Marwazi: "Let him use the Prophet (saw) as a means in his supplication to Allah (swt)."
Source: Al-Insaf. Vol. 2, Pg. # 456.
Attesting Al-Mardawi
Al-Zarkali:
Born in 817 A.H and died in 885 A.H. He is Alee bin Sulayman bin Ahmad bin Al-Mardawi Al-Dimashqi. Faqeeh, Hanbali. He is from the scholars. He was born in Marda and he moved during his prime to Dimashq and died there. From his books are: "Al-Insaf Fi Ma'rifat Al-Rajih Min Al-Khilaaf."
Source: Al-A'laam. Vol. 4, Pg. # 292.
Ibn Taymiyyah (Died 728 A.H)
And the content of the narration from Maysara was mentioned previously, when the Prophet (saw) was asked: "When were you (first) a Prophet?" He (saw) replied: "At a time when Adam (a.s) was still between the spirit and the body." and that is what Abul Hussain ibn Bushraan has narrated through Al-Shaykh Abil Faraj Ibn Al-Jawzi in "Al-Wafa Bi Fadhahil Al-Mustafa": he said:
Narrated Aboo Ja'far Muhammad ibn Amr from Ahmad ibn Is'haq Ibn Saleh from Muhammad ibn Saleh from Muhammad ibn Sanan Al-Awfi from Ibraheem Ibn Tahmaan from Yazeed ibn Maysara from Abdullah ibn Sufiyan from Maysara who said: I asked: "O Messenger of Allah, when were you (first) a Prophet (saw)?" He replied: "When Allah (swt) created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’{2:29}, and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets". Then Allah (swt) created the Garden in which He made Adam (a.s) and Hawwa (s.a)' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam (a.s) was still between the spirit and the body. When Allah (swt) Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He (Muhammad saw) is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah (swt) with my name."
And narrated Abi Na'eem Al-Hafiz in his book Dala'il Al-Nubuwwah through Al-Shaykh Abil Faraj from Sulayman ibn Ahmad ibn Rushdayn from Ahmad Ibn Sa'eed Al-Fehri from Abdullah ibn Isma'eel Al-Madani from Abdul Rahman ibn Zayd ibn Aslam from his father from Umar who said:
"Allah’s Messenger (saw) said: When Adam (a.s) committed the error, he submitted (to Allah): O Lord, I beg You to forgive me through the mediation of Muhammad (saw). Then Allah (swt) said: O Adam! How did you recognize Muhammad (saw) as I have not created him yet? He replied: O Lord, when You created me with Your divine hand and breathed Your soul into me, I raised my head and saw ‘la ilaha illallahu Muhammad-ur-rasulullah (There is no god but Allah, Muhammad is Allah’s Messenger)’ inscribed on each pillar of the Throne. I discovered that with Your name, the name of only such a person can be associated who is Your most beloved of all the creatures. At this Allah (swt) said: O Adam (a.s), you have said it correctly. I forgave you. And if Muhammad (saw) were not there, I would not have created even you.
Ibn Taymiyyah: (I say) this narration backs the previous narration and both of them are like an explanation for authentic narrations in this regard.
Source: Majmu Al-Fatawa. Vol. 2 Pg. # 150 - 151.
Tenth Chapter: About the visiting of the grave of the Prophet (saw) and mentioning of the Haram and the Holy places.
It is permissible for the one who performs Hajj to go to Madinah, and to enter the Masjid of the Prophet (saw) and to pray in it, and to recite the Salaam upon the Prophet (saw) and upon his companions Aboo Bakr and Umar, and to seek intercession through him (saw) to Allah (swt), and to pray between the grave and the Minbar, and to bid him farewell when leaving Madinah.
And from the places that are allowed to visit them for blessings are: The grave of Prophet Isma'eel (a.s) and his mother Hajrah (s.a), and the grave of Adam (a.s) and the cave that is mentioned in the Holy Qur'aan, and the cave in the mountain Hara where the revelation to the Prophet (saw) began, and the visiting of the graves of Makkah and Madinah that belong to the Sahaba, the Tabi'een and the scholars.
Source: Al-Qawanin Al-Fiqhiyyah Fi Talkhees Madhhab Al-Malikiyyah. Pg. # 257 - 258.
Attesting Ibn Juzai Al-Maliki
Ibn Hajar:
Muhammad ibn Muhammad ibn Ahmad ibn Abdullah ibn Yahya ibn Abdul Rahman ibn Yusuf ibn Juzai ibn Sa'eed ibn Juzai Al-Kalbi, Aboo Abdullah from Gharnata and his father was one of the scholars of the West (Maghrib, Libiya etc.). He started collecting the history of Gharnata and could collect alot of information, and he had a good memory and an extra ordinary power of comprehension. He had a Nuskha in the form of Sultaniyya writing and it was one volume with easy to understand literature, and then he went to Faas and started writing by its ruler Abi Inan and he was good in eloquence, and he was a Hujjah in Arabic language in the western lands and unique in his time, some have may have mistaken saying that he was a genius.
Source: Al-Durar Al-Kamina. Vol. 4, Pg. # 165.
It should known that Tawassul and intercession through the Prophet (saw) in the court of Allah (swt) is not only allowed but is recommended. It being legal and recommended is a known fact for everyone who has understanding of religion, this is a deed of Prophets/Messengers, the predecessors, the scholars and general public of Muslims. None of the religions denied it nor in any time were these deeds called bad except for when ibn Taymiyyah and he started to reject them. His sayings made the weak get into confusion/dilemma, he did such a innovation which nobody before him had done. And that's why he has attacked (rejected in an unkind way) what Malik Rahimahu Allah Ta'ala has mentioned. For it contains the saying of Malik Rahimahi Allah Ta'ala to Mansur: ''And ask forgiveness by him.''
Source: Shifa Us Siqaam Fi Ziyaratal Khayrul Anaam. Pg. # 357.
Al-Subki said: "And it is correct to perform Tawassul and Istighatha and intercession through the Prophet (saw) to his Lord. And no one from the early or the later scholars rejected this, until ibn Taymiyyah came and rejected it, and strayed from the right path and innovated what no scholar before him has said, and became defamed among the people of Islam." ...(The narration): A blind man came to the Prophet (saw) and said: "Supplicate to Allah (swt) to heal me." So he (saw) said: "If you wish you can be patient, and that is better for you, and if you wish I can pray for you." He said: "Supplicate to Him." So he (saw) ordered him to perform wudhu and to pray two units of prayer and to supplicate by this du'a. Al-Hakim said: "According to their (i.e. Bukhari and Muslim) criteria. And Al-Dhahabi agreed to that.
Source: Fayd Al-Qadir Sharh Al-Jami Al-Saghir. Vol. 2, Pg. # 135.
Attesting Al-Subki
Al-Suyuti:
Al-Imam, Al-Faqih, Al-Muhaddith, Al-Hafidh, Al-Mufasir, Al-Usooli, Al-Nahwi, Al-Laghwi, Al-Adeeb, Al-Mujtahid Taqi'ud-din Aboo Al-Hassan Alee bin Abdul Kafi bin Alee bin Tamaam bin Yusuf bin Musa bin Tamam bin Hamid bin Yahya bin Umar bin Uthman bin Alee bin Sawwar bin Saleem, Sheikh Ul-Islam and the Imam of his time. He was born in the year of 683 A.H (month of) Safar.
Source: Tabaqat Al-Huffaz. Pg. # 525 - 526, Person # 1148.
Ibn Al-Salah (Died 643 A.H):
Ibn Salah says in answer to a question about philosophy and whether it is a source of analysis of Islamic laws:
Philosophy is the source of extravagance and dissolution and the fuel for confusion and deviation, and a matter of aberration and disbelief in God. And he who uses philosophy he blinds his eyes from seeing the beauties of Al-Shari'ah which has been supported by clear proofs and remarkable evidences and he who pollutes himself with it, by teaching it or learning it, it will put him into abandonment and deprivation, and make Shaytan dominate him. And which science is more disgraceful than that which blinds his owner and darkens his heart from the teachings of our Prophet (saw)? Those who have taken his teachings have taken everything, and those who neglected it are heedless, despite his indubitable signs and his enlightening miracles, to the extent that some scholars have dedicated their time to investigate and research them and from that the occasion of about a thousand miracles have been recorded and we have counted a minimum of them, because indeed there are uncountable many more than that and it is not limited to what we find in his (saw) lifetime, because their reoccuring has not been stopped after his (saw) death during centuries, and among them is the miracles of the righteous people of his Ummah and the fulfillment of the prayers of people who intercede him for their wishes and desires in their Tawassul during hard times. In all these, there are undisputable proofs and obvious miracles that cannot be counted, and its borders cannot be specified, we seek refuge to Allah (swt) to deviate from his Ummah, and may God make us among the rightly guided ones through his guidance and Sunnah.
Source: Fatawa Wa Masa'il. Pg. # 209 - 210.
Attesting ibn Al-Salah
Al-Dhahabi:
The Imam, the Hafidh, the Allamah, Shaykh Ul-Islam Taqi Ul-Deen Abu Umro Uthman bin Al-Mufti Salah Al-Deen Abd Al-Rahman bin Uthman bin Musa Al-Kurdi Al-Shahrazoori Al-Mawsili Al-Shafi'i. Author of "Uloom Al-Hadeeth." Born in the year 577 A.H.
Source: Siyar A'lam An Nubala. Vol. 23, Pg. # 140, Person # 100.
Al-Samiri Al-Hanbali (Died 616 A.H)
And there is no problem in Tawassul to Allah the most High, by Shuyookh and righteous people and the people of knowledge the respected and the religious people in asking for rain.
Source: Al-Mustawib. Vol. 1, Pg. # 293.
Attesting Al-Samiri
Ibn Muf'leh Al-Hanbali:
Al-Samiri and the author of 'Al-Talkhees' said: "There is nothing wrong with performing Tawassul through the Shuyookh, the scholars and the Muttaqeen, to ask for rain." And he said in 'Al-Madhhab:' "It is permissible to perform Istighatha (seeking help) through a righteous man." And it said that it is Mustahhab (recommended).
Source: Al-Mubde'e Sharh Al-Muqne'e. Vol. 2, Pg. # 206.
Al-Dhahabi:
Al-Samiri. The Shaykh of the Hanbali's, judge of Samara. Aboo Abdallah Muhammad bin Abdallah bin Muhammad bin Idrees bin Sunaynah Al-Samiri. Author of "Al-Mustu'ab." He is from the greatest Fuqaha (jurisprudents). He compiled and heard from Abi Al-Fath bin Al-Bata, but he did not narrate anything. He gained ruling authority over Samara for a period of time, and then quit from that. He died in Rajab, in the year 616 A.H, and he lived 81 years.
Source: Source: Siyar A'lam An Nubala. Vol. 22, Pg. # 144 - 145, Person # 93.
Al Alusi; (I) say And after (saying) all this, I do not see any wrong in Tawassul to Allah (swt) with status (Jah) of the Prophet (saw) alive or dead, and what is meant by "Jah" returns to attributes from attributes of Allah (swt)... so the meaning of the saying of the one who says: "Allah (swt)! I do Tawassul with status of Your Prophet (saw) that you fulfill my need." Will be: "Allah (swt)! Make Your love for him as a Wasilah in fulfilling my need." And there is no difference between this and your saying: "Allah (swt), I do Tawassul with Your Mercy that you do this and that." As the meaning is also: "Allah (swt)! Make Your Mercy as a Wasilah for me in this action." And I do not see any wrong in swearing upon Allah (swt) with status of him (saw) in this meaning, and the kalam in Hurmah is same as kalam in Jah, and this does not come in Tawassul and Iqsam with dhat (essence) at all. Yes, the Tawassul with Jah (status) and Hurmah (dignity) did not come from any of the Sahabah. Maybe because they were fearing that people found in their minds something (confusing), as they left Tawassul with idols, and then pure Imams coming after them followed them (in not doing Tawassul with Jah). And the Prophet (saw) left the destruction of the Ka'bah and its building on the foundations of Ibraheem (a.s) as people were close from time of Kufr, as it is established in the "Saheeh." And what we mentioned, it is only to prevent difficulty for people (who do Tawassul with Jah) and running away from the claim of their misguidance, as some people claim... and the best for us are reported du'a that come in the Book and the detailed Sunnah because it is not hidden for people of fairness that what Allah (swt) taught what the Messenger (saw) (taught), what the companions did, and what people after them accepted fully is better, more complete, more beneficial and more secure... There remains two points. First, that the Tawassul with Jah of other than the Prophet (saw), there is no wrong in it if the one who does Tawassul with is known for sure that he has a status in front of Allah (swt), as the certainty in his piety and Wilayah, as for the one about whom there is no certainty for his right."
Source: Ruh Al-Ma'ani Fi Tafseer Al-Qur'aan by Mahmud Al-Alusi. Vol. 2, Pg. # 128.
Whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away. There is no doubt in it that any person visiting gets spiritual help plus benefit from them and many times when their intercession is presented in the court of Allah (swt), the difficulties are removed.
Source: Ruh Al-Ma'ani Fi Tafseer Al-Qur'aan. Vol. 30, Pg. # 34.
Attesting Al-Ghazali
Al-Dhahabi:
Al-Ghazali, Aboo Ha'med Muhammad ibn Muhammad ibn Muhammad the Shaykh, the Imam, the ocean, Hujjatul Islam, marvel of (his) time, Aboo Ha'med Muhammad ibn Muhammad ibn Muhammad ibn Ahmad Al-Tusi, Al-Shafi'i, Al-Ghazali, the author of many books, and owner of an excessive intelligence.
Source: Source: Siyar A'lam An Nubala. Vol. 19, Pg. # 322 - 323.
Ahmad ibn Hanbal (Died 241 A.H)
Question about Tawassul through the Prophet (saw). Is that allowed or not?
As for the saying: "O Allah (swt)! I seek out to You through him (saw)," then among the scholars there are two opinions, such as they have two opinions on swearing through him (saw). The majority of the Imams such as Malik and Shafi'i and Abi Hanifa are of the opinion that it is not justified to swear through him (saw) just like it is not allowed to swear through any of the Prophets (pbut) and the angels. So it may not be performed by agreement of the scholars. And this is one of the two narrations of Ahmad. And the other narration says that it (swearing) may be performed through him (saw) exclusively, without anyone other than him. And therefore Ahmad said in his Musnad that it is allowed to perform Tawassul through the Prophet (saw) in his supplication. But Ahmad does not say: "This is swearing upon Allah (swt) through him," and one may not swear upon Allah (swt) through creations. And Ahmad in one of the two narrations allowed the swearing through him, and therefore he allowed Tawassul through him. But the other narration from him is like the opinion of the majority of the scholars, that one may not swear through him. So one may not swear upon Allah (swt) through him (saw) just like the rest of the angels and the Prophets (pbut). Because we do not know anyone from the Salaf and the Imams who said that it is allowed to swear upon Allah (swt), just like they did not say that it is allowed to swear through them at all.
Source: Fatawa Al-Kubra by ibn Taymiyyah. Vol. 2, Pg. # 422.
Question about Tawassul through the Prophet (saw). Is that allowed or not?
As for the saying: "O Allah (swt)! I seek out to You through him (saw)," then among the scholars there are two opinions, such as they have two opinions on swearing through him (saw). The majority of the Imams such as Malik and Shafi'i and Abi Hanifa are of the opinion that it is not justified to swear through him (saw) just like it is not allowed to swear through any of the Prophets (pbut) and the angels. So it may not be performed by agreement of the scholars. And this is one of the two narrations of Ahmad. And the other narration says that it (swearing) may be performed through him (saw) exclusively, without anyone other than him. And therefore Ahmad said in his Musnad that it is allowed to perform Tawassul through the Prophet (saw) in his supplication. But Ahmad does not say: "This is swearing upon Allah (swt) through him," and one may not swear upon Allah (swt) through creations. And Ahmad in one of the two narrations allowed the swearing through him, and therefore he allowed Tawassul through him. But the other narration from him is like the opinion of the majority of the scholars, that one may not swear through him. So one may not swear upon Allah (swt) through him (saw) just like the rest of the angels and the Prophets (pbut). Because we do not know anyone from the Salaf and the Imams who said that it is allowed to swear upon Allah (swt), just like they did not say that it is allowed to swear through them at all.
Source: Fatawa Al-Kubra by ibn Taymiyyah. Vol. 2, Pg. # 422.
Intercession After Prophet's (saw) Demise
As shown earlier, the tradition narrated by Uthman bin Hunaif with reference to the blind man who submitted his concerns to the Holy Prophet (saw) and thus his eyesight was restored, occurred during the lifetime of the Prophet (saw). We would now like to show how this was not confined to his (saw) life on earth alone, but the companions relied on it even after his death.
A person visited Uthman bin Affan on a personal errand. Uthman bin Affan turned a deaf ear to his need and so Uthman bin Hunaif taught the person the supplication that had been used as a source of the Prophet's (saw) help and success after his death.
Uthman bin Hunaif said to him: "Fetch an earthen pot and perform the ablution, then go to the Masjid and offer two units of prayer and say: "O Allah (swt)! I beseech You and submit myself to You through the mediation of our Prophet Muhammad (saw), a merciful Prophet. O Muhammad (saw)! I submit to my Lord through your means so that He should fulfill my need." And then mention your need. The man went away and he did as he was told to do. Later when he arrived at Uthman bin Affan's door, the porter caught him by his hand and took him to Uthman bin Affan who made him sit beside him on the mat and asked him: "What is your need?" He mentioned the need and Uthman fulfilled his need and said to him: "Why haven't you mentioned your need so far?" He told him further: "Do come to me whenever you have a problem."
When the man left his place, he met Uthman bin Hunaif and said to him: "May Allah (swt) bless you! He neither gave any thought to my need nor turned his attention to me until you recommended me to him." Uthman bin Hunaif replied: "By Allah (swt)! I did not talk to him. But once I was in the company of the Messenger of Allah (saw) that a blind man came over to see him and complained to him about the loss of his eyesight. The Prophet (saw) asked him to be patient, but he said: "O Messenger of Allah (saw)! I don't have any guide and I am in great trouble."
The Prophet (saw) said: "Fetch an earthen pot and perform the ablution, then offer two units of prayer and implore Allah (swt) with these praying words." Then Uthman ibn Hunaif said: "By God! We had neither gone out far away from the meeting nor had the conversation among us stretched out that the man came to us as if he had never been blind."
Al-Tabarani:
Tahir ibn Isa ibn Qirs Al-Masri Al-Maqri has told us that Asbag ibn Al-Farj has told us that ibn Wahb has heard from Abi Sa'id Al-Makki from Ruh ibn Al-Qasim from Abi Ja'far Al-Gatmi Al-Madani from Abi Amamah ibn Sahl ibn Hunaif from his uncle Uthman ibn Hunaif: That a person repeatedly visited Uthman bin Affan concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif and complained to him about the matter - [Note: This was after the death of the Prophet (saw) and after the caliphates of Aboo Bakr and Umar]. So Uthman bin Hunaif said: "Go to the place of wudhu, then come to the Masjid, perform two Rak'ahs and then say: 'O Allah (swt)! I ask You and turn to You through our Prophet Muhammad (saw), the Prophet of Mercy. O Muhammad (saw)! I turn through you to my Lord, that He fulfill my need" and mention your need. Then come so that I can go with you [to the caliph Uthman]. So the man left and did as he had been told, then went to the door of Uthman ibn Affan, and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. Uthman asked, "What do you need?" And the man mentioned what he wanted, and Uthman accomplished it for him. Then he said to him, "Mention your need and I will fulfil it, and whatever you need say it." Then the man left him (Uthman) and met Uthman ibn Hunaif, and said, "May Allah (swt) reward you. He did not look into my case (Uthman ibn Affan) and he did not even pay attention to me until I spoke to him." So Uthman ibn Hunaif said, "By Allah (swt)! I did not speak to him but I saw Rasul Allah (saw), and a blind man came to him complaining that he can not see. So the Prophet (saw) said, "Be patient, blind man." He (blind man) said, "It has become hard for me." So the Prophet (saw) said: "Go to the place of wudhu, perform two units of Prayer and then say the following du'a's." Ibn Hunaif said, "By Allah (swt)! He just left us, and the speech of us was long until he, the man entered upon us it was as if he never had a problem."
Al-Tabarani: It has not been narrated by Ruh ibn Al-Qasim, but Shabib ibn Sa'id Aboo Sai'd Al-Makki. He is a trusted person, and he is the person that tells from Ahmad ibn Shabib from his father from Yunis ibn Yazid Al-Bali and Shu'ba has narrated this hadeeth from Aboo Ja'far Al-Gatmi and his name is Umair ibn Yazid and he is trusted. The only exception was Uthman ibn Umar ibn Faris ibn Shu'ba and the hadeeth is Saheeh (Authentic).
Source: Al-Mu'jam As-Saghir. Vol. 1, Pg. # 183 - 184.
Al-Tabarani: It has not been narrated by Ruh ibn Al-Qasim, but Shabib ibn Sa'id Aboo Sai'd Al-Makki. He is a trusted person, and he is the person that tells from Ahmad ibn Shabib from his father from Yunis ibn Yazid Al-Bali and Shu'ba has narrated this hadeeth from Aboo Ja'far Al-Gatmi and his name is Umair ibn Yazid and he is trusted. The only exception was Uthman ibn Umar ibn Faris ibn Shu'ba and the hadeeth is Saheeh (Authentic).
Source: Al-Mu'jam As-Saghir. Vol. 1, Pg. # 183 - 184.
Al-Haythami:
Tahir ibn Isa ibn Qirs Al-Masri Al-Maqri has told us that Asbag ibn Al-Farj has told us that ibn Wahb has heard from Abi Sa'id Al-Makki from Ruh ibn Al-Qasim from Abi Ja'far Al-Gatmi Al-Madani from Abi Amamah ibn Sahl ibn Hunaif from his uncle Uthman ibn Hunaif: "That a person repeatedly visited Uthman bin Affan concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif and complained to him about the matter - [Note: This was after the death of the Prophet (saw) and after the caliphates of Aboo Bakr and Umar]. So Uthman bin Hunaif said: "Go to the place of wudhu, then come to the Masjid, perform two Rak'ahs and then say: "O Allah (swt)! I ask You and turn to You through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my Lord, that He fulfil my need" and mention your need. Then come so that I can go with you [to the caliph Uthman]. So the man left and did as he had been told, then went to the door of Uthman ibn Affan, and the doorman came, took him by the hand, brought him to Uthman ibn Affan and seated him next to him on a cushion. Uthman asked, "What do you need?" And the man mentioned what he wanted, and Uthman accomplished it for him. Then he said to him, "Mention your need and I will fulfil it and whatever you need say it." Then the man left him (Uthman) and met Uthman ibn Hunaif and said, "May Allah (swt) reward you! He didn't look into my case (Uthman ibn Affan) and he didn't even pay attention to me until I spoke to him." So Uthman ibn Hunaif said, "By Allah (swt)! I did not speak to him but I saw Rasul Allah (saw) and a blind man came to him complaining that he can't see." So the Prophet (saw) said, "Be patient." The blind man said, "It has become hard for me." So the Prophet (saw) said: "Go to the place of wudhu, perform two Rak'ahs and then say the following du'a's: Ibn Hunaif said, "By Allah (swt)! He just left us and the speech of us was long until he the man entered upon us it was as if he never had a problem."
Footnote: Tirmidhi has narrated it and ibn Majah has narrated a part of it without the story, and Al-Tabarani said Uqbah and the Hadeeth is Saheeh after he mentioned the way he narrated it.
Source: Majma Al-Zawa'id wa Manba Al-Fawa'id. Vol. 1, Pg. # 468, H. # 3668.
Source: Majma Al-Zawa'id wa Manba Al-Fawa'id. Vol. 1, Pg. # 468, H. # 3668.
Ibn Taymiyyah has related a similar story (and endorsed it is an act of his predecessors) in the perspective of this tradition narrated in the book of ibn Abi Dunyah, that a person came over to see Abdul Malik bin Sa'id bin Abjar. Abdul Malik pressed his belly and told him that he was suffering from an incurable disease. The man asked him: "What is it?" Abdul Malik replied that it was a kind of ulcer that grows inside the belly and ultimately kills the man. It is said that the patient turned round and then he said:
It is said that Abd-ul-Malik pressed his belly again and said: "You are cured, you are no longer suffering from any disease." Ibn Taymiyyah after recording the whole incident in his book, comments it is an act of his predecessors, and it is quite valid to recover from disease through this act.
Ibn Taymiyyah:
"Allah (swt)! Allah (swt)! Allah (swt) is my Lord. I regard no one as His rival or partner. O Allah (swt)! I beseech You and submit myself to You through the mediation of Your Prophet Muhammad (saw) the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord that He should take mercy on me in my state of illness."
It is said that Abd-ul-Malik pressed his belly again and said: "You are cured, you are no longer suffering from any disease." Ibn Taymiyyah after recording the whole incident in his book, comments it is an act of his predecessors, and it is quite valid to recover from disease through this act.
Ibn Taymiyyah:
Ibn Abi Al-Dunyah in his book (Mujabi Ad-du'a) says: Aboo Hashim has told us that he has heard Kathir ibn Muhammad ibn Kathir ibn Rafi'a saying: A man came to Abd Al-Malik ibn Sa'id ibn Abjar and touched his stomach and said: "You have a disease which can not be cured." So he said: "And what is it?" He said ulcer. So he said the man said: "Allah (swt)! Allah (swt)! Allah (swt)! He is my Lord! I do not have any partner next to him. O Allah (swt)! I am facing You, by Your Prophet Muhammad (saw), the Prophet of mercy peace and blessings upon him. Ya Muhammad! I am facing myself to you, to your Lord and my Lord so that he may be merciful to me for what is inside of me." He said he then touched his stomach and said: "The disease is gone from you." I (Ibn Taymiyyah) say, "This du'a and alike is said to be how the Salaf used to supplicate and it has been narrated from Ahmad ibn Hanbal in Mansak Al-Marudi the legitimacy of intercession by the Prophet (saw), and some others have forbidden it. If the intention of the seekers of intercession is to have intercession by believing in him and his love and his association and by obeying him, then there is no problem between the two opinions. But if their intention is to have intercession by him (Prophet (saw) alone) then that is the place of discussion, and in whatever there is discussion it should be referred back to Allah (swt) and His Prophet (saw).
Source: Majmu Al-Fatawa. Vol. 1, Pg. # 264.
Ibn Taymiyyah:
So in this hadeeth, it is found that intercession is done through him [the Prophet (saw)] to Allah (swt) in the supplication. Some people would say that it allows intercession through him [the Prophet (saw)] during his lifetime and after his death, and this is the proof people who make intercession with him (the Prophet (saw) after his death use, and they think that the intercession of the blind man and the companions through him in his life was in a way swearing Allah (swt) by him, or that they have asked Allah (swt) by his status [the Prophet's self-] to answer, and that it is not needed for him to pray for them or that they should obey him, and they think that it is allowed for whoever seeks intercession through the Prophet (saw) just like the blind man did intercession by him. And the claim of these people is wrong both from the viewpoint of the religious law and other measurements. So neither are they in accordance with the Divine law, nor what they say is in accordance with the teachings of Allah (swt).
And we shall abide by this narration, and we agree with it and we are knowledgeable about it and the whole narration is about asking his need from Allah –azza wa jalla- and he did not ask it from a creature and we shall help from Allah (swt) and ask Him [our needs], hence He is the called for superior as He is the worshipped supporter and we shall not designate any rival to Him "So worship what you will besides Him." Say, "Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection." (39:15),
Source: Al-Ithtighatha Fi Rad Alal Bakri. Vol. 1, Pg. # 267 / 269.
Chapter: "Allah's (swt) generosity to His Prophet (saw) after his death."
Aboo Al-Nu'man narrated to us, Sa'eed ibn Zayb narrated to us, Amr ibn Malik Al-Nikri narrated to us, Abu'l-Jawza Aws ibn Abd-Allah who said: "The people of Madinah were faced with a severe drought. They complained to A'isha who said: 'Look at the grave of the Prophet (peace and blessings of Allah be upon him) and make an opening facing the sky so that there will be no barrier between him and the sky.' They did that, then it rained until the plants grew and the camels grew exceedingly fat, and it was called the year of the exceedingly fat animals."
Footnote: Its narrators are trustworthy.
Source: Musnad Al-Darimi Al-Ma'ruf Sunan Al-Darimi. Vol. 1, Pg. # 227, H. # 93.
Abi Shaybah:
Source: Al-Musannaf ibn Abi Shaybah. Vol. 11, Pg. # 118, H. # 32538.
Attesting The Narration Of ibn Abi Shaybah
Ibn Hajar:
And ibn Abi Shaybah narrated with an authentic chain referencing to the narration of Abi Saleh Al-Samman narrating Malik Al-Dari whom said Umar stockist, he said: "People experienced a drought during the caliphate of Umar bin Al-Khattab. A man came to the grave of the Messenger of Allah (saw) and said: "O Messenger of Allah (swt)! Invoke (Allah (swt)) for rain for your Ummah as they have been ruined (by not having rain)." So a man came in his dream who asked him to go to Umar and convey to to him his Salaam and to tell him that they will be provided with rain...till the end of hadeeth. Sayf narrates in his Fatuh, the one who saw the dream was Bilal bin Harith Al-Mazni who was one of the companions.
Source: Fath Al-Bari. Vol. 3, Pg. # 349 - 350.
Ibn Kathir:
Ibn Kathir said: the chain of this Hadeeth is Saheeh (Authentic).
Source: Al-Bidaya wa'l-Nihaya. Vol. 11, Pg. # 73 - 74.
Al-Tabarani:
It is narrated by Anas bin Malik. He said: When the mother of Alee bin Aboo Talib (a.s) (Faatimah bint Asad bin Hashim (s.a)) died, Allah's Messenger (saw) called on her and sat down by the head of the bed and said, "O dear mother! May Allah (swt) have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah's (swt) pleasure and for a good reward in the Hereafter." Then he (the Prophet (saw)) commanded to bathe her three times. When camphor water was brought, Allah's Messenger (saw) poured some water into his hands. Then Allah’s Messenger (saw) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin. Then Allah's Messenger (saw) sent for Usamah bin Zayd, Aboo Ayyub Al-Ansari and Umar bin Al-Khattab and the servant to dig up the grave. So they dug her grave. When they reached near the land, Allah's Messenger (saw) dug it up and drew the soil out with his own hands. When he finished, Allah's Messenger (saw) entered and laid down in (the grave), and said, "It is Allah (swt) Who controls life and death, and He is Ever living and will never die. (O Allah (swt))! Forgive my mother (Faatimah bint Asad (s.a)) and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former Prophets, make her grave capacious. Surely You are infinitely Merciful." Then he repeated, "God is Great" four times (i.e. led the funeral prayer). Then he, Abbas and Aboo Bakr lowered her into the grave.
Footnote: Narration is Saheeh (Authentic). Al-Tabarani has narrated it in Kabir and Al-Awsat, and Rooh ibn Salah is in its chain. Ibn Hibban has authenticated him and Al-Hakim says: "There is some weakness in him, and the other narrators of it are the narrators of Sahihain (Bukhari and Muslim)."
Source: Al-Mu'jam Al-Awsat. Vol 9, Pg. # 304, H. # 15399.
Ibn Bash'kuwal:
The Good Story Of Al Zuhri
Aboo Muhammad ibn Muhsin has told us that Aboo Muhammad Al-Mujawir has told us that Aboo Dar Al-Harawi said that Muhammad ibn Abd Al-Rahman ibn Al-Abbas has told us that Aboo Abbas Al-Marastani has said that Aboo Sai'd Al-Ashajj and Al-Qasim ibn Muhammad Al-Warraq have said Waki has told us from Salih ibn Abi Al-Akhdar said that Al-Zuhri has said, "I had a sickness that I thought I would meet my Lord (pass away), so my shoulder hurt me. And I could not find anybody to intercede by him with my sickness other than Alee ibn Al Hussain (a.s), so I came to him and asked him for supplication (to cure me). so he said: 'What do you prefer that I pray for you and you say ameen?' So I said: 'Your prayer is better, and after your supplication we both say ameen.' So he (Alee ibn Al Hussain (a.s)) raised his hand and said: "O Allah (swt)! Ibn Shahab (Zuhri) has come doing intercession by me through my fathers, for You know the sincerity of my fathers and mothers for You to help us with what he hoped for to reach by the blessings of my du'a, and give to him what he earns, and make his level higher and change him to what you have taught him of knowledge."
Al-Zuhri said: "By the one that owns my soul, I felt that as I have never been sick, and I had no pain also or problem from the time he supplicated by these words, and was it not for his du'a, I would not be living till my time now. And I can not wish more then the forgiveness of Allah (swt) and his mercy then this, because of the du'a of Alee ibn Al Hussain (a.s).
Footnote: In this chain is Salah ibn Aboo Al-Asghar he is Al-Yamami, he is weak, but his narrations can be taken as valid as Al-Hafiz (Ibn Hajar) has said in Taq'reeb
Al-Tahdheeb.
Source: Al-Muth'taghseen Billah Ta'ala. Pg. # 51 -52.
However, Abd Al-Aziz ibn Baz says regarding this term"He is weak, his narrations can be taken as valid." it means that it is Hasan'reliable' according to Al-Tirmidhi and Jama'a (group of other scholars).
'Ya Muhammad (saw)!'
لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذاً فَلْيَحْذَرِ الَّذِينَ يُخَـلِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment
Holy Qur'aan {24:63}
In this above Qur'aanic verse, Allah (swt) Himself has stressed upon the special reverence given to the Holy Prophet (saw). That is, the believers are not to address him by his name 'Muhammad' alone. The Prophet (saw) should be addressed by the special titles given to him by Allah (swt), that is 'Messenger of Allah (swt).' Allah (swt) has addressed him directly in the Holy Qur'aan as 'Ya Muhammad!' (O Muhammad).
Al-Kulayni:
Alee ibn Ibraheem has narrated from his father, who from Ahmad ibn Muhammad ibn Aboo Nasr, who from Mu'awiyah ibn Ammar who has said the following: "Aboo Abd Allah (a.s) has said that our slogan is, 'Ya Muhammad Ya Muhammad!' On the day of Badr it was, 'O victory of Allah (swt), come close, come close!' The slogan of Muslims on the day of Uhud was, 'O Victory of Allah (swt)! Come close!' On the day of Bani Al-Nadir it was, 'O Holy spirit bring comfort!' On the day of Banu Qaynaqa it was, 'O our Lord, no one is able to defeat You!' On the day of Ta'ef it was, 'O Rizwan!' On the day of Hunayn our slogan was, 'O Bani Abd Allah! Bani Abd Allah!' On the day of Al-Ahzab it was, 'Ha Mim, they cannot see!' On the day of Bani Qurayadah it was, 'O Peace Giver, Make them surrender!' On the day of Al-Muraysi which is also called the day of Banu Al-Mustaliq it was, 'Is the matter not in the hands of Allah (swt)!' On the day of Al-Hudaibiyah it was, 'May Allah (swt) condemn the unjust!' On the day of Al-Khaybar, also called the day of Al-Qamus it was, 'Ya Alee (a.s)! Come upon them from above!' On the day of victory it was, 'We are the servants of Allah (swt), indeed indeed!' On the day of Tabuk it was, 'O The One! O The Self-Sufficient.' On the day of Banu Al-Maluh it was, 'The Higher! The Higher!' On the day of Siffin it was, 'O Assistance of Allah (swt)!' The slogan of Al-Hussain (a.s) was, 'Ya Muhammad (saw)! Ya Muhammad (saw)!'
Note: Al-Majlisi I said the narration is: Hasan (Reliable) in Mir'aat Al-Uqool. Vol. 18. Pg. # 385. Also Sheikh Hadi Al-Najafi: It is Saheeh (Authentic) in Mawsu'atu Ahadith Ahlulbayt. Vol. 5, Pg. # 344.
Source: Al-Kafi. Vol. 5, Pg. # 29, H. # 1.
Ibn Al-Rawandi:
Al-Rawandi and the chain of narration is from Sa'd ibn Abdullah from Ahmad ibn Muhammad from Al-Hassan ibn Alee Al-Gazaz from Abdullah ibn Sinan from Imam Sadiq (a.s) that he said Adam (a.s) said: "O Allah (swt)! I ask you by Muhammad (saw), Alee (a.s), Faatima (s.a), Hassan (a.s) and Hussain (a.s) that you forgive me!" So Allah (swt) asked him, ''O Adam and how did you know about Muhammad?'' So he (Adam (a.s)) said, "When you created me I raised my head and written upon the throne, ''Muḥammadun Rasul Allah Alee Amir Al-Mu'minin."
Footnote: Narration is Saheeh Mu'tabar (Authentic).
Source: Qisas Al-Anbiya (Tales of the Prophets). Pg. # 51, H. # 26.
Ibn Al-Rawandi:
Ja'far ibn Muhammad Al-Duristi from Al-Sheikh Al-Mufid from Abi Ja'far ibn Babawayhi narrated from Muhammad ibn Bakran Al-Naqash has told us that Ahmad ibn Muhammad ibn Sa'd Al-Kufi has told us that Alee ibn Al Hassan ibn Fadil has heard from his father from Al-Redha (a.s) that he said: "When Nuh (a.s) was about to drown, he made du'a to Allah (swt) by our (a.s) sake, so Allah (swt) did not drown him. And when Ibraheem (a.s) was thrown into the fire, he made du'a to Allah (swt) by our (a.s) sake, so Allah (swt) made the fire cool and a place of safety. And Musa (a.s) entered the sea (departed) in the sea, he made du'a to Allah (swt) by our (a.s) sake, so he made it dry. And when when the Jews wanted to kill him (Isa (a.s)) he made du'a to Allah (swt) by our sake so he was ascended.
Narration is Saheeh Mu'tabar (Authentic).
Source: Qisas Al-Anbiya (Tales of the Prophets). Pg. # 105 - 106, H. # 99.
Aboo Ya'la Al-Mawsili:
Narrated Aboo Hurairah: "I heard the Prophet (saw) say: 'By the one in Whose hand is Aboo Al-Qasim's soul, Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my graveside and say, "Ya Muhammad (saw)!" And I will answer him.'"
Footnote: Chain of the narration is Saheeh (Authentic).
Source: Musnad Aboo Ya'la Al-Mawsili. Vol. 11, Pg. # 462.
Al-Albani:
And he who has got the soul of Abi Qasim in his hands, Isa (a.s) son of Maryam (s.a) will come down as an Imam who is fair and his ruling is just. And they will destroy the cross and kill the swines and they will make things clear and stop problems and offer him money but he won't accept. And then he will stand on my grave and say ''Ya Muhammad!'' and I will answer him.
Source: Silsilat Al-Ahaadeeth As-Saheehah. Vol. 6, Pg. # 524, H. # 2733.
Al-Bukhari:
Aboo Nu'aym related to us who said that Sufyan related to us from Aboo Ishaq As-Sabee'i from Abdur Rahman ibn Sa'd, who said ibn Umar’s leg became numb and a man said to him: Mention the dearest of people to you. He said: 'Ya Muhammad!'
Source: Al-Adab Al-Mufrad. Pg. # 346.
Contemporaries such as Albani have weakened the Hadeeth regarding ibn Umar's leg, but upon investigation, it is evident how he did not stick to his own standards when authenticating the narration as shown below.
Al-Albani:
Chapter 55: About the leg if it has become numb.
From Al-Haytham from Hanash who said: We were with Abdullah bin Umar, and his leg got numb, so a man said to him: ''Mention the most beloved person to you.'' So he (ibn Umar) said: ''Ya Muhammad!'' And it was as if (his leg) became normal like before.
Footnote: This Hadeeth is weak. Al-Sunni has narrated it with a weak chain. In it are two defects:
The first: Al-Haytham, he is Majhool (unknown) as is mentioned in "Al-Kifayah" of Al-Khateeb Al-Baghdadi.
The second: It is from the narration of Abi Ishaq, and he is Al-Sabi'ee, and he is a Mudallis (swindler) and he used to mix (narrations) also, and this (narration) is one of his mixings. So there is confusion in his chain of narration. Sometimes he narrated it from Al-Haytham and other times from Abi Shu'bah, and in a copy of Abi Sa'eed: Narrated from ibn Al-Sunni. And sometimes he says: From Abd Al-Rahman bin Sa'd, who said: "We were with ibn Umar..." and he mentioned the rest of the Hadeeth. Al-Bukhari has reported it it in "Al-Adab Al-Mufrad," and it also narrated by ibn Al-Sunni and Abd Al-Rahman bin Sa'd and Nasa'i said he (Abd Al-Rahman) is trustworthy. So the problem comes from Abi Ishaq, because of his mixing and his Tadlees (swindling), and he used, "`an" (not specifying the way it was transmitted) in all the narrations from him. And a weird example of his Tadlees has already preceded, which shows that he left out two people from the chain of narration. So look in the commentary. And it can't be said, "the other narration from Bukhari that came through Al-Thawri from Abi Ishaq, he heard it from him before his mixing," because we say: That is correct. However, that narration is also "Mu'an'anah" and so it looks like Tadlees, there is no (proper) list of names in it.
Source: Al-Kalamu Al-Tayib. Pg. # 173.
Narrations from Aboo Ishaq Al-Sabee'i are Hujjah if they are through Sufyan and Shu'ba, and the irony is, this narration has been narrated both by Sufyan and Shu'ba from Aboo Ishaq Al-Sabee'i, but despite this, Albani weakens it.
Al-Albani:
Source: Silsilat Al-Ahaadeeth As-Saheehah. Vol. 4, Pg. # 15.
Ibn Sa'ad:
Al-Fadil ibn Dakin has told me that Sufyan and Zuhair ibn Mu'awiyah have told us from Abi Ishaq from Abd Al-Rahman ibn Sa'd that he said: I was at ibn Umar and his leg got numb so I said: O Aba Abd Al-Rahman what is wrong with your leg? So he said: It's vein got stuck in this place, this is in the hadeeth of Zuhair, so I said, ''Remember the most beloved of people to you'' so he said, "Ya Muhammad" and laid his legs (het got cured).
Source: Tabaqat Al-Kubra. Vol. 4, Pg. # 144.
Mullah Alee Al-Qari:
And Al-Nasa'i has narrated in Amal Al-Yawm wal lailah (that Abdullah ibn Umar had numbness in his legs) as in he could not move anymore and his veins got weaker from laziness. It became a leg of a person who is paralysed and it did not go away. (So it was said to him remember the most beloved name to you so that its removed) so that this pain vanishes because of what he mentions. (So he screamed) as in he shouted with his loudest voice, 'Ya Muhammad!' (O Muhammad). May Allah (swt) be pleased with him meant to show love by the form of Istighatha (and it became better) as in his feet.
Source: Sharah Al-Shifah. Vol. 2, Pg. # 41.
Ibn Kathir:
During the Battle of Yamama, the slogan of the Muslims was, "Ya Muhammada!"
And Aboo Hudhayfa said: "Oh followers of Qur'aan! Beautify your Qur'aan with your deeds. Then he proceeded towards them till he sent them away. Then he got injured, then Khalid ibn Al-Waleed proceeded towards them [the enemies] till he over passed them, and he made for the mountain of Musaylimah 'Kadhaab' (liar) and was waiting to reach him in order to slay him. Thereafter, he returned and stood between the the two armies and said in a loud voice, "I am the son of Waleed. I am the son of Amir O Zaid."...Then he proclaimed the slogan of the Muslims and in those days, 'Ya Muhammada!' (O Muhammad help us) was their battle cry." And he killed everyone whom advanced towards him and he terminated everything that came close to him."
Source: Al-Bidaya wa'l-Nihaya. Vol. 11, Pg. # 468 - 469.
Ibn Jawzi:
Aboo Bakr Al-Minqari said: I was with Al-Tabarani and Aboo Al-Shaykh in the Prophet's (saw) Masjid, facing some difficulty. We became very hungry. That day and the next we did not eat. When it was time for Isha, I came to the Prophet's (saw) grave and I said: "O Messenger of Allah (saw)! We are hungry, we are hungry!" Then I left. Aboo Al-Shaykh said to me: "Sit! Either there will be food for us, or death!" I slept and Aboo Al-Shaykh slept. Al-Tabarani stayed awake researching something. Then an Alawi (a descendant of Alee ibn Abi Talib (a.s)) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the Alawi said: "O people, did you complain to the Prophet (saw)? I saw him in my sleep and he ordered me to bring something to you!"
Source: Kitab Al-Wafa. Pg. # 818, H. # 1536.
Al-Dhahabi:
Biography Of ibn Muqri
Ibn Al-Muqri, Al-Shaykh Al-Hafiz, a traveller (for collecting hadeeth) a truthful person, Aboo Bakr Muhammad ibn Alee ibn Asim ibn Shazaan Al-Isbahani ibn Al-Muqri, author of Al-Mujam, and he used to travel alot to collect hadeeth.
Aboo Bakr Al-Minqari said: I was with Al-Tabarani and Aboo Al-Shaykh in the Prophet's (saw) Masjid, facing some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for Isha, I came to the Prophet's (saw) grave and I said: "O Messenger of Allah (saw)! We are hungry, we are hungry!" Then I left. Aboo Al-Shaykh said to me: "Sit! Either there will be food for us, or death!" I slept and Aboo Al-Shaykh slept. Al-Tabarani stayed awake, researching something. Then an Alawi (a descendant of Alee ibn Abi Talib (a.s)) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the Alawi said: "O people, did you complain to the Prophet (saw)? I saw him in my sleep and he ordered me to bring something to you!"
Source: Siyar A'lam An Nubala. Vol. 16, Pg. # 398 - 401.
Al-Nabhani:
Aboo Bakr Al-Minqari said: I was with Al-Tabarani and Aboo Al-Shaykh in the Prophet's (saw) Masjid, facing some difficulty. We became very hungry. That day and the next we did not eat. When it was time for Isha, I came to the Prophet's (saw) grave and I said: "O Messenger of Allah (saw)! We are hungry, we are hungry!" Then I left. Aboo Al-Shaykh said to me: "Sit! Either there will be food for us, or death!" I slept and Aboo Al-Shaykh slept. Al-Tabarani stayed awake researching something. Then an Alawi (a descendant of Alee ibn Abi Talib (a.s)) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the Alawi said: "O people, did you complain to the Prophet (saw)? I saw him in my sleep and he ordered me to bring something to you!"
Source: Kitab Al-Wafa. Pg. # 818, H. # 1536.
Al-Dhahabi:
Biography Of ibn Muqri
Ibn Al-Muqri, Al-Shaykh Al-Hafiz, a traveller (for collecting hadeeth) a truthful person, Aboo Bakr Muhammad ibn Alee ibn Asim ibn Shazaan Al-Isbahani ibn Al-Muqri, author of Al-Mujam, and he used to travel alot to collect hadeeth.
Aboo Bakr Al-Minqari said: I was with Al-Tabarani and Aboo Al-Shaykh in the Prophet's (saw) Masjid, facing some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for Isha, I came to the Prophet's (saw) grave and I said: "O Messenger of Allah (saw)! We are hungry, we are hungry!" Then I left. Aboo Al-Shaykh said to me: "Sit! Either there will be food for us, or death!" I slept and Aboo Al-Shaykh slept. Al-Tabarani stayed awake, researching something. Then an Alawi (a descendant of Alee ibn Abi Talib (a.s)) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the Alawi said: "O people, did you complain to the Prophet (saw)? I saw him in my sleep and he ordered me to bring something to you!"
Source: Siyar A'lam An Nubala. Vol. 16, Pg. # 398 - 401.
Al-Nabhani:
And this Tawassul was pointed out by Imam Malik to the khalifa Al-Mansur, and that is because when he did hajj, and Mansur visited the grave of the Prophet (saw), he asked Malik when he was in the Prophet (saw) Masjid. So he said to Malik, "O Aba Abdullah! Do I face the qiblah and make du'a or do I face Rasul Allah (saw) and make my dua?" So Imam Malik answered him: "Do not turn your face from the Prophet (saw) when he (Prophet Muhammad (saw) is the wasilah (means) for you and for your father Adam (a.s) towards Allah (swt) on the Day of Resurrection. But turn to him (the Prophet (saw)) and seek his intercession (shafa'a) so that Allah (swt) forgives you. And Allah Ta'ala said, 'And if, when they wronged themselves, they had come to you [O Muhammad], and asked forgiveness of Allah (swt) and the Messenger (saw) had asked forgiveness for them, they would have found Allah (swt) accepting of repentance and Merciful.'" (4:64)
Al-Qadi Al-A'yad has mentioned this in Al-Shifa wa Al-Saqah with a saheeh sanad, and Al-Imam Al-Subki in Shifa Al-Qasim & Al-Sayid Al-Samhudi in Galasat Al-Wafa, and the scholar Al-Qastalani in An-Mawheb Al-Dunya and the scholar ibn Hajr in Al-Jawaher Al-Munadam, and many have mentioned it in the manners of Al-Ziysaarah, the scholar ibn Hajar said in Al-Jawahir Al-Munadam a narration from Malik, and it has come with a saheeh sanad which has not been questioned, and the scholar Al-Zarqani in his Sarh Al-Mawaheb, and he ibn Fahad narrated it with a good sanad, and Al-Qadi Yad narrated in Al-Shifa with a saheeh sanad, its narrators are trusted and there is nothing wrong in the sanad and no liars, and this narration. Its function is to answer those who do not believe the narration from Imam Malik, and those who have said that he said its Makrooh to face the grave, which is rejected.
Source: Shawahid Ul-Haqq Fi Al-Istighathah. Pg. # 138.
Source: Shawahid Ul-Haqq Fi Al-Istighathah. Pg. # 138.
Adam (a.s) Repentance Accepted After The Utterance Of Some Words
وَعَلَّمَ ءَادَمَ الأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَـئِكَةِ فَقَالَ أَنبِئُونِى بِأَسْمَآءِ هَـؤُلاَءِ إِن كُنتُمْ صَـدِقِينَ
And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."
Holy Qur'aan {2:31}
فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.
Holy Qur'aan {2:37}
Sheikh Sadooq:
Narrated to us Alee bin Ahmad bin Muhammad bin Imran Al-Daqqaq (r.a.): Narrated to us Hamza bin Qasim Alawi Abbasi: Narrated to us Ja'far bin Muhammad bin Malik Kufi Fazari: Narrated to us Muhammad bin Husain bin Zaid Zayyat: Narrated to us Muhammad bin Ziyad Azdi from Mufaddal bin Umar that he asked As-Sadiq Ja'far bin Muhammad (a.s.) regarding the words of Allah, the Mighty and Sublime:
وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ
"And when your Lord examined Ibraheem with some words, then he completed."
What were these words? He replied, "These were the words that Adam (a.s.) received from his Lord due to which Allah (swt) accepted his repentance. These words were as follows, "I ask You for the sake of Muhammad (saw), Alee (a.s), Faatima (s.a), Hassan (a.s) and Hussain (a.s) that You accept my repentance, so Allah (swt) accepted his repentance. Surely He is the Oft-turning, the Merciful." I asked, "O son of Allah’s Messenger (saw)! What is the meaning of, 'he completed these?'" He explained, "It implies that he completed the words till the Qa'im, twelve Imams, of whom nine are the descendants of Hussain (a.s.)." Mufaddal requested, "O son of Allah's Messenger (saw)! Please inform me about the saying of Allah, Mighty and Glorified be He:"
يْ عَقِبِه ◌ِ وَ جَعَلَهَا كَلِمَةً بَاقِيَةً فِ
'And He made it as a lasting word in his posterity.'
He elaborated, "By this, He implies the Imamate. Allah the High, has made it in the posterity of Hussain (a.s) till the Day of Judgment." Again I inquired, "O son of Allah's Messenger (saw)! How is it that the Imamate continued in the posterity of Hussain (a.s) and not in Hassan's (a.s), although both are the sons of Allah's Messenger, his grandsons and the chiefs of the youths of paradise?" He clarified, "Certainly Musa (a.s) and Harun (a.s) were Prophets, Messengers and brothers, but Allah, Mighty and Glorified be He, made Prophethood in the posterity of Harun and not in that of Musa (a.s.), and it does not befit anybody to question Allah's (swt) action. Surely Imamate is the Caliphate of Allah (swt) in His earth and nobody can dispute His action as to why He has done so. For surely, Allah, Blessed and High be He, is Prudent in His actions. He is not questioned about what He does but the people will be questioned.
Footnote: Narration is Saheeh Mu'tabir (Authentic).
Source: Al-Khisal. Vol. 1, Pg. # 305 - 306.
Footnote: Narration is Saheeh Mu'tabir (Authentic).
Source: Al-Khisal. Vol. 1, Pg. # 305 - 306.
Sheikh Sadooq:
Narrated to us Alee bin Ahmad bin Muhammad bin Imran Al-Daqqaq (r.a.): Narrated to us Hamza bin Qasim Alawi Abbasi: Narrated to us Ja'far bin Muhammad bin Malik Kufi Fazari: Narrated to us Muhammad bin Husain bin Zaid Zayyat: Narrated to us Muhammad bin Ziyad Azdi from Mufaddal bin Umar that he asked As-Sadiq Ja'far bin Muhammad (a.s.) regarding the words of Allah, the Mighty and Sublime:
وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ
"And when your Lord examined Ibraheem with some words, then he completed."
What were these words? He replied, "These were the words that Adam (a.s.) received from his Lord due to which Allah (swt) accepted his repentance. These words were as follows, "I ask You for the sake of Muhammad (saw), Alee (a.s), Faatima (s.a), Hassan (a.s) and Hussain (a.s) that You accept my repentance, so Allah (swt) accepted his repentance. Surely He is the Oft-turning, the Merciful." I asked, "O son of Allah’s Messenger (saw)! What is the meaning of, 'he completed these?'" He explained, "It implies that he completed the words till the Qa'im, twelve Imams, of whom nine are the descendants of Hussain (a.s.)." Mufaddal requested, "O son of Allah's Messenger (saw)! Please inform me about the saying of Allah, Mighty and Glorified be He:"
يْ عَقِبِه ◌ِ وَ جَعَلَهَا كَلِمَةً بَاقِيَةً فِ
'And He made it as a lasting word in his posterity.'
He elaborated, "By this, He implies the Imamate. Allah the High, has made it in the posterity of Hussain (a.s) till the Day of Judgment." Again I inquired, "O son of Allah’s Messenger (saw)! How is it that the Imamate continued in the posterity of Hussain (a.s) and not in Hassan's (a.s), although both are the sons of Allah’s Messenger (saw), his grandsons and the chiefs of the youths of paradise?" He clarified, "Certainly Musa and Harun were Prophets, Messengers and brothers, but Allah, Mighty and Glorified be He, made Prophethood in the posterity of Harun and not in that of Musa (a.s.), and it does not befit anybody to question Allah's (swt) action. Surely Imamate is the Caliphate of Allah (swt) in His earth and nobody can dispute His action as to why He has done so. For surely, Allah, Blessed and High be He, is Prudent in His actions. He is not questioned about what He does but the people will be questioned.
Narration is Saheeh Mu'tabar (Authentic).
Source: Kamal Ud-Deen. Pg. # 335, H. # 57.
Source: Kamal Ud-Deen. Pg. # 335, H. # 57.
Visiting Graves And The Act Of Intercession
Taqi Ul-Deen An-Nuri:
These are a few of the observations, experiences and sayings, which span centuries of . They
clearly prove that the graves and tombs of the chosen people of Allah (swt) are a steady source of divine blessings and benefits for mankind.
Ahmad bin Hanbal:
Ahmad bin Hanbal was asked about a man who touches the Minbar (i.e pulpit) of Holy Prophet (saw) and gain blessings by touching that and kissing that, and does that with grave like it or similar to it, and he intends to gain nearness to Allah (swt) with that. He replied: "There is nothing wrong with that".
Source: Al-I’lal wa Ma’rifat-ur-Rijal. Vol. 2, Pg. # 492. Person. # 3243.
Al-Manawi:
The Permission Of Visiting The Graves For Both Men And Women
The Imam Aboo Abd Allah bin Majah: Narrated to us by Ibraheem bin Sa'eed Al-Jawhari, from Rooh, from Bistaam bin Muslim, who said: I've heard Aba Al-Tayaah say: I've heard from ibn Abi Mulayka, from A'isha: "That the Messenger of Allah (saw) permitted the visiting of the graves."
Footnote: This narration is Saheeh (Authentic) and the narrators are trustworthy, except Bistaam bin Muslim, and he has been declared trustworthy by ibn Ma'een and Aboo Zar'ah, as is mentioned in Tahdheeb Al-Tahdheeb. Rooh, he is ibn Abadah as is mentioned in the verification of Ibraheem bin Sa'eed in Tahdheeb Al-Kamal.
Source: Al-Jami' Al-Saheeh Mimma Laysa Fi Saheehayn. Vol. 2, Pg. # 252.
Ahmad bin Hanbal:
Ahmad bin Hanbal was asked about a man who touches the Minbar (i.e pulpit) of Holy Prophet (saw) and gain blessings by touching that and kissing that, and does that with grave like it or similar to it, and he intends to gain nearness to Allah (swt) with that. He replied: "There is nothing wrong with that".
Source: Al-I’lal wa Ma’rifat-ur-Rijal. Vol. 2, Pg. # 492. Person. # 3243.
Badr Al-Din Al-Ayni:
And He (His Sheikh Zain-ud-Deen) also said: As regards to kissing of Noble places with intention of gaining blessings, and also by kissing hands of Pious people and their feet, it is Good and praised in regards to intention. Aboo Hurairah had asked Imam Hassan (a.s) to show him place where Holy Prophet (saw) had kissed him, and that was his umbilicus. So He kissed it for blessings with His signs and progeny. And Thabit al-Banani would not leave hand of Anas till he had kissed it. And he would say that 'This hand has touched hand of Prophet (saw)'. And also narrated Hafiz Aboo Sa'eed that he saw in sayings of Ahmad bin Hanbal when he was asked about kissing of grave of Holy Prophet and Minbar (i.e pulpit), He replied 'There is nothing wrong with that'.
And He (Sheikh Zain) said that I saw Sheikh ibn Taymiyyah becoming surprised with that. And He said: 'Strange! Ahmad is Great in my view', and he said This or similar to it. And he said 'That is strange in that'. And it is narrated from Imam Ahmad that He would wash Shirt for Imam Shafi, and drink that water which he used to wash that.
Source: Umdat Al-Qari Sharh Saheeh Al-Bukhari. Vol. 9, Pg. # 345 - 346.
The Permission Of Visiting The Graves For Both Men And Women
The Imam Aboo Abd Allah bin Majah: Narrated to us by Ibraheem bin Sa'eed Al-Jawhari, from Rooh, from Bistaam bin Muslim, who said: I've heard Aba Al-Tayaah say: I've heard from ibn Abi Mulayka, from A'isha: "That the Messenger of Allah (saw) permitted the visiting of the graves."
Footnote: This narration is Saheeh (Authentic) and the narrators are trustworthy, except Bistaam bin Muslim, and he has been declared trustworthy by ibn Ma'een and Aboo Zar'ah, as is mentioned in Tahdheeb Al-Tahdheeb. Rooh, he is ibn Abadah as is mentioned in the verification of Ibraheem bin Sa'eed in Tahdheeb Al-Kamal.
Source: Al-Jami' Al-Saheeh Mimma Laysa Fi Saheehayn. Vol. 2, Pg. # 252.
Al-Albani:
From Abdallah bin Abi Mulayka: That A'isha one day returned from the graves, so I said to her: "O mother of the believers, from where did you return from?" She said: "From the grave of Abd Al-Rahman bin Abi Bakr." So I said to her: "Didn't the Messenger of Allah (saw) forbid the visiting of the graves?" She said: "Yes, but then he ordered the visiting of the graves." And in a narration from her, "That the Messenger of Allah (saw) gave permission for the visiting of the graves."
Footnote: Narrated by Al-Hakim and from him Al-Bayhaqi and ibn Abd Al-Barr in "Al-Tamheed," through the route Bistaam bin Muslim, from Abi Al-Tayaah Yazeed bin Humayd, from Abd Allah bin Abi Mulayka, and the other narration from ibn Majah. I say: "Al-Hakim did not comment on it, and Al-Dhahabi said: Saheeh (Authentic) And Al-Busayri, in his "Al-Zawa'id" said: "The chain of narrators is Saheeh (Authentic), the narrators are trustworthy." And it is as they say. And Al-Hafidh Al-Iraqi in his "Takhreej Al-Ihyaa": "Narrated by ibn Abi Dunya in "Al-Quboor" and by Al-Hakim, and it's chain is Jayyid (Good)."
And Abd Al-Jabbar bin Al-Ward followed him, he said: "I've heard ibn Abi Mulayka say: "A'isha left and her servant came out to us, so I said: "Where did the mother of the believers go to?" He (A'isha's servant) said: "She went to the grave of her brother, Abd Al-Rahman, to send her Salaam upon him." Narrated by ibn Abd Al-Barr and the chain of narrators is Hasan (Reliable).
Source: Ahkaam Al-Janaa'iz. Pg. # 230.
From Abdallah bin Abi Mulayka: That A'isha one day returned from the graves, so I said to her: "O mother of the believers, from where did you return from?" She said: "From the grave of Abd Al-Rahman bin Abi Bakr." So I said to her: "Didn't the Messenger of Allah (saw) forbid the visiting of the graves?" She said: "Yes, but then he ordered the visiting of the graves." And in a narration from her, "That the Messenger of Allah (saw) gave permission for the visiting of the graves."
Footnote: Narrated by Al-Hakim and from him Al-Bayhaqi and ibn Abd Al-Barr in "Al-Tamheed," through the route Bistaam bin Muslim, from Abi Al-Tayaah Yazeed bin Humayd, from Abd Allah bin Abi Mulayka, and the other narration from ibn Majah. I say: "Al-Hakim did not comment on it, and Al-Dhahabi said: Saheeh (Authentic) And Al-Busayri, in his "Al-Zawa'id" said: "The chain of narrators is Saheeh (Authentic), the narrators are trustworthy." And it is as they say. And Al-Hafidh Al-Iraqi in his "Takhreej Al-Ihyaa": "Narrated by ibn Abi Dunya in "Al-Quboor" and by Al-Hakim, and it's chain is Jayyid (Good)."
And Abd Al-Jabbar bin Al-Ward followed him, he said: "I've heard ibn Abi Mulayka say: "A'isha left and her servant came out to us, so I said: "Where did the mother of the believers go to?" He (A'isha's servant) said: "She went to the grave of her brother, Abd Al-Rahman, to send her Salaam upon him." Narrated by ibn Abd Al-Barr and the chain of narrators is Hasan (Reliable).
Source: Ahkaam Al-Janaa'iz. Pg. # 230.
Ibn Taymiyyah:
Narrating Ata ibn Yasar: The Prophet (peace and prayers of Allah (swt) be upon him) said: "O Allah (swt)! Do not make my grave a worshiped idol. The anger of Allah (swt) is aggravated at people who made their Prophet's (saw) graves Mosques."
Therefore these remaining narrations in addition to the previous ones make us know the standpoint of the previous ones [Salaf] according to this issue, and that many stuff that the latest are doing is considered as abominable [according to the Salaf]. And it is not considered pertaining to this section what has been narrated, that a folk of people heard the reply to their Salaam [salutation] coming from the grave of the Prophet (peace and prayers of Allah be upon him), or graves of others amongst the good ones, and that Sa'eed ibn Al-Musayyab used to hear the Adhan [call for prayer] coming out of the grave during the nights of Al-Hurra [an event during which the army of Yazeed attacked people at Al-Madinah] and similar stories. And these are all true and right stories but it is not related to what we are discussing, and the subject is greater than that, and it has been also narrated that, "someone came to the grave of the Prophet (peace and prayers of Allah (swt) be upon him) and complained to "him" about the infertility during the year of Raamada [ash; the colour of the land turned like the colour of ash because of water deficiency, so it was called so]. Then he saw him [the Prophet (saw)] ordering him to go to Umar and ask him to go with people and ask God to make it rain. And this story is not under the subject of dilemma, and similar incidents may happen to those whom are lower than the Prophet (peace and prayers of Allah (swt) be upon him), and I know some true events and it is the same for those who may ask the Prophet (peace and prayers of Allah (swt) be upon him) or other people from his Ummah [nation] something and get it done, then this had happened a lot and it is not our subject of dilemma.
And you must know that the Prophet's (peace and prayers of Allah (swt) be upon him) or others' answer for those askers, is not indicating the desirability of demanding because he (peace and prayers of Allah (swt) be upon him) is the one who said: "Some people come to me and ask me something and I give it to them. Then they go out holding (their demand as) fire under his arms." Then they said: “O Messenger of Allah (swt)! Then why do you give them?” He said: “They refuse but to ask me, and Allah (swt) refuses stinginess for me." And because of their (shaking belief) state, most of those askers' belief would have shaken if they have not been answered. As for some askers who asked him [the Prophet (saw)] during his life, and amongst them are some whom were answered but requested to leave Al-Madinah afterwards. And if these occurrences took place, then it shows an esteem (honor) for the person in the grave or it indicates the well (belief) state of the asker, and there is no difference between this and that since people were not prohibited to pray at the graves and make them Mosques to make little of those whom are in the graves, but because it is feared that people might go into Fitnah [adversities], and Fitnah does not occur unless its reasons are present.
Therefore, were it not for things that may cause Fitnah and might happen at the graves, then people would not have been prohibited to do that [pray at the graves]. And it is similar for miracles and extraordinary events that occur at the graves of Prophets (a.s) and good people, like the descendance of lights and angels at the graves, and the coming of satans and animals to them[graves], and the deviation of fire away from them [graves], and those neighboring them[graves], and the intercession of some dead people to their neighbors [dead ones, neighboring graves], and the desirability to be buried near some graves, and the feeling of affability and tranquility at some graves, and the torture hitting those who make little of such graves. All of this is true, but it is not our subject of interest. And the miracles and mercy of Allah (swt) at the graves of Prophets (saw) and good people, and the sacredness and honor that Allah (swt) made for these graves, are both beyond what the majority of creatures may be able to conceive, but this is not the place to discuss that.
Source: Iqtidhaa Al-Siraat Al-Mustaqeem, Vol. 2 Pg. # 735 - 736.
Al-Albani:
Many people think that ibn Taymiyyah, and those how follow his direction from the Salafi's forbade the visiting of the grave of the Prophet (saw). But this is a lie and a slander! And this is not the first lie to have been ascribed to ibn Taymiyyah, and to them. And everyone who possesses knowledge of his books will know that he spoke for the legitimacy of the Ziyarah of his (saw) grave, and it's recommending as long as nothing from the Mukhalifaat and the innovations are accompanied (with the Ziyarah). Such as the undertaking journey to it or the travelling to it.
Source: Silsilah Ahadeeth Al-Da'eefah. Vol. 1, Pg. # 123 - 124.
Many people think that ibn Taymiyyah, and those how follow his direction from the Salafi's forbade the visiting of the grave of the Prophet (saw). But this is a lie and a slander! And this is not the first lie to have been ascribed to ibn Taymiyyah, and to them. And everyone who possesses knowledge of his books will know that he spoke for the legitimacy of the Ziyarah of his (saw) grave, and it's recommending as long as nothing from the Mukhalifaat and the innovations are accompanied (with the Ziyarah). Such as the undertaking journey to it or the travelling to it.
Source: Silsilah Ahadeeth Al-Da'eefah. Vol. 1, Pg. # 123 - 124.
Chapter on the grave of the Prophet (saw) and what is recommended regarding that
(5) Narrated to us Malik, narrated to us Abdallah bin Dinar, that ibn Umar when he would travel or would return from travel, he would go to the grave of the Prophet (saw) and pray upon him and supplicate, then he would leave. Muhammad said: This is what is permitted to do when one comes to Madinah (1). He should visit the grave of the Prophet (saw).
(1) "This" meaning: Being present before him (saw) and praying and greeting upon him.
(5) His saying: "And what is recommended regarding that," meaning: (what is recommended) from the visiting of his (saw) grave. There is disagreement in it after the scholars agreed upon that the visiting of his (saw) grave is of the greatest acts of worship, and the best of what is permissible. And who disputes it's legitimacy has gone lost and astray! It has been said: "It is Sunnah." This is mentioned by some Malaki's. It is also said: "It is obligatory!" And it is also said "It is close to being obligatory." And it belongs to the verdict of what is obligatory, and this is proven by the narration: "Who performs Hajj and does not visit me, has forsaken me." It is narrated by ibn Ady and Al-Darqutni and others. And it is not fabricated as had been thought by ibn Al-Jawzi and ibn Taymiyyah. Rather, it's chain is Hasan according to some, and it is weak according to some. And it is said: "It is recommended, rather more than just recommended." And narrations have been narrated in praise of visiting the grave of the Prophet (saw), among them: "Who visits my grave, my Shafa'ah will be obligatory upon him." It is narrated by Al-Darqutni and ibn Khuzaymah and it's chain is Hasan…And from ibn Abi Dunya from Anas: "Who visits me seeking reward, I will be an intercessor and a witness for him." There are many ways for these narrations, and even if they (chains) are weak, still some of them compensate the weakness. And together it obtains strength such as Al-Hafidh ibn Hajr has verified in his, "Talkhees Al-Habeer," and Al-Taqi Al-Subki in his book, "Shafa'ah Al-Asqaam fi Ziyarat Khayr Al-Anaam." And some of his contemporary scholars have made mistakes, and that was ibn Taymiyyah, when he thought that the narrations that were narrated about this issue were all weak, rather even fabricated! And I have put together some articles about this subject against the opposing ignorant.
Source: Muwatta Malik bi Riwayat. Vol. 3, Pg. # 481 - 483.
Ibn Hajar:
And from Anas narrated by ibn Abi Dunya in, "Kitab Al-Quboor," he said: From Sa'eed bin Uthman Al-Jarjani from ibn Abi Fadeek: Narrated to me Abu Al-Muthna Sulayman bin Yazeed Al-Ka'bi, from Anas bin Malik, from the Prophet (saw): "Who visits me in Madinah seeking reward, I will be an intercessor and a witness for him on the Day of Judgement." And Sulayman has been declared weak by Ibn Hibban and Al-Darqutni.
The routes of this narration are all weak, but it is authenticated by the narration of ibn Umar Aboo Alee ibn Al-Sukin in "Ithna Al-Sunan Al-Sihaah" and Abdalhaq in "Al-Ahkaam" in his silence on it. And Al-Shaykh Taqi Ul-Deen Al-Subki from the historians said that it is a valid narration by the gathering of all the routes (of transmission). And more correct in what is narrated about that by Ahmad and Aboo Dawud from the route of Abi Sakhr Humayd bin Ziyad, from Yazeed bin Abdallah bin Qusayt, from Abi Huraira, that the Prophet (saw) said: "There is no one that recites Salaam upon me, except that Allah (swt)returns my soul to me and I reply back to him with Salaam."
Source: Talkhees Al-Habeer Fi Takhreej. Vol. 2, Pg. # 509.
And the visiting of his (saw) grave has been narrated by a group of the companions. From them (who narrated it) was Bilal (r.a) according to ibn Asakir, with a chain that is Jayyid (Good). And ibn Umar according to Malik in his "Muwatta"...However, it has not been narrated from anyone from them about the undertaking of journey (to the grave) except from Bilal (r.a). As it has been narrated from him that he had seen the Prophet (saw), and he said to him: "What is this abandonment O Bilal (r.a)? Is it not for you that you visit me?" That has been narrated by ibn Asakir.
Source: Nayl Ul-Awtar. Vol. 9, Pg. # 415 - 416.
It is recommended to do Ziyarah of the Prophet's (saw) grave as it is narrated by Daraqutni with his chain of narration from ibn Umar that the Prophet (saw) said: "Whosoever performs the Hajj after my death then he should visit my grave, because it is as if he has visited me during my life." And he also narrated (another hadeeth) that, "Whosoever visits my grave then my intercession becomes Wajib for him."
Source: Kitab Al-Mughni. Vol. 5, Pg. # 465.
Chapter: The book of description of Hajj And Visiting the grave of Prophet (saw).
"As-salamu'alayka Ya Aboo Bakr! O Safeeya Rasool Allah (saw), and the second one in the cave, JazakAllah for your actions towards the Ummah of the Messenger of Allah (saw)."
He comes towards the right and sends his Salaam to Umar, and says: "As-salaamu'alayka Ya Umar! The one whom has blessed Islam with his actions, Jazakallah for your actions towards the Ummah of Muhammad (saw)."
You then go back to your last position [first one] facing the Messenger of Allah (saw) and perform your Tawassul by his right, and seek his intercession by his right to Allah (swt).
Source: Kitab Al-Majmo'e - Sharh Al-Madhab. Vol. 8, Pg. # 256.
Al-Nawawi:
And from Malik that he used to say: "Peace and Allah's (swt) blessings and mercy be upon you O Prophet (saw)!" And if someone asked him to send his Salaam upon the Prophet (saw), then he would say: "Peace be upon you O Messenger of Allah (saw) from so and so, the son of so and so!" Or, "So and so, the son of so and so greets you O Messenger of Allah (saw)!" Or anything similair to these lines. Then he would turn back an armlength towards his right side and send blessings upon Aboo Bakr, because his head is at the side of the Messenger of Allah (saw). So he would say: "Peace be upon you O Aboo Bakr sincere friend of the Messenger of Allah (saw) and the second in the cave! May Allah (swt) reward you with good from the Ummah of the Prophet (saw)." Then he would turn an armlength towards his right side to send blessings upon Umar, and he would say: "Peace be upon you O Umar! Through whom Allah (swt) made Islam strong. May Allah (swt) reward you with good from the Ummah of the Prophet (saw)." Then he returns to his original position, directly in front of Allah's (swt) Messenger, and he uses the Prophet (saw) as his means in his innermost self, and seeks his intercession before his Exalted and Mighty Lord. And one of the best things that he can say is what has been narrated by our colleagues on Al-Utbi's authority, and they admired what he said: "As I was sitting by the grave of the Prophet (saw), a bedouin Arab came and said: "Peace be upon you, O Messenger of Allah (saw)! I have heard Allah (swt) saying: "If they had only, when they were unjust to themselves, come unto thee and asked Allah's (swt) forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah (swt) indeed Oft-returning, Most Merciful." Holy Qur'aan {4:64}. So I have come to you asking forgiveness for my sin, seeking your intercession with my Lord." Then he began saying: "O best of those whose bones are buried in the deep earth, and from whose fragrance the depth and the height have become sweet. May I be the ransom for a grave which thou inhabit, and in which are found purity, bounty and munificence!" Then he went away and my eyes got overtaken by sleep and I saw the Messenger of Allah (saw) in a dream, and he said: "Ya Utbi! Go after the Bedouin and give him glad tidings that Allah (swt) has forgiven him."
Source: Kitab Ul-Idaah Fi Manasik Al-Hajj Wal Umrah. Pg. # 453 - 455.
Chapter: The order of visiting the grave of Prophet (saw) and the virtue of the one visiting it and sending Salaam.
It should be known that visiting the grave of Prophet (saw) is well established for all Muslims and they have consensus over it. It has such a virtue that It has been prescribed to us as it comes in the hadeeth of ibn Umar [i.e. Whosoever visits my grave then my intercession becomes Wajib for him].
Source: Ash-Shifa. Vol. 2, Pg. # 222.
Qadi Ayyad:
Visiting the tomb of the Prophet, how he should be greeted and the virtue of one's visit
Omar's son would greet the Prophet, praise and peace be upon him, at the tomb. Nafi said that he saw him visit the tomb more than a hundred times and Omar's son would say, "Peace be upon the Prophet (saw). May Allah (swt) praise him and grant him peace. Peace be upon Aboo Bakr" and leave thereafter. Omar's son was also observed placing his hand where the Prophet, praise and peace be upon him, sat on the pulpit and then wipe his hand over his face.
Qusayt's son and the son of Al Utbi said, "Whenever the Mosque was empty, the Companions would touch the knob of the pulpit near the tomb with their right hand. Then they would face the direction of prayer and supplicate."...
One should offer as many prayers as one can in the Prophet's Mosque day and night. It is also highly recommended to visit the Mosque of Quba and the graveyard in which the martyrs are buried, may Allah (swt) be pleased with them...
However, there is no disagreement among the scholars that the place of the tomb of the Prophet, praise and peace be upon him, is the best place on earth (and so are those of his descendants).
Source: Ash-Shifa. Pg. # 273 - 274 / 276.
Mawardi is a classical Shafi'i scholar of repute known for his works on religion, government, the caliphate, and public and constitutional law. He was appointed as the chief judge over several Khorasani districts near Nishapur, and Baghdad. He served as a diplomat for the Abbasid caliphs al-Qa'im and al-Qadir. Al-Ahkam as-Sultaniyyah is perhaps the single most comprehensive account of the workings of Islamic state. Covering all the various aspects of the deen of Islam which are the concern and responsibility of the Khalifah. Under the Chapter of Hajj he records the following;
Al Mawardi:
After the people have complete their Hajj, he should to leave in such a way to inconvenience them unnecessarily. When he sets out with them on return journey, he should take the road to Madinah, in order to visit the the tomb of the Messenger of Allah (saw) in order to pay due respect and make a homage obedience: the later is not one of the obligations of the Hajj, but rather a recommended act of Shari'ah, and a customary practice of he Hajjis.
Nafi narrated from Ibn Umar that the messenger of Allah (saw) said " Whoever visits my tomb, then my intercession will certainly be assuered for him". Utbah narrates "I was at the tomb of the Messenger of Allah (saw) and a Arab came up to it, greet him kindly and said, "O messenger of Allah (saw), I have found that Allah (swt) says;
"We sent not the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful."Holy Qur'aan {4.64}
So I have come to you turning away from my wrong actions, seeking your intercession before my lord; then he began to weep reciting
"Oh you whose bones are the best of those buried in the plains and both these plains and hills have taken on their goodness I sacrifice myself for the tomb where you lie, wherin is all modesty, generosity and nobility.
The he (the man) got on his mount and left "Utbah then continued by saying, "I fell asleep and I saw the messenger of Allah (swt) and he said to me 'O Utbah!, catch up with the Bedouin and tell him that Allah (swt), has forgiven him".
Source: Al-Ahkam as-Sultaniyyah. Pg. # 162 - 163.
Source: Al-Ahkam as-Sultaniyyah. Pg. # 162 - 163.
Ibn Al-Haaj Al-Maliki:
It is recommended to visit graves of the pious in order to obtain blessings from them, because the benefit which is obtained by them during their lives is also obtained after their deaths. It has been a norm of scholars and muhaqqiq (a realizer who has esoteric knowledge) to make du'a near the graves of righteous people and also to ask through their intercession. Anyone who has some need, he should go to the (graves of righteous) and make them a medium. This reasoning should not be given that Prophet (saw) told not to travel except for three Masjids i.e. Masjid ul Harram, his Masjid and Masjid ul Aqsa. The great Imam Aboo Hamid Al-Ghazzali has mentioned in the chapter of 'Adaab As-Safr' of his Ihya that travelling should be done for Ibadah like for Hajj or Jihad, after this he said: It includes travelling to visit graves of Prophets, companions and those that followed including all scholars and saints of Allah (swt). Every person whose visits to obtain blessing is permissible in his life is also permissible after his death.
Source: Al-Madkhal. Vol. 1, Pg. # 255 - 256.
Mullah Alee Al-Qari:
And he Prophet Muhammad (saw) said: "May Allah curse the Jews and Christians." And then said: "Who have taken the graves of their Prophets (peace be upon them) as Masajid (i.e. places of prostration)." The reason for cursing them was because they used to prostrate on the graves of their Prophets (a.s) to praise and respect them, and that is a clear Shirk, or they used to pray to Allah (swt) on the graves of the Prophets (saw) and they used to prostrate on them, and they used to direct their prayers towards their graves and by that they wanted to worship Allah (swt) and respect the Prophets (a.s) and that is a hidden Shirk, because it is a kind of respect for the servants of Allah (swt) that is not allowed. But if someone builds a Masjid near the grave of an upright person or prays in the tomb or intends to ask for help through the Ruh of that upright person or intends to seek blessings from his left overs, if he does all that without the intention of giving him respect or doing tawajuh towards (concentrate) him (in prayer), "Then there is nothing wrong in that. Don't you see that the Grave of Ismail (a.s) is inside the Masjid Ul Haram near the hateem and to pray there is Superior than anything else?" However, to pray near the graves is only forbidden when the soil becomes dirty because of uncleanliness of the deceased. In the Hateem (crescent shaped area immediately adjacent to the Ka'bah) near Hajr Al-Aswad and Miz'aab there are "Graves of 70 Prophets."
Source: Mirqat Sharh Al-Mishqaat. Vol. 2, Pg. # 389.
Attesting Al-Mulla Alee Al-Qari
Al-Zarkali:
Mulla Alee Al-Qari, Alee ibn Sultan Muhammad, Nooruddin Al-Mulla Al-Hirawi Al-Qari the Hanafi jurisprudent, he was one of the heads of knowledge of his time. He was born in Herat and lived in Makkah and died in it. It is said that he used to write a Qur'aan scripture every year with the additions of Qira'aat and Tafsir and sell it and that would suffice his expenses of one year until next year. He has written many books, like Tafsir Al-Qur'aan.
Source: Al-A'laam. Vol. 5, Pg. # 12.
Ibn Humam Al-Hanafi:
And the biggest of the religious matters and the most important of them is the asking for a good end and (asking) for Allah's (swt) pleasure and forgiveness, and then asking the Prophet (saw) for intercession by saying: "O Messenger of Allah (saw)! I am asking you for intercession. O Messenger of Allah (saw)! I am using you as my means to Allah (swt) to die as a Muslim on your religion and your Sunnah." And to mention everything what is near to requesting and leniency to him, and to avoid words that show the lowering of oneself and what is close to lecturing, because those are bad manners. And it is narrated from ibn Abi Fadeek that he said: I heard from those I have seen say: "We heard that he who stands at the grave of the Prophet (saw) reciting this verse: {Indeed, Allah confers blessing upon the Prophet (saw), and His angels (a.s). O you who have believed, ask Allah (swt) to confer blessing and peace upon him.} (33:56), and then says: "May Allah's blessings be upon you O Muhammad (saw)!! That he (saw) will call him."
Source: Sharh Fathul Qadir. Vol. 3, Pg. # 169.
Al-Dhahabi:
Narrated to us Ahmad bin Abd Al-Mun'im, from Abu Ja'far, from Aboo Alee Al-Hadad, from Aboo Na'eem Al-Hafidh, from Abdallah bin Ja'far, from Muhammad bin Aasim, from Aboo Usamah, from Ubaydullah, from Nafi from ibn Umar that he used to dislike the touching of the grave of the Prophet (saw). I said: "He disliked it because he thought it was an offensive act." And Ahmad bin Hanbal was asked about the touching and the kissing of the grave of the Prophet (saw), and he (Ahmad) did not see anything wrong in it. And his son Abdallah bin Ahmad narrated that from him. And if it is said: "Then why didn't the companions do that?" It is said: They (Sahaba) observed him while alive, became weary of him (by performing good deeds), kissed his hand, nearly fought for the remains of his water, shared his hair on the day of the great Hajj, and when he (saw) would spit, his spit would not land anywhere else except in the hand of a person, and that person would rub his face with it. And because we did not have that fortune so we throw ourselves over his grave. Don't you see what Thabit Al-Banani did? He kissed the hand of Anas bin Malik and placed it on his face, and said: "A hand that touched a hand of the Messenger of Allah (saw)." Since he is ordered, because he loves Allah (swt) and His Messenger (saw) more than he loves his ownself and his child and the people all together, and more than his wealth and more than the Heaven and it's virgins. Some believers even loved Aboo Bakr and Umar more than their own selves. Jindar told us that he heard a man insult Aboo Bakr, so he grapped his sword and struck his neck. And had he heard him insult himself or his father, then he would not made his blood spill. Don't you see that the Sahaba said: "Shouldn't we prostrate to you?" He (saw) said: "No." And if he had permitted them, they would have prostrated to him due to respect and reverence. It would not be a prostration of worship, rather just like how the brothers of Yusuf (a.s) prostrated to Yusuf (a.s) Holy Qur'aan {12.100}. And likewise, the saying about the prostration of a Muslim towards the grave of the Prophet (saw) in a way of veneration, would not make him initially become a Kafir, rather he would be disobedient. So it needs to be made clear that this is forbidden for him, just like the prayer towards the grave.
Source: Mu'jam Al-Shuyukh. Vol. 1, Pg. # 72 - 73.
Nararted Abd-Allah ibn Ahmed said: I saw my father (Ahmad ibn Hanbal) taking a hair of the hairs of the Prophet (saw), and he put it on his mouth and kissed it, and I think I saw him putting it on his eyes, and he dipped it in the water and would drink it for therapy. And I saw him taking the bowl of the Prophet (saw) and enter it into a bucket of water and then drink with it and I saw him drinking Zam Zam water and using it for therapy and wipe his face and hands with it.
I (Al-Dhahabi) say: Where is the profound critics of Ahmad? (Indeed it has been proven that Abdullah has asked his father about touching the place of the pulpit of the Prophet (saw), and touching the Prophetic grave, so he said: "I see nothing wrong in this, and may Allah (swt) keep us away from the opinion of the Khawarij and from the innovations."'
Source: Siyar A'lam An Nubala. Vol. 11, Pg. # 212.
Sa'ad Al-Din Al-Taftazani:
The soul after departure will have some limited new senses and awareness over some limited affairs of the people alive, apparently between the dead person and those that he knew in this world, and because of that visiting graves can benefit, and seeking help from the souls of the righteous people to achieve good things/wishes and to repel calamities, and that is because there is an attachment between the soul and the body and the soil in which the body is buried. And when an alive person visits that soil and connects his soul to the soul of the dead person, a meeting happens between the two souls and he benefits from it.
Source: Sharh Al-Maqasid. Vol. 3, Pg. # 338.
Attesting Sa'ad Al-Din Al-Taftazani:
Ibn Hajar:
Masoud ibn Umar Al-Taftazani the great Allama the author of Sharh Al-Talkhees and Sharh Al-Aqaed Fi Usool Al-Deen and Sharh Al-Shamsiyya Fi Mantiq and...and to him has ended the knowledge of eloquence in the east as well as in the west and there was no one like him in these fields. He died in the month of Safar in the year 792 A.H and no one like him succeeded him.
Source: Al-Durar Al-Kamina. Vol. 4, Pg. # 350.
Al Albani:
Narrated A'isha "I used to enter my house in which Prophet (saw) was buried, I used to take off my garment thinking that it’s only my husband and my father buried here, however By Allah (swt)! When Umar was buried with them (Prophet and Aboo Bakr), I never went inside without being fully covered, due to shame from Umar".
Al-Albani: Its narrator are the narrators of Saheeh (Authentic) as Al-Haythami has said.
Source: Mishkaat al Masabih, Vol. 1 Pg. # 554.
Ahmad ibn Hanbal:
Abdul Malik ibn Amru has told us that Kathir ibn Zayd has told us from Dawood bin Aboo Salih. He says: Marwan one day saw a man placing his face on top of the grave of the Prophet, said: "Do you know what you are doing?" when he moved towards him, he saw that it was Aboo Ayyub Al-Ansari. He (Aboo Ayyub) said, "Yes (I know) I have come to the Messenger of Allah (saw) and not to a stone. I have heard it from the Messenger of Allah (saw) say not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent."
Footnote: The book has two attested by Ahmad Shakir and Hamza Ahmad Al-Zain, Vol. # 17 has been evaluated by Hamza Ahmad Al-Zain who says in the footnote: Narration is Saheeh (Authentic) narrators are Kathir ibn Ziyad; Ahmad authenticated him and ibn Ma'in has accepted him, and ibn Amar Wasili has authenticated him and ibn Sa'd, ibn Hibban and Aboo Hattim has said his hadeeths are good and ibn Adi has accepted him. But Al-Nasa'i has weakned him and Aboo Zar'a graded his hadeeth less than good. And these folks (Wahabis) held to the weakening of Nasa'i and the speech of Aboo Zar'a, and left all of those others (who have authenticated him) just for the reason to weaken this hadeeth. And they say that Al-Hakim and Al-Dhahabi have mistaken to authenticate this narration in Al-Mustadrak (4/515), while they have authenticated Kathir ibn Zayd in other places than this one (hadeeth). Which means that the authentication and weakening of narrations is just a means for their ideology and this is treason of knowledge, but why do they weaken him here? This is a clear scientific objection against them, they say (because) in this narration there is a permission for those who rub the graves (so we should weaken it).
And Aboo Ayyub was rubbing the grave of the Prophet (saw) and they had no problem in doing so at graves. These people have a complex in every narration that talks about graves, and this is the best proof about the wrongness of their ideology (Madhab). So what can we expect from these betrayers of knowledge? And we don't know what is their madhaab. They say they are Hanbalis sometimes and other times they claim they follow no Madhabs. So they do not follow the Hanbalis for they are against Al-Dhahabi and he was a Hanbali, and they have not chosen a clear explicit Madhab for themselves. In Madhab they are like snakes (which steadily moves to the left and right and doesn't follow a straight path).
Source: Musnad Ahmad ibn Hanbal. Vol. 17, Pg. # 42 - 43, H. # 23476.
Ibn Hibban:
The mentioning of those who Allah (swt) said are vile and the doer of obscene act:
Aboo Ya'la has told us that he said that Aboo Musa Muhammad ibn Muthana has said that Wahab ibn Jurair said that his father said I have heard Muhammad ibn Ishaq talking from Salih ibn Kiyas from Ubaid Allah ibn Abdullah that he said, ''I saw Usamah ibn Zayd praying at the grave of the Prophet (saw). Marwan ibn Al-Hakam entered and said: "Do you pray to a grave?" So he (Zayd) said: "I love him!" So (Marwan) said some repulsive words. So he turned and Usama walked and said: "O Marwan! You have hurt me, and I have heard Prophet (saw) saying, ''Allah (swt) hates the vile, the doer of obscene act and you are vile and a doer of obscene act."
Footnote: Al-Arnaut: Its chain is Hasan (Reliable). Its narrators are trustworthy except Muhammad ibn Is'haq. Al-Bukhari has narrated from him as a support and Muslim too, and the authors of Sunan, and he is truthful.
Source: Saheeh ibn Hibban. Vol. 12, Pg. # 506, H. # 5694.
Source: Saheeh ibn Hibban. Vol. 12, Pg. # 506, H. # 5694.
Al-Dhahabi:
Biography Muhammad bin Al-Munkadir
Ibn Abdallah bin Al-Hudeer bin Abd Al-Aza bin Amir bin Al-Harith bin Haritha bin Sa'd bin Taym bin Murrah bin Ka'ab bin Loo'a. The Imam, the Hafidh, the role model. Shaykh ul-Islam Aboo Abdallah Al-Qurshi Al-Taymi Al-Madani.
Mus'ab bin Abdallah said: Narrated to me Isma'eel bin Ya'qoob Al-Taymi, he said: Ibn Al-Munkadir was sitting with his companions, and he was affected by an ailment. So he used to place his cheek on the grave of the Prophet (saw) and then return. So he was admonished about that, so he said: "Danger has affected me, so if you find yourselves in such a situation, seek help through the grave of the Prophet (saw)." And he used to go to places in the Masjids and relax and lie down there. So he was asked about that, so he said: "I have seen the Prophet (saw) in this place(s)."
Source: Siyar A'lam An Nubala. Vol. 5, Pg. # 353 - 359, Person # 123.
Al Jawzi said, "And suffering because my pain increased, and I became helpless and couldn't cure myself. So I went to the graves of the righteous."
Source: Sa'eed Al-Kathir. Pg. # 78.
Ahmad ibn Al-Hassan ibn Al-Bana has told us that he said, my father told me that Aboo Al-Hassan Al-Tamimi from his father from his grandfather that he was there at the funeral of Ahmad ibn Hanbal, he said: "So I stayed all the week long in my place to reach the grave of Ahmed ibn Hanbal, and could not because people were gathered for it. So after a week I reached his grave."
Source: Manaqib Al-Imam Ahmad. Pg. # 563.
Supplication's Answered At The Grave Of Al-Bukhari
Al-Dhahabi:
Aboo Alee Ghisani said Aboo Al-Fath Nasr bin Al-Hassan Al-Sakti Samarqandi told us in 464 A.H there was a drought in Samarqand. People asked for rain many times, but it did not rain. Then a pious man who was famous for his piety came to the judge of Samarwand and said: "In my opinion, you along with your public should visit the grave of Imam Bukhari. His grave is located in Khartank. We should go near there and ask for rain, Allah (swt) might give us rain then." The judge said: "What a good idea!" And then he along with the people went towards the grave and then he made a du'a along with the people, and people started to cry near the grave and started to make him a Waseela (i.e. Bukhari). Allah Ta'ala sent a heavy massive rain. All people remained in Khartank for about 7 days because of it, none of them could go back to Samarqand because of the heavy rain and although the distance between Samarqand and Khartank was 3 miles.
Source: Siyar A'lam An Nubala. Vol. 12, Pg. # 469.
Supplication's Answered At The Grave Of Muhammad ibn Ibraheem Al-Ardistani
Al-Dhahabi:
Shirawaih said: "He was trustworthy, he knew this knowledge (i.e. narrations). I heard a group of people saying: There is no one who has a wish for this world and hereafter and he goes to visit his grave and supplicate unless that Allah (swt) fullfils his wish." He (Shirawaih) said: "And I have tested it." And Abdul Ghaffar ibn Tahir has narrated from him in the year 493 A.H the Saheeh Al-Buhkari in Hamazaan.
Source: Siyar A'lam An Nubala. Vol. 17, Pg. # 428.
Supplication's Answered At The Grave Of Yahya bin Yahya
Al-Dhahabi:
Aboo Alee Ghisani said Aboo Al-Fath Nasr bin Al-Hassan Al-Sakti Samarqandi told us in 464 A.H there was a drought in Samarqand. People asked for rain many times, but it did not rain. Then a pious man who was famous for his piety came to the judge of Samarwand and said: "In my opinion, you along with your public should visit the grave of Imam Bukhari. His grave is located in Khartank. We should go near there and ask for rain, Allah (swt) might give us rain then." The judge said: "What a good idea!" And then he along with the people went towards the grave and then he made a du'a along with the people, and people started to cry near the grave and started to make him a Waseela (i.e. Bukhari). Allah Ta'ala sent a heavy massive rain. All people remained in Khartank for about 7 days because of it, none of them could go back to Samarqand because of the heavy rain and although the distance between Samarqand and Khartank was 3 miles.
Source: Siyar A'lam An Nubala. Vol. 12, Pg. # 469.
Supplication's Answered At The Grave Of Muhammad ibn Ibraheem Al-Ardistani
Al-Dhahabi:
Shirawaih said: "He was trustworthy, he knew this knowledge (i.e. narrations). I heard a group of people saying: There is no one who has a wish for this world and hereafter and he goes to visit his grave and supplicate unless that Allah (swt) fullfils his wish." He (Shirawaih) said: "And I have tested it." And Abdul Ghaffar ibn Tahir has narrated from him in the year 493 A.H the Saheeh Al-Buhkari in Hamazaan.
Source: Siyar A'lam An Nubala. Vol. 17, Pg. # 428.
Supplication's Answered At The Grave Of Yahya bin Yahya
Ibn Hajar:
Al-Hakim said that he heard Aboo Alee Nishapuri that he said that I was in extreme depression that I saw Prophet (saw) in my dream. He said to go to the grave of Yahya bin Yahya and do Istaghfar (beseeching for help) and ask for help through his Intercession, your problem will be solved. Aboo Alee Nishapuri said I did that and my problem was solved in the morning.
Source: Tahdheeb Al-Tahdheeb. Pg. # 398.
Source: Tahdheeb Al-Tahdheeb. Pg. # 398.
Supplication's Answered At The Grave Of Imam Musa Kadhim (a.s)
Al-Khatib Al-Baghdadi:
Chapter: What has been narrated about the graves of Baghdad which belong to the scholars and devout people:
To the West in the upper side of the city are located the graves of Quraysh. In there, Musa ibn Ja'far ibn Muhammad ibn Alee ibn Al-Hussain ibn Alee Ibn Abi Talib (a.s) and a group of learned erudite people with him are buried.
Narrated to us Aboo Muhammad ibn Al-Hasan ibn Al-Hussain ibn Muhammad ibn Ramin Al-Istarabadi from Ahmad ibn Ja'far ibn Hamdan Al-Qati'i who said: "I heard Al-Hassan ibn Ibraheem Aba Alee Al-Khallal who said: 'I have never been in trouble unless that I went to the grave of Musa ibn Ja'far and I did Tawassul to him, and Allah (swt) has made that problem easy for me as I wished.'"
Source: Tarikh Baghdad. Vol. 1, Pg. # 442.
Supplication's Answered At The Grave Of Imam Redha (a.s)
Ibn Hibban:
Ibn Hibban (relates his own account of going to Al-Redha's (a.s) grave, performing Tawassul through him and states that "I have visited the grave many times, I have never been afflicted with a problem unless that I went to the grave of Alee ibn Musa Al-Redha (Allah (swt)’s blessings be upon his grandfather and him) during my stay in Toos, and ask Allah (swt) to relieve me of that problem and it (my du'a) would be answered and the problem alleviated. And this is something I did, and found to work, many times."
Source: Al-Thuqat of ibn Hibban. Vol. 8, Pg. # 456 - 457.
Ibn Hajar:
Al-Hakim, about the history of Nishaburi, said that Al-Ma'mun sent him from Madinah to Basra then to Al-Ahwaz then Persia then Nishabur till he went to Meru till he narrated the story of assigning him as Caliphate. He said: And I heard Aboo Bakr Muhammad ibn Al-Mu'amel ibn Al-Hassan ibn Isa saying, "We went with the Imam of the 'folk of narrations', Aboo Bakr ibn Khuzaymah and his brother in-law Aboo Alee Al-Thaqafi with a group of our scholars, and they were heading for the Ziyarat of the grave of [Hadrat] Alee ibn Musa Al-Redha (Imam Alee Redha (a.s)) in Toos [and his shrine is well known and regularly visited], he said: "I noticed that his [ibn Khuzaymah] praising that area and his humbleness while being in it and his invocation to Allah (swt) there, caused me to get bewildered and surprised."
Source: Tahdheeb Al-Tahdheeb. Vol. 3, Pg. # 195.
Al-Dhahabi:
Ibn Khuzaymah the great hafiz Imam of the Ummah, Sheikh Al-Islam Aboo Bakr Muhammad ibn Ishaq ibn Khuzaymah ibn Al-Mughira ibn Salih ibn Bakr Al-Salmi Al-Naisaburi. He was born at the year of 223 A.H (and he has suffered in this case). He has heard from Ishaq ibn Rahwayh and Muhammad ibn Hameed and he did not narrate from them because of his young age and lack of experience. And he has heard from ibn Mahmood ibn Gailan and Utbah ibn Abdullah Al-Yahmedi Al-Maruzi and Muhammad ibn Aban Al-Mustalami and Ishaq ibn Musa Al-Gattmi and Alee ibn Hajar and Muhammad ibn Mani' and Abi Qudamah Al-Sargasi and Bashr ibn Mu'ad and Aboo Karib and Abd Al-Jabar ibn 'la and their volumes. So he had produced many volumes and his name became famous, and imam and hafiz had been attributed to him in his time in Khorasan.
Source: Tadhkirat Al-Huffaz. Vol. 2, Pg. # 720 - 721.
Al-Dhahabi:
Ibn Khuzaymah: Muhammad ibn Ishaq ibn Khuzaymah ibn Al-Mugirah ibn Salih ibn Bakr, the hafiz, hujja, faqih, Sheikh Al-Islam, Imam Al-Ummah, Aboo Bakr Al-Salmi Al-Naisaburi Al-Shaf'i, owner of the tasanif, he was born in the year 223 A.H. He was known for his knowledge in hadith and Al-Fiqh, until he was used as an example for people with knowledge and correctness.
Source: Siyar A'lam Al-Nubala. Al-Dhahabi. Vol. 14, Pg. # 365.
The biography of the teller of the narration:
Al-Maserjesi, the Imam, leader of naisabur, Aboo Bakr Muhammad ibn al-Mu'amel ibn al-Hassan ibn Isa ibn masirjis Al-Naisaburi one of the knowledgeable and people of good speech.
Source: Siyar A'lam Al-Nu'bala. Al-Dhahabi. Vol. 16, Pg. # 23.
Supplication's Answered At The Grave Of Ma'ruf ibn Al-Firuz
Al-Dhahabi:
Ma'ruf Al-Karkhi, the signpost of the ascetics, blessing of the age; [his kunyah is] Aboo Mahfuz, [his nisbah is] Baghdadi; his father's name is Firuz -- though some say it was Firazan. His father was one of the Sabians. But some say that both his parents were Christian who would send him to a disciplinarian who who tell him, "Say: Third of the Three," and Ma'ruf would reply, "Rather, He is One." Then he would be beaten. Then he ran away from home. His parents would say, "Would that he would come back!" So they became Muslim.
Narrator: Ibraheem Al-Harbi said: His grave is famous and often visited as an antidote [to severe difficulties]. People in dire straits would seek the answer to du'a via proximity to his grave; this is because prayer is answered at blessed precincts. Similarly, one has hope for du'a is magic, or on the reverse side of writings [talismans?], and in the Masjid. In any case, the du'a of the one in dire straits can be answered in any place that he makes it. O Allah (swt)! I am in dire need of your covering over [my faults]; so do cover them over for me!
Source: Siyar A'lam Al-Nu'bala. Vol. 9, Pg. # 339 / 343 - 344.
Al-Khatib Al-Baghdadi:
Ismail ibn Ahmad Al-Hayri has told us that Muhammad ibn Al-Hussain Al-Salmi has said: I heard Aba Al-Hassan ibn Muqasam saying: I heard Aba Alee Al-Safar saying I heard Ibraheem Al-Harbi saying: "The grave of Ma'ruf is a tested grave fulfilling the wishes.".. (Continued)
Aboo Ishaq Ibraheem ibn Umar Al-Barmaki has told me that Aboo Fadil Abdullah ibn Abd Al-Rahman ibn Muhammad Zuhri has told us, I heard my father saying: "The grave of Ma'ruf Al-Karkhi is tested for fulfilling wishes" and he said: "And if someone recites 100 times ''Sura Al-Tawhid'' (Say, The truth is: Allah (swt) is unique) and asks Allah (swt) what he wishes. Allah (swt) will fulfill his wish."
Source: Tarikh Baghdad. Vol. 1, Pg. # 445.
Biography of Ibraheem Al-Harbi
Al-Khatib has said: He was an Imam in knowledge leader in piousness, knower of Fiqh, he understood the rules, a hafid of hadith, was good in finding mistakes, had good manners, was good in (Arabic) language. He has written Gharib Al-Hadith and he has written many other works. He comes from Muru. Al-Qafti said: (Gharib Al-Hadeeth) is an outstanding book and one of the best (books).
Ta'leb has said: I have not missed Ibrahim Al-Harbi from a gathering of language for fifty years! And Al-Salmi said: I asked Al-Darqutni about Ibraheem Al-Harbi so he said: "People compared him to Ahmed ibn Hanbal in his piousness knowledge & understanding."
Source: Tadhkirat Al-Huffaz. Vol. 2, Pg. # 584 / 585.
Supplication's Answered At The Grave Of Aboo Hanifah
Al-Qadi Aboo Abdullah Al-Hussain ibn Alee ibn Muhammad Al-Saimari has told us that he said Umar ibn Ibraheem Al-Maqri has said, Makram ibn Ahmad said that Umar ibn Ishaq ibn Ibraheem said that Alee ibn Maymoun said that I heard Al-Shaf'i saying: "I seek blessing by Aboo Hanifa's grave and come to his grave everyday, meaning visiting it, and if something happened to me I would pray two units of prayer, and would come to his grave and would ask Allah (swt) that need at his place. And it would not take long until it was fulfilled."
Source: Tarikh Baghdad. Vol. 1, Pg. # 445.
Al-Haythami:
When Imam Al-Shafi'i was in Baghdad, whenever he would have a problem, he would visit the tomb of Imam Aboo Hanifah, pray two Rak'ahs there and ask Allah SubhanaHu wa Ta'ala, through the Barakah of Imam Aboo Hanifah, and his problem would be immediately be solved. He would also make those two Rak'ahs according to the Hanafi Madhab. When asked why, he replied: "In respect of the person in the Tomb (i.e. Aboo Hanifah)." Narrated by the Great Shafi'i scholar Imam ibn Hajar Al-Makki in in his Book called, "Al-Khairat Al-Hisan Fi Manaqib Al-Imam Al-A'zam Aboo Hanifah Al-Nu'man."
Source: Al-Khayrat Al-Hisan. Pg. # 72.
Lady Nafeesa Supplication’s Answered At Her Grave
Al-Dhahabi:
Nafeesa; the honoured and righteous lady. She is the daughter of the prince of Believers Al-Hassan ibn Zayd ibn Al-Sayyed sibt [grandson] of the Prophet (peace and prayers of Allah (swt) be upon him), Al-Hassan ibn Alee (a.s) may Allah (swt) be pleased with both of them, the Alawi Hassani lady.
She is buried in the great shrine between Egypt and Cairo. It used to be said; she was among the righteous adorers, and prayers are answered at 'her' grave and it is the same at the graves of Prophets and righteous ones, in Masjids too, at Arafah and Muzdalifah, during the allowed travel, during the prayers, at early dawn, for the parents [for their children], for the Muslim to his absent brother, for the necessitous one [especially when it is urgent], at the graves of those who suffered, and at every time and every while because Allah the Highest has said; "And your Lord has said: Call Me and I shall answer you [your calls] {40:60}." And the one who makes prayer is not prohibited to do so unless he is at the water closet, during intercourse [sexual] and similar situations and it is mostly recommended to make prayers during the dead of the night and after the mandatory prayers and after Adhan [call for prayers].
Source: Siyar A'lam wa Al-Nu'bala. Vol. 10, Pg. # 6.
Conclusion:
The Ahlulbayt (a.s) are the bridge between pre-eternity, eternity and sanctioned time regardless of whether one wishes to make a formal use of Tawassul, because the Tawassul element is already there within our Salaah. This is why without calling on the family of Muhammad (saw), the Salaah is void regardless of whether one intends for Tawassul or not.
The difference between a Tawassul and a non-Tawassul Salaah (obligatory prayers) is then merely a game of semantics that cannot undo a reality that is already there. All one does in using formal Tawassul in Salaah is merely take a more self-aware role in that very same reality.
Those who insist that there is some sort of contradiction with "praying to God directly" miss the point that Tawassul, in being embedded into Salaah, already *is* praying to God directly. But as the example of Iblees' refusal to submit to Adam (a.s) testifies, man cannot access Allah (swt) on whatever terms he chooses, he can only access God on the terms God Himself assigns. Iblees thought he could access God on his own terms, whereas God deemed he could only access him through his appointed Imam.
That is what the endemic role of submission in Islam entails. This is why we even have a formalised liturgy in Salaah, and we can only perform the Salaah in the method prescribed in the Sunnah; we cannot make it up as we go along. All of that is part of Tawassul, part of the submission to the specific bridge that God has given us, the rope of Allah (swt) as the Holy Qur'aan says. One cannot follow the example of Iblees and access God however one chooses, rather one has to "submit to Adam," submit to the rope that Allah (swt) has gifted us to reach him. That rope is being...the Ahlulbayt (a.s).
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Jazakom Allah alif ghair
ReplyDeleteOne of the best articles.
ReplyDeleteYeah wallah. I agree
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