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Yes , u rightly said , but check the 4th video , where Maulvi of jamat e islami calls musicians even fakirs as wrongdoers , Is he not mistaken , as These fakirs include all sufi Aullias such as Data Sahib , Nizam ud din Aulia , Amir Khusroo , Shah Jamal , Bhullae Shah , Shah Abdul Lateef Bhatai and all others?????
It appears that Sufis sitting on the "bridge" managed to attract many Hindus towards Islam. Some of the converts traveled into the "city of Islam" and managed to grasp the real spirit of Islam, some made their establishments near that "bridge" and remained partially Hindus and the Sufis are still living on that "bridge".
http://www.youtube.com/watch?v=Zkz0o2ShNdo&feature=player_embedded
http://www.youtube.com/watch?v=Zkz0o2ShNdo&feature=player_embedded
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atensari
(50k+ posts) بابائے فورم
All figures are a not equal.
Dear Brothers,
Sufism is opposite of Islam (we learn from Holly Prophet (PBUH)). If the Prophet (PBUH) says that music is haram and he puts in his ears when a music sound travels in to his ears then who of earth can dare to include music in ISLAM?
See the link below and may Allah open our locked minds for His deen (Ameen).
Sufism is opposite of Islam (we learn from Holly Prophet (PBUH)). If the Prophet (PBUH) says that music is haram and he puts in his ears when a music sound travels in to his ears then who of earth can dare to include music in ISLAM?
See the link below and may Allah open our locked minds for His deen (Ameen).
Jab Hazrat Mohammad (SAW) entered Madina (or Kuba city) tab daaf bajaya gaya thae , what about naat and hamad ?
I am talking about sufi music , not explicit music or indian item songs in which u praise and boost
ur girlfriend .
I am talking about Sufism , in which u praise your Allah and His Last Prophet Our Beloved Hazrat Mohammad (SAW).
What will u say about following video Mr Basim973 , reply urgently please!!!!!!!
GuruJi
Citizen
As an admirer of these great poets there is one thing that must be noted: they never called themselves "soofi", its a name given to them by their followers. Many of the followers mistakenly believe that "soofis" had some special divine powers, its not the case as its evident from their poetry. Many of the followers worship on their Mazars/Darghas.
To the best of my knowledge the first "soofi" in India was Khawaja Muinudeen Chisti who was expelled from Iran and found refuge in Ajmer. From what is known about him he was a man full of love for all humanity.
Some of the famous soofis are Baba Sheikh Farid, Baba Bulleh Shah. In India the most revered by all Including Hindus and Sikhs is Kabir. Than there are many regional and local "Soofis"
I personally consider them as great philosopher and contemplate there sayings.
moazzamniaz
Chief Minister (5k+ posts)
And religious thugs pushed them out of Islam by branding them mushrik, instead of pulling them into Islam with Love and Compassion! Such a tragedy!
and what about this...
Jab kal qiyamat ke din tum ko bhi ye pukarana par gia (Bhar do jholi meri) tau kiya yeh shirk nahi ho ga.....jo aj shirk woh kal bhi shirk.... tau phir tau aise logon ko aaj se hi garam mausam main rehne ki tayyari kar layni chahiye...............
Aaj lay unn ki panah, aaj madad mang un se
phir na manayn gay qayamat main agar maan giya
Aaj lay unn ki panah, aaj madad mang un se
phir na manayn gay qayamat main agar maan giya
The only thing you will take with you for the "Day of Qiyamat" is your own Aamal (اعمال).
Misguided people in search for a shortcut to "Jannat" are doing all kind of SHIRKS. These SHIRKS can only lead them to Jahanum.
I have started an endless discussion , no one is willing to accept and agree views of others (people like Mr. Basim and siasat-pk ).So please , being the starter of this thread , i have only one request and that is ENOUGH OF UR COMMENTS , DONOT COMMENT ANYMORE.
I am keeping my fingers crossed that people will understand , thnx.....
I am keeping my fingers crossed that people will understand , thnx.....
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But the hisab of amaal will not start without requesting the Holy Prophet (Sallallaho Aleyhe Wasallam) when even all the messengers and the prophets would say(Izhabu ila Ghayri) go and ask someone else.......so then all the people would have to request our Holy Prophet(Sallallaho Aleyhe wasallam).
Parhne da tu na maan kareen, na akheen main haan perhiya
Oh Jabbar Sattaar Kahaway, matan rorr sittey dudh karhya
atensari
(50k+ posts) بابائے فورم
Right brother, first we should do our level best to do good deeds and refrain from sain, then seek for mercy of Allah and His Prophet Muhammad SAW.
What ever name is given to it music does not become permissible.
Dear behzadji, you are trying to convince my Muslim fellows to perform SHIRK, please quote any verse from Quraan or any authentic hadeeth from Sahih Satta to justify your above statement.
FYI, SHIRK is the act which Allah does not forbid.
Knowledge Seeker
Senator (1k+ posts)
Siasat-pk said:
Siasat-pk said:
Siasat-pk said:
Keep in mind if you attribute any act unjustly as Shirk then you will definitely be Mushrik according to rules of Islam so Please be careful next time.
I hope that following Ahadith e Nabawi (pbuh) would be helpful for you to understand flaws in your above posts about shirk because we can not even imagine that our beloved Prophet (pbuh) would ever encourage us to commit shirk.
Narrated by Hadhrat Abdullah bin Umar (May Allah be Please with him) that our beloved Prophet (Salallahu Alaihi Wasallam) said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet (Salallahu Alaihi Wasallam) added, "On the Day of Resurrection, the Sun will come near (to the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for Istighatha(help), and then Moses, and then Muhammad (Salallahu Alaihi Wasallam) ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam e Mahmud (the privilege of intercession). And all the people of the gathering will send their praises to Allah.
[SAHIH AL BUKHARI : Book of Zakat : 2:553]
“When a man dies, his good deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous offspring who will pray for him.” [Sahih Muslim]
Intercession in Quran:
Any man know meaning of intercession
Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great [2:255]
Notice the word "except" in the above mentioned verse. This verse does not condemn the presence of an intercessor; they just put a condition for the fact of intercession.
That Day, no intercession will benefit except one to whom the Most Merciful has given permission and has accepted his word [20:109]
And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand [34:23]
And how many angels there are in the heavens whose intercession will not avail at all except after Allah has permitted to whom He wills and approves [53:26]
He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him [21:28]
And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth and they know [43:86]
And We did not send any messenger except to be obeyed by permission of Allah. 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]
Sahi Muslim – Kitab ul Iman
a]
Man zara qabri wajabat lahu shafa`ati.
Whoever visits my grave, it becomes incumbent upon me to intercede for him.
Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adiy, Tabarani, and Ibn Khuzaymah in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdiyy from Ubayd Allah Ibn Umar, both from Nafi`, from Ibn `Umar.
Dhahabi declared this chain hasan (fair) as narrated, in "Mizan al- i`tidal," vol. 4, p. 226: "Huwa salih al-hadith" which means:"He -- Musa ibn Hilal -- is good in his narrations." Al-Sakhawi confirmed him in the "Maqasid al-hasana", while al-Subki declared it sahih according to Samhudi in Sa`adat al-drayn 1:77. Ibn `Adiyy said: "He [Musa ibn Hilal] is most likely acceptable; other people have called him 'unknown' and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." al-Kamil fi al-Du`afa (6:2350). Albani declared him "thabit al-riwaya" (of established reliability) in his Irwa' 4:338. About `Ubayd Allah ibn `Umar al-`Umari: - Dhahabi calls him "saduq hasan al-hadith" [truthful, of fair narrations] al-Mughni 1:348; - Sakhawi says of him "salih al-hadith" [of sound narrations] al-tuhfat al-latifat 3:366; - Ibn Mu`in said to Darimi about him: "salih thiqat" [sound and reliable] al-kamil 4:1459.
b]
Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, ‘Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.’ Rasulullah [sallallaahu alayhi wasallam] replied, ‘If you wish I will make Du’aa or else you may be patient and this is better for you.’ The man said, ‘Make Du’aa instead’, Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du’aa, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, ‘I turn to you through your prophet’ clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)
Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du’aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person’s need was also fulfilled.
c]
Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du’aa: ‘O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah – sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.’
The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu’jamus sagheer vol.1 pg.184; al-Mu’jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)
Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu’jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf’ul Manaarah of Shaykh Mahmood Sa’eed Mamdooh pgs.125-131
d]
Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad – radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du’aa before burying her: ‘O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet’s before me, for verily You are Most Merciful.’ (al-Mu’jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)
e]
‘Bi haqqi nabiyyika’ (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf’ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)
f]
When a person leaves the Musjid, the following du’aa is recorded, ‘Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…’. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)
In this narration, Tawassul through people is established, ‘…through the right of those who ask’ and Tawassul through one’s deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi – teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi – Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.
g]
Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, ‘O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.’ Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, ‘the rains will soon come and say to him, Be intelligent’, When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, ‘O My Lord, I will only leave out what I am unable to do.’ (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is ‘good and strong’ (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.
h]
Abul-Jawzaa – Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, ‘When they made a hole, heavy rains came down and crops also began to grow.’ (Sunan Darimi vol.1 pg.56)
i]
Dawud ibn Salih says: "[The Umayyad Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet . He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet , not to a stone. I heard the Prophet say:
Do not weep on religion if its people assume its leadership (walyahu), but weep on it if other than its people assume it."
Ahmad 5:422, Hakim (Mustadrak 4:515); both the latter and al-Dhahabi said it was sahih. It is thus cited by as-Subki (Shifa' as-siqam p. 126), Ibn Taymiyya (al-Muntaqa 2:261f.), and al-Haythami (al-Zawa'id 4:2).
j]
All jurists including Imami' Shafi'i' Maliki' and later-day Hanafi scholars as well as others such as the Hanbalis' are unanimous on the permissibility of supplication whether it was in the lifetime of the Prophet (s) or whether it is after his passing away.
1. Sharh al-Mawahib' vol. 8' p. 304;
2. al-Majmu'' vol. 8' p. 274;
3. Ibn 'Abidin' vol. 5' p.254;
4. al-Fatawa al-Hindiyyah' vol. 1' p. 266 and vol. 5' 318;
5. Fath al-Qadir' vol. 8' p. 297' 298
6. al-Futuhat al-Rabbaniyyah 'ala al-Azkar al-Nabawiyyah' vol. 5' p. 36
k]
The Abbasid caliph' Mansur al-Dawaniqi' once asked Imam Malik ibn Anas whether he should turn towards the grave of the Prophet (s) or face the Qiblah for supplication? Malik answered him: Why do you want to turn away from the Prophet (s) when he (Prophet Muhammad (s)) is the wasilah (means) for you and for your father Adam' towards Allah on the Day of Resurrection. Turn to him (the Prophet) and seek his intercession (shafa'at).
[Taken from Al-Mughni ma' al-Sharh' vol. 3' p. 588; al-Sharh al-Kabir ma' al-Mughni' vol. 3' p. 494; al-Qadi 'Iyad in al-Shifa (2:92-93)
l]
Imam of Ahl'ul Sunnah 'Ala' al-Din al-Mardawi said in his book al-Insaf fi ma'rifat al-rajih min al-khilaf 'ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456): "The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication (du'a) to use as means a pious person' and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi:yatawassalu bi al-nabi fi du'a'ih -- "Let him use the Prophet as a means in his supplication to Allah".
m]
Imam of Ahl ul Sunnah Ibn Hajr Haytami has repeated in many places of his book al-Sawa'iq al-muhriqa li ahl al-dalal wa al-zandaqa (eg page 180) and al-Khayrat al-hisan (p. 69): "Imam Shafi'i made tawassul through the Family of the Prophet (Ahl al-Bayt) when he said: Al al-nabi dhari'ati wa hum ilayhi wasilati arju bihim u'ta ghadan bi yadi al-yamini sahifati
The Family of the Prophet are my means and my intermediary to him. Through them I hope to be given my record with the right hand tomorrow".
1. Ibn Hajr Haytami' in Al-Sawa'iq al-muhriqa li ahl al-dalal wa al-zandaqa (eg page 180)
2. al-Khayrat al-hisan (p. 69) This has also been found in Diwan al-Shafi'i as edited by 'Umar Faruq al-Dabbagh (Beirut: Dar al-arqam' n.d.) p. 50.
n]
The pilgrim should face the shrine of the Messenger of Allah (s)' make him a means (tawassul) towards reaching God and seek his wasilah as intercession (shafa'at)' in the same manner as the Bedouin who visited the Prophet's shrine and standing beside it said: ‘Peace unto you O Messenger of Allah' I have heard Allah has said:
...Had they' when they had wronged themselves' come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them' they would certainly have found Allah Most-Propitious' Most-Merciful. (Holy Qur'an 4: 64).
Therefore' I have come to you for forgiveness of my sins and seeking your intercession with Allah.
Al-Majmu'' vol. 8' p. 274; Fayd al-Qadir' vol. 2' p. 134; I'anah al-Talibiyyin' p. 315.
o]
Ibn Qudamah Hanbali' defining the manner of pilgrimage to the shrine of the Prophet (s)' writes in the book al-Mughni Stand beside the tomb of the Prophet (s)' and say: I have come to you for forgiveness of my sins and to seek your intercession with Allah.
1. Al-Mughni ma' al-Sharh' vol. 3' p. 588;
2. al-Sharh al-Kabir ma' al-Mughni' vol. 3' p. 494
The Spanish Maliki legal theorist Abu Ishaq al-Shatibi (d. 790/1388) wrote in the eighth chapter of his work al-I’tisam while discussing examples of al-masalih al-mursalah (matters of public interest introduced without specific evidences from the Qur’an or Sunnah), which he takes as the only exception to innovations in religion: “We will restrict ourselves to ten examples of al-masalih al-mursalah. The first of them is that the Companions of the Prophet (Allah bless him and grant him peace) agreed upon the compilation of the mushaf, while there is no direct text [instructing] its composition and also its writing, rather one of them [i.e. the Companions] said ‘How can we do something which Allah’s Messenger did not do (Allah bless him and grant him peace)?’
“Thus, it was narrated from Zayd ibn Thabit (Allah be pleased with him) [that] he said: Abu Bakr (Allah be pleased with him) sent for me after the [heavy] casualties in [the battle of] Yamama while ‘Umar (Allah be pleased with him) was with him. He said: ‘Umar came to me and said, ‘The people have suffered heavy casualties among the reciters on the day of Yamama, and I am afraid that there will be more casualties among the reciters at other battle-fields, whereby a large part of the Qur’an may be lost, unless you compile it, so I am of the opinion that you should instruct the collection of the Qur’an.’ He said: I said to him, ‘How can I do something which Allah’s Messenger did not do?’ ‘Umar said to me, ‘By Allah, it is good.’ So ‘Umar kept on pressing me till Allah opened my bosom to it and I saw in it what ‘Umar saw in it.’ Zayd said: Then Abu Bakr said, ‘Indeed you are a wise young man and we do not suspect you. Indeed you used to write the revelation for Allah’s Messenger. Therefore, trace the Qur’an and collect it.’ Zayd said: By Allah, if they had charged me to shift a mountain from the mountains it would not have been heavier on me than that. Then I said, ‘How can you do a thing which the Messenger of Allah (Allah bless him and grant him peace) did not do?’ So Abu Bakr said, ‘By Allah, it is good.’ So he kept pressing me till Allah opened my bosom to that which He had opened their bosoms. So I traced the Qur’an, collecting it from parchments, scapula, leaf-stalks of date palms and from the breasts of men.’ [Transmitted in Sahih al-Bukhari, Kitab al-Tafsir] Hence, this is a deed in which no dispute has been transmitted from the Companions.
“Moreover, it was narrated from Anas ibn Malik that it was [the time when] the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbaijan and Hudyahfah ibn al-Yaman was afraid of their differences in [the recitation of] the Qur’an, so he said to ‘Uthman, ‘O leader of the faithful! Take hold of this nation before they differ about the Book as the Jews and the Christians differed before.’ So ‘Uthman sent [a message] to Hafsah, ‘Send me the manuscripts [of the Qur'an]. We will copy them into mushafs and then return them to you.’ So Hafsah sent the manuscripts to ‘Uthman. ‘Uthman then sent [them] to Zayd ibn Thabit, ‘Abd Allah ibn al-Zubayr, Sa’id ibn al-’As and ‘Abd al-Rahman ibn al-Harith ibn Hisham and he commanded them to copy them into mushafs. Then he said to the three Qurayshi men, ‘In whatever you disagree with Zayd ibn Thabit about, write it in the dialect of Quraysh since it was revealed in their tongue.’ He said: ‘They did so, and when they had copied the manuscripts into mushafs, ‘Uthman sent to every province one mushaf from those mushafs they copied. Then he ordered that all readings other than this, in manuscript [form] or in mushafs, be burnt.’ [Transmitted in Sahih al-Bukhari, Kitab Fada'il al-Qur'an] Hence, this too is a consensus on [the legitimacy of] its writing and uniting people on one reading whereby differences in large part will not result, because they did not differ except in the readings, according to what the ‘ulama specialised in this field transmitted.
“Moreover, none opposed the matter except ‘Abd Allah ibn Mas’ud because he prohibited the disposal of that which he possessed of [manuscripts containing] readings different to the mushafs of ‘Uthman and he said: ‘O people of ‘Iraq!’ or ‘O people of Kufa! Conceal the mushafs that you have and embezzle them for indeed Allah (Most High) has said “Whoso embezzles will bring what he embezzled with him on the Day of Resurrection” (3:161) so meet Allah with the mushafs’ [Abu 'Ubayd transmitted it in Fada'il al-Qur'an]. Look carefully at his words because he did not oppose its compilation and he only opposed another matter. Despite this, ibn Shihab said: ‘It reached me that men from the most virtuous of the Companions of Allah’s Messenger (Allah bless him and grant him peace) disliked this [because] of the statement of ibn Mas’ud’. A text has not been narrated from the Prophet (Allah bless him and grant him peace) about that which they did, but they considered it a benefit (maslahah) that is absolutely in line with the regulations of the Shari’ah (tasarrufat al-shar’), because it derives from the [need to] preserve the Shari’ah, and the command to protect it is acknowledged; and [the command] to prevent the means to disputation about its source which is the Qur’an, and the prohibition of disputation over it is known to a degree not [requiring] more [detail].
Al-Shatibi discusses Tarawih and ‘Umar’s statement in the third chapter of al-I’tisam. He writes “As for the category of recommendation (mandub), it is not from bid’ahs in any situation. This may be clarified by considering the examples used in support of it, like Salat al-Tarawih during Ramadan in congregation in the mosque, since the Prophet (Allah bless him and grant him peace) established it and the people gathered behind him.
“Abu Dawud transmitted from Abu Dharr [that] he said: We fasted with the Messenger of Allah (Allah bless him and grant him peace) during Ramadan, but he did not stand with us [in prayer] in any part of the month till seven [nights] remained; then he stood with us till a third of the night had passed. When the sixth [remaining night] came, he did not stand with us. When the fifth [remaining night] came, he stood with us till a half of the night passed. So we said, ‘We wish you had led us in supererogatory prayers during the whole of tonight.’ He said, ‘When a man prays with an imam till he goes, he is reckoned as having spent a whole night in prayer.’ When the fourth [remaining night] came he did not stand with us. When the third [remaining night] came, he gathered his family, his wives, and the people and prayed with us till we were afraid we should miss success (falah). [The sub-narrator] asked: ‘What is success?’ He said: ‘Suhur (the predawn meal). Then he did not stand with us for the remainder of the month.’ Al-Tirmidhi [narrated something] similar to this and he said in it ’sound and authentic (hasan sahih).’
“However when he (Allah bless him and grant him peace) feared it would become obligatory on the ummah he withheld from it. Thus, in the Sahih [it is narrated] from ‘A’ishah (Allah be pleased with her) that one night Allah’s Messenger (Allah bless him and grant him peace) prayed in the mosque and the people followed him in prayer. The next night he also prayed and the people increased. On the third or fourth night they gathered, but Allah’s Messenger (Allah bless him and grant him peace) did not come out to them. When morning came he said, ‘I saw what you were doing and nothing but the fear that it might be enjoined on you, stopped me from coming.’ And that was in the month of Ramadan. Malik also transmitted it in al-Muwatta.
“Pay careful attention, for in this hadith is that which proves it is sunnah since his standing [in prayer] with them first is a proof for the standing in the mosque in congregation during Ramadan and his prohibition to come out after that, for fear of it becoming obligatory, does not prove it is absolutely prohibited because his age was the age of revelation and legislation, so it was possible revelation would come to him if he practiced it with the people with persistence. Thus when the cause of legislation disappeared with the death of Allah’s Messenger (Allah bless him and grant him peace), the matter returned to its origin, and the permissibility is established, as nothing abrogated it.
“Abu Bakr did not establish it for one of two reasons: either because he saw people standing in the last part of the night and what they were on was better according to him than their gathering under an imam in the first part of the night - this was mentioned by al-Turtushi; or because of the shortness of his time to look into these peripheral matters along with his preoccupations with the apostates and other than that which was more pressing than Salat al-Tarawih. And when Islam became established in the time of ‘Umar (Allah be pleased with him) and he saw people in the mosque scattered, as has come in the narration, he said, ‘it would better if these [people] gathered under one reciter’ and when that was done for him, he drew attention to the prayer in the last part of the night being better. Then the predecessors agreed on the correctness of this and its approval, and the ummah does not agree on misguidance. Legal theorists (usuliyyun) have explicated that ijma’ is not but a [result] of evidence from the Shari’ah.
“If it is said that Umar (Allah be pleased with him) called it a bid’ah and deemed it good by his statement ‘what a blessed bid’ah this is’ so when one bid’ah is deemed good in the Shar’iah, the general [principle] of deeming bid’ah good is established. The response is: ‘Umar only called it bid’ah by consideration of the apparent situation from the perspective that Allah’s Messenger (Allah bless him and grant him peace) left it and it so happened that it did not occur in the time of Abu Bakr (Allah be pleased with him), not that it is bid’ah in the [proper] sense. Thus, whoever calls it bid’ah by this consideration there is no fundamental quarrel, and thereupon it is not permissible to adduce this as proof for the permissibility of innovation in the sense discussed [previously], because that is a kind of distortion of words from their [proper] contexts.” (Kitab al-I’tisam, Vol 1, pp. 323-327)
Any man know meaning of intercession
Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great [2:255]
Notice the word "except" in the above mentioned verse. This verse does not condemn the presence of an intercessor; they just put a condition for the fact of intercession.
That Day, no intercession will benefit except one to whom the Most Merciful has given permission and has accepted his word [20:109]
And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand [34:23]
And how many angels there are in the heavens whose intercession will not avail at all except after Allah has permitted to whom He wills and approves [53:26]
He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him [21:28]
And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth and they know [43:86]
And We did not send any messenger except to be obeyed by permission of Allah. 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]
The Ayat which contains the word waseela
O you who have believed, fear Allah and seek the means of approach (waseela) to Him and strive in His cause that you may succeed [5:35]
The other Ayat is [17:57] but it is in another context.
Tawassul in HadeesO you who have believed, fear Allah and seek the means of approach (waseela) to Him and strive in His cause that you may succeed [5:35]
The other Ayat is [17:57] but it is in another context.
Sahi Muslim – Kitab ul Iman
#0367
It is reported on the authority of Abu Zubair that he heard from Jabir b 'Abdullah, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Resurrection like this, like this, and see. carefully. that which concerns" elevated people". He (the narrator) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allah willed. Then the light of the hypocrites would be extinguished, and the believers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account. Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared:" There is no god but Allah" and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it.
It is reported on the authority of Abu Zubair that he heard from Jabir b 'Abdullah, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Resurrection like this, like this, and see. carefully. that which concerns" elevated people". He (the narrator) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allah willed. Then the light of the hypocrites would be extinguished, and the believers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account. Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared:" There is no god but Allah" and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it.
#0369
Hammad b. Zaid, reported: I said to 'Amr b. Dinar: Did you hear Jabir b. 'Abdullah narrating from the Messenger of Allah (may peace be upon him) that Allah would bring out people from the Fire through intercession. He said: Yes.
Hammad b. Zaid, reported: I said to 'Amr b. Dinar: Did you hear Jabir b. 'Abdullah narrating from the Messenger of Allah (may peace be upon him) that Allah would bring out people from the Fire through intercession. He said: Yes.
#0373
Anas b Malik reported: The Messenger of Allah (may peace be upon him) said: Allah would gather people on the Day of Resurrection and they would be concerned about it, and Ibn Ubaid said. They would get a Divine inspiration about it, and would say: If we could seek intercession with our Lord, we may be relieved from this predicament of ours. He (the Holy Prophet) said: They would come to Adam andsay, Thou art Adam, the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So intercede for us with thy Lords, that He may relieve us from this position of ours. He would say: I am not in a position to do this, and would recall his error, and would fight shy of his Lord on account of that; go to Noah the first messenger (after me) sent by Allah. He (the Holy Prophet) said: So they would come to Noah (peace be upon him). He would say: I am not in a position to do that for you, and recall his fault which he had committed, and would fight shy of his Lord on account of that, (and would say): You better go to Ibrahim (peace be upon him) whom Allah took for a friend. They would come to Ibrahim (peace be upon him) and he would say: I am not in a position to do that for you, and would recall his fault that he had committed and would, therefore, fight shy of his Lord on that account (and would say): You better go to Moses (peace be upon him) with whom Allah conversed and con- ferred Torah upon him. He (the Holy Prophet) said: So they would come to Moses (peace be upon him) He would say: I am not in a position to do that for you, and would recall his fault that he had committed and would fight shy of his Lord on account of that (and would say): You better go to Jesus, the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad (may peace be upon him), a servant whose former and later sins have been forgiven. He (the narrator) said: The Messenger or Allah (may peace be upon him) observed: So they would come to me and I would ask the permission of my Lord and it would be granted to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me thus as long as He would wish, and then it would be said: O Muhammad, raise your head, say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter- cede, but a limit would be set for me I would bring them out from the Fire and make them enter Paradise (according to the limit). I shall return then ard fall down in pros- tration and Allah would leave me (in that position) as long as He would wish to leave me it would be said: Rise, O Muhammad, say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire (of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (the Holy Prophet) said at tLe third time or at the fourth time: O my Lord, none has been left in the Fire, but thise restrained by the Holy Qur'an, i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative".
Anas b Malik reported: The Messenger of Allah (may peace be upon him) said: Allah would gather people on the Day of Resurrection and they would be concerned about it, and Ibn Ubaid said. They would get a Divine inspiration about it, and would say: If we could seek intercession with our Lord, we may be relieved from this predicament of ours. He (the Holy Prophet) said: They would come to Adam andsay, Thou art Adam, the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So intercede for us with thy Lords, that He may relieve us from this position of ours. He would say: I am not in a position to do this, and would recall his error, and would fight shy of his Lord on account of that; go to Noah the first messenger (after me) sent by Allah. He (the Holy Prophet) said: So they would come to Noah (peace be upon him). He would say: I am not in a position to do that for you, and recall his fault which he had committed, and would fight shy of his Lord on account of that, (and would say): You better go to Ibrahim (peace be upon him) whom Allah took for a friend. They would come to Ibrahim (peace be upon him) and he would say: I am not in a position to do that for you, and would recall his fault that he had committed and would, therefore, fight shy of his Lord on that account (and would say): You better go to Moses (peace be upon him) with whom Allah conversed and con- ferred Torah upon him. He (the Holy Prophet) said: So they would come to Moses (peace be upon him) He would say: I am not in a position to do that for you, and would recall his fault that he had committed and would fight shy of his Lord on account of that (and would say): You better go to Jesus, the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad (may peace be upon him), a servant whose former and later sins have been forgiven. He (the narrator) said: The Messenger or Allah (may peace be upon him) observed: So they would come to me and I would ask the permission of my Lord and it would be granted to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me thus as long as He would wish, and then it would be said: O Muhammad, raise your head, say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter- cede, but a limit would be set for me I would bring them out from the Fire and make them enter Paradise (according to the limit). I shall return then ard fall down in pros- tration and Allah would leave me (in that position) as long as He would wish to leave me it would be said: Rise, O Muhammad, say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire (of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (the Holy Prophet) said at tLe third time or at the fourth time: O my Lord, none has been left in the Fire, but thise restrained by the Holy Qur'an, i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative".
#0388
Amr b. Abu Sufyan reported: Abu Huraira said to Ka'b al-Ahbar that the Apostle of Allah (may peace be upon him) had said: For every apostle there Is a (special) prayer by which he would pray (to his Lord). I, however, intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection. Ka'b said to Abu Huraira: Did you hear this from the Messenger of Allah (may peace be upon him)? Abu Huraira said: Yes.
Amr b. Abu Sufyan reported: Abu Huraira said to Ka'b al-Ahbar that the Apostle of Allah (may peace be upon him) had said: For every apostle there Is a (special) prayer by which he would pray (to his Lord). I, however, intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection. Ka'b said to Abu Huraira: Did you hear this from the Messenger of Allah (may peace be upon him)? Abu Huraira said: Yes.
#0389
Abu Huraira said: The Prophet of Allah (may peace be upon him) said: There is for every apostle a prayer which is granted, but every prophet showed haste in his prayer. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection, and it would be granted, if Allah so willed, in case of everyone amongst my Ummah provided he dies without associating anything with Allah.
Abu Huraira said: The Prophet of Allah (may peace be upon him) said: There is for every apostle a prayer which is granted, but every prophet showed haste in his prayer. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection, and it would be granted, if Allah so willed, in case of everyone amongst my Ummah provided he dies without associating anything with Allah.
#0390
Abu Huraira said: The Messenger of Allah (may peace be upon him) said: Every Messenger is endowed with a prayer which is granted and by which he would (pray to his Lord) and it would he granted for him. I have, however, reserved my prayer for the intercession of my Ummab on the Day of Resurrection.
Abu Huraira said: The Messenger of Allah (may peace be upon him) said: Every Messenger is endowed with a prayer which is granted and by which he would (pray to his Lord) and it would he granted for him. I have, however, reserved my prayer for the intercession of my Ummab on the Day of Resurrection.
#0391
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: There was for every apostle a prayer with which he prayed for his Ummah and it was granted to him; but I wish, if Allah so wills, to defer my prayer for the intercession of my Ummah on the Day of Resurrection.
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: There was for every apostle a prayer with which he prayed for his Ummah and it was granted to him; but I wish, if Allah so wills, to defer my prayer for the intercession of my Ummah on the Day of Resurrection.
#0392
Anas b. Malik reported: Verily the Apostle of Allah (may peace be upon him) said: There is for every apostle a prayer with which he prays (to Allah) for his Ummah. I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.
Anas b. Malik reported: Verily the Apostle of Allah (may peace be upon him) said: There is for every apostle a prayer with which he prays (to Allah) for his Ummah. I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.
#0393
This hadith is narrated with the same chain of narrators by Qatada.
This hadith is narrated with the same chain of narrators by Qatada.
#0394
Mis'ar transmitted it with the same chain of narrators from Qatada except that in the hadith narrated by Waki' (the Prophet) said:" He was endowed," and in the hadith reported by Abu Usama (the words are):" It is reported from the Apostle of Allah (may peace be upon him)."
Mis'ar transmitted it with the same chain of narrators from Qatada except that in the hadith narrated by Waki' (the Prophet) said:" He was endowed," and in the hadith reported by Abu Usama (the words are):" It is reported from the Apostle of Allah (may peace be upon him)."
#0395
Muhammad b. 'Abd al-A'la reported it to me: Mu'tamir narrated to us on the authority of his father who transmitted it liom Anas that verity the Apostle of Allah (may peace be upon him) said, and then narrated the hadith like the one transmitted by Qatada on the authority of Anas.
Muhammad b. 'Abd al-A'la reported it to me: Mu'tamir narrated to us on the authority of his father who transmitted it liom Anas that verity the Apostle of Allah (may peace be upon him) said, and then narrated the hadith like the one transmitted by Qatada on the authority of Anas.
#0396
Abu Zubair heard Jabir b. Abdullah reporting it from the Apostle of Allah (may peace be upon him): For every apostle was a prayer with which he prayed (to his Lord) for his Ummah, but I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.
Abu Zubair heard Jabir b. Abdullah reporting it from the Apostle of Allah (may peace be upon him): For every apostle was a prayer with which he prayed (to his Lord) for his Ummah, but I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.
#0397
'Abdullah b. Amr b. al-'As reported: Verily the Apostle of Allah (may peace be upon him) recited the words of Allah, the Great and Glorious, that Ibrahim uttered. My Lord! lo! they have led many of mankind astray:" But whoso followeth me, he verily is of me" (al-Qur'an, xiv. 35) and Jesus (peace be upon him) said:" If thou punisheth them, lo! they are Thy slaves, and if Thou forgiveth them-verily Thou art the Mighty, the Wise" (al-Qur'an, v 117). Then he raised his hands and said: O Lord, my Ummah, my Ummah, and wept; so Allah the High and the Exalted said: O Gabriel, go to Muhammad (though your Lord knows it fully well) and ask him: What makes thee weep? So Gabriel (peace be upon him) came to him and asked him, and the Messenger of Allah (may peace be upon him) informed him what he had said (though Allah knew it fully well). Upon this Allah said: O Gabriel, go to Muhammad any say: Verily We will please thee with regard to your Ummah and would not displease thee.
'Abdullah b. Amr b. al-'As reported: Verily the Apostle of Allah (may peace be upon him) recited the words of Allah, the Great and Glorious, that Ibrahim uttered. My Lord! lo! they have led many of mankind astray:" But whoso followeth me, he verily is of me" (al-Qur'an, xiv. 35) and Jesus (peace be upon him) said:" If thou punisheth them, lo! they are Thy slaves, and if Thou forgiveth them-verily Thou art the Mighty, the Wise" (al-Qur'an, v 117). Then he raised his hands and said: O Lord, my Ummah, my Ummah, and wept; so Allah the High and the Exalted said: O Gabriel, go to Muhammad (though your Lord knows it fully well) and ask him: What makes thee weep? So Gabriel (peace be upon him) came to him and asked him, and the Messenger of Allah (may peace be upon him) informed him what he had said (though Allah knew it fully well). Upon this Allah said: O Gabriel, go to Muhammad any say: Verily We will please thee with regard to your Ummah and would not displease thee.
#0411
Abu Sa'id al-Khudri reported: A mention was made of his uncle Abu Talib before the Messenger of Allah (may peace be upon him) He said: My intercession may benefit him on the Day of Resurrection and he may be placed in the shallow part of the Fire which would reach his ankles and his brain would be boiling
Abu Sa'id al-Khudri reported: A mention was made of his uncle Abu Talib before the Messenger of Allah (may peace be upon him) He said: My intercession may benefit him on the Day of Resurrection and he may be placed in the shallow part of the Fire which would reach his ankles and his brain would be boiling
#0420
Abu Huraira reported: I heard it from the Messenger of Allah (may peace be upon him) saying: A group of my Ummah consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon. Abd Huraira said: 'Ukkasha b. Mihsan al-Asadi then stood up wrapping the blanket around him and said: Messenger of Allah, supplicate (before) Allah that He should make me one among them. Upon this the Messenger of Allah (may peace be upon him) said: O Allah, make him among them. Then stood up a man from the Ansa and said: Messenger of Allah, pray to Allah that He should make me one among them. The Messenger of Allah (may peace be upon him) said: 'Ukkasha has preceded you in this matter.
Abu Huraira reported: I heard it from the Messenger of Allah (may peace be upon him) saying: A group of my Ummah consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon. Abd Huraira said: 'Ukkasha b. Mihsan al-Asadi then stood up wrapping the blanket around him and said: Messenger of Allah, supplicate (before) Allah that He should make me one among them. Upon this the Messenger of Allah (may peace be upon him) said: O Allah, make him among them. Then stood up a man from the Ansa and said: Messenger of Allah, pray to Allah that He should make me one among them. The Messenger of Allah (may peace be upon him) said: 'Ukkasha has preceded you in this matter.
#0422
It is reported on the authority of 'Imran that the Apostle of Allah (may peace be upon him) said: Seventy thousand people of my Ummah would be admitted into Paradise without rendering any account. They (the companions) said: Who would be of those (fortunate persons)? He (the Holy Prophet) said: Those who do not cauterise and practise charm, but repose trust in their Lord, 'Ukkasha then stood up and said: Supplicate (before) Allah that He should make me one among them. He (the Holy Prophet) said: Thou art one among them He (the narrator) said: A man stood up and said: Apostle of Allah, supplicate (before) Allah that He should make me one among them. He (the Holy Prophet said: 'Ukkasha has preceded you (in this matter).
It is reported on the authority of 'Imran that the Apostle of Allah (may peace be upon him) said: Seventy thousand people of my Ummah would be admitted into Paradise without rendering any account. They (the companions) said: Who would be of those (fortunate persons)? He (the Holy Prophet) said: Those who do not cauterise and practise charm, but repose trust in their Lord, 'Ukkasha then stood up and said: Supplicate (before) Allah that He should make me one among them. He (the Holy Prophet) said: Thou art one among them He (the narrator) said: A man stood up and said: Apostle of Allah, supplicate (before) Allah that He should make me one among them. He (the Holy Prophet said: 'Ukkasha has preceded you (in this matter).
#0425
Husain b. 'Abd al-Rahman reported: I was with Sa'id b. Jubair when he said: Who amongst you saw a star shooting last night? I said: It was I; then I said: I was in fact not (busy) in prayer, but was stung by a scorpion (and that is the reason why I was awake and had a glimpse of the shooting star). He said: Then what did you do? I said: I practised charm. He said: What urged you to do this? I said: (I did this according to the implied suggestion) of the hadith which al-Shu'ba narrated. He said: What did al-Shu'ba narrate to you? I said: Buraida b. Husaib al-Aslami narrated to us. The charm is of no avail except in case of the (evil influence) of an eye or the sting of a scorpion. He said: He who acted according to what he had heard (from the Holy Prophet) acted rightly.
Husain b. 'Abd al-Rahman reported: I was with Sa'id b. Jubair when he said: Who amongst you saw a star shooting last night? I said: It was I; then I said: I was in fact not (busy) in prayer, but was stung by a scorpion (and that is the reason why I was awake and had a glimpse of the shooting star). He said: Then what did you do? I said: I practised charm. He said: What urged you to do this? I said: (I did this according to the implied suggestion) of the hadith which al-Shu'ba narrated. He said: What did al-Shu'ba narrate to you? I said: Buraida b. Husaib al-Aslami narrated to us. The charm is of no avail except in case of the (evil influence) of an eye or the sting of a scorpion. He said: He who acted according to what he had heard (from the Holy Prophet) acted rightly.
a]
Man zara qabri wajabat lahu shafa`ati.
Whoever visits my grave, it becomes incumbent upon me to intercede for him.
Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adiy, Tabarani, and Ibn Khuzaymah in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdiyy from Ubayd Allah Ibn Umar, both from Nafi`, from Ibn `Umar.
Dhahabi declared this chain hasan (fair) as narrated, in "Mizan al- i`tidal," vol. 4, p. 226: "Huwa salih al-hadith" which means:"He -- Musa ibn Hilal -- is good in his narrations." Al-Sakhawi confirmed him in the "Maqasid al-hasana", while al-Subki declared it sahih according to Samhudi in Sa`adat al-drayn 1:77. Ibn `Adiyy said: "He [Musa ibn Hilal] is most likely acceptable; other people have called him 'unknown' and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." al-Kamil fi al-Du`afa (6:2350). Albani declared him "thabit al-riwaya" (of established reliability) in his Irwa' 4:338. About `Ubayd Allah ibn `Umar al-`Umari: - Dhahabi calls him "saduq hasan al-hadith" [truthful, of fair narrations] al-Mughni 1:348; - Sakhawi says of him "salih al-hadith" [of sound narrations] al-tuhfat al-latifat 3:366; - Ibn Mu`in said to Darimi about him: "salih thiqat" [sound and reliable] al-kamil 4:1459.
b]
Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, ‘Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.’ Rasulullah [sallallaahu alayhi wasallam] replied, ‘If you wish I will make Du’aa or else you may be patient and this is better for you.’ The man said, ‘Make Du’aa instead’, Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du’aa, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, ‘I turn to you through your prophet’ clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)
Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du’aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person’s need was also fulfilled.
c]
Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du’aa: ‘O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah – sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.’
The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu’jamus sagheer vol.1 pg.184; al-Mu’jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)
Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu’jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf’ul Manaarah of Shaykh Mahmood Sa’eed Mamdooh pgs.125-131
d]
Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad – radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du’aa before burying her: ‘O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet’s before me, for verily You are Most Merciful.’ (al-Mu’jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)
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‘Bi haqqi nabiyyika’ (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf’ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)
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When a person leaves the Musjid, the following du’aa is recorded, ‘Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…’. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)
In this narration, Tawassul through people is established, ‘…through the right of those who ask’ and Tawassul through one’s deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi – teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi – Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.
g]
Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, ‘O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.’ Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, ‘the rains will soon come and say to him, Be intelligent’, When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, ‘O My Lord, I will only leave out what I am unable to do.’ (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is ‘good and strong’ (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.
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Abul-Jawzaa – Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, ‘When they made a hole, heavy rains came down and crops also began to grow.’ (Sunan Darimi vol.1 pg.56)
i]
Dawud ibn Salih says: "[The Umayyad Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet . He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet , not to a stone. I heard the Prophet say:
Do not weep on religion if its people assume its leadership (walyahu), but weep on it if other than its people assume it."
Ahmad 5:422, Hakim (Mustadrak 4:515); both the latter and al-Dhahabi said it was sahih. It is thus cited by as-Subki (Shifa' as-siqam p. 126), Ibn Taymiyya (al-Muntaqa 2:261f.), and al-Haythami (al-Zawa'id 4:2).
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All jurists including Imami' Shafi'i' Maliki' and later-day Hanafi scholars as well as others such as the Hanbalis' are unanimous on the permissibility of supplication whether it was in the lifetime of the Prophet (s) or whether it is after his passing away.
1. Sharh al-Mawahib' vol. 8' p. 304;
2. al-Majmu'' vol. 8' p. 274;
3. Ibn 'Abidin' vol. 5' p.254;
4. al-Fatawa al-Hindiyyah' vol. 1' p. 266 and vol. 5' 318;
5. Fath al-Qadir' vol. 8' p. 297' 298
6. al-Futuhat al-Rabbaniyyah 'ala al-Azkar al-Nabawiyyah' vol. 5' p. 36
k]
The Abbasid caliph' Mansur al-Dawaniqi' once asked Imam Malik ibn Anas whether he should turn towards the grave of the Prophet (s) or face the Qiblah for supplication? Malik answered him: Why do you want to turn away from the Prophet (s) when he (Prophet Muhammad (s)) is the wasilah (means) for you and for your father Adam' towards Allah on the Day of Resurrection. Turn to him (the Prophet) and seek his intercession (shafa'at).
[Taken from Al-Mughni ma' al-Sharh' vol. 3' p. 588; al-Sharh al-Kabir ma' al-Mughni' vol. 3' p. 494; al-Qadi 'Iyad in al-Shifa (2:92-93)
l]
Imam of Ahl'ul Sunnah 'Ala' al-Din al-Mardawi said in his book al-Insaf fi ma'rifat al-rajih min al-khilaf 'ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456): "The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication (du'a) to use as means a pious person' and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi:yatawassalu bi al-nabi fi du'a'ih -- "Let him use the Prophet as a means in his supplication to Allah".
m]
Imam of Ahl ul Sunnah Ibn Hajr Haytami has repeated in many places of his book al-Sawa'iq al-muhriqa li ahl al-dalal wa al-zandaqa (eg page 180) and al-Khayrat al-hisan (p. 69): "Imam Shafi'i made tawassul through the Family of the Prophet (Ahl al-Bayt) when he said: Al al-nabi dhari'ati wa hum ilayhi wasilati arju bihim u'ta ghadan bi yadi al-yamini sahifati
The Family of the Prophet are my means and my intermediary to him. Through them I hope to be given my record with the right hand tomorrow".
1. Ibn Hajr Haytami' in Al-Sawa'iq al-muhriqa li ahl al-dalal wa al-zandaqa (eg page 180)
2. al-Khayrat al-hisan (p. 69) This has also been found in Diwan al-Shafi'i as edited by 'Umar Faruq al-Dabbagh (Beirut: Dar al-arqam' n.d.) p. 50.
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The pilgrim should face the shrine of the Messenger of Allah (s)' make him a means (tawassul) towards reaching God and seek his wasilah as intercession (shafa'at)' in the same manner as the Bedouin who visited the Prophet's shrine and standing beside it said: ‘Peace unto you O Messenger of Allah' I have heard Allah has said:
...Had they' when they had wronged themselves' come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them' they would certainly have found Allah Most-Propitious' Most-Merciful. (Holy Qur'an 4: 64).
Therefore' I have come to you for forgiveness of my sins and seeking your intercession with Allah.
Al-Majmu'' vol. 8' p. 274; Fayd al-Qadir' vol. 2' p. 134; I'anah al-Talibiyyin' p. 315.
o]
Ibn Qudamah Hanbali' defining the manner of pilgrimage to the shrine of the Prophet (s)' writes in the book al-Mughni Stand beside the tomb of the Prophet (s)' and say: I have come to you for forgiveness of my sins and to seek your intercession with Allah.
1. Al-Mughni ma' al-Sharh' vol. 3' p. 588;
2. al-Sharh al-Kabir ma' al-Mughni' vol. 3' p. 494
The Spanish Maliki legal theorist Abu Ishaq al-Shatibi (d. 790/1388) wrote in the eighth chapter of his work al-I’tisam while discussing examples of al-masalih al-mursalah (matters of public interest introduced without specific evidences from the Qur’an or Sunnah), which he takes as the only exception to innovations in religion: “We will restrict ourselves to ten examples of al-masalih al-mursalah. The first of them is that the Companions of the Prophet (Allah bless him and grant him peace) agreed upon the compilation of the mushaf, while there is no direct text [instructing] its composition and also its writing, rather one of them [i.e. the Companions] said ‘How can we do something which Allah’s Messenger did not do (Allah bless him and grant him peace)?’
“Thus, it was narrated from Zayd ibn Thabit (Allah be pleased with him) [that] he said: Abu Bakr (Allah be pleased with him) sent for me after the [heavy] casualties in [the battle of] Yamama while ‘Umar (Allah be pleased with him) was with him. He said: ‘Umar came to me and said, ‘The people have suffered heavy casualties among the reciters on the day of Yamama, and I am afraid that there will be more casualties among the reciters at other battle-fields, whereby a large part of the Qur’an may be lost, unless you compile it, so I am of the opinion that you should instruct the collection of the Qur’an.’ He said: I said to him, ‘How can I do something which Allah’s Messenger did not do?’ ‘Umar said to me, ‘By Allah, it is good.’ So ‘Umar kept on pressing me till Allah opened my bosom to it and I saw in it what ‘Umar saw in it.’ Zayd said: Then Abu Bakr said, ‘Indeed you are a wise young man and we do not suspect you. Indeed you used to write the revelation for Allah’s Messenger. Therefore, trace the Qur’an and collect it.’ Zayd said: By Allah, if they had charged me to shift a mountain from the mountains it would not have been heavier on me than that. Then I said, ‘How can you do a thing which the Messenger of Allah (Allah bless him and grant him peace) did not do?’ So Abu Bakr said, ‘By Allah, it is good.’ So he kept pressing me till Allah opened my bosom to that which He had opened their bosoms. So I traced the Qur’an, collecting it from parchments, scapula, leaf-stalks of date palms and from the breasts of men.’ [Transmitted in Sahih al-Bukhari, Kitab al-Tafsir] Hence, this is a deed in which no dispute has been transmitted from the Companions.
“Moreover, it was narrated from Anas ibn Malik that it was [the time when] the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbaijan and Hudyahfah ibn al-Yaman was afraid of their differences in [the recitation of] the Qur’an, so he said to ‘Uthman, ‘O leader of the faithful! Take hold of this nation before they differ about the Book as the Jews and the Christians differed before.’ So ‘Uthman sent [a message] to Hafsah, ‘Send me the manuscripts [of the Qur'an]. We will copy them into mushafs and then return them to you.’ So Hafsah sent the manuscripts to ‘Uthman. ‘Uthman then sent [them] to Zayd ibn Thabit, ‘Abd Allah ibn al-Zubayr, Sa’id ibn al-’As and ‘Abd al-Rahman ibn al-Harith ibn Hisham and he commanded them to copy them into mushafs. Then he said to the three Qurayshi men, ‘In whatever you disagree with Zayd ibn Thabit about, write it in the dialect of Quraysh since it was revealed in their tongue.’ He said: ‘They did so, and when they had copied the manuscripts into mushafs, ‘Uthman sent to every province one mushaf from those mushafs they copied. Then he ordered that all readings other than this, in manuscript [form] or in mushafs, be burnt.’ [Transmitted in Sahih al-Bukhari, Kitab Fada'il al-Qur'an] Hence, this too is a consensus on [the legitimacy of] its writing and uniting people on one reading whereby differences in large part will not result, because they did not differ except in the readings, according to what the ‘ulama specialised in this field transmitted.
“Moreover, none opposed the matter except ‘Abd Allah ibn Mas’ud because he prohibited the disposal of that which he possessed of [manuscripts containing] readings different to the mushafs of ‘Uthman and he said: ‘O people of ‘Iraq!’ or ‘O people of Kufa! Conceal the mushafs that you have and embezzle them for indeed Allah (Most High) has said “Whoso embezzles will bring what he embezzled with him on the Day of Resurrection” (3:161) so meet Allah with the mushafs’ [Abu 'Ubayd transmitted it in Fada'il al-Qur'an]. Look carefully at his words because he did not oppose its compilation and he only opposed another matter. Despite this, ibn Shihab said: ‘It reached me that men from the most virtuous of the Companions of Allah’s Messenger (Allah bless him and grant him peace) disliked this [because] of the statement of ibn Mas’ud’. A text has not been narrated from the Prophet (Allah bless him and grant him peace) about that which they did, but they considered it a benefit (maslahah) that is absolutely in line with the regulations of the Shari’ah (tasarrufat al-shar’), because it derives from the [need to] preserve the Shari’ah, and the command to protect it is acknowledged; and [the command] to prevent the means to disputation about its source which is the Qur’an, and the prohibition of disputation over it is known to a degree not [requiring] more [detail].
Al-Shatibi discusses Tarawih and ‘Umar’s statement in the third chapter of al-I’tisam. He writes “As for the category of recommendation (mandub), it is not from bid’ahs in any situation. This may be clarified by considering the examples used in support of it, like Salat al-Tarawih during Ramadan in congregation in the mosque, since the Prophet (Allah bless him and grant him peace) established it and the people gathered behind him.
“Abu Dawud transmitted from Abu Dharr [that] he said: We fasted with the Messenger of Allah (Allah bless him and grant him peace) during Ramadan, but he did not stand with us [in prayer] in any part of the month till seven [nights] remained; then he stood with us till a third of the night had passed. When the sixth [remaining night] came, he did not stand with us. When the fifth [remaining night] came, he stood with us till a half of the night passed. So we said, ‘We wish you had led us in supererogatory prayers during the whole of tonight.’ He said, ‘When a man prays with an imam till he goes, he is reckoned as having spent a whole night in prayer.’ When the fourth [remaining night] came he did not stand with us. When the third [remaining night] came, he gathered his family, his wives, and the people and prayed with us till we were afraid we should miss success (falah). [The sub-narrator] asked: ‘What is success?’ He said: ‘Suhur (the predawn meal). Then he did not stand with us for the remainder of the month.’ Al-Tirmidhi [narrated something] similar to this and he said in it ’sound and authentic (hasan sahih).’
“However when he (Allah bless him and grant him peace) feared it would become obligatory on the ummah he withheld from it. Thus, in the Sahih [it is narrated] from ‘A’ishah (Allah be pleased with her) that one night Allah’s Messenger (Allah bless him and grant him peace) prayed in the mosque and the people followed him in prayer. The next night he also prayed and the people increased. On the third or fourth night they gathered, but Allah’s Messenger (Allah bless him and grant him peace) did not come out to them. When morning came he said, ‘I saw what you were doing and nothing but the fear that it might be enjoined on you, stopped me from coming.’ And that was in the month of Ramadan. Malik also transmitted it in al-Muwatta.
“Pay careful attention, for in this hadith is that which proves it is sunnah since his standing [in prayer] with them first is a proof for the standing in the mosque in congregation during Ramadan and his prohibition to come out after that, for fear of it becoming obligatory, does not prove it is absolutely prohibited because his age was the age of revelation and legislation, so it was possible revelation would come to him if he practiced it with the people with persistence. Thus when the cause of legislation disappeared with the death of Allah’s Messenger (Allah bless him and grant him peace), the matter returned to its origin, and the permissibility is established, as nothing abrogated it.
“Abu Bakr did not establish it for one of two reasons: either because he saw people standing in the last part of the night and what they were on was better according to him than their gathering under an imam in the first part of the night - this was mentioned by al-Turtushi; or because of the shortness of his time to look into these peripheral matters along with his preoccupations with the apostates and other than that which was more pressing than Salat al-Tarawih. And when Islam became established in the time of ‘Umar (Allah be pleased with him) and he saw people in the mosque scattered, as has come in the narration, he said, ‘it would better if these [people] gathered under one reciter’ and when that was done for him, he drew attention to the prayer in the last part of the night being better. Then the predecessors agreed on the correctness of this and its approval, and the ummah does not agree on misguidance. Legal theorists (usuliyyun) have explicated that ijma’ is not but a [result] of evidence from the Shari’ah.
“If it is said that Umar (Allah be pleased with him) called it a bid’ah and deemed it good by his statement ‘what a blessed bid’ah this is’ so when one bid’ah is deemed good in the Shar’iah, the general [principle] of deeming bid’ah good is established. The response is: ‘Umar only called it bid’ah by consideration of the apparent situation from the perspective that Allah’s Messenger (Allah bless him and grant him peace) left it and it so happened that it did not occur in the time of Abu Bakr (Allah be pleased with him), not that it is bid’ah in the [proper] sense. Thus, whoever calls it bid’ah by this consideration there is no fundamental quarrel, and thereupon it is not permissible to adduce this as proof for the permissibility of innovation in the sense discussed [previously], because that is a kind of distortion of words from their [proper] contexts.” (Kitab al-I’tisam, Vol 1, pp. 323-327)
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Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta’ala to accept his du’aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.
There are various forms of Tawassul and Waseela:
1. To make Tawassul to Almighty Allah that He accepts the Du’aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du’aa to Allah Ta’ala to move the obstructing rock and they requested Allah Ta’ala to accept their du’aas due to some good deed that each of them had done.
2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, ‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araaf v.180). Example: If someone says, ‘Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.’
3. To make Tawassul to Allah Ta’ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.’ This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.
4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du’aa for him: This is also unanimously accepted.
The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, ‘O Allah, I besech you to accept my Du’aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.’ The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)
There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:
1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, ‘Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.’ Rasulullah [sallallaahu alayhi wasallam] replied, ‘If you wish I will make Du’aa or else you may be patient and this is better for you.’ The man said, ‘Make Du’aa instead’, Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du’aa, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, ‘I turn to you through your prophet’ clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)
2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du’aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person’s need was also fulfilled.
Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du’aa: ‘O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah – sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.’
The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu’jamus sagheer vol.1 pg.184; al-Mu’jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)
Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu’jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf’ul Manaarah of Shaykh Mahmood Sa’eed Mamdooh pgs.125-131
3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad – radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du’aa before burying her: ‘O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet’s before me, for verily You are Most Merciful.’ (al-Mu’jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)
‘Bi haqqi nabiyyika’ (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf’ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)
4. When a person leaves the Musjid, the following du’aa is recorded, ‘Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…’. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)
In this narration, Tawassul through people is established, ‘…through the right of those who ask’ and Tawassul through one’s deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi – teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi – Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.
The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well:
5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, ‘O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.’ Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, ‘the rains will soon come and say to him, Be intelligent’, When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, ‘O My Lord, I will only leave out what I am unable to do.’ (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is ‘good and strong’ (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.
6. Abul-Jawzaa – Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, ‘When they made a hole, heavy rains came down and crops also began to grow.’ (Sunan Darimi vol.1 pg.56)
7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, ‘When Adam [alayhis salaam] ate from the forbidden tree, he said, ‘O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.’ The words used were, ‘Bi haqqi Muhammad’ Allah Ta’ala accepted Aadam’s [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu’jamus saghir of Imaam Tabrani vol.2 pg.82)
The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well.
Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:
1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja’far [ra] and make Tawassul through him. Allah Ta’ala would fulfil his need. (refer Taarikh Baghdaad)
2. Imaam Shaafi’ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)
3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du’aa and their Du’aas would get accepted.
4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, ‘al-Tanqeeh’.
5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)
6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta’ala to accept his Du’aas. Thereafter, Allamah Nawawi states, ‘…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, ‘I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, ‘Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur’aan “And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah’s forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord’, thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, ‘I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, ‘O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.’ (Refer al-Majmoo vol.8 pg.456 – Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.)
7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)
8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj
9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira’aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)
10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)
These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.
More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) – who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)
Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta’ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of ‘Providing’.
Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.
And Allah Ta'ala Knows Best
There are various forms of Tawassul and Waseela:
1. To make Tawassul to Almighty Allah that He accepts the Du’aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du’aa to Allah Ta’ala to move the obstructing rock and they requested Allah Ta’ala to accept their du’aas due to some good deed that each of them had done.
2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, ‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araaf v.180). Example: If someone says, ‘Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.’
3. To make Tawassul to Allah Ta’ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.’ This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.
4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du’aa for him: This is also unanimously accepted.
The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, ‘O Allah, I besech you to accept my Du’aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.’ The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)
There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:
1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, ‘Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.’ Rasulullah [sallallaahu alayhi wasallam] replied, ‘If you wish I will make Du’aa or else you may be patient and this is better for you.’ The man said, ‘Make Du’aa instead’, Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du’aa, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, ‘I turn to you through your prophet’ clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)
2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du’aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person’s need was also fulfilled.
Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du’aa: ‘O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah – sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.’
The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu’jamus sagheer vol.1 pg.184; al-Mu’jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)
Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu’jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf’ul Manaarah of Shaykh Mahmood Sa’eed Mamdooh pgs.125-131
3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad – radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du’aa before burying her: ‘O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet’s before me, for verily You are Most Merciful.’ (al-Mu’jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)
‘Bi haqqi nabiyyika’ (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf’ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)
4. When a person leaves the Musjid, the following du’aa is recorded, ‘Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…’. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)
In this narration, Tawassul through people is established, ‘…through the right of those who ask’ and Tawassul through one’s deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi – teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi – Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.
The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well:
5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, ‘O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.’ Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, ‘the rains will soon come and say to him, Be intelligent’, When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, ‘O My Lord, I will only leave out what I am unable to do.’ (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is ‘good and strong’ (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.
6. Abul-Jawzaa – Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, ‘When they made a hole, heavy rains came down and crops also began to grow.’ (Sunan Darimi vol.1 pg.56)
7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, ‘When Adam [alayhis salaam] ate from the forbidden tree, he said, ‘O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.’ The words used were, ‘Bi haqqi Muhammad’ Allah Ta’ala accepted Aadam’s [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu’jamus saghir of Imaam Tabrani vol.2 pg.82)
The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well.
Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:
1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja’far [ra] and make Tawassul through him. Allah Ta’ala would fulfil his need. (refer Taarikh Baghdaad)
2. Imaam Shaafi’ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)
3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du’aa and their Du’aas would get accepted.
4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, ‘al-Tanqeeh’.
5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)
6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta’ala to accept his Du’aas. Thereafter, Allamah Nawawi states, ‘…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, ‘I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, ‘Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur’aan “And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah’s forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord’, thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, ‘I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, ‘O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.’ (Refer al-Majmoo vol.8 pg.456 – Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.)
7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)
8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj
9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira’aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)
10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)
These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.
More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) – who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)
Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta’ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of ‘Providing’.
Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.
And Allah Ta'ala Knows Best
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