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TAWASSUL- The Intercession 6 Articles & 1 Book on WASEELA!

Posted 11 May 2004 - 04:36 AM (#1) User is offline   Ibraheem 

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Tawassul Clarified

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

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-

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

`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

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

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

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

Ml. Muhammad ibn Moulana Haroon Abasoomar
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Posted 13 May 2004 - 01:22 AM (#2) User is offline   Ibraheem 

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The Hadith:

“Whoever Visits My Grave,

My Intercession Is Guaranteed For Him”

by asyoun@cyberia.net.lb">Dr. G. F. Haddad

[Excerpted from Appendix, Repudiation of the Innovators of Najd]

The hadith “Whoever visits my grave, my intercession will be guaranteed for him” (Man zâra qabrî wajabat lahu shafâ‘atî)[1] is a fair (hasan) narration as concluded by Imam Abu al-Hasanat al-Lacknawi[2] and his student ‘Abd al-Fattah Abu Ghudda in the latter’s notes on Imam Malik’s Muwatta’ according to Muhammad ibn al-Hasan’s narration (chapter 49: On the Prophet’s – Allah bless and greet him – grave) as well as Shaykh Mahmud Mamduh,[3] although some early scholars had declared it sound (sahîh) such as Ibn al-Sakan in al-Sunan al-Sihah and ‘Abd al-Haqq al-Ishbili in al-Ahkam, followed by Shaykh al-Islam al-Taqi al-Subki in Shifa’ al-Siqam in view of the totality of the chains.[4] Other hadith scholars who considered it authentic are Ibn Hajar’s student the hadith master al-Sakhawi,[5] the hadith master of Madina al-Samhudi,[6] and Shaykh al-Islam al-Haytami in al-Jawhar al-Munazzam. Al-Ghassani (d. 682) did not include it in his compendium of al-Daraqutni’s weak narrations entitled Takhrij al-Ahadith al-Di‘af min Sunan al-Daraqutni.[7] Some late scholars, beginning with Ibn Taymiyya, remained undecided whether to grade this hadith weak or forged.> >

Al-Lacknawi said about this hadith:> >

There are some who declared it weak [e.g. al-Bayhaqi, Ibn Khuzayma, and al-Suyuti], and others who asserted that all the hadiths on visitation of the Prophet – Allah bless and greet him – are forged, such as Ibn Taymiyya and his fol­lowers, but both positions are false for those who were given right understanding, for verification of the case dictates that the hadith is hasan, as Taqi al-Din al-Subki has expounded in his book Shifa’ al-Siqam fi Ziyara Khayr al-Anam.”[8]> >

            Among those who fall into the category of “Ibn Taymiyya and his followers” on this issue:> >

·         Ibn ‘Abd al-Hadi who wrote al-Sarim al-Munki fi al-Radd ‘ala al-Subki in violent refutation of al-Subki’s book on visitation but contradicted his own position in another book of his.[9] Shaykh Mah­mud Mamduh refuted his weakening of this hadith in great detail[10] and stated that al-Sarim al-Munki is at the root of all subsequent generalizations in weakening the hadiths that concern the desirability of visitation.[11]> >

·         the late Wahhabi shaykh ‘Abd al-‘Aziz Bin Baz who reiter­ated Ibn Taymiyya’s imprudent verdict: “The hadiths that concern the visita­tion of the grave of the Prophet – Allah bless and greet him – are all weak, indeed forged”;[12]> >

·         Nasir al-Albani,[13] who claimed that the visit to the Prophet – Allah bless and greet him – ranks among the innovations;[14]> >

·         and Nasir al-Jadya‘, who in 1993 obtained his Ph.D. with First Honors from the University of Muhammad ibn Sa‘ud after writing a 600-page book entitled al-Tabarruk in which he perpetuates the same aberrant claim.[15]> >

            Al-Sakhawi:> >

The emphasis and encouragement on visiting his noble grave is mentioned in numerous hadiths, and it would suffice to show this if there was only the hadith whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes guaranteed for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this [i.e. visiting him] is among the best acts of drawing near to Allah.[16]> >

            There is no contest among the jurists of the Four Schools as to the probative force of the narration of Ibn ‘Umar, as it is adduced time and again by the jurists to support the strong desirability of visiting the Prophet – Allah bless and greet him – in Madina. See, for example, among Hanbali sources alone:> >

·         Ibn Qudama’s al-Mughni (3:297)

·         Ibn Muflih’s al-Mubdi‘ fi Sharh al-Muqni‘ (3:259)

·         Al-Buhuti’s Kashshaf al-Qanna‘ (2:515; 5:36)

·         Ibn Dawyan’s Manar al-Sabil (1:256).> >

See also the additional sound texts illustrating the visit to the Prophet – Allah bless and greet him –, among them that of the Companion Bilal ibn Rabah al-Habashi – Allah be well-pleased with him – all the way from Shâm, as well as the Companions’ practice of seeking the Prophet – Allah bless and greet him – as a means for their needs by visiting his grave, such as Bilal ibn al-Harith al-Muzani, Abu Ayyub al-Ansari, and ‘A’isha – Allah be well-pleased with them – all as cited in the sections on Tawassul and Visitation in Shaykh Hisham Kabbani’s Encyclopedia of Islamic Doctrine. And Allah knows best

* A forthcoming publication of As-Sunna Foundation of America, soon to be available through International Shopping Network.


[1]Narrated from Ibn ‘Umar by al-Daraqutni in his Sunan (2:278 #194), Abu Dawud al-Tayalisi in his Musnad (2:12), al-Dulabi in al-Kuna wa al-Asma’ (2:64), al-Khatib in Talkhis al-Mutashabih fi al-Rasm (1:581), Ibn al-Dubaythi in al-Dhayl ‘ala al-Tarikh (2:170), Ibn Abi al-Dunya in Kitab al-Qubur, al-Bayhaqi in Shu‘ab al-Iman (3:490), al-Hakim al-Tirmidhi in Nawadir al-Usul (p. 148), al-Haythami (4:2), al-Subki in Shifa’ al-Siqam (p. 12-14), Abu al-Shaykh, Ibn ‘Adi in al-Kamil (6:235, 6:351), al-‘Uqayli in al-Du‘afa’ (4:170), al-Bazzar in his Musnad with a very weak chain containing ‘Abd Allah ibn Ibrahim al-Ghifari [cf. Ibn Hajar’s Mukhtasar (1:481 #822)] with the wording “my intercession shall take place for him” (hallat lahu shafâ‘atî), and Ibn Hajar who indi­cated its grade of hasan in Talkhis al-Habir (2:266) as it is strengthened by other hadiths which both he and al-Haythami mention, such as:

·         “Whoever visits me without any avowed purpose other than my visit, it is in­cumbent upon me to be his intercessor on the Day of Resurrection.” Nar­rated by al-Tabarani in al-Awsat and al-Kabir with a chain containing Mas­lama ibn Salim and by Ibn al-Sakan in his Sunan al-Sihah as stated by al-Shirbini in Mughni al-Muhtaj (1:512).

·         “Whoever makes pilgrimage then visits me after my death it is as if he visited me in my life.” Narrated by al-Tabarani in al-Kabir (12:406) and al-Daraqutni (2:278) with a chain contai­ning Hafs ibn Abi Dawud al-Qari, whom only Ahmad declared passable (sâlih). Mamduh said (p. 337-340) it is more da‘îf than other weak hadiths in this chapter.

·         “Whoever visits my grave after my death is as those who visited me in my life.” Narrated by al-Tabarani in al-Kabir (12:406) and al-Awsat (1:94) with a chain containing ‘A’isha bint Yunus, whose status is uncertain, and from Hatib by al-Daraqutni (2:278) with another chain which al-Dhahabi said was one of the best chains in that chapter. Mamduh said (p. 330-334) it is da‘îf but not mawdû‘, contrary to the claims of Ibn Taymiyya and his imitators. Abu Ghudda cites a fourth narration:

·         “Whoever makes pilgrimage and does not visit me, has been rude to me.” Narrated by al-Daraqutni in his Sunan. Abu Ghudda said: “It is not forged as Ibn al-Jawzi and Ibn Taymiyya said, rather, a number of scholars considered its chain fair, and a number considered it weak.” Mamduh (p. 344-346) con­siders it forged.

Al-‘Uqayli in al-Du‘afa’ (4:170) declared the chains of Ibn ‘Umar’s narration “soft” (layyina) as did al-Dhahabi, the latter adding – as did al-Bayhaqi and al-Fattani in Tadhkirat al-Mawdu‘at – that they strengthened each other as none contains any liar nor forger, as stated by al-Suyuti in al-Durar al-Muntathira, al-Munawi in Fayd al-Qadir, and al-‘Ajluni in Kashf al-Khafa (2:328-329).

[2]In Zafar al-Amani (p. 422) and al-Ajwiba al-Fadila (p. 155).

[3]In his Raf‘ al-Minara (p. 280 and p. 318).

[4]As related by Ibn Hajar in Talkhis al-Habir (2:267). Cf. al-Shawkani in Nayl al-Awtar (5:95) and al-Sindi in his notes on Ibn Majah.

[5]In al-Qawl al-Badi‘ (p. 160).

[6]In Sa‘adat al-Darayn (1:77).

[7]Published at Ryad: Dar ‘Alam al-Kutub, 1991.

[8]Al-Lacknawi, Zafar al-Amani (p. 422).

[9]Ibn ‘Abd al-Hadi makes much ado about the reliability of ‘Abd Allah ibn ‘Umar al-‘Umari in al-Sarim al-Munki, but relies upon him in another book, al-Tanqih (1:122) as pointed out by Mamduh in Raf‘ al-Minara (p. 12).

[10]In Raf‘ al-Minara (p. 280-318).

[11]In Raf‘ al-Minara (p. 9).

[12]In his annotations on Ibn Hajar’s Fath al-Bari (1989 ed. 3:387), echo­ing the exact words used by Ibn Taymiyya in his Minhaj al-Sunna al-Nabawiyya (1986 ed. 2:441) and Majmu‘at al-Fatawa (27:119).

[13]In his Irwa’ al-Ghalil (4:337-338) in which he imitated Ibn ‘Abd al-Hadi’s claims.

[14]In Talkhis Ahkam al-Jana'iz (p. 110) and elsewhere in his writings.

[15]Nasir al-Jadya’, al-Tabarruk (p. 322). Note that all these books are presently available in print, but not Shifa’ al-Siqam!

[16]Al-Sakhawi, al-Qawl al-Badi‘ (p. 160). He contradicts himself in al-Maqasid al-Hasana (p. 413) where he adopts al-Dhahabi’s opinion that “the chains of the hadith of visitation are all ‘soft’ (layyina) but strengthen each other because none of them contains any liar.”

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Posted 15 May 2004 - 12:26 AM (#3) User is offline   Ibraheem 

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Can you please tell me if the following statement is true and if it is true can you give the source?

Statement = "Imam Shafi'i did tawassul by means of Imam Abu Hanifah".

Al-Khatib narrates in Tarikh Baghdad that the truthful (saduq) qadi al-Husayn ibn `Ali al-Saymari narrated to them, that the trustworthy (thiqa) Imam `Umar ibn Ibrahim [ibn Ahmad] al-Muqri told him, that the trustworthy Shaykh Makram ibn Ahmad told them, that `Umar ibn Ishaq ibn Ibrahim
[status?] told them, that the trustworthy Shaykh `Ali ibn Maymun told  them:

'I heard al-Shafi`i say: "I swear I seek the blessing of Abu Hanifa (innila'atabarraku bi-Abi Hanifa) and come to his grave every day"' meaning as a visitor. "Whenever I have a certain need I pray two rak`as then I come to his grave and ask Allah Most High for my need at his grave, and little time passes until it is fulfilled."

Narrated by al-Khatib in Tarikh Baghdad (1:123) cf. al-Kawthari in his Maqalat (p. 453) and by Ibn Abi al-Wafa' in Tabaqat al-Hanafiyya (p. 519) through al-Ghaznawi. Imam al-Haytami cites it in the thirty-fifth
chapter of his book on Imam Abu Hanifa entitled al-Khayrat al- Hisan.

The wording "I swear" is questionable in light of the saying also reported from al-Shafi`i: 'I never swore by Allah' neither truthfully nor deceptively."

Answered by Shaykh Gibril Haddad

Posted 14 August 2004 - 02:18 AM (#4) User is offline   Ibraheem 

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1. Some people believe that the Holy Prophet (sallal laahu alaihi wasallam) does not have the power to intercede.

2. The belief of the Ahle Sunnah Wal Jama'at is that the Holy Prophet (sallal laahu alaihi wasallam) is an Intercessor and that he will intercede on the Day of Qiyamah by the permission of Allah Ta'ala. Allah Ta'ala says in the Holy Quran: "Who is he that would intercede with him except with His permission. He knows what is before them and what is behind them." (Part 3, Ruku 1)

3. The Holy Prophet (sallal laahu alaihi wasallam) has been given the station of Maqaam-e-Mahmood. Maqaam-e-Mahmood is that point on intercession where all will praise and honour the Holy Prophet (sallal laahu alaihi wasallam). (Tafseer Khaazin; Tafseer Jalalain) The Holy Quran states: "It is near that your Lord may make you stand at a place where all should praise you." (Part 15, Ruku 9)

4. The Holy Prophet (sallal laahu alaihi wasallam) said: "I will intercede for my Ummah until my Creator summons me, 'O Muhammad! Have you been pleased?' I will say, 'O my Creator! I am pleased'". (Durr Manthur; Roohul Bayaan)

5. Hazrat Abi bin Ka'ab (radi Allahu anhu) reports that the Holy Prophet (sallal laahu alaihi wasallam) said: "On the Day of Qiyamah, I will be the Leader and Khatib of all the Ambiya (alaihums salaam) and I will be the master of their intercession. I do not say this out of arrogance." (Mishkaat Shareef; Ash'atul Lam'aat)

6. The Holy Prophet (sallal laahu alaihi wasallam) stated: "On the Day of Qiyamah, I will be the leader of the children of Hazrat Adam (alaihis salaam). I will be the first to rise from my grave. I will be the first to start interceding and my intercession will be the first to be accepted." (Mishkaat Shareef; Sahih Muslim Shareef)

7. The Holy Prophet (sallal laahu alaihi wasallam) stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is not permissible to ask the creation for assistance but only from Allah Ta'ala, then how will these above-mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not wrong to ask them for help in this world also!

8. On the Day of Qiyamah, all the people will congregate and they will say among themselves, "We wish we could find some one to intercede for us in the Court of Allah Ta'ala so that He may give us comfort at this point." They will go to Hazrat Adam (alaihis salaam) and ask him to intercede for them. He will tell them to go to Hazrat Nooh (alaihis salaam) as he is the first Nabi that Allah Ta'ala sent towards the people on earth.

Hazrat Nooh (alaihis salaam) will tell them to go to Hazrat Ibrahim (alaihis salaam) as he is the Friend of Allah Ta'ala. He in turn will tell them to go to Hazrat Moosa (alaihis salaam) as he is a special servant of Allah Ta'ala. He will say to them to go to Hazrat 'Isa (alaihis salaam) as he is the special servant and Rasool of Allah Ta'ala, and His Kalma and His Rooh.

The people will then present themselves before Hadrat 'Isa (alaihis salaam) who will say, "This is not my job. Go into the court of Hazrat Muhammad (sallal laahu alaihi wasallam) who is a unique servant of Almighty Allah Ta'ala and it is through him that Almighty Allah has forgiven those before and after him." Then the Holy Prophet (sallal laahu alaihi wasallam) said, "They will come to me. I will ask for permission in the Court of Almighty Allah and permission will be granted. When I see Almighty Allah, I will make Sajdah and Almighty Allah will say, 'O Muhammad (sallal laahu alaihi wasallam)! Lift up your head, ask, request and it will be given, and intercession will be accepted'." (Bukhari Shareef; Ibn Majah)

The Prophet (sallal laahu alaihi wasallam) will then intercede. After him, the great Prophets and Saints will intercede. Those who say that the Prophet (sallal laahu alaihi wasallam) cannot intercede, how will it be permissible on the Day of Judgment?


1. Some persons believe that it is not permissible to seek a Wasila (mediation) when making Du'a to Allah Ta'ala. They say that you should make Du'a directly to Almighty Allah.

2. The Aqeeda of the Ahle Sunnah wal Jama'at is that to seek the mediation of Rasoolullah (sallal laahu alaihi wasallam) is permissible or allowed by the Shari'ah.

3. The following verse proves that one can seek a Wasila when approaching Allah Ta'ala. Allah Ta'ala states in the Holy Quran: "O ye who believe! Fear Allah and search for a Wasila (mediation) towards Him and strive in His path on that hope that you will gain refuge." (Part 6, Ruku 10)

4. The following verse proves that one can seek a Wasila by approaching the Holy Prophet (sallal laahu alaihi wasallam). Allah Ta'ala states in the Holy Quran: "And if when they do injustice unto their souls, then O Beloved! They should come to you and then beg forgiveness from Allah, and the Messenger should intercede for them, then surely, they would find Allah most Relenting, Merciful." (Part 5, Ruku 7)

5. Hazrat Abdullah ibn Abbas (radi Allahu anhu) states that when the Jews wished to gain victory over their enemies they would make this Du'a: "O Allah! We ask to you through the mediation of the unlettered Prophet that You may grant us victory over those Polytheists." (Tafseer Durre Manthur)

6. Hazrat Imam ibn Jureer Tibri (radi Allahu anhu) writes that the Jews also made this Du'a: "O Allah! Send down that a Prophet who will make justice between us and the people and those people used to gain victory and help against the others through his mediation." (Tafseer ibn Jareer)

7. Hadrat Uthman bin Haniff (radi Allahu anhu) says that a blind man came to the court of the Holy Prophet (sallal laahu alaihi wasallam) and said, "O Messenger of Allah! Pray for me that I may regain my sight." The Prophet (sallal laahu alaihi wasallam) said, "Go and perform ablution and read two Raka'ats of Nafil Salaah and read this Du'a: 'O Allah! Verily I ask of You and towards You I use the mediation of Nabi-e-Rahmat, Muhammad Mustapha (sallal laahu alaihi wasallam). O Muhammad! Verily I turn through your Wasila to Your Creator for my needs so that my needs may be fulfilled. O Allah, accept the intercession of Muhammad (sallal laahu alaihi wasallam) for me". (Ibn Maja; Shifa Shareef)

8. With regards to this Hadith Shareef about the blind man being asked to make Du'a with the Wasila of the Holy Prophet (sallal laahu alaihi wasallam), Hazrat Allama Abdul Ghani Delhwi (radi Allahu anhu) says, "It proves the permissibility of mediation and that of the Prophet's (sallal laahu alaihi wasallam) intercession. This command is that during his life, but also after his demise." (Misbahus Zijaja Bar Hashia ibn Maja) Thus, one is allowed to seek the Wasila of the Holy Prophet (sallal laahu alaihi wasallam) even after his demise.

9. When Hazrat Adam (alaihis salaam) ate from the forbidden tree, he made Du'a to Allah Ta'ala through the mediation of the Holy Prophet (sallal laahu alaihi wasallam) in this way: "O Allah! Forgive me with the Wasila of Muhammad Mustapha (sallal laahu alaihi wasallam)." (Tibraani; Muwahibul Ladaniyah)

10. The Ambiya are Wasilas (mediators) for their Ummah in every form and the Wasila of the Ambiya is the Holy Prophet Muhammad (sallal laahu alaihi wasallam). Hence, the Holy Prophet (sallal laahu alaihi wasallam) is the Wasila of all mediations, even the Wasila for Hadrat Adam (alaihis salaam). (Tafseer Saadi)

11. Hazrat Aisha Siddiqa (radi Allahu anha) says that the Holy Prophet (sallal laahu alaihi wasallam) said, "O Allah! Grant Islam respect through Umar ibn Khatab." (Ibn Majah)

12. The Holy Prophet (sallal laahu alaihi wasallam) said: "Abdaals will be in Syria. They are forty men. When one of them passes away, then Allah Ta'ala puts another in his place. Through their blessings it rains. Through them victory is gained over enemies and through their blessings punishment is moved away from the people of Syria." (Mishkaat; Ash'atul Lam'aat)

13. Hazrat Umar Farouk (radi Allahu anhu) sent troops towards Kasra and he made Hazrat Sa'ad bin Ka'ab Waqqas (radi Allahu anhu) the commander of the troop. Hazrat Khalid bin Walid (radi Allahu anhu) was the chief commanding officer. When they came close to the Dajla, there were no ships or boats to cross the river. Hazrat Khalid bin Walid (radi Allahu anhu) and Hadrat Sa'ad bin Ka'ab (radi Allahu anhu) went forward and spoke to the river, saying: "O River! You are flowing through the Command of Almighty Allah. Thus, we are giving you the Wasila of the justice of Rasool (sallal laahu alaihi wasallam) and the Khalifa of Rasool (sallal laahu alaihi wasallam), Hazrat Umar Farouk (radi Allahu anhu). Do not become a stoppage between us and our crossing." Suddenly, the river gave way. Then the troops crossed the river with their horses and camels. They reached the other side of the land in such a manner that their (horses and camels) hooves did not even get wet. (Ar Riyaadhun Nadhra)

14. In the above narration’s one sees that the Sahaba-Ikraam used various forms of mediation as solutions to their problems.

15. Hazrat Abdul Haq Muhadith Delhwi (radi Allahu anhu) writes the following: "According to the Ijma of the Ulema, to use the Wasila of the Holy Prophet (sallal laahu alaihi wasallam) to gain assistance both with verbally or physically is said to be confirmed to be desirable." (Jazbul Quloob)

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Posted 14 August 2004 - 02:20 AM (#5) User is offline   Ibraheem 

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Answered by Sidi Faraz Rabbani

Question. The Prophet’s Intercession and Rank in Paradise (may Allah bless him and give him peace) RE: What is the definition of maqam al-mahmood and maqam al waseela? What are the differences between the two?

Walaikum assalam,

The praised station (al-maqam al-mahmud) is the Prophet (Allah bless him and give him peace)’s intercession. The station of mediation (maqam al-wasila) is a rank in Paradise that no one but the Prophet (Allah bless him and give him peace) shall reach.

In Sahih al-Bukhari:

Jabir ibn Abd Allah (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him) said, “Whoever says the following after hearing the call to prayer deserves my intercession (shafa`a)  on the Day of Judgment: ‘O Allah, Lord of this perfect call and ready prayer! Grant Muhammad the mediation (wasila)and honor, and resurrect him on the praised station that your have promised him.’”

Imam Badr al-Din al-`Ayni (Allah have mercy on him) explains this hadith in his commentary on Sahih al-Bukhari, `Umdat al-Qari:

(Mediation – wasila) Its linguistic sense is the means of drawing closer to another, and a rank with a king… A hadith in Sahih Muslim explained this as being a rank in Paradise… ‘Then ask Allah to grant me the mediation (wasila), for it is a rank in Paradise that none but a single servant of Allah’s servants deserves, and I hope that it be me, so whoever asks Allah that he grant me the mediation shall have my intercession.’ …

(Praised station – maqaman mahmudan) Ibn al-Jawzi said that most scholars hold this to mean the [major] intercession… [Ayni, Umdat al-Qari, 5.123-124]

This intercession is of various types, including the major intercession at the Gathering, where he (Allah bless him & give him peace, and grant us his intercession and concern) will intercede for all humanity and jinns to lessen the dreads of the Day of Resurrection.

The Prophet’s Intercessions Are Many

These major intercessions are 6:

1. Lessening the dreads of the Day of Resurrection;

2. Entering some people into Paradise without reckoning; these two are said to be particular to the Prophet (Allah bless him & give him peace);

3. For some who deserved punishment in the Fire;

4. Taking out some who actually entered the Fire;

5. Raising the ranks of those in Paradise;

6. Lessening the punishment of those eternally in the Fire.

[Khadimi, al-Bariqa al-Mahmudiyya fi Sharh al-Tariqa al-Muhammadiyya, 1.78, quoting Qastallani, Laqani, and Suyuti]

Faraz Rabbani

 Few more Fatwas on this topic below:

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Posted 14 August 2004 - 02:29 AM (#6) User is offline   Ibraheem 

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The Islamic Concept of Intermediation (Tawassul)
– By Dr. Professor Tahir-ul-Qadiri (Online Book)


P.S - The above book have excellently discussed Tawassul.  Two Thumbs UP!
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Posted 14 August 2004 - 03:04 AM (#7) User is offline   Ibraheem 

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W A S E E L A H – By Shaykh Assayyid BakesNawaaz AlHussainy AlHanbali


(aa) My question takes only one form: is it right to ask someone else, a dead person to be precise, to intercede on your behalf to Allah?
(ba) Should we ask him to pray for us? Why the opinion that Allah shall answer his prayers faster than he would for ours?
(ca) Can the actions of people at ‘dargas’ be justified?


Since both the questions interrelate, therefore the answer for both together is quoted:

With regard to the spiritual senses OF THE DEAD AND THEIR SPIRITUAL metaphysical LIFE IN THE GRAVES, AWARENESS in DEAD REG. PRESENCE OF virtual existence, VISITING GRAVES, PRESENCE OF BARAKAH (GRACE), the incompetent scholars for the past few generations, are misguiding the Ummah by virtue of their limited knowledge.

It has been much deliberate that in the last few decades the so called Muslim pastors referred to the innocent Muslim devotees’ respect to the blessed shrines as Shirk alleging no Barakah at the shrines of these saints. They believe that extending adoration & admiration to Nabi’s or Wali’s graves lead to Shirk.

Such disgraceful rulings have caused an anarchy and unnecessary conflict and bifurcation in the Muslim Ummah. It is very clear that such evil frame of mind is not aware of Sunnat as well as the spiritual life of the dead.

1)   The Holy Qur’an clearly differentiates between infirmity of paying visit to a hypocrites (Munafiqs) & taking grace (Barakah) from pious Muslim and prevents to stand at hypocrite’s grave (“Wa la Taqum ala Qabrihi” ): do not stand at the grave of a hypocrite/Munafiq.

2)   See the supporting narration in the Quran in Surat Al-Baqarah “(Wala Taqoolu liman yaqtulu fie sabeelillahi amwatun, bal ahyaun walakin la tashuroon)”: do not consider them dead who died after fighting for Allah, but they are alive even though you can not be aware of them.

3)   The same teaching brought up in Surat Aal Imran saying “(Wala Taqoolu liman yaqtulu fie sabeelillahi amwatun, bal ahyaun inda rabbihim yuzaqoon)”: which means, do not consider them dead who died after fighting for Allah, but, they are alive and living with Allah (SWT).


Some people claim due to lack of knowledge that this does not apply on those who were not killed by sword in fighting for Islam; it is not correct, because, “fi sabeelillahi amwat” is an open order which does not specify any particular kind of Shuhada , it simply means whoever (including this kind) killed for the sake of God or in his way is Shaheed, This is confirmed when we recall other Ahadith like “40 kinds of deaths among Muslims are considered as SHAHID, among them are  a Muslim lady who dies  while giving birth to a baby, a student, death due to plaque, fire, drowning in water, during journey, etc. etc. (Roohul Bayan). If someone still insists that it means only those killed in Islamic wars by sword or by weapon, then how about Rasool Sallallahu Alaihi Wasallam, Syedina AbuBakr Siddique and others anbiyah and sahabah?  Moreover, dying in the battlefield is a lesser Jihad than fighting the NAFS. As Rasool (PBUH) said addressing the Sahaba (RTA) while returning from Ghazwat Badr that “now we are turning towards Jihad Akbar (the big fighting for Allah). Sahabah (RTA) inquired which one is Jihad Akbar, not this which we just had, said no, but it is to restore our life where we always need to fight Nafs (intention towards bad deeds) and that is more important and more valuable than fighting by sword.

The one dares to rule ‘Shirk’ on act of visiting Muslims’ graves can only be an untaught Muslim. He should learn meaning of ‘Shirk’: which is actually to pray other than Allah (swt), which is never practised by any Muslim anywhere in the world. Visiting graves as a matter of fact goes against ‘Shirk’, since it affirms and differentiates between an ‘ABD’ and Al-ilah (Allah – swt),is when a Muslim visits a dead Muslim’s/Muslims’ ‘Qabr’ (grave). This also confirms that he/they was/were existing creation(s) buried after their expiration, whereas, Allah (swt) is always alive.


Moreover, Prophet (pbuh) not only constantly preceded visiting graves (Quboor), but also permitted to Muslims to encourage towards ‘Aakhira’ (the immortal world) and ‘Khashiyatillah’ (fear of God). Now, who we are to say it is ‘Shirk’?. As per Quran, a person denying or not accepting Rasool’s (pbuh) saying, will automatically goes out of Islam.


I quote here a Hadith which is uncompromising for those who question things to make it forbidden. Bukhari & Muslim quote “Inna A’zamul Muslimeena FilMuslimeena Jurman Mun SaAla Shaiun Lum Yuharrima ‘Alannasi Fahurrima Min Ajali Maslihatihi” (The most guilty people among Muslims are those who question things in such a way that make it forbidden): Here our Prophet (pbuh) turns toward those people who just raise questions to make uncertainty/perplexity without intention of learning, otherwise, Quran says “Fasaloo Ahlathikri Inn Kuntum Laa Ta’lamoon” (Ask the knowledgeably persons if you do not know the truth); also, indicates “Qul Laa Ajidu Feema Ouhiya Ilayya Muhraman” {(means whatever is not indicated as Haraam (forbidden), it is Halal (permissible)}. Now, it is very clear for those who just condemn after failure in discovering clear proves resembling this matter and just say ‘Haraam’. “Inna Lillahi WaInna Ilaihi Raji’oon”.


Moreover it is as simple as Muslims of all times have been visiting the holiest grave of our Prophet (pbuh), his ‘Caliphs’ the Syedina AbuBakr, Syedina Omar, and graves of other ‘Sahabah’  (rtaa) in “Jannatul Baqe’e”. In addition to this if it was wrong or prohibited, then how the Muslims since Rasool’s (pbuh) time to date have been burying the dead bodies in graveyards at funeral. And if this logic is not acceptable, then show us the alternative; should we burn Muslims’ dead bodies against Islamic ruling or what?

Also, Rasool (PBUH) said in Bab al-Janaiz of Tirmidhi, Muslim, Abu Dawud and Nasaie: “I had previously forbidden you (the word ‘you’ is a general term not specifying only men or only women, therefore, considered for both) to visit graves, but I now permit you to visit them, for it will remind you of the Akhira.” Therefore, it is  emphasised that we should visit grave of Muslims, be it Mu’min, Saint or Prophet.

The holiness of graveyards, Jannatul Baqi, Jannatul Mualla & Ashab-e-Ohud is  attributed to the grand personalities  laid therein. The practice (Sunnat) of sayyidina Rasoolillah (PBUH) not only authenticates visiting of graves (Muslims’) but also validates periodic and annual commemoration, which gradually become the routine practice of Muslims/Ahlussunah Wal-Jama’at (the real Salafis).  

Now, we have a right to ask the  so-called Muslims scholars, when the Prophet of Islam (PBUH) has encouraged us to visit graves regularly and considered it a cause for Maghfirah, then how can one ever condemn it?

It is narrated in Sharhus Sudoor by al-Imam al-Suyuti that Prophet Muhammad (PBUH) said that when you visit the graveyard, you should read Suratul-Ikhlas, Suratut-Takathur and Suratul-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. Prophet Muhammad (PBUH) explains that these souls will then make du’a for you, asking Allah (swt) to forgive you and bless you. More Important: It is very clear from the ruling command Hadith of the Prophet Muhammad (PBUH) that the souls of the departed have the ability to make Du’a for the living, asking Allah (swt) to help the living that are visiting them.

Common sense leads to the belief that definitely higher status and Barakah rests with holy people & their graves, hence all graves and graveyards are not the same in status and level, according to Islamic Shariah.

One of the great and famous Hadith scholars of early centuries, Imam Al-Bayhaqi, delivers that He used to visit the graveyard of the  martyrs of Uhud annually (Ala r’a s kulli Hawl).

Bayhaqi also describes in Shu’ab al-Iman that the Prophet (PBUH) said: “Man zaara qabra abawayhi au ahadihima fi kulli Jum’ah, ghufira lahu wa kutiba barran. “Whoever visits the grave of his parents or the grave of one of them, every Friday, he  shall be forgiven and his name  shall be written among the pious ones. If outcome of visiting the graves of one’s parents can bring such blessing, how about visiting the graves of the honoured friends of Allah (swt)?

Al-Imam al-Muttaqi narrates in Kanzul Ummal by Sayyidina ‘Ali ® that the Prophet Muhammad (PBUH) said: “Whoever visits a Muslim graveyard or passes by a graveyard and recites surat al-Ikhlas eleven times and gives the thawab (reward) of the  recitation to the  one buried there, will receive the same thawab (ajr) for it as the dead  person.” In fact, the Prophet Muhammad (PBUH) is encouraging us to recite surat al-Ikhlas and present the thawab of it as a gift to the dead when we visit them. I would like to remind you here a Hadith of Bukhari that reciting surat al-Ikhlas once is as good as reciting one third of Quran.  Now, the people are saying today that making Dhikr at the graves is Bid’ah, they  should go and study Hadith.  Here, I would like to emphasise a fact that Imam Abu Hanifa had known by heart more than seven hundred thousand of Ahadis whereas Yahya Bin Nahwi had known more than eleven lakhs.  Therefore, confining one self to only about seven to eight thousand Hadith of ‘Sah Sitta’ and disregarding all the other Ahadith is not Islam.  And this is what the Wahabis are practising.

It is narrated in the six authentic compilations of Hadith that the Prophet Muhammad (PBUH) repeatedly visited the graveyard of Madinah, Jannatul-Baqi and make Du’a there (Muslim and Tirmidhi).

Imam Muslim narrates that the Prophet (PBUH) even visited his highly regarded mother’s grave, which is in a place between Makkah and Madinah. He cried there to such an extent that it made everybody else also cry.

We also know that the Prophet Muhammad (PBUH) visited the Jannat al-Mua’lla graveyard in Makkah, where his dear wife Sayyidah Khadijah is  resting and called the whole place a blessed graveyard “Ni’m al-Maqbarah Hazihi” (contrary to the people who he did not give any importance to his wife’s grave).  Narrated by al-Bazzar.

So, besides merely visiting the graves, in some cases, the Prophet Muhammad (PBUH), also did so at specific periodic intervals, e.g. annual commemoration, for visiting certain graves of his companions, as is the custom of many Muslims all over the world today.

One of the Sahabah put his tent over a qabr without knowing it, and while he was in the tent he heard Surat-al-Mulk as if some body is reciting.  Finally he reported to Prophet Muhammad (PBUH) It is narrated  in Tirmidhi and AlNasa’i as well as al-Hakim that one of the Sahabah put his tent over a qabr without knowing it and when he was inside the tent, he heard someone reciting surat al-Mulk. He went to Prophet Muhammad (PBUH) and  narrated to him what he had heard. Prophet Muhammad (PBUH) informed him that surat al-Mulk is a protection against punishment in the qabr, and is protecting the man buried there.

It is described by Imam Ahmad bin Hanbal and Abu Na’im that the great Tabi’i (a person who met the Sahabah) Thabit Al-Bannani, used to speak “O Allah! If you would give anyone the honour of making salah in the qabr (grave), give me that tribute.” Abu Na’im narrates that on the day of Thabit’s death , Jubair ® one of the great Tabi’in also, said: “I swear by Allah who created me, other than whom there is no Lord, the day we buried Thabit al-Bannani in his qabr along with my companion named Humaid AlTaweel an outlandish thing was observed. Soon after we finished the job of putting stones on the qabr, a brick automatically fell down and we saw that he (Thabit al-Bannani) is performing salah in his qabr.

It means, Allah (swt) immediately accepted the du’a of this great Wali  to salat in his grave This is a Sahih Hadith narrated by Ahmad ibn Hanbal and Abu Na’im.

Now it is very clear that people in Qubour have awareness about what is happening outside. There is Baraka at the Qubour of the Awliya. It is Sunnah to ask the pious to make du’a for you. “Iyyaka Na’budu Wa Iyyaka Nasta’een”, does not  specify for dead or alive.

It is ridiculous as well as outrageous to say that one may ask the living pious for du’a but once they have passed away it is considered as Shirk to ask du’a, or do they put into words that Shirk is allowed with a living person and not allowed  that person passes away.  Dead or living is only the state of the mortal body that encompasses the soul temporarily only as long as it is in working order.  But when we talk about supplication, we refer not to the body but to the soul.

Sayedina Moosa (ASW) helped our Prophet (PBUH) after 2,500 years of his death in reducing prayers from 50 to 5 only by his suggestion. Allah (SWT) knew that this process of bargaining  would be there since Allah is all-knowing, if denouncers don’t accept Waseelah (source) or help of others, then,  they should pray 50 times and not 5, because, in 5, the recommendation is involved. Quran says “Iyyaka Na’budu Wa-Iyyaka Nasta’een”. As such worship can not be made to other than Allah (SWT), then help of dead should also be not permissible, so, how about this case?  Moreover, the question here arises ‘How the dead could influence Prophet Mohamed (PBUH) when everything is gone along with one’s death.

Quran says “Al-Akhillau yomaizin ba’dhuhum liba’dhin ‘aduwwan illa al-muttaqoon”: (other than pious all the friends of Duniya will become enemies  on the Dooms day).

In SHAMI (chapter of GHUSLUL MAYYITHH), narrated that our Prophet (PBUH) said that all relations will be cut  on the Dooms day, with an exception of my descendants & relations, so what about those who deny Tawassul & Shifa’at, where they will go on the dooms day?

We arrive at a logical conclusion that to take help of Allah & His team is permitted in Islam. Have you ever  tried to give a thought to the following incident:, When Allah asked Sayidna Moosa (ASW) to go to correct Fir’oun (“Idhab ila Fir’ouna Innahu Tagha”), he requested saying “Waj’al li vazeeran min ahli Haroona akhee ushdud bihi azri” (Make my brother Haroon as my wing to strengthen me). Allah (SWT) accepted his request and never asked why you did not ask help from me. This again proves that the help taken by other than Allah (by His support & permission) is  acceptable.

This world is a sample of hereafter. Whatever happens here is to give you an idea about what will happen there. This is the reason that Quran has exemplified the mortal world as a case in point we have had in immortal world. Like the ruling authority either a King or else does not attend to resolve any problems of his citizens by himself. He is fully capable of doing any thing directly without help of anybody, but this does not suite his supremacy and calibre. His appointees as a high authority of department or unit with many subordinates are there to  carry out his command. No doubt, Allah is Aadil & Shaafi. Now, if somebody goes to a court for justice, or a hospital for treatment, and any department/unit, is that person considered as a rebellion to God or Mushrik?, but if one accepted a second man as the king then he is considered as rebellion in this territory and as a result will be punished, but again, not by the king, by authorities that measure the sin. Accordingly, the same system is implemented for Nizam-e-Ilahi (Allah’s system). He is dominant, but does not feed anybody in the universe without due efforts and measures are made through proper channels. He is fully capable of doing any thing directly, without help of His Angels, Nabi, Wali etc., this is His power (Qudrat), but, He  does not do so directly  as this is not his tradition (Aadat). Everybody gets  success in his goals by virtue of his efforts, but after  His permission & wish. In this proper channelling system, He has appointed Malaikah, Nabis, Rasools and Muslims to carry out His orders. Quran says “Innama Waliyyikumullahu Wa Rasooluhu wal muminoonallathina youtoonazzakata wahum raki’oon” {(The Almighty Allah (SWT), Rasool (SAWS) and muminoon who pay Zakat are the helpers to the Muslims)}. In view of that some of Nabis and Awlias challenged potentialities within their range, and everybody proved his power & intensity with a limited spectrum. One of the leading saints & Islamic scholars Ali Bin Haiti challenged by saying: I (Ali bin Hiati) should die, if I don’t recognise that a black aunt is crawling on a black stone in darkness of night” (“Bahjatul Asrar”). Sayyidina Sheikh Abdul Qader Jeelani (RTA) quoted the verse of Qurtan: “Wa-Kullan Namuddu Haaolai wa Haaolai min ‘ataee rabbika wa ma kaana ‘ataoo rabbika mahdhoora” (We are helping all of you from the paramount awarded to me from Allah & His reward is not limited). “Bahjatul Asraar” describes this that when Sheikh Abdul Qader Jeelani (RTA)  was asked to fulfil the desires of 13 of big Mashaeks of his time & every requester was rewarded by Allah (SWT) what they asked for, upon the request of Sheikh Abdul Qader Jeelani (RTA).

There are many Aayat & Ahadiths that prove this system designed by Allah (SWT). For instance, read the following examples:

1.       ·         In Sahih Bukhari & Tirmizi it is narrated that “Alarwahu Junoodun Mujannah, ma t’aarfa mina ietalafa wa ma tanakara minha ikhtalafa” (The pious spirits are the armed forces of Allah (SWT), who ever is known to them they inclined towards them, and those who deny them they leave them far away). It is a clear & important Hadith to know the tendencies of spirits that are authorised to help masses.

2.       ·         In Quran, Masih (ASWS) says that I can blow clay birds for you and they become real birds (“Wa Akhlukhu lakum min attini ka haiathi altairi fa anfukhu fih fa yakunu tairan biznillah”). It shows that Masih (ASWS) was fully capable of creating a bird by a dead matter (soil) by the help of Allah (SWT).

3.       ·         Jibrael (ASWS) said to Maryam “I am your God’s messenger, sent to you to  endow you a pious son (“Qala ana rasoolu rabbik liahaba laka ghulaman zakiyyan”). This  indicates how the above rule works and Jibrael can provide a son to Maryam.

4.       ·         Quran says “Qul yatawaffakum malakul mulki allazi wukkila bikum”: Allah (SWT) asks our Prophet (SAWS) to inform the Ummah that the assigned angel of death will take your spirits out; this indicates that Israil (ASWT) is given this power to  bring about death to the living.

5.       ·         Quran depicts that Allah (SWT) has best obliged Muslim Ummah by transferring a Rasool (SAWS) in them who recites on them aayatul-Quraniah & makes you germ free or pure and teaches you the Quran and wisdom (“Laqad Mannallahu ‘Alal Momineena id ba’asa fihim rasoolan minhum yatlu alaihim aayatihi Wa yuzakkee him wa yu’allimuhumul kitaba wal hikmat”). This confirms that our Rasool (SAWS) has this ability.

6.       ·         At a certain stage Quran says: “Aghnahumu Allahu wa rasoolu min fadlihi”; Allah (SWT) and Rasool (SAWS) made them prosperous by virtue of His kindness, meant that besides Allah (SWT) He has also given the power & authority to Rasool (SAWS) to do the same. In other words when Rasool (SAWS) makes somebody wealthy it is indirectly done by Allah (SWT).

7.       ·         Quran says “walao annhum radhu ma aatahumllhu wa rasoolahu wa qalu hasbunallahu sayutina allahu min fadhlihi wa rasooluhi”: (It was better for them if they would have agreed on what Allah (SWT) and Rasool (Saws) gave them and should have said that Allah is enough for us, and the both will grant us by their kindness). This verifies that beside Allah (swt), also Rasool (Saws) provides us any thing. So, if some body says that Rasool (pbuh) gives us something similar to respect, wealth, children and anything else is correct. Such bestowing are the intentional system of Allah (swt)  Himself. Nabi, Wali and angel are like the governors and assistants appointed by Allah (swt) to run his system per his wish. Therefore, to take help of doctor justice, or a Wali, Nabi or angels is same in the credible life. Allah is SHAAFI.  But is it a shirk to visit a doctor for shifa (cure)?  Just think.

8.       ·         Allama Jazri in his famous book “Hasnu Haseen”  writes that if somebody wishes to get any help {from Allah (swt)}, he should call for his people/appointees (Wa in arada ‘aounan falyaqul a’eenooni ya ‘ibadallah a’eenooni ya ‘ibadallah a’eenooni). In its guidebook, Mulla Ali Qari says: if somebody lost his sheep in tropical forest should call the Allah’s (swt) helpers to make their task easy (Ida infalat dabbatu ahadikum fi ardhi falathin, faliyaqul ya ibadallah ihbisu) (almuradu bihi almalaikah minal jinne au rijjalul ghaibe almuslimoon bi abdalin). It means always the helpers of Allah (swt) are available and assigned for such help, they are angels, jinn or not appearing Muslim people (Abdaal: the great Wali). At the end Mr. Qari says that this Hadith is Hasan (the second top quality of Hadith).

9.       ·         Waseelah (source of help) is everywhere without exception in this earthly world or everlasting world. See Q’abah Muazzamah was not cleaned except by the help of Rasool (saws), and was selected as Qibla only by  wish of  Rasool (PBUH), Quran says: “fala nuwalliyannaka Qiblatan Tardhaha”: we changed the first direction of Qibla from Baitul Maqdis to Q’aba for your choice.. For your information, Syedina Aadam’s (asws) mistake misstep was forgiven by Allah (swt) via Rasool’s (pbuh) source. Haakim AlNeeshapuri in “AlMustadrak” narrates a saheeh Hadith that when Adam (ASWS) had mistaken & his Duaa was not  accepted for many years (almost 300 years), he asked Allah (SWT) with reference of Rasool (PBUH). Allah (SWT) said “We were not going to forgive your mistake otherwise, but how you came to know this name?” He said “I  recollected that I  had seen his name while I was created, I found his name was written beside your name, on the top of ‘Arsh  like “LA ILAHA ILLALLAHU MUHAMMADURRASOOLULLAHI”. I believed he must be the best among all your creations, and, you confirmed to me that he is the most loved to You in the Universe, and said if he  were not to be, then you were not going to be created.” That is why Quran says: Yaa Ayyuhalathina Aamanuttakullaha Wabtaghu ilaihil waseelata”; (Moemineen are addressed here & asked to search a source of help towards Him). Some uneducated people claim the meaning of Waseelah is your good deeds. If it was correct then how about the  dead kids, mad, defaulter, criminal, offender, guilty, and those who died soon after accepting Islam. On the other hand, some knowledge deficient clerics & so called Mufassireen explained that in Quran, waseelah means your good deeds, which can not be correct, because; your deeds are not guaranteed to be accepted, whereas Rasool’s (SWAS) source is not only accepted but also most  dear to Allah (SWT).

10.   ·         The Quran says: “walau annahum id zalamoo, jaooka, fastghfirullah wastaghfara lahumur Rasoola, lawajadullaha tawwaburrahima” (if the defaulters or guilty's come to you, then ask forgiveness from Allah (swt), and if Rasool (Saws) recommends them, then only they will be forgiven by Allah (swt). Here it is very clear for those who deny waseelah. They will never be forgiven if they do not  abide by this command.  The sinners must be recommended by Rasool (saws) only for forgiveness. So, Rasool’s (pbuh) forgiveness is first and a must to get forgiveness of Allah (Swt) the final authority.

11.   ·         In a Hadith quoted by in Fatawa Aalumgiri, narrates that everybody is asked these question as soon as he is covered in Qabr: (1) Who is your Rub (2) what is your Deen then (3) he will be inquired about Mohammed (saws). Unless & until he correctly replies will not be questioned further. So, in Qabr also he is our waseelah. If our Iman is not perfect it will not guide us to recognise Rasool (saws). Also, on dooms day people will look for Shafi’e (recommender), and Rasool (pbuh) will recommend.

12.   ·         Allah (SWT) had taken promise from all spirits at the ‘Meesaque’ day for His worship and to pursue the instructions of Rasool (PBUH) & believe him as his final messenger/prophet, Quran said “Letuminunna bihi walatansurunnahu” (to believe in his risalat to help him). This shows that the system of helping human beings is ordered at the day of announcement ‘Meesaque’, and one cannot deny or renounce this. Again in Quran it is said “Inn tansurullaha yansurukum Wa-yuthabbit aqdamakum - Surat Mohammed, ayat # 6” (if you help Allah, he will help you and set your feet; means, your part of fulfillment in His system will only bring His help, whilst He is the creator of universe and Almight God.

13.   ·         Quran says “Wast’eenoo bissabre wassalat” {(ask for help through ‘sabr’ (patience) & ‘salat’ (prayer)},

14.   ·         When Seyidina Iessa asked his co-workers (Hawariyyoon) to give hand in the task of Deenullah, Quran says: “Qaala man ansaari ilallah, qaala alhawarriyyoona nahnu ansaarullah - Surat Alsaf, Aayat # 14” {(who is going to lend a hand in preaching Deen, the helpers (hawariyyoon) said we are the helpers of Allah (SWT)}. Is it ‘shirk’? because Syedina Iessa asked help of GHAIRALLAH (OTHER THAN GOD)? No, it is system.

15.   ·         The Imam Muslim narrates a hadith that sayedina Rabea (RTA) used to  spend his nights in the company of Rasool (PBUH). Once, as usual I served Prophet (PBUH) by providing ‘Miswak’ and other requirements like water for wadoo, then he (PBUH) ordered me to ask any thing, I said that I ask your company in paradise. Thenafter he (PBUH) insisted me to ask some more, I said that I only mean this nothing else. Then he (PBUH) said that you help me in praying (Salat/Namaz) more & more. The point to be noted is Rasool (PBUH) never stopped him asking directly from him not from Allah (SWT). Apparently he soliciting Sayedina Rabea to help him (PbUH) in performing salat in excess. It means he (PBUH) was fully empowered in principle by Allah (SWT) to distribute anything to anybody.

16.   ·         IN the book ‘Hidyath AlHayaraa Fi Ajwabatu AlYahoodu wa AlNasara’ Moulana Ibn AlQaggun AlJauziyyah, on page no. 493 writes an Hadith narrated by Sayedina Abdallah Ibn Abbas (RTA) that the Yahoodis of ‘Khaibar’ used to fight with Arabs of ‘Qatfaan’. Once they were defeated by Qatfaan people, then, they asked Allah (SWT) for a victory with reference of Rasool (SAWS), and, they were succeeded.

17.   ·         Nooruddin Ali Bin Ahmad AlSamhoodi describes a Hadith on page # 899 in 3rd volume of his book Wafa Alwafa, saying that Rasool (PBUH) at the death of Fatima Bint Asad (mother of Sayedina Ali Karramllahu Wajhuhu - RTA) entered in the grave before buried her and took out some clay from his own hands and then laid down in it. Then after Rasool (PBUH) said “Allahullathi Yuhyi wa umeetu , huwa hayyun laa yamootu, ighfir li-ummi Fatimata binti Asadin wa wassi’e ‘alaiha madkhalaha bihaqqi nabbiyyika ,alanbiyai allathina min qabliee fainnaka arhamurrahimeen” {(Allah is the one who gives existence and demise, he is alive (always), he will never collapse. I recommend to forgive Fatimah Bint Asad and also broaden her grave with recommendation of your Prophet (PBUH), and the prophets before me. You are the only merciful)}.  This Hadith teaches us many lessons. The first one is that one can make source of forgiveness (waseelah) to the Prophet (PBUH) & other prophets. The first, one can even make the source towards Allah in his life. Secondly, after the demise the source is acceptable. Thirdly, it is Sunnat to make ‘waseelah’ (source). Fourthly, that the prophets are the best root of source. Lastly, the endeared people deserve to be a good source.

18.   ·         Tabarani in his book ‘Mo’jum Sagheer’ illustrates that once the Prophet (PBUH) was alone in the toilet and we heard him (PBUH) saying three times ‘Yes, Yes, Yes’ as if talking to somebody. We later asked him (PBUH) with whom you were talking in the toilet where nobody was present except you. He (PBUH) said “I was responding to sightseer of the Banu Ka’b race who was asking me for help complaining that the Quresh were raiding them for Bani Bakr race. I helped them saying we will grant you victory”. This incident has happened from far away distant from Madinah for 3 days.

19.   ·         A Hadith illustrates by Sayedina Othman Ibn Haneef (RATA) in ‘TIRMIZI, ALMUSTADRAK AND TABARANI’ that once a blind Sahabi (RATA) visited Rasool (PBUH) requesting pray for him to restore sigh of his eyes. He (PbUH) first said that if possible try to be patient that has a bigger reward; if you can’t then you come to me after making ‘wadu’ then perform 2 raka’ah asking Allah (SWT) with these wordings:” Allahumma Inni Asaluka Wa-Atawajjahu Ilaika bi Muhammdin Nabiyyirrahamati Yaa Mohammadu Inni Tawajjahtu Bika Ila Rabbi Fi Hajati Hathihi Lituqda Allahumma Shaffi’ehu Fiyya” (‘O’ Allah (SWT) I request you to fulfil my requirement meant for your prophet of Rahmat Mohammed (PBUH)). Syedina Othman Bin Haneef narrates that we were there & after a while we saw him able to see everything as a normal person.

20.   ·         Mohammed bin Omar AlWaqidy in his book “FUTOOH AL-SHAAM”’ describes that in the Islamic war of YAMAMAH, the enemy of Islam Musailemah Kathdaab assaulted with 50 thousand rebellions on Muslims led by SAYEDINA KHALID BIN WALID and the fight was very tough. Muslims army was about to loose, then Sayedina Khalid Bin Walid started calling the help of Allah (SWT) with their army slogan “Ya Mohammadah”. Very soon the situation was changed Muslims grew to be conquering on enemy.
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Posted 14 August 2004 - 03:06 AM (#8) User is offline   Ibraheem 

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21.   ·         Syedina Imam Bukhari narrates in ‘BUKHARI’ via Anas Bin Malik (RTA) that when people suffer from lack of raining, syedina Omar Farouq used to make dua along with Sahaba (RTA) with reference of Sayedina Abbas the uncle of our Prophet (PBUH)) and received heavy rains.


Please note that the thinking of some other scholars like Ibn Taimia and his followers’ is totally wrong who claim that Syedina Omar (RTA) did not make Rasool (PBUH) as source since he has died. In contrary to this, the main source quoted here is Sayedina Rasoolullah (PBUH), as Sayedina Omar & his companions asked Allah (SWT) with reference to Rasoolullah (PBUH), which clearly provides evidence that not only the good deeds can be used as source, but also the pious people, and, moreover this is the act of Sahabah and none of them objected. Allama Badruddin Mahmoud ‘Aini in his book UMDATUL QARI FI SHARH SA’HI’H BUKHARI adds that after Sayedina Omar (RTA) asked this du’aa from the stage of our Prophet (PBUH), also mentioned that Sayedina ‘Abbas (RTA, the uncle of prophet Mohammed PBUH) who was sitting along side Sayedina Omar (RTA) additionally said to Allah (SWT) after du’aa of Sayedina Omar (RTA): “Allahumma lum yanzil balaun illa bizunoobin ,lum ukshaf illah bi taowbatain wa qad tawajjah biya alqowmu ilaika li makani , min nabiyyika” {(‘O’ Lord (Allah)! we know that the calamity comes due to bad actions and goes off by Tauba/Du’aa. Moreover these people are directed to you with my reference knowing that I have a concern with your Prophet (PBUH). This way Sayedina Abbas has exemplarity confirmed that the connection with pious people and Nabis is also important. There is a good lesson in here which demonstrates that not only can you make basis the Prophet (PBUH) and his relatives but also pious members of the Prophet’s (PBUH) Ummah can also be a source towards Allah (SWT).

22.   ·         There are hundreds of Ahadith illustrating this fact of source & spiritual recommendation extended to Muslim Ummah, which, if written will take the shape of entire volume.

A general problem has been for scholars always is to convince our innocent Muslim brothers who are not aware if a Muslim does not accept a Hadith, his Iman is worthless since not only he is refusing the order of the Prophet (SAW) but also the instruction of Allah (SWT); and to refuse one of them as per Islamic sharia is same as to deny another and to disagree with both. See below the factual ruling on obeying Rasool (PBUH) in the light of Quran & Ahadith:

Quran in Surat ‘Hashr (7:59) quotes: “Maa Aatakum Arrasoolu Fakhuthuhu wa Maa Nahakum ‘Anhu Fantahoo” {(What ever Prophet (PBUH) bestow, you receive (take) it, and whatever he (PBUH) ordered you to be away from, you must withdraw.

Quran in Surat ALNISAA (4:80) instructs you: “Mun Y’utiurrasoola Faqad ‘Ata’allah” {(Who obeys Prophet (PBUH) is actually in an attempt to obey Allah (SWT)}.

Quran in Surat ‘AlAhzab’ (21:33) says: “L:aqad Kaana Lakum fi Rasoolillahi Uswatun Hasanah” [{Unquestionably the best example is left for you in your Prophet’s (PBUH) life (This consists of his sayings, manners and his conduct}]

In Sahih Bukhari, Sayedina Abu Hurairah (RTA) reports that our Prophet (PBUH) said: “Kullu Ummati Yadkhuloona AlJannata Illa Man Aba, Qeela Wa Man Aba Ya Raoolullahi, Qala man ‘Ata’ani Dakhala AlJannata Wa Man ‘Asani Faqad Aba” (My complete Ummah will enter into Jannat(the paradise) except those who refused. The Prophet (PBUH) was asked whom you meant by refused. He (PBUH) said that they entered into paradise who complied with me and who disobeyed , refused.

Bukhari & Muslim more clearly and effectively narrates a hadith: “Faitha Nahaitukum ‘An Shaein Fajtaneebuoohu Wa Itha Amartukum Biamrin Fa’too Minhu Maa Istat’atum” (When ever I prevent you of some thing, you must renounce, and when I order you for some thing then you must act upon it to your capacity).

After knowing all this and being Muslim/Moemin how dare they object??!!!. INNA LILLAHI WA INNA ILAIHI RAJI’OON.

It seems very hard for me to close this interesting topic that still pull me towards extending the spectrum of factual knowledge. However, I hereunder write a very principled measure for the readers, that I believe deserves to be by-hearted to differentiate between logical and irrational justification:

To take help of any thing is same as finding a source. The scholars of “”Ilm M’aani” have described facts into two kinds. One is ‘Haqeeqat Aqliyah’ (Logical fact), and, second one is ‘Majaz Aqliyah’ (interpreting fact). For example (1): If you say that God has created this universe, means, creation is the object of the subject (i.e. Allah), when the verb is directed to the subject (Allah), it is called as ‘Haqeeqat Aqliyah’. (2): When you say that one of the wonders of world the “TAJMAHAL” was built by the king shah Jahaan, means, you’re directing the verb towards a rational subject like here the king Shahjahan who is not real subject. The actual subject is the Labour (including the architect, engineer, and all other helpers but symbolically the King Shahjahan). But when we declare the MASON, we can not imply the King, whereas the original MASON is the LABOUR . So you should bear in mind that if something is done by virtue of Allah (SWT) then the rational source even if declared is not counted but it is Allah (SWT) who is real power behind it. Like we say ‘Thanks’ Doctor! You saved the life of my kid’; it means that kid is now  cured by virtue and power of Allah (SWT) the actual source/power but evidently the Doctor who’s source of knowledge rewarded by Allah (SWT) works, and we say the Doctor. For such example people do not object, but if you use for the same case the object ‘Wali’, ‘Saint’ or ‘Nabi’ the devil drives you to consider it “Shirk”.

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