The Doctrine of Tawassul (Waseela) In the Light of Qur'an & Sunnah
Qur'an states:
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ
وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً
Translation: We sent not an apostle, but to be
obeyed, in accordance with the will of Allah. If they had only, when
they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(Al-Qur'an, Surah an-Nisa, 4:64)
This is a direct Divine order to seek intercession through Prophet
Muhammad (Peace be upon him) and this verse is Mutlaq (not restricted to
any time) and none of the classical commentators of Qur'an said that it
only applied to the Physical Hayaat of Prophet (Peace be upon him) as
falsely asserted by people of Bidah (Salafis/Wahabis/Ghayr
Muqalideen/Quranites/Ikhwanees/Najdis/Khawarij/Takfiri etc...). Before
citing many commentaries of Qur'an we would like to present a logical
rhetoric question and then provide an answer:
Question: When Allah is Qarib (close) then why does
He not say: Ask me in your houses and I will answer you, why does He put
the condition of going to Prophet (Peace be upon him)?
Answer: If the Munafiqeen and those who deny
Tawassul understand this point then Insha'Allah this article shall be a
source of guidance to them and their generations. This verse proves from
the Nass of Qur'an that Tawassul in sight of Allah is an approach which
He likes & prescribes. We as Ahlus Sunnah consider both the ways to
be right i.e. Asking Allah without an intermediary and also asking
Allah through an intermediary. Both these procedures are ordained for
us, so rejecting any of the two concepts can result in rejection of
glorious verses of Qur'an and can even lead to Kufr (disbelief).
Without Tawassul of Prophets we would not have had Qur'an, nor
Salaat, nor fasting nor hajj rather not even a single good deed on this
earth. Had Tawassul been shirk or Bidah then it would have been Shirk
and Bidah in all forms whether through an alive person or dead (because
definition of shirk does not change due to transition of life, just like
making idol of alive person is shirk similarly it is shirk of making
idol of a dead person)
1. Imam Ibn Kathir (rah) endorsing Tawassul in tafsir of above verse:
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية
المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء
أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ
ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا
رحيما " وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير
من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت
ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت
النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي
فبشره أن الله قد غفر له " .
Translation: Jama'at (Many scholars)
have stated this tradition. One of them is Abu Mansur al-Sabbagh who
writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to
‘Utbi, once he was sitting beside the Prophet’s grave when a
bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have
heard that Allah says: ‘(O beloved!) And if they had come to
you, when they had wronged their souls, and asked forgiveness of Allah,
and the Messenger also had asked forgiveness for them, they (on the
basis of this means and intercession) would have surely found Allah the
Granter of repentance, extremely Merciful.’ I have come to you,
asking forgiveness for my sins and I make you as my intermediary before
my Lord and I have come to you for this purpose.” Then he recited these
verses: “O, the most exalted among the buried people who improved the
worth of the plains and the hillocks! May I sacrifice my life for this
grave which is made radiant by you, (the Prophet,) the one who is (an
embodiment) of mercy and forgiveness.” Then the bedouin went
away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be
Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him
the good news that Allah has forgiven his sins. [Ibn Kathir,
Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]
Important Note: This report is only shown to reveal
the beautiful Aqida of Imam Ibn Kathir (rah) and he has declared it to
be narrated by "JAMAAH (GROUP OF SCHOLARS)" and considered it Hikayat al
"MASHUR (AS HE DID NOT GIVE ANY JARH)" Please note that Imam Ibn Kathir
(rah) nowhere calls it shirk rather uses it as proof in his magnificent
Tafsir. Another reason why this report is shown is to reveal the deceit
of Salafis who have deliberately removed this report from the English
version of Tafsir Ibn Kathir.
The Proof on Tawassul for us comes from many Quranic verses and
"ABSOLUTELY SAHIH AHADITH" which shall be mentioned later in this
article. Also note that Many scholars have cited the above report in
"Manasik of Hajj and visiting the grave of Prophet (Peace be upon him)"
While doing Istadlal from it none of the classical A'ima (scholars)
called this incident as Shirk or Bidah, which proves beyond any shadow
of doubt that great scholars of Ahlus Sunnah cited it as Proof and
believed in Tawassul.
Had there been a hint of shirk in such practice then they would have
never ignored to refute it let alone citing it in category of
recommended deeds. Before we move forward to next proofs we consider it
most important to mention the beautiful explanation of Imam an-Nawawi
(rah) who was a great specialist over hadith in Shafi'i school and is
ranked at top of Muhaditheen to the extent that his books over ahadith
like Riyaadh us Saliheen are translated in variety of languages and
approved by Muslim Ummah as a whole. He said and we quote:
2. Imam an-Nawawi (Rahimuhullah) while emphatically proving Tawassul said:
ثم يرجع إلى موقفه الاول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى ومن أحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له
قال (كنت جالسا عند قبر رسول الله صلى الله عليه وسلم فجاء أعرابي فقال
السلام عليك يا رسول الله سمعت الله يقول (ولو أنهم إذ ظلموا أنفسهم جاءوك
فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما) وقد جئتك
مستغفرا من ذنبي مستشفعا بك إلى ربي
Translation: (The pilgrim) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafa'at) towards reaching God. In this regard “THE BEST OF SAYINGS” is the Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah) and “ALL MY OTHER ASHAAB (I.E. SHAWAFI) also narrate it by considering it HASAN/RECOMMENDED (مستحسنين له)” the narration of Utbi”
i.e. A Bedouin who visited the Prophet's grave and sat 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 [Imam an-Nawawi in Al-Majmu', Volume No. 8, Page No. 274]
This beautiful explanation by Imam an-Nawawi (rh) proves without any
shadow of doubt that great Muhaditheen (hadith masters) not only
authenticated this very report but also considered the action as
Mustahab (recommended).
We ask the Wahabis not to consider themselves superior to classical
Hadith masters especially likes of Imam an-Nawawi (rah) who is
unanimously agreed to be the best commentator of Sahih Muslim and a
leading authority in Shafi'i school plus many other legendary scholars
whom they themselves revere very highly for example Hafidh Ibn Kathir
and others (whom we shall cite in this article later on). They have
authenticated this report and used it as conclusive proof. We will not
go in detail about Sanad of this report because when Muhaditheen
authenticated it then even if Wahabiyyah find some so called D'af
(weakness) today it will stand as null and void according to us Ahlus
Sunnah wal Jamm'ah because the Muhaditheen knew the so called Da'f
better than us but still they authenticated it.
If still wahabis are stubborn as we know they always are then they
should continue reading this article as we have established from
overwhelming absolutely sahih hadiths the permissibility rather fairness
of Tawassul.
Important Note: We have also noticed that Wahabi
sect only revolves around Ibn Taymiyyah al-Mujasmi and his fanatic
students like Ibn Abdul Hadi to refute the Ahlus Sunnah on this report
(This proves that Wahabis do taqlid in Aqida whereas we rely on many
many great scholars who proved this incident as recommended). Ibn Abdul
Hadi actually revealed to the world that he along with his master used
to cuss and bad-mouth the scholars frequently.
The very title of his book is pathetic and proves like bright sun
that Imam as-Subki - Rahimuhullah - had destroyed Ibn Taymiyyah's
ideology completely, Ibn Abdul Hadi named the book as Sarim al Munki fi
radd ala Subki , he filled it with cusses and pseudo rebuttals just in
fanatic love of Ibn Taymiyyah whereas on the other hand Ibn Abdul Hadi
even tried to prove circulating around the grave of Ibn Taymiyyah as an
act of Angels -Naudhobillah !!! (see: Al-Uqud Ad-Durriyyah, 1/434),
this proves that he loved his master more than Prophet Muhammad - صلى
الله عليه وسلم - This is why Allah made Shifa us Siqaam by Imam as-Subki
the best ever book written on topic of Tawasssul and Istighatha
(seeking help) and there has been no match to it ever since
3. Imam Jalaluddin Suyuti in "Dur al-Manthur":والسيوطي في الدر المنثور (١/٥٧٠-٢٣)
" وأخرج البيهقي عن أبي حرب الهلالي قال : حج أعرابي إلى باب مسجد رسول
الله صلى الله عليه وسلم أناخ راحلته فعقلها ثم دخل المسجد حتى أتى القبر
ووقف بحذاء وجه رسول الله صلى الله عليه وسلم فقال : بأبي أنت وأمي يا رسول
الله جئتك مثقلا بالذنوب والخطايا مستشفعا بك على ربك لأنه قال في محكم
تنزيله ولو إنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول
لوجدوا الله توابا رحيما
Imam al-Bayhaqi (rah) has narrated from Abi Harb al-Hilali who
said:... (and then he mentioned the incident of Araabi) [Tafsir Dur al
Manthur under 4:64)]
4. Imam Qurtubi (rah) on Tawassul:
روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى
الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه
وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك ,
ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك " ولو أنهم إذ ظلموا
أنفسهم " الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد
غفر لك .
Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days
after burying the Prophet (Peace Be Upon Him) arab did came and did
throw himself on the grave of the Prophet (Peace Be Upon Him), took the
earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be Upon
Him) You did speak and we did hear, you learned from Allah and we did
learn from you. Between those things which Allah did send you, is
following: (4:64) I am the one, which is a sinner and now I did came to
you, so that you may ask for me." After that a call from the grave did
came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami
li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]
The incident of the Bedouin has also been recorded by the following:1. Bayhaqi in Shu‘ab-ul-Imaan (Volume no: 3, Page no:495-496, Hadith No#4178)
2. Ibn Qudamah in al-Mughni- (Book : Kitab Al Hajj Chapter : Wa Yustahabbu Ziyarat Qabr An NABI SAW Volume : 5 Page : 465)
3. Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir
popularly known as Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki
in Shifa’-us-siqam fī ziyaat khayr-il-anam (pp. 46-7).
4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan
al-Andalusi (3/282, Dar al Fikr edition) or Book : Tafseer bahr Al
Muheet Volume : 3 Page : 269 Under : Sorat An Nisa Ayat number 64 .
5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714
#10422) or Book : Tafseer bahr Al Muheet Volume : 3 Page : 269 Under :
Sorat An Nisa Ayat number 64
6. Imam al-Nawawi again in his al-Majmu' (8/202-203)
7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51).
And many others, plus none of these Imams called it shirk or Bidah.
Quran states:
وَلَمَّا جَآءَهُمْ كِتَـبٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا
مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ
فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ
عَلَى الْكَـفِرِينَ
Translation: And when there comes to them a Book from Allah, confirming what is with them,- although
from of old they had prayed for victory against those without Faith,-
when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. (2:89)
Imam Qurtubi related the tradition through Ibn ‘Abbas:
The Jews of Khaybar were often at war with the Ghatafan (tribe). When
they confronted each other (in battle) the Jews were defeated. They
attacked again, offering this prayer, “(O Lord,) we beg You through the
mediation of the Unlettered Prophet (Peace Be Upon Him) about whom You
have promised us that you will send him to us at the end of time. Please
help us against them.” Ibn ‘Abbas adds: whenever they faced the enemy,
they offered this prayer and defeated the Ghatafan (tribe). But when the
Prophet (Peace Be Upon Him) was sent, they denied (him). So Allah the
Exalted revealed the verse: “And before that they themselves had
(prayed) for victory (through the mediation of the last Prophet Muhammad
(Peace Be Upon Him) and the Book revealed to him) over the
disbelievers,” that is, through your mediation, O Muhammad.[Tafsir
Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under
the Verse 2:89]
If some people have problem with authenticity of these high ranking
Tafaseer then they should move directly to the hadith section below
where Tawassul has been proven from irrefutable proofs mentioned in
Sahih ahadith.
Intercession By Different Means
1. Maryam (alaih salam)'s place of worship used as a means of approach by Zakriyyah (alaih salam)
Allah azza Wajjal Says:
And her supervision was given to Zakariyyā. Whenever Zakariyyā
entered her place of worship, he found with her (the latest and
freshest) items of food. He asked, “O Maryam, where do these things come
to you from?” She said, “This (food) comes from Allah.” Surely, Allah
gives to whomsoever He wishes without measure. (3:37)
In the next verse Allah has mentioned Zakariyyā’s prayer at this very spot:
At that very place Zakariyya prayed to his Lord. He requested, “My Master! Give me from Yourself pure offspring. Surely You are the Hearer of prayer.”(3:38)
Qur’an itself has rectified the error and eliminated uncertainty by
using the word "hunalika (there)" When we reflect on the words of the
Qur’anic verse, we realize that it was Zakariyya’s routine that he woke
up in the later part of the night and prayed to his Lord. According to
his routine, even on that day he woke up to offer his prayer, but
instead of praying at his usual place of worship, he chose specifically
the chamber in which Maryam lived. If he had offered his prayer only by
accident and not by design, the insertion of the word hunalika would have been superfluous and insignificant.
Such an interpretation is not only a misreading of the Qur’anic message
but also a violation of its spirit, which discourages and condemns all
forms of superfluity. Thus the choice of that particular spot is an act
of intermediation and at the same time it is a confirmation of the fact
that a sacred spot can also serve as a source of intermediation.
2. Quranic method of using a blessed shirt which had touched a blessed body as a means to cure.
Allah says in surah Yusuf:
(Yusuf said,) “Take my shirt and lay it on the face of my father (Ya‘qub), he will regain his sight.” (Qur’an Yūsuf 12:93)
The Qur’an has expressed the later development in these words:
When the bearer of glad tidings arrived, he laid the shirt on the
face of Ya‘qūb and his sight returned immediately (Qur’an Yusuf 12:96)
This Qur’anic verse clearly proves that intermediation through any
object associated with the prophets and the saints does not negate the
Islamic concept of divine unity. In this case the sender of the shirt is
a prophet, the one who is benefiting from this act of intermediation is
also a prophet and the one who is describing the act, are all parts of a
sacred phenomenon authenticated by the Qur’an itself. Therefore, to
express any doubts and reservations about its authenticity is to deny
the sanctity of an act which is being sanctified by no less an authority
than the Qur’an.
In relevance to this we would like to cite this beautiful hadith of
Sahih Muslim which makes the Aqida of Sahaba clear as bright sun.
Hadith Section:
Hadith # 1
From Sahih Muslim
..Narrated by Sayyidah Asma bint Abi Bakr (RA). whereupon she said: Here is the cloak of Allah's Messenger (may peace be upon him).
and she brought out to me that cloak made of Persian cloth with a hem
of brocade, and its sleeves bordered with brocade and said: This was
Allah's Messenger's cloak with 'A'isha until she died, and when she
died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and "WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY"
►Online version: Book 024, Number 5149: (Sahih Muslim)
Book : Al Libas Waz Zeenah Volume : 1 Page : 859 Hadith number : 2069
May our parents be taken ransom for blessed Sahaba who even took the
blessed cloak of Prophet (Peace be upon him) as a source of cure, and we
can only have pity upon those people who deny intercession through the
blessed Dhaat of Prophet (Peace be upon him) himself
Hadith # 1(A)
حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ
عَبْدِ اللَّهِ الْأَنْصَارِيُّ قَالَ حَدَّثَنِي أَبِي عَبْدُ اللَّهِ
بْنُ الْمُثَنَّى عَنْ ثُمَامَةَ بْنِ عَبْدِ اللَّهِ بْنِ أَنَسٍ عَنْ
أَنَسِ بْنِ مَالِكٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ " - ص 343 -" رَضِيَ
اللَّهُ عَنْهُ كَانَ إِذَا قَحَطُوا اسْتَسْقَى بِالْعَبَّاسِ بْنِ عَبْدِ
الْمُطَّلِبِ فَقَالَ اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ
بِنَبِيِّنَا فَتَسْقِينَا وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ
نَبِيِّنَا فَاسْقِنَا قَالَ فَيُسْقَوْنَ
Translation: It is related from Anas, "If there was a drought, 'Umar
ibn al-Khattab would ask al-'Abbas ibn 'Abdu'l-Muttalib to do the rain
prayer. He would say, 'O Allah, we seek intercession with You by Your Prophet and we ask You for rain. We seek intercession with You by the uncle of our Prophet, so give us rain!'" He added, "And they were given rain."
References:
1) Sahih Bukhari Book:Al istasqa Chapter: Suaal An Nas Al Imam Alistasqa iza Qahatu Page : 245 Hadith number :1010
2) Sahih Bukhari Book:Fadail e Ashaab An NABI SAW Chapter: Zikr Al Abbas Bin Abdul Muttalib R.A Page :914 Hadith number : 3710
3) Imam Ibn e Hibban, Sahi ibn e Hibban, Book : As Salah Chapter : Salat Al Istasqa Volume :7 Page :110-111 Hadith number: 2861
4) Imam Tabrani Book : Mu'jam Al Ausath Volume : 3 Page : 49 Hadith number : 2437
5) Ibn e Khuzimah , Sahih Ibn e Khuzimah, Book: As Salah Chapter:
Istihbaab Al istasqa Bi Ba'd Qarabat An NABI (663) Volume: 2 page:
337-338 Hadith number : 1421
6) Imam Bayhaqi r.a, Sunan al Kubra, Volume : 3 Page : 491 Hadith number : 6427
Sheikh ul Islam Imam Ibn Hajr al Asqalani (rah) explains the Tawassul hadith of Umar (RA) and Abbas (RA)[Above one] in his great Fath al Bari as:
اللهم إنه لم ينزل بلاء إلا بذنب , ولم يكشف إلا بتوبة , وقد توجه القوم بي إليك لمكاني من نبيك
Translation: "O Allah, truly no tribulation descends except because
of sins, nor is lifted except upon repentance. The people have turned to
you by means of me BECAUSE OF MY POSITION IN RELATION TO YOUR PROPHET
Imam Ibn Hajr al Asqalani (rah) also explains in his great Fath al Bari:
إن رسول الله صلى الله عليه وسلم كان يرى للعباس ما يرى الولد للوالد ,
فاقتدوا أيها الناس برسول الله صلى الله عليه وسلم في عمه العباس واتخذوه
وسيلة إلى الله
Translation: Prophet(Peace Be Upon Him) used to take Al-Abbas(RA)
like a son considers his father. O People You should also follow the
Prophet (Peace Be Upon Him) incase of Al-Abbas(RA) and make him an
Intercessor to Allah.
Imam Ibn Hajr al Asqalani (rah) explains in the same passage that:
ويستفاد من قصة العباس استحباب الاستشفاع بأهل الخير والصلاح وأهل بيت
النبوة , وفيه فضل العباس وفضل عمر لتواضعه للعباس ومعرفته بحقه
Translation: “From the story of 'Abbas it follows that seeking
intercession through the pious, the righteous and the Ahlul Bait (family
of the Prophet) is praiseworthy
Reference: Fathul Bari Sharah Sahi Bukhari, Page : 577 Under Hadith number :1010 of Sahi bukhari
Imam Subki r.a said under this hadith
From this incidence we infer that, it is permissible to take Tawasul
of all Righteous people. Infact no muslim ever rejected this, only those
people who where from different sect[Innovators in religion] rejected
Tawasul.
Reference: As Shifa As Siqam Page : 377
Direct and explicit order of Prophet(صلى الله عليه وآله وسلم)
Hadith #2 حدثنا أحمد بن منصور بن سيار حدثنا
عثمان بن عمر حدثنا شعبة عن أبي جعفر المدني عن عمارة
بن خزيمة بن ثابت عن عثمان بن حنيفأن رجلا ضرير البصر أتى النبي
صلى الله عليه وسلم فقال ادع الله لي أن يعافيني فقال إن شئت أخرت لك
وهو خير وإن شئت دعوت فقال ادعه فأمره أن يتوضأ فيحسن وضوءه ويصلي
ركعتين ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك بمحمد نبي
الرحمة يا محمد إني قد توجهت بك إلى ربي في حاجتي هذه لتقضى اللهم
شفعه في
The Hadith states: It was narrated from 'Uthman bin Hunaif that a
blind man came to the Prophet (Peace be upon him) and said: "Pray to
Allah to heal me." He said: "If you wish to store your reward for the
Hereafter, that is better, or if you wish, I will supplicate for you."
He said: "Supplicate." So he told him to perform ablution and do it
well, to pray two Rak'ah, and to say this supplication: "Allahumma lnni
as'aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahma. Ya Muhammadu
inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma
fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)".
References
►Ibn Majah transmitted it in his Sunan, book of Iqamat al-salat wa
al-sunnat (establishing prayer and its sunnahs)[Page 197, Hadith
No#1385)
In Sunnan Ibn Majah then it says:
قال أبو إسحق هذا حديث صحيح
Translation: Imam Abu Ishaaq (rah) said: This hadith is "SAHIH" [ibid]
►Tirmidhī in al-Jami-us-sahīh, book of da‘awat (supplications) ch.119 (5:569#3578) where he declared it "HASAN SAHIH GHARIB"
►Nasa'i, ‘Amal-ul-yawm wal-laylah (p.417#658-659)
►Ahmad bin Hambal in his Musnad (4:138 #17246-17247)
►Hākim, al-Mustadrak (1:313,519) where he declared it "SAHIH"
►Imam Bukhari, Book : Tareekh Ul Kabeer Volume : 6 page : 209 Biography number : 2192
►Abd Bin Humaid Book : Al Musnad Volume : 1 Page : 308 Hadith number : 379
►Ibn e Khuzimah, Book: Sahi Ibn e Khuzimah Chapter : Salat At
Targheeb Wat Tarheeb (527) Volume : 2 Page : 225 Hadith number : 1219
►Imam Hakim, Mustadrak Sahiyan, Book : Salat At Tatawa' Volume : 1 Page : 449 Hadith number : 1181
►Imam Bayhaqi, Book : Dalail An Nubuwwah Volume : 6 Page : 166-167
► Qadi Ayyad, Book : As Shifa Chapter: Ibra Al Marda Wa Zil 'Ahaat Volume : 1 Page : 322
►Nawawī, al-Adhkār (p.83)
►Imam Mundhiri Book : Targheeb Wat Tarheeb Chapter : Salat Al Hajah Volume : 1 Page : 241
►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558)
►Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61)
►Ibn Mājah, Hākim and Dhahabī have declared it a sound (sahīh)
tradition while Tirmidhī graded it hasan (fair) sahīh, gharīb
(unfamiliar or rare)
Similarly, another tradition narrated by Imam Hākim is present in
different words. In this tradition, ‘Uthmān bin Hunayf says that he was
present in the Prophet’s company. A blind person called on the Prophet
(صلى الله عليه وآله وسلم) and complained about the loss of his eyesight.
He added: ‘O Messenger of Allah, there is no one to guide me and I am
in great trouble.’ On hearing his complaint, the Prophet (صلى الله عليه
وآله وسلم) said:
Bring an earthen pot for ablution, then perform the ablution and
offer two cycles of optional prayer. Then say: “O Allah, I appeal to
You, and submit to You through the mediation of Your merciful Prophet
Muhammad (صلى الله عليه وآله وسلم). O Muhammad, through your mediation I
submit myself to your Lord that He should give light to my eyes. O
Allah, acknowledge his intercession in my favour and accept my
supplication also in my favour.” ‘Uthmān bin Hunayf says: I swear by
Allah that we had neither left the company nor had we carried on a long
conversation that the man entered (with his sight fully restored) and it
seemed as if he had never been blind.
References
►Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.418#660)
►Ahmad bin Hambal, Musnad (4:138)
►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:559)
►Suyūtī, al-Khasā’is-ul-kubrā (2:201)
►Qastallānī, al-Mawāhib-ul-laduniyyah (4:594)
►Bayhaqī, Dalā’il-un-nubuwwah (6:166-7)
Qadhi Shawkani, the leading authority for Salafis, he while authenticating Tawassul said:
قوله ويتوسل إلى الله سبحانه بأنبيائه والصالحين أقول ومن التوسل
بالأنبياء ما أخرجه الترمذي وقال حسن صحيح غريب والنسائي وابن ماجة وابن
خزيمة في صحيحه والحاكم وقال صحيح على شرط البخاري ومسلم من حديث عثمان بن
حنيف رضي الله عنه أن أعمى أتى النبي صلى الله عليه وسلم فقال يا رسول الله
ادع الله أن يكشف لي عن بصري قال أو أدعك فقال يا رسول الله أني قد شق علي
ذهاب بصري قال فانطلق فتوضأ فصل ركعتين ثم قل اللهم أني أسألك وأتوجه إليك
بمحمد نبي الرحمة الحديث وسيأتي هذا الحديث في هذا الكتاب عند ذكر صلاة
الحاجة وأما التوسل بالصالحين فمنه ما ثبت في الصحيح أن الصحابة استسقوا
بالعباس رضي الله عنه عم رسول الله صلى الله عليه وسلم وقال عمر رضي الله
عنه اللهم إنا نتوسل إليك بعم نبينا
Translation: Qadhi Shawkani explains the saying of
Imam Ibn al-Jarzi i.e. One should ask Allah through the intermediary of
Anbiya and Pious servants of Allah: I (Qadhi Shawkani) say that to seek
Intercession with Allah through Prophets and Righteous (is proven) as is
narrated by Tirmidhi who called it Hassan Sahih Gharib,
also narrated by Nasai’i, Ibn Majah, Ibn Khuzayma in his “Sahih” Hakim
who said: It is Sahih on the criteria of Bukhari and Muslim, the Hadith
of Uthman bin HUNAIF (ra) that a blind man came to the Prophet (Allah
bless him & give him peace) and said: “I've been afflicted in my
eyesight, so pray to Allah for me". The Prophet (Allah bless him &
give him peace) said: “Go perform ablution (Wudu), perform two rak'at
Salat and then say: “O Allah!I ask you and turn to you through my Prophet Muhammad.
This hadith is mentioned in the book (with chapter) of Salaat al Hajah.
And regarding Tawassul through righteous people, It is proven from
Sahih (Bukhari) that Sahaba used to seek rain through Abbas (ra) the
uncle of Prophet (Peace be upon him). Umar (ra) said: O Allah we turn to
you through the means of Prophet's uncle [Tuhfa tul Dhakireen, Page No.
48]
He also said:
وفي الحديث دليل على جواز التوسل برسول الله صلى الله عليه وسلم إلى
الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى وأنه المعطي المانع
ما شاء كان وما يشأ لم يكن
Translation: And in this hadith is the Proof on
permissibility of seeking intercession to Allah through Prophet (Peace
be upon him) but with the belief that Allah Subhanahu wa Ta’la is the
one who grants or takes , whatever he wills happens and whatever he does
not will cannot happen. [Tuhfa tul Dhakireen, Page No. 138]
Hadith #3
Some people object to the above hadith and say that it only proves
Tawassul through Prophet (Peace be upon him) during his life, although
their self cooked up taweel is false which goes against the teaching of
Prophet (Peace be upon him) but still we would like to present another
"SAHIH" hadith to establish that Sahaba took the waseela of Prophet
(Peace be upon him) even after his passing away
وَهُوَ أَنَّ رَجُلاً كَانَ يَخْتَلِفُ إلَى عُثْمَانَ بْنِ عَفَّانَ
رَضِيَ اللَّهُ عَنْهُ فِي حَاجَةٍ لَهُ، وَكَانَ عُثْمَانُ لاَ يَلْتَفِتُ
إلَيْهِ، وَلاَ يَنْظُرُ فِي حَاجَتِهِ، فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ
فَشَكَا ذلِكَ إلَيْهِ، فَقَالَ لَهُ عُثْمَانُ بْنُ حُنَيْفٍ: ائْتِ
الْمِيضَأَةَ فَتَوَضَّأْ، ثُمَّ ائْتِ الْمَسْجِدَ فَصَلِّ فِيهِ
رَكْعَتَيْنِ، ثُمَّ قُلِ: اللَّهُمَّ إنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ
إلَيْكَ بِنَبِيِّنَا مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ! إنِّي
أَتَوَجَّهُ بِكَ إلَى رَبِّي فَيَقْضِي حَاجَتِي، وَتَذْكُرُ حَاجَتَكَ
وَرُحْ إلَيَّ حَتَّى أَرُوحَ مَعَكَ، فَانْطَلَقَ الرَّجُلُ فَصَنَعَ مَا
قَالَ لَهُ، ثُمَّ أَتَى بَابَ عُثْمَانَ فَجَاءَ الْبَوَّابُ حَتَّى
أَخَذَ بِيَدِهِ، فَأَدْخَلَهُ عَلَى عُثْمَانَ بْنِ عَفَّانَ فَأَجْلَسَهُ
مَعَهُ عَلَى الطُّنْفَسَةِ، وَقَالَ: مَا حَاجَتُكَ؟ فَذَكَرَ حَاجَتُهُ
فَقَضَاهَا لَهُ، ثُمَّ قَالَ: مَا ذَكَرْتُ حَاجَتَكَ حَتَّى كَانَتْ
هذِهِ السَّاعَةُ، وَقَالَ: مَا كَانَتْ لَكَ مِنْ حَاجَةٍ فَائْتِنَا،
ثُمَّ إنَّ الرَّجُلَ خَرَجَ مِنْ عِنْدِهِ فَلَقِيَ عُثْمَانَ بْنَ
حُنَيْفٍ فَقَالَ لَهُ: جَزَاكَ اللَّهُ خَيْراً، مَا كَانَ يَنْظُرُ فِي
حَاجَتِي، وَلاَ يَلْتَفِتُ إلَيَّ حَتَّى كَلَّمْتَهُ فِيَّ، فَقَالَ
عُثْمَانُ بْنُ حُنَيْفٍ: وَاللَّهِ مَا كَلَّمْتُهُ، وَلَكِنْ شَهِدْتُ
رَسُولَ اللَّهِ، وَأَتَاهُ رَجُلٌ ضَرِيرٌ فَشَكَا إلَيْهِ ذَهَابَ
بَصَرِهِ، فَقَالَ لَهُ النَّبِيُّ: «أَوْ تَصْبِرُ»، فَقَالَ: يَا رَسُولَ
اللَّهِ إنَّهُ لَيْسَ لِي قَائِدٌ، وَقَدْ شَقَّ عَلَيَّ؟ فَقَالَ لَهُ
النَّبِيُّ: «ائْتِ الْمِيضَأَةَ فَتَوَضَّ
Translation: Imam Tabrani has narrated an incident
that a person repeatedly visited Uthman bin Affan (ra) concerning
something he needed but Uthman paid no attention to him. The man went to
Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak'ats and then say : “O
Allah!, I ask you and turn to you through our Prophet Muhammad, the
Prophet of Mercy. O Muhammad! I turn through you to my lord, that He
fulfil my need” and mention your need. Then come so that I can
go with you [to the caliph Uthman] So the man left and did as he had
been told, then went to the door of Uthman ibn Affan (Allah be pleased
with him), and the doorman came, took him by the hand, brought him to
Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman
asked, "What do you need?" and the man mentioned what he wanted, and
Uthman accomplished it for him ...(till the end of hadith)
References: Imam al-Mundhiri (rah) brought this under "SALAT AL HAJAH" and said: Imam Tabarani after narrating it said "THIS HADITH IS SAHIH" [At-Targheeb wa Tarheeb, Page No. 129 in the chapter of Salaat al Hajah]
►Imam Tabrani Book : Ma'jam As Sagheer Volume : 1 Page : 306-307 Hadith number : 508
Note: Imam Tabrani, after narrating the hadith usually doesn't say anything but in this case he specifically says it is "Sahih"
►Imam Tabrani Book : Ma'jam Al Kabeer Volume : 9 page : 17-19 Hadith number : 8311
►Imam al-Haythami (rah) brought this under "SALAT AL HAJAH" also
accepted the authentication of Imam Tabrani in his Majma az Zawaid
Volume No. 2, Hadith # 3668
►Imam Bayhaqi Book : Dalail An nubuwwah Volume : 6 Page : 167-168
►Imam Taqi ud Din Subki brought this under the chapter: "AFTER
PASSING AWAY OF PROPHET" and also quotes Imam Bayhaqi in the end, Book :
Shia As Siqam Volume : 1 Page : 370-372
►Ibn Taymiyyah declared it "SAHIH" in his Qa'ida al Jaleela fit Tawassul wal Waseela (Page No. 156)
Imam Muhammad bin Yusuf al-Salihi (rah) has actually put the final
nail in coffin of Munkareen by setting a whole chapter on this issue:
الباب الخامس في ذكر من توسل به - صلى الله عليه وسلم - بعد موته
روى الطبراني والبيهقي - بإسناد متصل ورجاله ثقات - عن عثمان بن حنيف أن رجلا كان يختلف إلى عثمان بن عفان في حاجة
Translation: Chapter 5: Regarding Tawassul through the Prophet (Peace be upon him) "AFTER HIS DEATH". It is narrated by At-Tabrani and al-Bayhaqi "WITH CONTINEOUS CHAIN (بإسناد متصل ) HAVING THIQA NARRATORS" the
hadith of Uthman bin Hunaif (ra) that a man came to Uthman bin Affan
(ra) regarding his Hajah .. until the end of same hadith [Muhammad bin
Yusuf al-Salihi in Sabl al Hadi, Volume No.12, Page No. 407]
Hadith # 4
أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر،
حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن
الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب،
فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله
لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام
فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس
الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.وهذا
إسناد صحيح.Malik ad-Dar i.e. treasurer of Umar (RA) relates: The people
were gripped by famine during the tenure of Umar (Ibn-ul-Khattab). Then a
man walked up to the grave of Prophet and said: O Messenger of Allah!
ask for rain from Allah for your Ummah who is in dire straits. Then he
saw the Prophet (SAW) in dream. The Prophet (SAW) said to him, Go over
to Umar, give him my regards and tell him that the rain will come to
you. And tell Umar that he should be on his toes, he should be on his
toes (he should remain alert). He went over to see Umar and passed on to
him the tidings. On hearing this, Umar broke into a spurt of crying. He
said, O Allah, I exert myself to the full until I am completely
exhausted.
References
►Al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538
This Hadith is authenticated as **Sahih** by
►Imam Ibn Kathir in Al Bidayah Wan Nihayah Volume No. 5, Page No. 167
►Imam Qastallani in al-Mawahib-ul-laduniyyah (4:276)
► Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1, Page 373)
Imam Ibn Hajr al Asqalani in "Fath ul Bari"
وروى ابن أبي شيبة بإسناد صحيح من رواية أبي صالح السمان عن مالك الداري
- وكان خازن عمر - قال " أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر
النبي صلى الله عليه وسلم صلى الله عليه وسلم فقال: يا رسول الله استسق
لأمتك فإنهم قد هلكوا، فأتى الرجل في المنام فقيل له: ائت عمر " الحديث.
وقد روى سيف في الفتوح أن الذي رأى المنام المذكور هو بلال بن الحارث
المزني أحد الصحابة،وظهر بهذا كله مناسبة الترجمة لأصل هذه القصة أيضا
والله الموفق
Ibn Abu Shaybah transmitted it with a "SOUND CHAIN OF TRANSMISSION" the
narration from Abi Salih as Samaan from Malik al Dar the treasurer of
Umar (ra) that : The people were gripped by famine during the tenure of
'Umar (Ibn al-Khattab). Then a man walked up to the Prophet's grave and
said, "O Messenger of Allah, please ask for rain from Allah for your
Ummah who is in dire straits." Then he saw the Prophet (SAW) in dream…
till the end of hadith. Sayf narrates in his Fatuh, the one seen in
dream was Bilal bin Harith al Mazni who was one of the sahaba. [Fath ul
Bari : Volume No.2, Page No. 495]
Note: Nasir ud-din Albani deceivingly tried to prove
that "Malik ad-Dar and Abu Salih as-Samaan" present in the chain of
this hadith are unknown narrators who do not exist. So let's see the
reality in light of Authentic Islamic literature.
A) Imam Ibn Sa'ad said: “Malik ad-Dar was a slave
freed by ‘Umar bin al-Khattab. He reported traditions from Abu Bakr
as-Siddiq and ‘Umar, and Abu Salih Samman reported traditions from him.
He was "WELL KNOWN (MAROOF)"
Reference: Ibn Sa‘d, at-Tabaqat-ul-kubra Volume 006, Page No. 12, Narrator Number. 1423
B) Ibn Hibban has attested to the trustworthiness
and credibility of Malik ad-Dar : Imam Ibn Hibban Said: Malik bin ‘Iyad
ad-Dar He has taken traditions from Umar Faroq, and Abu Saleh al-Samman,
and He was a slave freed by ‘Umar bin al-Khattab.
Reference: Kitab uth-Thiqat Volume 005, Page No. 384
C) Imam Dhahabi said about Malik ad-Dar, He (Malik
ad-Dar) was a slave freed by ‘Umar bin al-Khattab, He has taken
traditions from Abu Bakar as-Siddiq. [Tajrid Asma' al-Sahabah, by Imam
Dhahabi, Volume 002, Page No. 44]
D) Ibn Hajar ‘Asqalani
مالك بن عياض مولى عمر هو الذي يقال له مالك الدار له إدراك وسمع من أبي
بكر الصديق وروى عن الشيخين ومعاذ وأبي عبيدة روى عنه أبو صالح السمان
وابناه عون وعبد الله ابنا مالك وأخرج البخاري في التاريخ من طريق أبي صالح
ذكوان عن مالك الدار أن عمر قال في قحوط المطر يا رب لا آلو إلا ما عجزت
عنه وأخرجه بن أبي خيثمة من هذا الوجه مطولا قال أصاب الناس قحط في زمن عمر
فجاء رجل إلى قبر النبي (ص) فقال يا رسول الله استسق الله لأمتك فأتاه
النبي (ص) في المنام فقال له ائت عمر فقل له إنكم مستسقون فعليك الكفين قال
فبكى عمر وقال يا رب ما آلوا إلا ما عجزت عنهذكر بن سعد في الطبقة الأولى
من التابعين في أهل المدينة قال روى عن أبي بكر وعمر وكان معروفا وقال أبو
عبيدة ولاه عمر كيلة عيال عمر فلما قدم عثمان ولاه القسم فسمى مالك الدار
وقال إسماعيل القاضي عن علي بن المديني كان مالك الدار خازنا لعمر
The biographical sketch provided by Ibn Hajar ‘Asqalani: “Malik bin
‘Iyad, a slave freed by ‘Umar, was known as Malik ad-Dar. He had seen
the Holy Prophet (Peace Be Uopn Him) and heard traditions from Abu Bakr.
He has taken traditions from Abu Bakr as-Siddiq ‘Umar Faruq , Mu‘adh
and Abu ‘Ubaydah, and Abu Samman and the two sons of this (Malik ad-Dar)
‘Awn and ‘Abdullah have taken traditions from him. “And Imam Bukhari in
at-Tarikh-ul-kabir, (7:304-5), through reference to Abu Salih, has
acknowledged a tradition from him that ‘Umar is reported to have said
during the period of famine: I do not shirk responsibility but I may be
made more humble.
Ibn Abu Khaythamah has reproduced a long tradition along with these
words (which we are discussing), ... and I have copied a tradition
narrated by ‘Abd-ur-Rahman bin Sa‘id bin Yarbu‘ Makhzumi with reference
to Malik ad-Dar, in Fawa’id Dawud bin ‘Umar and ad-Dabi compiled by
Baghawi. He said that one day ‘Umar called me. He had a gold wallet in
his hand, which had four hundred dinars in it. He commanded me to take
it to Abu ‘Ubaydah, and then he narrated the remaining part of the
happening. Ibn Sa‘d has placed Malik ad-Dar in the first group of
Successors among the natives of Medina and has averred that he has taken
traditions from Abu Bakr as-Siddiq and ‘Umar, and he was known. Abu
‘Ubaydah has asserted that ‘Umar had appointed him the guardian of his
family. When ‘Uthman was elevated to the office of the caliph, he
appointed him as the minister of finance, and that is how he came to be
known as Malik ad-Dar (the master of the house).
[al-Isabah fi tamyiz-is-sahabah - Ibn Hajr, Volume 006, Page No. 164, #8350]
Hadith # 5
Abu Nu’aym related to us who said that Sufyan related to us from Abu
Ishaq from Abdur Rahman ibn Sa’d, who said Ibn Umar had numbness in his
leg, whereupon a man said to him Remember the most beloved of people to
you, so he said Ya Muhammad
Reference
►Imam Bukhari, Kitab ul Adab ul Mufrad, Page No. 404, Hadith # 964
Note: There has been an issue, where some of the new version books
doesn't contain the word "YA". Here we liked to present the Kalmi
Nuskha(refers to original manuscript which was copied by hand writing
from classical scholars) of al-Adab al-Mufrad by Imam Bukhari from
Jamiyah al-Azhar Misr - Authenticated by Maqtabah Jamiyah al-Riyad Click here for Scanned Page (84)
Mullah Ali Qari (rah) say: He said
كانه رضى الله تعالى عنه قصد به اظهار المحبة فى ضمن الاستغاثة
Translation: Ibn Umar (Radhi Allah) expressed his love in the form of "ISTIGHATHA (SEEKING HELP)" [Mullah Ali Qari: Sharh ash-Shifa (2/41)]
2) Ibn e Sa'd , Book : Tabqaat Al Kubra Volume : 4 page : 144 Under Biography of Abdullah Bin Umer
3) Qadi Ayyad Book : As Shifa Fasl : Feemi Rawa An As Salf Wal Aaemmah Volume : 2 page : 23
4) Imam Ibn e Sunni Book : Amal Al yaum Wa Layilah
Chapter : what should be said , if leg goes num, Page : 221-223 Hadith
number : 169, 170, 171, 173
5) Imam Mizzi Book : Tahdeeb Al Kamaal Volume : 17 Page : 142 Under Biography of 'Abdur Rahman Bin Sa'd Al Qurashi Al 'Adawi
6) Ibn e Ja'd Book : Al Musnad Volume : 2 Page : 917 Hadith number : 2633
Hadith # 6
It is attributed to Dawud bin Abu Salih. He says: one day Marwan came
and he saw that a man was lying down with his mouth turned close to the
Prophet’s grave. Then he (Marwan) said to him, “Do you know what are
you doing?” When he moved towards him, he saw that it was Abu Ayyub
al-Ansari. (In reply) he said, “Yes (I know) I have come to the
Messenger of Allah (صلى الله عليه وآله وسلم) and not to a stone. I have
heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry
over religion when its guardian is competent. Yes, shed tears over
religion when its guardian is incompetent.References
►Imam Hakim declared it "Sahih" while Imam Dhahabi "AGREED" with him [Al-Mustadrak 4:520, Hadith # 8571]
►Ahmad bin Hambal with a sound chain of transmission in his Musnad
Volume 005: Hadith Number 422; Hakim, al-Mustadrak Volume 004: Hadith
Number 515
Above hadith with another chain by Imam Tabrani
► Tabrani, Book : Ma'jam Al Ausath, Volume : 1, Page : 94, Hadith number : 284
►Taqi Ud Din Subki, Book : Shifa As Siqam, Chapter : Fasl Ath Thani ; Fi Tatabba Kalimaatihi, Volume : 1, Page : 342-343
Some people, says in the above Chain Dawud Bin Abu Salih is unknown.
Let us see what Sheikul Islam Imam Hajar Asqalani r.a has said
1) Imam Ibn Hajar Asqalani R.A
داود ابن أبي صالح حجازي مقبول من الثالثة تمييز
Translation: Differentiate: Dawud bin Ab salih Al Hijazi is MAQBOOL (ACCEPTED)
Reference
►Ibn Hajar Asqalani, Taqrib ut Tahdhib volume 1, Page 306, Narrator no: 1802 [Online version: 1792]
2) Imam Mizzi said
[Differentiate]: Dawud Bin Abu Salih Al Hijazi
He Narrated from : Abu Ayyub Ansari R.A
Person who narrated from Dawud bin Abu Salih : waleed bin kather
Reference
► Imam Mizzi, Book : Tahdheeb wal Kamaal Volume : 8 Page : 405 Biography number : 1766
Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم)
Hadith # 7
حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن
إسحاق بن إبراهيم الحنظلي ، ثنا أبو الحارث عبد الله بن مسلم الفهري ، ثنا
إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن
عمر بن الخطاب رضي الله عنه قال: قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ
الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي،
فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟
قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ
روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا
إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ
إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا
آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ
غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد
وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب
Translation: Narrated `Umar: The Prophet said: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah
said: O Adam, and how do you know about Muhammad whom I have not yet
created? Adam replied, O my Lord, after You created me with your hand
and breathed into me of Your Spirit, I raised my head and saw written on
the heights of the Throne: "LA ILAHA ILLALLAH MUHAMMADUR RASULULLAH" I
understood that You would not place next to Your Name but the Most
Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."
► Al-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)
It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).
1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak
(2:651, Hadith No. 4228), although he acknowledges Abd al-Rahman ibn
Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he
mentions this hadith he says: "Its chain is sound, and it is the first
hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this
book"; al-Hakim also declares sound another version through Ibn `Abbas.
Imam Hakim (rah) also narrates: حدّثنا علي بن حمشاذ العدل إملاء ، ثنا
هارون بن العباس الهاشمي ، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري
ثنا سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي
الله عنهما قال: أوحى الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر
من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت
الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا
الله محمد رسول الله فسكن.
هذا حديث صحيح الإسناد ولم يخرجاه
Translation: Ibn Abbas (ra) narrates that Allah
inspired Isa (a.s) saying O Isa, believe in Muhammad (salallaho alaihi
wasalam), and whosoever form your Ummah finds him should believe in him,
If I had not created Muhammad (salallaho alaihi wasalam) then I would
not have created Adam, If not for him I would not have created the
paradise and hell, When I made the throne on Water, it started to shake,
I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it
became still [Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page
No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This
Hadith has Sahih chain.
2. Imam Tabaran in his Mu'jam Al-Ausat
Narrated by Umar bin al-Khattab Allah’s Messenger (Peace Be Upon Him)
said: When Adam committed the error, he submitted (to Allah): O Lord, I
beg You to forgive me through the mediation of Muhammad. Then Allah
said: O Adam! How did you recognize Muhammad as I have not created him
yet? He replied: O Lord, when You created me with Your divine hand and
breathed Your soul into me, I raised my head and saw ‘la ilaha illallahu
Muhammad-ur-rasulullah (“There is no god but Allah, Muhammad is Allah’s
Messenger”)’ inscribed on each pillar of the Throne. I discovered that
with Your name, the name of only such a person can be associated who is
Your most beloved of all the creatures. At this Allah said: O Adam, you
have said it correctly. Of all the creatures I love him the most. Now
when you offered your prayer through his mediation, I forgave you. And
if Muhammad were not there, I would not have created even you.
Reference
►Tabarani Mu'jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502
3. Imam al-Bulqini declares this hadith of Adam (a.s)'s Tawassul to be sound in his Fatawa.
4. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam
p. 134-135) although Ibn Taymiyya's rejection and criticism of this
hadith was known to him and he rejects it, as well as saying that Ibn
Taymiyya's extreme weakening of Ibn Zayd is exaggerated.
5. Imam Qadhi Iyaad (rah) considered it Sahih and
famous because he narrated it under the Chapter No. 3 of his Ash-Shifa
in which he said: This Chapter is about “SAHIH AND FAMOUS” narrations
(الباب الثالث فيما ورد من صحيح الأخبار و مشهورها), and he says that Abu
Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad
says: "It is said that this hadith explains the verse: 'And Adam
received words from his Lord and He relented towards him' (2:37)"; he
continues to cite another very similar version through al-Ajurri (d.
360), about whom al-Qari said: "al-Halabi said: This seems to be the
imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah
al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."
6. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although
he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also
mentions the version of Maysarat al-Fajr whereby the Prophet says: "When
satan deceived Adam and Eve, they repented and sought intercession to
Allah with my name"; Ibn al-Jawzi also says in the chapter concerning
the Prophet's superiority over the other Prophets in the same book:
"Part of the exposition of his superiority to other Prophets is the fact
that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."
7. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il
that he only included sound narrations in his book, although he also
knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;
8. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180) where he points towards weakness of Abdur Rahman bin Zayd bin Aslam.
9. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa'
show that its chains have weakness in them. However, the weakness of
Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim,
and Abu Nu`aym, yet all these scholars retained this hadith for
consideration in their books.
10. Three scholars reject it outright a) Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students b) Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and c) al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger (Lisan al-mizan 3:360, 3:442).
11. At the same time, Ibn Taymiyya elsewhere quotes
it and the version through Maysara and says: "These two are like the
elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة. ) (Fatawa 2:150). The
contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This
indicates that Ibn Taymiyya found the hadith sound enough to be
considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil)
are not taken as witness by the people of hadith"; al-Maliki also
quotes (without reference) Dhahabi's unrestrained endorsement of the
ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).
The Hadith of Maysara (ra) is the following:
Hadith # 8
وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في
(الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن
عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن
سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن
سفيان، عن ميسرة قال قلت: يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا
خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ
سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ
ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا
آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ
وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا
أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ
ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا
وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ
Translation: Narrated by Maysara (ra), I asked: "O
Messenger of Allah, when were you [first] a Prophet?" He replied: "When
Allah created the earth ‘Then turned He to the heaven, and fashioned it
as seven heavens’(2:29), and created the Throne, He wrote on the leg of
the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets"
(Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the
Garden in which He made Adam and Hawwa' dwell, and He wrote my name on
the gates, its tree-leaves, its domes and tents, at a time when Adam was
still between the spirit and the body. When Allah Most High instilled
life into him he looked at the Throne and saw my name, whereupon Allah
informed him that 'He [Muhammad SAWS] is the liege-lord of all your
descendants.' When Satan deceived them both, they repented and sought
intercession to Allah with my name."[Ibn Jawzi in Al Wafa bi Ahwaal lil
Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]
Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:
وروى ابن الجوزي بسند جيد لا بأس به
Translation: This hadith is narrated by Ibn Jawzi
(rah) and the chain of it is “STRONG” and there is nothing wrong in it
[Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al
iLmiyyah]
Ibn Taymiyyah said:
فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة
Translation: This hadith corresponds to the hadith
mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like
the explanations (tafsir) of the authentic (Sahih) ahadith [Majmua al
Fatawa, 2/150] Imam al Alawai al Makki said: This indicates that Ibn
Taymiyya found the hadith sound enough to be considered a witness for
other narrations (salih li al-istishhad wa al-i`tibar), because the
forged (al-mawdu`) and the false (al-batil) are not taken as witness by
the people of hadith
12. It is furthermore evident that Ibn Taymiyya
considers the meaning of the creation of everything for the sake of the
Prophet as true and correct, as he declares in his Majmu`at al-fatawa in
the volume on tasawwuf (11:95-97):
محمد سيد ولد آدم. وأفضل الخلق؛ وأكرمهم عليه، ومن هنا قال من قال: إن
الله خلق من أجله العالم، أو أنه لولا هو لما خلق عرشاً، ولا كرسياً، ولا
سماء ولا أرضاً ولا شمساً ولا قمراً. لكن ليس هذا حديثاً عن النبي صلى الله
عليه وسلّم لا صحيحاً ولا ضعيفاً، ولم ينقله أحد من أهل العلم بالحديث، عن
النبي صلى الله عليه وسلّم، بل ولا يعرف عن الصحابة، بل هو كلام لا يدرى
قائله. ويمكن أن يفسر بوجه صحيح كقوله: {وَسَخَّرَ لَكُمْ مَّا فِى
السَّمَـوَتِ وَمَا فِى الأَْرْضِ } [الجاثية: 13] وقوله: { ْ وَسَخَّرَ
لَكُمُ الْفُلْكَ لِتَجْرِىَ فِى الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ
الأَنْهَـرَ وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ
لَكُمُ الَّيْلَ وَالنَّهَارَ وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ
وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا } [إبراهيم: 32 ـ 34]
وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم، ومعلوم
أن لله فيها حكماً عظيمة غير ذلك، وأعظم من ذلك، ولكن يبين لبني آدم ما
فيها من المنفعة، وما أسبغ عليهم من النعمة.فإذا قيل: فعل كذا لكذا لم يقتض
أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا، لا
يقتضي أن لا يكون فيه حكم أخرى عظيمة، بل يقتضي إذا كان أفضل صالحي بني آدم
محمد، وكانت خلقته غاية مطلوبة، وحكمة بالغة مقصودة [أعظم] من غيره، صار
تمام الخلق، ونهاية الكمال، حصل بمحمد صلى الله عليه وسلّم.والله خلق
السموات والأرض وما بينهما في ستة أيام، وكان آخر الخلق يوم الجمعة، وفيه
خلق آدم وهو آخر ما خلق، خلق يوم الجمعة بعد العصر في آخر يوم الجمعة، وسيد
ولد آدم محمد ـ صلى الله عليه وسلّم ـ آدم فمن دونه تحت لوائه ـ قال صلى
الله عليه وسلّم «إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في
طينته»، أي: كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب
الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح
فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها وهو الجامع لما فيها،
وفاضله هو فاضل المخلوقات مطلقاً، ومحمد إنسان هذا العين؛ وقطب هذه الرحى،
واقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات، فما ينكر أن يقال:
إنه لأجله خلقت جميعها، وأنه لولاه لما خلقت، فإذا فسر هذا الكلام ونحوه
بما يدل عليه الكتاب والسنة
Translation: Muhammad is the Chief of the Children
of Adam, the Best of Creation, the noblest of them in the sight of
Allah. This is why some have said that "Allah created the
Universe due to him," or that "Were it not for him, He would have
neither created a Throne, nor a Footstool, nor a heaven, earth, sun or
moon." However, this is not a hadith on the authority of the
Prophet, neither is it sahih nor is it weak and it has not been narrated
by any person of knowledge in hadith either from Prophet or Sahaba but it may be explained from a correct aspect...Since
the best of the righteous of the children of Adam is Muhammad, creating
him was a desirable end of deep-seated purposeful wisdom, more than for
anyone else, and hence the completion of creation and the fulfillment
of perfection was attained with Muhammad, may Allah Exalted bless him
and grant him peace... The Chief of the Children of Adam is Muhammad,
may Allah Exalted bless him and grant him peace, Adam and his children
being under his banner. He, may Allah Exalted bless him and grant him
peace, said: "Truly, I was written as the Seal of the Prophets with
Allah, when Adam was going to-and-fro in his clay," i.e. that my
prophethood was decreed and manifested when Adam was created but before
the breathing of the Spirit into him, just as Allah decrees the
livelihood, lifespan, deeds and misery or happiness of the slave when He
creates the embryo but before the breathing of the Spirit into it.
Since man is the seal and last of all creation, and its microcosm,
and since the best of man is thus the best of all creation absolutely,
then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the
Distributor to the Collective, is as it were the Ultimate Purpose from
amongst all the purposes of creation. Thus it cannot be denied
to say that "Due to him all of this was created", or that "Were it not
for him, all this would not have been created," so if statements like
this are thus explained according to what the Book and the Sunna
indicate, it is acceptable. [Majmua al Fatawa, Volume No. 11, Page Nos. 95-97]
Tabarānī, Bayhaqī, Ibn-ul-Mundhir and Suyūtī narrated this tradition
through ‘Umar bin al-Khattāb and ‘Alī that the Holy Prophet (صلى الله
عليه وآله وسلم) said, “Adam was just about to repent for his act of
disobedience that he suddenly recalled in his state of anxiety that he
had seen lā ilāha illallāhu Muhammad-ur-rasūlullāh (there is no god but
Allah, Muhammad is Allah’s Messenger) inscribed on the Throne at the
time of his birth.” It obviously meant that the distinction the Prophet
(صلى الله عليه وآله وسلم) possesses is denied to others. That is the
reason his name was inscribed along with Allah’s Own name. At this, he
added these words of intermediation to his prayer for divine
forgiveness:
(O Allah,) I beg Your forgiveness through the mediation of Muhammad (صلى الله عليه وآله وسلم).
The tradition related by Ibn-ul-Mundhir has the following words:
O Allah, I beg Your forgiveness through Your beloved and most
honoured servant Muhammad and through his distinction You have blessed
him with.
►[Suyuti cites in ad-Durr-ul-manthur Volume 001: Page No. 60]
Mother of All Believers Hazarth Ayesha Siddiquea(R.A)
Hadith # 9حدثنا أبو النعمان حدثنا سعيد بن
زيد حدثنا عمرو بن مالك النكري حدثنا أبو الجوزاء أوس بن عبد
الله قال قحط أهل المدينة قحطا شديدا فشكوا إلى عائشة
فقالت انظروا قبر النبي صلى الله عليه وسلم فاجعلوا منه كوى
إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى
نبت العشب وسمنت الإبل حتى تفتقت من الشحم فسمي عام الفتق
Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people
of Medina were in the grip of a severe famine. They complained to
‘A’ishah (about their terrible condition). She told them to go towards
the Prophet’s grave and open a window in the direction of the sky so
that there is no curtain between the sky and the grave. The narrator
says they did so. Then it started raining heavily; even the lush green
grass sprang up (everywhere) and the camels had grown so fat (it seemed)
they would burst out due to the over piling of blubber. So the year was
named as the year of greenery and plenty.
References
►Sunan Darimi Volume 001, Page 227, Hadith Number 093
►Ibn Jawzi (rah) in his al-Wafa bi Ahwal lil Mustafa made a chapter before this hadith
الباب التاسع والثلاثون في الاستسقاء بقبره صلى الله عليه وسلّم
Translation: Chapter #39 in regards to "Seeking rain
through the grave of Prophet (Peace be upon him)" And then he brought
the Hadith of Sayyidah Aisha (ra) under it. [Al Wafa bi Ahwal lil
Mustafa, Page #817-818]
►Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain
of transmission; rather, in my opinion, it is sound. The scholars have
also acknowledged its soundness and have established its genuineness on
the basis of almost equally credible evidence. [Shifa’-ul-fu’ad
bi-ziyarat khayr--il-‘ibad Page No.153]
►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)
►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)
Chain :"“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin
Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has
reported it.”
The Prophet (صلى الله عليه وآله وسلم) as a source of intermediation for Jews
Bi Haqqi Muhammad (Salallaho alaihi wasalam), for the sake of
Muhammad, this term had even given victory to Jews as Quran attests in
its beautiful words
"And when there comes to them a Book from God, confirming what is with them,- although from of old they had prayed for victory against those without Faith,-
when there comes to them that which they (should) have recognised, they
refuse to believe in it but the curse of God is on those without
Faith."(2:89)
1.Imam Qurtubī
Imam Qurtubī related the tradition through Ibn ‘Abbās:
قال ابن عباس : كانت يهود خيبر تقاتل غطفان فلما التقوا هزمت يهود ,
فعادت يهود بهذا الدعاء وقالوا : إنا نسألك بحق النبي الأمي الذي وعدتنا أن
تخرجه لنا في آخر الزمان إلا تنصرنا عليهم . قال : فكانوا إذا التقوا دعوا
بهذا الدعاء فهزموا غطفان , فلما بعث النبي صلى الله عليه وسلم كفروا ,
فأنزل الله تعالى : " وكانوا من قبل يستفتحون على الذين كفروا " أي بك يا
محمد The Jews of Khaybar were often at war with the Ghatafān (tribe).
When they confronted each other (in battle) the Jews were defeated. They
attacked again, offering this prayer, “(O Lord,) we beg You through the
mediation of the Unlettered Prophet (صلى الله عليه وآله وسلم) about
whom You have promised us that you will send him to us at the end of
time. Please help us against them.” Ibn ‘Abbās adds: whenever they faced
the enemy, they offered this prayer and defeated the Ghatafān (tribe).
But when the Prophet (صلى الله عليه وآله وسلم) was sent, they denied
(him). So Allah the Exalted revealed the verse: “And before that they
themselves had (prayed) for victory (through the mediation of the last
Prophet Muhammad (صلى الله عليه وآله وسلم) and the Book revealed to him)
over the disbelievers,” that is, through your mediation, O Muhammad.
Reference
►Qurtubī, al-Jāmi‘ li-ahkām-il-Qur’ān, 2:27
2. Mahmud Alusī
He said:
وكانوا من قبل يستفتحون على الذين كفروا نزلت في بني قريظة والنضير
كانوا يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وآله وسلم قبل
مبعثه قاله ابن عباس وقتادة والمعنى يطلبون من الله تعالى أن ينصرهم به على
المشركين كما روى السدي أنهم كانوا إذا اشتد الحرب بينهم وبين المشركين
أخرجوا التوراة ووضعوا أيديهم على موضع ذكر النبي صلى الله عليه وآله وسلم
وقالوا:اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن
تنصرنا اليوم على عدونا فينصرون فلما جاءهم ما عرفوا كفروا به كنى عن
الكتاب المتقدم بما عرفوا لأن معرفة من أنزل عليه معرفة له ووجه الدلالة من
هذه الآية ظاهر فإن الله سبحانه أقر استفتاح اليهود بالرسول ولم ينكره
عليهم وإنما ذمهم على الكفر والجحود بعد إذ شاهدوا بركة الاستفتاح بالنبي
صلى الله عليه وآله وسلم .
This (verse) was revealed about Banū Qurayzah and Banū Nadīr who used
to pray for victory over Aws and Khazraj before Allah’s Messenger’s
Prophethood. Ibn ‘Abbās and Qatādah have given expression to the same
reality. It means that they prayed to Allah through his mediation for
victory over the polytheists as also stated by as-Suddiyy: when the war
raged between them and the polytheists, they opened the Torah and placed
their hand on the spot where the Prophet (صلى الله عليه وآله وسلم) was
mentioned and prayed, “O Allah, we pray to You through the mediation of
Your Prophet You have promised with us to send him at the end of time;
today grant us victory over our enemies.” So (by the blessing of this
prayer) they were made victorious.Reference
►Mahmūd Alūsī, Rūh-ul-ma‘ānī (1:320)
3. Imam Jalāl-ud-Dīn Mahallī and Imam Jalāl-ud-Dīn Suyūtī
They write the Jews used to pray in these words:
"O Allah, grant us victory through the mediation of the Prophet who is to appear at the end of time."
Reference
►Mahallī and Suyūtī, Tafsīr-ul-jalālayn (p.14)
4. Imam Ibn Kathīr
He says:
The Jews used to pray for victory over the Arab polytheists through the mediation of Muhammad(صلى الله عليه وآله وسلم)
Reference
►Ibn Kathīr, Tafsīr-ul-Qur’ān al-‘azīm (1:124)
5. Imam Suyūtī
He narrates two traditions on the authority of Ibn ‘Abbās in this context as follows:
The Jews of Banū Qurayzah and Banū Nadīr used to pray for victory
over the disbelievers and the infidels before the Prophethood of
Muhammad. They said: O Allah, bless us with victory through the
mediation of the Unlettered Prophet, and they were blessed with victory.
The Jews of Medina, before the arrival of the Holy Prophet (صلى الله
عليه وآله وسلم), in their war against the (tribes of) Arab disbelievers –
Asad, Ghatafān, Juhaynah and ‘Udhrah – prayed for victory over them and
sought help by invoking the name of Allah’s Messenger. They said: O
Allah, our Lord, grant us victory over them through the name of Your
Prophet and through Your Book to be revealed to him whose Prophethood
You have promised us at the end of time.
Reference
►Suyūtī, ad-Durr-ul-manthūr (1:88)
Similar traditions are narrated by:
1. ‘Abdullāh bin Muslim bin Qutaybah, Tafsir gharīb-il-Qur'ān (p.58).
2. Ibn Jarīr Tabarī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:325).
3. Baghawī, Ma‘ālim-ut-tanzīl (1:93).
4. Abū al-Fadl al-Mībadī, Kashf-ul-asrār wa ‘uddat-ul-abrār (1:272).
5. Ibn-ul-Jawzī, Zād-ul-masīr fī ‘ilm-it-tafsīr (1:114).
6. Mujāhid bin Jubayr, Tafsīr (1:83).
7. Baydāwī, Tafsīr (1:122).
8. Nasafī, al-Madārik (1:61).
9. Khāzin, Lubāb-ut-ta’wīl fī ma‘ānī at-tanzīl (1:65).
10. Muhammad bin Yūsuf Abū Hayyān Andalusī, Tafsīr-ul-bahr-il-muhīt (1:303).
11. Ibrāhīm bin ‘Umar Biqā‘ī, Nazm-ud-darar fī tanāsub-il-āyāt was-suwar (2:36-7).
12. Muhammad bin ‘Abd-ur-Rahmān Hasanī Husaynī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:23).
13. Abū Sa‘ūd ‘Amādī, Irshād-ul-‘aql-is-salīm ilā mazāyā al-Qur’ān al-karīm (1:128).
14. Ismā‘īl Haqqī, Tafsīr rūh-ul-bayān (1:179).
15. Sulayman bin ‘Umar, al-Futūhāt-ul-ālihiyyah (1:77-8).
16. Shawkānī, Fath-ul-qadīr (1:112).
17. Muhammad Rashīd Radā, Tafsīr-ul-manār (1:381).
18. Ibn Juzayy, Kitāb-ul-tashīl li-‘ulūm-it-tanzīl (1:53).
19. Khatīb Shurbīnī, as-Sirāj-ul-munīr (1:76).
20. Wahbah Zuhaylī, at-Tafsīr-ul-munīr (1:219-20).
21. Tantāwī Jawharī, al-Jawāhir fī tafsīr-il-Qur’ān al-karīm (1:96).
Following traditionists and biographers also narrated the same tradition:
1. Hakim in al-Mustadrak (2:263).
2. Ājurrī in ash-Sharī‘ah (pp.446-8).
3. Bayhaqī in Dalā’il-un-nubuwwah (2:76-7).
4. Abū Nu‘aym in Dalā’il-un-nubuwwah (pp.44-5).
5. Ibn Kathīr in al-Bidāyah wan-nihāyah (2:274-5).
Hadith # 9
rrated Abdullah Ibn Umar:
Allah's Messenger (صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.
Reference
►Tabrani Volume 012: Hadith Number 406
►Bayhaqi Shu'ab ul Iman Volume 003: Hadith Number 489
Imam Ibn Quduma (rah) said: ويستحب زيارة قبر النبي لما روى الدارقطني
بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي
فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتيIt is
recommended to do Ziyarah of Prophet’s grave as it is narrated by
Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be
upon him) said: Whosoever performs the Hajj after my death then he
should visit my grave because It is as If he has visited me during my
life. And he also narrated (another hadith) that Whosoever visits my
grave then my intercession becomes Wajib for him [Imam Ibn Quduma in
al-Mughni, Volume No. 5, Page No. 381]
►Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]
Qadhi Iyaad (rah) said in his magnificent Ash-Shifa
في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليهو زيارة
قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب
فيها: روى عن ابن عمرChapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.
It should be known that visiting the grave of Prophet (Peace be upon
him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over
it, It has such a virtue that It has been prescribed to us as it comes
in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my
intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume
No.2, Page No. 53]
Intermediation through the Prophet’s request for forgiveness after his death
Hadith # 10
عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال:
"إن لله ملائكة سياحين يبلغون عن أمتي السلام". قال: وقال رسول الله صلى الله عليه وسلم:
"حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم،
فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم".
It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:
My life is blissful for you because you hear traditions from
people and relate them to others and my death is also blissful for you
because your deeds will be presented to me. If I see the
virtues prevail, I will be grateful to Allah, and if I see the vices
prevail, I will pray for your forgiveness from Allah.
References
►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that
that tradition had been reported by Bazzār (in his Musnad) and its
sub-narrators are all of sahīh (sound) hadith.
►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)
►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)
►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)
►Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and
Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that
Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin
‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its
narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It
has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries
on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36)
respectively.
►Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā
bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin
Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat
khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn
‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its
veracity.
►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).
►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).
►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).
►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).
Hadith # 11
As it is reported by ‘Amr bin Shu‘ayb that his grandfather says: we
were present in the company of the holy Prophet (صلى الله عليه وآله
وسلم) when messengers from Hawāzin tribe came and said: O Muhammad! We
belong to the same origin and tribe, and the trouble we are facing is
not hidden from you, therefore, have mercy on us. The holy Prophet (صلى
الله عليه وآله وسلم) replied: opt one of the two choices; either take
away your property and wealth or have your women freed. They opted for
their women and children. Then the Messenger of Allah (صلى الله عليه
وآله وسلم) added: as far as my share and the share of ‘Abd-ul-Muttalib
and his children (in the spoils) is concerned, I have already given it
to you. But when I have performed the noon prayer, you should all stand
up and say:
"Through the means of the Messenger of Allah (صلى الله عليه وآله
وسلم) we seek help for our women and children from believers (or
Muslims)"
The narrator says that when people had finished their prayer, they
repeated the same words as the Prophet (صلى الله عليه وآله وسلم) had
advised them.
Reference
►Nasā’ī, Sunan, book of hibah (gifts) 6:262-3
The Prophet’s supplication through the mediation of his own and other Prophets
Hadith # 12
عن أنس بن مالك قال: لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما
دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال: "رحمك
الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين
نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة". ثم أمر أن
تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه
وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه،
وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا
أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما
بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده،
فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال: "الله
الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها،
ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم
الراحمين". وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر
الصديق رضي الله عنهم.
رواه الطبراني في الكبير والأوسط، وفيه روح بن صلاح، وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح
It is narrated by Anas bin Malik. He said: When the mother of ‘Ali
bin Abu Talib — Fatimah bint Asad bin Hashim — died, Allah’s Messenger
(Peace Be Upon Him) called on her and sat down by the head of the bed
and said, “O dear mother, may Allah have mercy on you. After my mother,
you were the one I regarded as my mother. When I was hungry you fed me
to the point of saturation while you yourself remained hungry. Then you
helped me put on clothes and instead of eating yourself, you gave me
nice things to eat. You did all this for Allah’s pleasure and for a good
reward in the Hereafter.” Then he (the Prophet) commanded to bathe her
three times. When camphor water was brought, Allah’s Messenger (Peace Be
Upon Him) poured some water into his hands. Then Allah’s Messenger
(Peace Be Upon Him) took off his shirt and clothed her with it and used
his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be
Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin
al-Khattab and the negro slave to dig up the grave. So they dug her
grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon
Him) dug it up and drew the soil out with his own hands. When he
finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in
(the grave), and said, “It is Allah Who controls life and death, and He
is Ever living and will never die. (O Allah,) forgive my
mother—Fatimah bint Asad— and help her answer properly at the time of
questioning and through the mediation of Your Prophet (Muhammad) and the
former prophets, make her grave capacious. Surely You are
infinitely Merciful.” Then he repeated, “God is Great” four times (i.e.
led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered
her into the grave.
References
►Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189
►Ibn Hibbān and Hākim declared him thiqah (trustworthy). Haythamī also cites it in Majma‘-uz-zawā’id (9:256-7)
►Ibn-ul-Jawzī in al-‘Ilal-ul-mutanāhiyyah (1:268-9#433)
►Abū Nu‘aym in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)
► Mahmūd Sa‘īd Mamdūh graded it hasan (fair) in his Raf‘-ul-minārah (pp.147-8).
Hadith # 13am Ibn Hajr al Haythami (rah) wrote a "WHOLE BOOK" on virtues of visiting the grave of Prophet (Peace be upon him) in it he writes:
Amongst the evil deeds of Ibn Taymiyyah, something which nobody
before him in this world proclaimed is his rejection of Istighatha
(Beseeching for help) and Tawassul through Prophet (salalallaho alaihi
wasalam). This Tawassul through Prophet (salallaho alaihi wassalam) is
Hassan (fair) in all conditions whether before his creation (i.e. him
being sent to the world), after it (i.e. his death), also in this world
and on Day of Judgment.
Reference
►Jawhar al Munazzam fi Ziyaratil Qabr il Mukkaram: Page No. 171
Imam Ibn Hajr Asqalani
Imam Ibn Hajr Asqalani proving Yahyah Bin Yahya research said this
proves Imam Ibn Hajr and Imam Hakim (rah) Belief (aqida) that going to
tombs of Awliyas and asking through their Intercession is allowed. Ibn
Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori
that he said that I was in extreme depression that I saw Prophet (Peace
Be Upon Him) in my dream he said that go to grave of Yahya bin Yahya
(rah) and do Istaghfar and ask for help through his Intercession your
problem will be solved. Abu Ali Nishapori said I did like that and my
problem was solved in the morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume
004, Page 398]
Imam Nawawi says in "Majmu" (8/274):
قال الإمام النووي في المجموع (ج8/274) كتاب صفة الحج، باب زيارة قبر
الرسول صلى اللّه عليه وسلم: "ثم يرجع إلى موقفه الأول قُبالة وجه رسول
اللّه صلى اللّه عليه وسلّم (((ويتوسل به))) في حق نفسه ويستشفع به إلى
ربه".
Imam al Nawawi (rah) said in his Majmu (8/274) the book of
description of Hajj, chapter of “Visiting the grave of Prophet (Peace be
upon him): The one visiting should stand by facing towards the face of
Prophet (Peace be upon him) and make him a means (tawassul) and seek his wasilah as intercession (shafa'at) towards the Lord.
Imam Bayhaqi
[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was
a man with us in Madina. Whenever he used to see any bad deed which he
was not capable of stop with his hand, he used to go to the grave of
Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e.
Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look
towards our state. --- [Hadith Number 3880] Abu Harb Hilali (ra)
narrates that one Arabi performed Hajj and then came to the door of
Prophet’s Mosque. He tied his camel there and enter the mosque till he
reached the grave of Prophet (Peace be upon him). He stood at the feet
of Prophet (Peace be upon him) and said: Peace be upon you O Prophet,
then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain),
he then turned towards the Prophet again and said: O Messenger of Allah,
May my parents be taken ransom for you, I have come in your court
because I am filled with sins and mistakes, so that I can make you a
waseela infront of Allah so that you can intercede for me, because Allah
has said in his Book: And We have not sent any Messenger but that he
must be obeyed by the Command of Allah. And, (O Beloved,) if they,
having wronged their souls, had come to you imploring the forgiveness of
Allah and the Messenger (blessings and peace be upon him) had also
asked forgiveness for them, then (owing to this mediation and
intercession) they would certainly have found Allah Most Relenting,
Ever-Merciful. (Quran 4/64)" Then he turned towards a big group of
Sahaba while saying: O best of those who are buried in deep""And from
whose fragrance the depth and the height have become sweet" "May I be
the ransom for a grave which thou inhabit" "And in which are found
purity, bounty and munificence!"
[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80]
Al-Hafidh Ibn Hibban
…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من
ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج
النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة
في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه
ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته
مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه
وعليهم أجمعين)
delete
Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah)
grave, performing Tawassul through him and states that whenever “I was
afflicted with a problem during my stay in Tus, I would visit the grave
of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and
him) and ask Allah (SWT) to relieve me of that problem and it (my dua)
would be answered and the problem alleviated. And this is something I
did, and found to work, many times
[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411]
Intermediation through Allah’s favourites in the jungle
Hadith # 14
‘Abdullāh bin Mas‘ūd has narrated that the Prophet (صلى الله عليه وآله وسلم) said:
When you lose your means of transport in a jungle, you should call: O
creatures of Allah! Help me, recover my transport! O creatures of
Allah! Help me, recover my transport! There are many of Allah’s
creatures on this earth. They will help you recover it.References
►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (10:217#10518)
► Abū Ya‘lā, Musnad (9:177)
► Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.162#502)
► Haythamī, Majma‘-uz-zawā’id (10:132)
►Ibn Hajar ‘Asqalānī in al-Matālib-ul-‘āliyah (3:239#3375).
Hadith #15
وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي
نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً
مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ
الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ
الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ
لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ
. قلت: هو في الصحيح باختصار.رواه أبو يعلى ورجاله رجال الصحيح
Translation: Narrated Abu Hurayra I heard the Prophet say: "By the
one in Whose hand is Abu al-Qasim's soul, "ISA IBN MARYAM SHALL DESCEND"
as a just and wise ruler. He shall destroy the cross, slay the swine,
eradicate discord and grudges, and money shall be offered to him but he
will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him. (Abu Ya`la relates it with a sound (sahih) chain in
his Musnad Volume No. 11, Page No. 462, (Dar al-Ma'mun ed. 1407/1987)];
al-Haythami says in Majma` al-zawa'id (8:5), Chapter entitled: "`Isa
ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih)
hadith")
Imam Nur ud-din al-Haythami (rah) said of that hadith:رواه أبو يعلى ورجاله رجال الصحيح
Translation: It is Narrated by Abu Ya'la and "ALL ITS RIJAAL ARE THOSE OF SAHIH" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13813]
Abdur Rahim al-Mubarakpori (Among the Authentic Scholar for Salafi School of Thought)
Imam Qadhi Shawkani's (rah) writes: Regarding what those who forbid
tawassul to Allah through the Prophets (Peace Be Upon Him) and the
Saint's cite to support their position, such as Allah's sayings: "We
only worship them in order that they may bring us nearer" (39:3) and "Do
not call on any other god with Allah, or you will be among those who
will be punished" (26:213) and "Say: Call on those besides Him whom ye
fancy; they have no power to remove your trouble from you or to change
them. Those unto whom they cry seek for themselves the means of approach
to their Lord, which of them shall be the nearest; they hope for His
mercy and fear His wrath: for the wrath of thy Lord is something to take
heed of" (17:57) These verses are irrelevant. Rather: they support
exactly the reverse of what the objectors to tawassul claim, since the
verses are related to another issue.
To wit: the verse "We only worship them in order that they may bring
us nearer" explicitly states that they worship them for that purpose,
“whereas the one who makes Tawassul through a scholar, for example,
never worships him, but knows that he has a special distinction
(maziyya) before Allah for being a carrier of knowledge; and that is why
he uses him as a means”. Similarly irrelevant to the issue is Allah's
saying: "Do not call on any other god with Allah." This verse forbids
that one should call upon another together with Allah, as if saying: “"O
Allah and O So-and-so." However, the one who makes tawassul through a
scholar, for example, never calls upon other than Allah. He only seeks a
means to Him through the excellent works that one of His servants
achieved, just as the three men in the cave who were blocked by the rock
used their good works as a means to have their petition answered”.
Similarly irrelevant to the issue is Allah's saying: "Those unto whom
they cry..." for it refers to people who call upon those who cannot
fulfill their request, at the same time not calling upon Allah Who can;
whereas one who makes tawassul through a scholar, for example, never
called except upon Allah, and none other besides Him. The above shows
the reader that these objectors to tawassul are bringing forth evidence
that is irrelevant to the issue at hand. Even more irrelevant is their
citing of the verse: "The Day when no soul shall have power to do
anything for another: for the Command, that Day, will be all with
Allah." (82:19) For that noble verse contains nothing more than the fact
that Allah alone decides everything on the Day of Judgment, and that
none other will have any say at that time. However, the maker of
tawassul through one of the Prophets (Peace Be Upon Him) or one of the
scholars, never believes that the one through whom he makes tawassul is
in partnership with Allah on the Day of Judgment!
Whoever believes such a thing in relation to a Prophet or non-Prophet
is in manifest error. Equally irrelevant is their objection to tawassul
by citing the verses: "Not for you is the decision in the least"
(3:128) "Say: I have no power over over good or harm to myself except as
Allah wills" (7:188) for these two verses are explicit in that the
Prophet (Peace Be Upon Him) has no say in Allah's decision and that he
has no power to benefit or harm himself in the least, let alone someone
else: but there is nothing in those two verses to prevent Tawassul
through him or any other of the Prophets or Friends of Allah or
scholars.
Allah has given His Prophet (Peace Be Upon Him) the Exalted Station
(al-maqam al-mahmud) -- the station of the Great Intercession
(al-shafa`a al-`uzma), and He has instructed creation to ask for that
station for him and to request his intercession, and He said to him:
"Ask and you shall be granted what you asked! Intercede and you shall be
granted what you interceded for!" And in His Book He has made this
dependence on the fact that there is no intercession except by His
leave, and that none shall possess it except those whom He pleases...
Reference: Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36
Hujjat ul Islam Imam Al-Ghazzali (Rahimuhullah)
وقد ذكره الغزالي ولذا قيل - وليس بحديث كما توهم - إذا تحيرتم في
الأمور فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك
في أنه يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور
بأنامل التوسل إلى الله تعالى بحرمتهم،Translation: Imam Ghazzali (rah)
said that whenever anyone is in some difficulty then he should ask the people of tombs for help, who
are of (sacred) souls but have passed away (i.e. transferred into
another dimension). There is no doubt in it that any person visiting
(their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]
Imam Ahmed bin Hanbal(RehmatuAllah Alihe) intercession from pious muslims
عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب
وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا
فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت
على الطريق أو كما قال أبيTranslation: Abdullah bin Ahmed bin Hanbal
(rah) said that he heard his father (Imam Ahmed - Rahimuhullah) saying: I
performed Hajj 5 times, thrice on foot and twice on ride or he said
thrice on ride and twice on foot, once when I was on foot I lost
my way hence I started to exclaim this: O Allah’s servants show me the
way (يا عباد الله دلوني على الطريق), I kept on repeating this until I
came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697]
Hadrat Umar (RadhiAllah anho) helping Sahabis (R.A) from 1000 miles away
When Umar ibn Khattab sent out an army, he appointed a man named
Sariyah as their leader. Then while Umar was delivering the Khutbah he
started shouting, 'O Sariyah, the mountain! O Sariyah, the mountain, the
mountain!' Then a messenger from the army came and he questioned him
[concerning the army], he said, 'O Leader of the Believers! We met with
the enemy and they had [almost] defeated us, then a voice proclaimed, 'O
Sariyah, the mountain!' So we put our backs against the mountain and
Allah vanquished them.'
Reference
► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)
Ibn Hajar `Asqalânî(RehmatuAllah Alihe) writes about this Tawasul of Ibn e Abbas (R.A)
"The episode involving `Abbâs makes it clear that to seek
intercession from the virtuous, the pious and members of the Prophet's
family is a desirable act. In addition, this event proves the
high status of `Abbâs as well as reveals `Umar's respect for him and the
acknowledgement of his status."
References
►Ibn Hajar `Asqalânî, Fath-ul-bârî, 2:497
►Zurqânî, Sharh-ul-Mawâhib, 11:152
Imam Ahmad(RehmatuAllah Alihe) and Tawassul
( المرداوي في الإنصاف ( 2:456“… يجوز التوسل بالرجل الصالح على الصحيح
من المذهب، وقيل:يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله
عليه وسلم في دعائهوجزم به في المستوعب وغيره..”Al-Mardawi said: “The
correct position of the [Hanbali] madhhab is that it is permissible in
one’s dua to use as one’s means of a pious person (saalih), and it is
said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr
al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah (SWT).’” (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu’ Al-Fatawa (1:140).
Imam Dhahabi (RehmatuAllah Alihe) narrates:
قال قحط المطر عندنا بسمرقند في بعض الأعوام فاستسقى الناس مرارا فلم
يسقوا فأتى رجل صالح معروف بالصلاح إلى قاضي سمرقند فقال له إني رأيت رأيا
أعرضه عليك قال وما هو قال أرى أن تخرج ويخرج الناس معك إلى قبر الإمام
محمد بن إسماعيل البخاري وقبره بخرتنك ونستسقي عنده فعسى الله أن يسقينا
قال فقال القاضي نعم ما رأيت فخرج القاضي والناس معه واستسقى القاضي بالناس
وبكى الناس عند القبر وتشفعوا بصاحبه فأرسل الله تعالى السماء بماء عظيم
غزير أقام الناس من أجله بخرتنك سبعة أيام أو نحوها لا يستطيع أحد الوصول
إلى سمرقند من كثرة المطر وغزارته وبين خرتنك وسمرقند نحو ثلاثة أميال
Translation: Once there was a drought in Samarqand, People tried
their best, some said Salat al Istisqa but still it did not rain, A
renowned righteous man known as Salih came to the Qadhi and said: In
my opinion you along with your public should visit the grave of Imam
Bukhari (Rahimuhullah), His grave is located in Khartank, We should (go
near the Qabr) and ask for rain, Allah might give us rain then,
The Qadhi said Yes to his opinion and then he along with the people
went towards (the Qabr) and then He made a dua along with the people and
people started to cry near the grave and started to make him a Waseela
(i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds.
All people stayed in Khartank for about 7 days, none of them wanted to
go back to Samarqand although the distance between Samarqand and
Khartank was only 3 miles [As Siyar al Alam An Nabula Volume 12, Page No
469]
Imam Shafi (rahmatuallah alihe) on intercession of Prophet (صلى الله عليه وآله وسلم) after his life
"The family of the Prophet, they are my means/intermediaries (wasîlatî) in this life and the afterlife,through them, I hope to be given my records in my right hand on the Day of Judgement."
Reference►Imâm Shâfi`î, Dîwân (Lebanon, Beirut: Dârul-Fikr, 2005), 162, #34
Imam Ibn Jawzi (rah) says in his magnificent Seerah work called “Al Wafa bi Ahwaal lil Mustafa”
Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani
and Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became
very hungry. That day and the next we didn't eat. When it was time for
`isha,I CAME TO THE PROPHET’S GRAVE AND I SAID: "O Messenger of Allah,
we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)!
Then I left. Abu al-Shaykh said to me: Sit. Either there will be food
for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed
awake, researching something. Then an `Alawi (a descendant of `Ali) came
knocking at the door with two boys, each one carrying a palm-leaf
basket filled with food. We sat up and ate. We thought that the children
would take back the remainder but they left everything behind. When we
finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you. [Al-Hafiz Ibn Jawzi, Kitab al Wafa, Page 818]
Ibn Taymiyyah’s endorsement(A Kaafir & Imaam Of Wahaabi Don't beleiving in Karaamaat And In Sufiism)
Ibn Taymiyyah has related a story in the perspective of this
tradition that Ibn Abū Dunyā has narrated a tradition in his book Mujābī
ad-du‘ā’ that a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin
Abjar. ‘Abd-ul-Malik pressed his belly and told him that he was
suffering from an incurable discase. The man asked him: what is it?
‘Abd-ul-Malik replied that it was a kind of ulcer that grows inside the
belly and ultimately kills the man. It is said that the patient turned
round and then he said:
Allah! Allah! Allah is my Lord. I regard no one as His rival or
partner. O Allah! I beseech You and submit myself to You through the
mediation of Your Prophet Muhammad (صلى الله عليه وآله وسلم), the
merciful Prophet. O Muhammad! Through your means I submit myself to your
and my Lord that He should take mercy on me in my state of illness.
It is said that ‘Abd-ul-Malik pressed his belly again and said: you
are cured, you are no longer suffering from any disease. Ibn Taymiyyah
after recording the whole incident in his book, comments:
I say that this and other forms of supplication have been taken over from our predecessors
Reference
►Qaida al Jaleela, Fit Tawassul wal-Wasila, Page No. 91
The tomb of Abū Ayyūb al-Ansārī
He was one of the great Companions. He took part in the battle of
Constantinople. Near the enemy border he fell ill. As the illness grew
worse, he dictated his will as follows:
When I die, take my dead body with you, when you line up against the enemy, bury me in your feet
►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)
So, acting on his will, the Islamic soldiers buried him at the foot
of the fort and warned the enemies that in case they tried to desecrate
his grave, no church in the Islamic country would remain safe. Thus,
even the enemies were forced to revere his grave, and people soon came
to know the blessings emanating from the grave. Whatever they prayed for
at the grave was immediately granted.
And Abū Ayyūb’s grave lies near the ramparts of the fort and
everybody knows it... When people pray for rain there, it starts
raining.
►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)
Mujahid says:Whenever there is famine, people expose the grave, so it starts raining
Imam's Who Believe in Intercession and their Experiences
1. Imam Shafi
He describes his own experience about the blessings of the
tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū
Hanīfah and I visit his grave everyday. When I face a problem, I offer
two optional cycles of prayer and visit his grave and (while standing) I
pray to Allah to solve my problem. And I have not even left the place
that my problem is solved.
Reference
►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)
►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)
► Muhammad Zāhid Kawtharī, Maqālāt (p.381)
►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).
2. Imam Malik
Imam Mālik’s prominence as one of the four jurists of Islam is
well-established. Once caliph Abū Ja‘far Mansūr visited Medina and he
asked Imam Mālik: “While supplicating, should I turn my face to
the prayer niche [and turn my back to the Holy Prophet (صلى الله عليه
وآله وسلم)] or should I turn my face to the Holy Prophet (صلى الله عليه
وآله وسلم) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O
caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه
وآله وسلم), as he is the source of mediation for you and for your
ancestor Adam (عليه السلام) on the Day of Judgement? Rather you should
(pray and supplicate by) turning towards the Prophet (صلى الله عليه وآله
وسلم) and seek his intercession so that he intercedes for you before
Allah on the Day of Judgement. Allah has declared:
"We sent not an apostle, but to be obeyed, in accordance with the
will of Allah. If they had only, when they were unjust to themselves,
come unto thee and asked Allah.s forgiveness, and the Messenger had
asked forgiveness for them, they would have found Allah indeed
Oft-returning, Most Merciful"(4:64)
This incident has been narrated by Qādī ‘Iyād in his ash-Shifā
(2:596) with a sound chain of transmission. Besides, it has been related
by a number of other traditionists of impeccable credibility. Subkī in
Shifā’-us-siqām fī ziyārat khayr-il-anām, Samhūdī in Khulāsat-ul-wafā,
Qastallānī in al-Mawāhib-ul-laduniyyah, Ibn Jamā‘ah in Hidāyat-us-sālik
and Ibn Hajar Haythamī in al-Jawhar-ul-munazzam.
3. Ibn-ul-Jawzī
In the biography of saints Sifat-us-safwah (Volume 1: Page 441-442), he writes about Ibrāhīm bin Ishāq Harabī:
"And his grave is open to everyone. People receive blessing from it.
He has also described Adam’s intermediation through the holy Prophet
(صلى الله عليه وآله وسلم) in the first chapter of his book al-Wafā
bi-ahwāl-il-Mustafā (1:33) see page 149.
4. Ibn Hajar ‘Asqalānī
He has in his books al-Isābah fī tamyīz-is-sahābah (3:484) and
Fath-ul-bārī (2:495-6) narrated the incident of the man who visited the
Prophet’s grave for rain through his mediation.(Page 230)
5. Jalauddin Suyūtī
He has related the tradition of Adam’s intermediation in
ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) in addition to
narrating it in ar-Riyād-ul-anīqah fī sharh asmā’ khayr-il-khalīqah
where he spells out its soundness by endorsing the view expressed by
Bayhaqī.(Page 151)
6. Qastallānī
The qualities and accomplishments of a special group of saints are
recorded in the traditions. The blessing of their supplication causes
rain and brings victory and triumph to the Muslims. Qastallānī’s views
about them are given below:
"When ordinary people fall into trouble, first of all, the Heralds
supplicate for them, then turn by turn the Nobility, Substitutes, the
righteous and the ministers (supplicate for them). If their supplication
is granted, well and good, otherwise, the saint of the highest rank,
ghawth (who is all the time engrossed in Allah’s worship,) supplicates
for them, and before he winds it up, his prayer is granted. (This is
Allah’s special blessing on them.)"►Qastallānī, al-Māwāhib-ul-laduniyyah
(2:726); Zurqānī, Commentary (7:487)
►Qastallānī has also mentioned intermediation in the beginning of al-Mawāhib-ul-laduniyyah (Page 149)
7. Ibn Hajar Haythamī
Ahmad Shihāb-ud-Dīn Ibn Hajar Haythamī Makkī, who possesses an
eminent position among experts on Islamic jurisprudence and tradition,
has proved on the basis of the experience and observation narrated by
Abū ‘Abdullāh Qurayshī that Allah’s favourites help people after death
as they help them during life and the value of their benefit is not in
the least reduced. Produced below is an incident attributed to Abū
‘Abdullāh Qurayshī:
A severe drought had enveloped Egypt in its grip and the people’s
distress caused by hunger and thirst remained unrelieved inspite of
their prayers and supplications:
So I journeyed towards Syria, when I reached near Allah’s friend
(Ibrāhīm’s) tomb, he met me on the way. I said to him: ‘O Messenger of
Allah! I have come as a guest. You should show your hospitality in the
form of a supplication for the natives of Egypt.’ He prayed for them, so
Allah drove their famine away from them.
►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (pp.255-6)
In this extraordinary reference, the description of the face-to-face
meeting with Ibrāhīm (عليه السلام) has been commented upon by Imam
Yāfi‘ī in these words:
The statement made by Abū ‘Abdullāh Qurayshī that he had a
face-to-face meeting with the Friend is based on truth. Only an ignorant
person can deny it who is unaware of the mode of living and status of
the saints because these people observe the earth and the heavens and
see the prophets in their living condition.
►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (p.256)
In addition, Ibn Hajar Haythamī has penned down a special treatise
al-Jawhar-ul-munazzam on the theme of intermediation. On its page 61, he
has spelled out intermediation through the holy Prophet (صلى الله عليه
وآله وسلم) as a fair (hasan) act.
8. Imam Nawawī
Imam Nawawī in the sixth chapter of his book al-Īdāh has mentioned
the issue of intermediation. Besides, he has recorded in al-Adhkār a
number of supplications which prove the reality of intermediation(Page
212)
9. Imam Hākim
In his book al-Mustadrak (2:615) he has mentioned the tradition
relating to Adam’s intermediation through the holy Prophet (صلى الله
عليه وآله وسلم) and has pronounced it as sound.(Page 147)
10. Imam Bayhaqī
He has related in his book Dalā’il-un-nubuwwah (5:489) the tradition
in which Adam (عليه السلام) relied on the mediation of the Holy Prophet
(صلى الله عليه وآله وسلم). He has painstakingly avoided reference to any
disconfirmed (mawdū‘) tradition in his book.(Page 148)
Imam Bayhaqī in his book Dalā’il-un-nubuwwah (6:166-7), has also
recorded a tradition attributed to ‘Uthmān bin Hunayf.(Page 180) In
addition, in the same book (p.147) and in as-Sunan-ul-kubrā (3:352) he
has also narrated the incident of ‘Umar bin al-Khattāb seeking ‘Abbās’s
mediation for rain.(Page 325)
11. Qādī ‘Iyād
He has, in his book, ash-Shifā (1:227-8) narrated Adam’s
intermediation through the Holy Prophet (صلى الله عليه وآله وسلم) with
the help of sound and famous traditions.(Page 150-151) In addition, in
the chapters on ‘visiting the Prophet’s grave,’ ‘virtues and merits of
the Prophet (صلى الله عليه وآله وسلم)’ and in many other chapters in his
book he has referred to the qualities and attributes of the Holy
Prophet (صلى الله عليه وآله وسلم).
