"And hold fast by the covenant of Allah all together and be not disunited, and remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brothers; and you were on the brink of a pit of fire, then He saved you from it; thus does Allah make clear to you His communications that you may follow the right way." (Al-Qur'an 3:103)
In today's society it seems as if we have forgotten this message. We are divided and hateful. Everyday we hear the same remarks and accusations among various sects of Islam claiming to be on the right path and degrading the others by calling them disbelievers and enemies of Allah Almighty. However, I believe the only way to eradicate these differences is by making people understand the differences and misconceptions between the sects. one major misconception I have come across is the concept of Tawassul, which is supplicating to Allah by means of an intermediary. Many people may just look at this word and say its shirk, but that is not the case.
As I have mentioned above, Tawassul is a means of asking Allah for help through means of an intermediary body. There is no difference among groups of Muslims in their consensus on the permissibility of three types of supplicating Allah through an intermediary (tawassul):
Since the legality of these types is agreed upon, there is no reason to set forth the evidence for them. The only area of disagreement is supplicating Allah (tawassul) through a righteous dead person. The majority of the orthodox Sunni community hold that it is lawful, and have supporting hadith evidence which I will show.
Firstly, before I start let me clear up one misconception which may arise in the minds of readers. By Tawassul, we do not mean to attribute powers to the person we ask. Anyone who believes that the person being called upon (to act as an intermediary between him/her and Allah) has the power to actually answer the persons prayer, by doing good or bad to him, is indeed commiting a grave sin and will be considered shirk. Now with this cleared up, I shall move on.
Intercession is the greatest means as it will be only through intercession that the people of the fire will enter Paradise, and Allah even called Himself "Intercessor" in the verse: "You have not, beside Him, a protecting friend or mediator" (32:4) and in the long hadith narrated by Muslim whereby the Prophet said:
Allah will say: "The angels have interceded. The Prophets have interceded. The believers have interceded. There does not remain except the Most Merciful of the merciful ones."
The Prophet also called the Qur'an an intercessor, declared that people were intercessors, and gave as an example the intercession of children for the parents who lost them in their infancy. We ask for the intercession of the dead person every time we pray janaza, when we say: allahumma la tuhrimna ajrahum which means "O Allah, do not prevent their benefit from reaching us." Allah declares that the best people are the Prophets, then those who are absolutely truthful (siddiqin) and these are the great saints, then the martyrs (shuhada), then the righteous (salihin), and the Prophet declared that every person will be making intercession on the Day of resurrection; but with an order of priority among them, just as Allah gives precedence in this world to those who are closest to Him. All this is a great blessing of Allah to the worlds, and the reason why we are greatly blessed on this earth despite our sins. For the earth is never empty of the true worshippers and there is still someone left saying "Allah." If you realize this, you will never harbor doubts about Muslims availing themselves of the blessings and guidance that Allah sends to them in the persons of the anbiya' and awliya'. Now to the main question. Can the righteous people who have died intercede for us? The following hadiths and narrations will help us find the answers.
Imam Malik was asked the following question by the Caliph Abu Ja`far al-Mansur: "Shall I face the qibla with my back towards the grave of the Messenger of Allah when making du`a (after salams)?" He replied:
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."
- This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), 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.
- Al-Bulqini declares this hadith sound in his Fatawa.
- 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.
- The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, 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."
- 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."
There are various more opinions on the validity of this hadiths.
Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone." Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa' al-siqam (p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2). Hafiz al-Dhahabi writes in the compendium of his shaykhs entitled Mu`jam al-shuyukh (1:73) in the entry devoted to his shaykh Ahmad ibn `Abd al-Mun`im al-Qazwini (#58): "Ahmad ibn al-Mun`im related to us... [with his chain of transmission] from Ibn `Umar that the latter disliked to touch the Prophet's grave. I say: He disliked it because he considered it disrespect. Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son `Abd Allah related this from him. If it is said: "Why did the Companions not do this?" It is replied: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, almost fought with each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, acceptance, and kissing. Don't you see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of Allah's Messenger"? Muslims are not moved to these matters except by their excessive love for the Prophet, as they are ordered to love Allah and the Prophet more than they love their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and `Umar more than themselves... Don't you see that the Companions, in the excess of their love for the Prophet, asked him: "Should we not prostrate to you?" and he replied no, and if he had allowed them, they would have prostrated to him as a mark of utter veneration and respect, not as a mark of worship, just as the Prophet Yusuf's brothers prostrated to Yusuf. Similarly, the prostration of the Muslim to the grave of the Prophet is for the intention of magnification and reverence. One is not imputed disbelief because of it whatsoever (la yukaffaru aslan), but he is being disobedient [to the Prophet's reply to the Companions]: let him therefore be informed that this is forbidden. Similarly in the case of one who prays towards the grave." Imam Ibn Hajar al-Haytami said in his book al-Khayrat al-hisan fi manaqib al-imam Abi Hanifa al-Na`man, chapter 35:
When Imam al-Shafi`i was in Baghdad, he would visit the grave of Imam Abu Hanifa, give him salam, and then ask Allah for the fulfillment of his need through his means (yatawassal ilallah ta`ala bihi fi qada' hajatihi).
Imam Kawthari mentioned in his Maqalat (p. 412) that the hafiz al-Khatib al-Baghdadi mentions Shafi`i's tawassul through Abu Hanifa in the beginning of his Tarikh Baghdad with a sound chain.
Haytami also said in many places in his book al-Sawa`iq al-muhriqa li ahl al-dalal wa al-zandaqa: "Imam Shafi`i made tawassul through the Family of the Prophet [Ahl al-bayt] when he said:
Al al-nabi dhari`ati wa hum ilayhi wasilati
arju bihim u`ta ghadan bi yadi al-yamini sahifati
The Family of the Prophet are my means and my
intermediary to him. Through them I hope to be
given my record with the right hand tomorrow.
On the authority of Abu Sa`id al-Khudri, may Allah be pleased with him: He relates that the Messenger of Allah said: "The one who leaves his house for prayer and then says: "O Allah, I ask you by the right of those who ask you and I beseech you by the right of those who walk this path unto you that my going forth bespeak not of levity, pride, nor vainglory, nor done for the sake of repute. I have gone forth in the warding off your anger and for the seeking of your pleasure. I ask you, therefore, to grant me refuge from hell fire and to forgive me my sins. For no one forgive sins but yourself." Allah will accept for his sake and seventy thousand angels will seek his forgiveness."
It is related in Musnad Ahmad 3:21, Ibn Majah (Masajid), al-Mundhiri in al-Targhib 1:179, Ibn Khuzayma in his Sahih, Ibn al-Sani, and Abu Nu`aym. Ghazali mentions it in the Ihya and `Iraqi said: "It is hasan." Nawawi mentions only Ibn al-Sani's two chains in the Adhkar and says they are da`if (weak). However, Ibn Hajar al-`Asqalani says it is hasan in al-Amali al-masriyya (#54)
The Prophet also said on the authority of Anas ibn Malik: "O Allah, grant forgiveness to my mother, Fatima Bint Asad, and make vast for her the place of her going in [i.e. her grave] by right of thy Prophet and that of those prophets who came before me" and so on until the end of the hadith.
Tabarani relates it in al-Kabir and al-Awsat. Ibn Hibban and al-Hakim declare it sound. The "Fatima" referred to here is the mother of Sayyidina `Ali who raised the Prophet. Ibn Abi Shayba on the authority of Jabir relates a similar narrative. Similar also is what Ibn `Abd Al-Barr on the authority of Ibn `Abbas and Abu Nu`aym in his Hilya on the authority of Anas Ibn Malik relate, as al-Hafiz al-Suyuti mentioned in the Jami` al-Kabir. Haythami says in Majma` al-zawa'id: "Tabarani's chain contains Rawh ibn Salah who has some weakness but Ibn Hibban and al-Hakim declared him trustworthy. The rest of its sub-narrators are the men of sound hadith." Imam al-Kawthari says about this hadith in his Maqalat (p. 410): "It provides textual evidence whereby there is no difference between the living and the dead in the context of tawassul, and this is explicit tawassul through the Prophets, while the hadith of Abu Sa`id al-Khudri, "O Allah, I ask You by the right of those who ask You" constitutes tawassul through the generality of Muslims, both the living and the dead."
Al-`Utbi said: "As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah! I have heard Allah saying: "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), so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord." Then he began to recite poetry:
O best of those whose bones are buried in the deep earth,
And from whose fragrance the depth
and the height have become sweet,
May I be the ransom for a grave which thou inhabit,
And in which are found purity, bounty and munificence!
Then he left, and I dozed and saw the Prophet in my sleep. He said to me: "O `Utbi, run after the Bedouin and give him glad tidings that Allah has forgiven him.""
A report graded mashhur (established and well-known) and related by Nawawi, Adhkar, Mecca ed. p. 253-254, al-Majmu` 8:217, and al-Idah fi manasik al-hajj, chapters on visiting the grave of the Prophet; Ibn Jama`a, Hidayat al-salik 3:1384; Ibn `Aqil, al-Tadhkira; Ibn Qudama, al-Mughni 3:556-557; al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur'an 5:265; Samhudi, Khulasat al-Wafa p. 121 (from Nawawi); Dahlan, Khulasat al-Kalam 2:247; Ibn Kathir, Tafsir 2:306, and al-Bidayat wa al-nihayat 1:180; Abu al-Faraj ibn Qudama, al-Sharh al-kabir 3:495; al-Bahuti al-Hanbali, Kashshaf al-qina` 5:30; Taqi al-Din al-Subki, Shifa' al-siqam p. 52; Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al-amakin p. 490; al-Bayhaqi, Shu`ab al-iman #4178; Ibn `Asakir, Mukhtasar tarikh Dimashq 2:408; Ibn Hajar al-Haytami, al-Jawhar al-munazzam [commentary on Nawawi's Idah]; Ibn al-Najjar, Akhbar al-Madina p. 147. A similar report is cited through Sufyan ibn `Uyayna (Shafi`i's shaykh), and through Abu Sa`id al-Sam`ani on the authority of `Ali.
Al-`Utbi's account of the Arab's tawassul for forgiveness at the Prophet's grave is famous: It is found in many books on the subject of ziyara (visiting the Prophet's grave in Madina) or manasik (rites of pilgrimage) by the many scholars of the Four Schools, none of whom have rejected it or declared it weak. See, for example, the translations of Ibn al-Jawzi, Nawawi, and Ibn Jama`a in the last section of this book. Those of the contemporary "Salafi" scholars who choose to contest this report of its established grade of mashhur, do not measure up to the reliability of a single one of the sources named above. As for the "Salafis," recourse to the isolated opinions of Ibn Taymiyya or Ibn `Abd al-Hadi who have cast aspersions on the authenticity of the report; in the words of Ibn Jama`a: no attention is paid to it.
The sources also relate the report of Ibn Abi Fudayk, one of the early scholars of Madina and one of Shafi`i's shaykhs, who said: "I heard one of the authorities whom I have met say: "It has reached us that whoever stands at the Prophet's grave and recites: "Allah and His angels send blessings on the Prophet..." (33:56) and then says: "May Allah bless you, O Muhammad" (sallallahu `alayka ya Muhammad) seventy times, an angel will call him saying: May Allah bless you, O So-and-so; none of your needs will be left unfulfilled."" Ibn Jama`a related it in Hidayat al-salik 3:1382-1383, Ibn al-Jawzi in Muthir al-gharam p. 487, Qadi `Iyad in al-Shifa', and Bayhaqi in Shu`ab al-iman (#4169).
The muhaddith al-Samhudi and others also relate the account of the Arab who sought the Prophet's means at his grave:
Al-Asma`i said: I saw a bedouin stand at the Prophet's grave and say: "O Allah, here is Your Beloved, and I am Your servant, and Satan is Your enemy. If You forgive me, Your Beloved will be happy, Your servant will attain victory, and Your enemy will be angry. If You do not forgive me, Your Beloved will be sad, Your enemy will be satisfied, and Your servant will be destroyed. But You are more noble, O my Lord, than to allow Your Beloved to be sad, Your enemy to be satisfied, and Your servant to be destroyed. O Allah, the highborn Arabs, if one of their leaders die, release one of their slaves over his grave in his honor, and this is the leader of the worlds: therefore release me over his grave, O Most Merciful of the Merciful!" al-Asma`i said: "I said to him: O brother of the Arabs! Allah has surely forgiven you and released you for the beauty of this request."
Al-hafiz Ibn al-Jawzi relates in Kitab al-Wafa (p. 818 #1536): (Al-Hafiz) Abu Bakr al-Minqari said: "I was with (al-Hafiz) al-Tabarani and (al-Hafiz) Abu al-Shaykh in the Mosque of the Prophet and we were in a predicament. 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 (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.""
Imam Bukhari said that he wrote his biographical book on the subnarrators of authentic hadith al-Tarikh al-kabir [The Great History] by the Prophet's graveside, under the light of the moon. It is related by Ibn al-Jawzi in Sifat al-safwa (4:147) and al-Subki in Tabaqat al-shafi`iyya al-kubra (2:216).
Some Religious Fatwas on Tawassul:
1) Shaykh Salih al-Na`man's fatwa on Tawassul
The following legal opinion on tawassul was given by Shaykh Salih al-Na`man, the Secretary of the Section of Ifta' and Religious Education at the Ministry of Religious Endowments (wizarat al-awqaf) of the Syrian Arab Republic in the city of Hama, Syria on March 22, 1980
Text of the fatwa:
"Praise belongs to Allah the Lord of the Worlds. Blessings and Peace on our Master Muhammad and on his Family and all his Companions.
"From the slave who is poor and in need of Him, the Secretary of Legal Opinions in the city of Hama (Syria) and the Preacher in the Madfan Mosque, to the brother who asked a question, Sayyid `Ashiq al-Rahman in Wilayatullah Abad in India: Warm greetings and blessings. To proceed: You have asked a question on a legal issue, and this answer is given after some delay because I was away in the Hijaz.
"You asked about al-tawassul ilallah ta`ala bi al-anbiya' wa al-mursalin -- seeking/using means to Allah the Exalted with/through/by means of the Prophets and the Messengers -- and about hukmu man tawassal the law's position with regard to the person who makes tawassul. This is the answer:
"Praise belongs to Allah the Exalted! Seeking or using means (al-tawassul) to Allah through his Prophet or the Prophets or the Righteous (al-salihin) or with the deeds (a`mal) that are done purely for His glorious countenance: There is no legal prohibition against it, because Allah the Exalted said: "Seek ye the means to Him" and "Had they but come to thee when they had wronged themselves, and asked Allah forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Merciful," and because the Companions -- may Allah be well pleased with them -- used to seek a means through Allah's Messenger, as narrated concerning the blind man who used Allah's Messenger as a means (to obtain his request) and his eyes were opened.
"The Community has reached consensus on the fact that tawassul is permissible as long as one's belief is sound (idha sahhat al-`aqida), and the consensus of the Community constitutes a legal proof (ijma` al-umma hujjatun shar`iyya); as the Prophet said: "My Community shall not agree on an error." As for the claim of some extremists (ghulat) of the Wahhabiyya whereby the law's position with regard to the person who makes tawassul is that it is shirk (worshipping other than Allah together with Him): there is no proof for such a claim either legally or rationally, because the person who makes tawassul does not contravene the Prophet's order: "If you ask, ask Allah, and if you seek help, seek help from Allah." Rather, he is asking Him through one beloved to Him in order that his supplication be answered, and this is what our Glorious and Majestic Lord likes from us. How then can we judge that he is committing shirk when he is not a mushrik (one who commits shirk). Such an act the law considers abominable and our religion declares itself innocent of it since it has been said: "Whoever declares a believer to be an disbeliever has committed disbelief."
"Our master Usama ibn Zayd killed a mushrik after the latter had said: "There is no god but Allah" (la ilaha illallah). When news of this reached Allah's Messenger he condemned our master Usama in the strongest terms and he said to him: "How can you kill him after he said la ilaha illallah?" He replied: "But he said it with the sword hanging over his head?" The Prophet said again: "How can you kill him after he said la ilaha illallah?" He replied: "O Messenger of Allah, he said it in dissimulation (taqiyyatan)?" The Prophet said: "Did you split his heart open (to see)?" and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief.
"From this and other narrations we conclude that some of the Wahhabis today may be guilty of hastening to accuse others of disbelief (takfir), as they have done in the past with hundreds of thousands in the Hijaz whom they massacred even as they were saying la ilaha illallah, and as the Kharijis have done in the time of our Master `Ali -- may Allah ennoble his countenance.
"In short, tawassul is not prohibited, rather it is legally commendable (mustahsanu shar`an), and it is not permitted to cast the label of shirk on the believer. This is what will be found in the established books of Islamic law. And Allah knows best."
6 Jumada I 1400
22 March 1980
Signature of the Secretary of Fatwas in Hama
Seal of the Ministry of Religious Endowments
District of the Muhafazat of Hama, Syria
2) Fatwa of Shaykh Suhayl al-Zabibi on Tawassul:
The following fatwa on tawassul was given by Shaykh Abu Sulayman Suhayl al-Zabibi the Imam of the Mosque of Najjarin in Damascus.
Text of fatwa:
"In the Name of Allah the Merciful the Beneficent, and Blessings and Peace upon our Master Muhammad and upon his Excellent and Pure Family and all those who follow them with excellence until the Day of Judgment.
"To proceed, you have sent us a letter in which you ask the fatwa concerning belief in tawassul through the Prophets and Messengers, Blessings and Salutations be upon them, and the text of your question is: Is the person who believes in this (tawassul) a mushrik (one who worships other than Allah together with Him) or a kafir (disbeliever), and is his worship -- such as salat, zakat, hajj, and sawm -- sound or void (sahiha am fasida)? And you have asked for an exposition from the Glorious Book because it is the first source of legislation, and from the True Sunna because it holds the second rank in the derivation of proofs after the Noble Qur'an, and from the Consensus (ijma`) and the sayings of the pious early generations, may Allah be well pleased with them, because they are closer than us to the full understanding of Allah's Book and the Sunna of His Messenger.
"This is the answer which I give while asking Allah's help and His power and might:
Belief (i`tiqad) in tawassul through the Prophets and Messengers, Blessings and Peace be upon them, and through the Righteous Friends of Allah (al-awliya' al-salihin) upon whose goodness, righteousness, uprightness, and friendship with Allah there is general agreement, is true belief, not disbelief, and I consider it permissible, not forbidden; and
The person seeking such as the above as a means to Allah in order that his need be fulfilled is a believer and one who declares the oneness of Allah, not one who worships other than Allah together with Him, and all his acts of worship are sound.
"Among the proofs for this from Qur'an: Allah the Blessed and the Exalted said: "O ye who believe, fear Allah and seek ye the means to Him" in sura al-ma'ida verse 34 juz' 4. Some of the scholars of Islam have derived from this verse a proof for the legality of seeking help and a means to Allah through the righteous ones among His servants, and of considering them a means between Allah the Almighty and His servants for the fulfillment of needs provided that the person making tawassul believes that the effective doer (al-fa``al) is Allah and none other. If one thinks otherwise, he has committed disbelief, may Allah the Exalted protect us!
"Also among the proofs from Qur'an for tawassul is the saying of Allah the the Blessed and the Exalted: "Had they but come to thee when they had wronged themselves, and asked Allah forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Merciful" from sura al-Nisa' verse 63 juz' 5. Ibn Kathir said in explanation of this verse: "Allah the Exalted advises those who disobey and those who sin, when they commit their mistakes and disobedience, to come to Allah's Messenger and seek Allah's forgiveness in his presence and ask him (the Prophet) to forgive them. If they do this, Allah relents towards them, grants them mercy, and forgives them. And this is why He said: "They would have found Allah Oft-Returning, Merciful."
"Ibn Kathir continues: "A large number of the scholars, among whom is Shaykh Abu Mansur al-Sabbagh in his book al-Shamil, have mentioned the well-known account related by al-`Utbi who said: "As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah! I heard that Allah said: "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," so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord (mustashfi`an bika ila rabbi)." Then he began to recite poetry:
O best of those whose bones are buried in the deep earth,
And from whose fragrance the depth and the height have become sweet,
May my life be the ransom for a grave which thou inhabit,
And in which are found purity and bounty and munificence!
"Then he left, and I dozed and saw the Prophet in my sleep. He said to me: O `Utbi, run after the Bedouin and give him glad tidings that Allah has forgiven him."" This is the end of Ibn Kathir's discourse."
"Here now is the proof from the noble hadith. The following hadith was extracted by the masters of hadith among the imams: Ibn Khuzayma in his Sahih (whose rank approximates that of Sahih Muslim), al-Nasa'i in his book `Amal al-yawm wa al-layla, al-Tirmidhi in his Jami` and he said of it: hasan sahih gharib, that is, with respect to the fact that only Abu Ja`far `Umayr ibn Yazid al-Khutami al-Madani thumma al-Basri narrates it, and he is thiqa (trustworthy) according to Nasa'i and Ibn Ma`in, therefore the fact that it is gharib does not jeopardize its rank of sahih. Ibn Majah also narrated it and confirmed Abu Ishaq [Ibn Rahawayh] who declared it sahih, and so did al-Hakim in his Mustadrak who said: "It is sound according to the criterion of Bukhari and Muslim," and Dhahabi confirmed him.
"From `Uthman ibn Hunayf: He was with the Prophet at the time a blind man came to him complaining of his lack of eyesight... [Hadith of the blind man follows.] This is a sound hadith in which the Prophet explicitly orders those who have a certain need to make tawassul and call him in his absence -- both in his life and after his death. This is precisely what the Companions understood from him, as his order to any given person in the Community is directed to all the Community in every time as long as there is no proof that it is specific to an individual. What then if there is proof to the contrary -- i.e. that it is not specific to an individual? For Tabarani related in his Mu`jam al-kabir and Mu`jam al-saghir that a man in need used to try to visit `Uthman ibn `Affan frequently... [Hadith of the man in need follows.] Tabarani said the hadith was sound and Bayhaqi narrated it in Dala'il al-nubuwwa with a good chain."
Abu Sulayman Suhayl al-Zabibi
Imam of Masjid al-Najjarin
(Damascus, Syria)
3) Fatwa of Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi (1856-1929 C.E)
From the 1994 Waqf Ikhlas offset reprint of Shatti's al-Nuqul al-shar`iyya fi al-radd `ala al-wahhabiyya (The Legal Proof-Texts Concerning the Reply to the Wahhabi Sect)
Allah said:
1. Fa istaghathahu al-ladhi min shi`atihi (28:15) "The man of his [Moses'] own people appealed to him [P: asked him for help] against his foe."
2. Wa law annahum idh zalamu anfusahum ja'uka fa istaghfarullah... (4:64) "If they had only, when they were unjust to themselves, come unto thee [Muhammad] and asked Allah's forgiveness, and the Messenger had asked forgiveness for them [P: and asked forgiveness of the messenger], they would have found Allah indeed Oft-returning, Most Merciful."
If a Wahhabi says: "This is specific to him (the Prophet) being alive," we say: There is unanimity and the clearest evidences about the Prophet being alive in his honored grave.
The rule of this noble verse is applicable now and any time Allah will. This is why you see that all scholars recommend reading this verse when visiting his honored grave. This fact cannot be hidden from anybody who studied the sayings of the scholars in this respect. There is no need to detail it again. Anyone who claims a contrary interpretation has to bring evidence to that effect. And how will he get such evidence when many other verses teach the believers to seek shelter with the Prophet?
Among such verses are: al-nabiyyu awla bil mu'minina min anfusihim (33:6) "The Prophet is closer to the believers than their own selves, and his wives are (as) their mothers," and wa ma arsalnaka illa rahmatan lil `alamin "We did not send you except as a Mercy to the worlds." This is exactly what was understood by the father of humanity, Adam, from the juxtaposition of the name of the Prophet to Almighty Allah's name. Adam understood that the Prophet is the intermediary and the means to Him. So he sought intercession through him to his Lord in order to be forgiven. And he was forgiven as has been established.
As for the verses and ahadith which have been put forward by the Wahhabis such as the following: ud`uni astajib lakum (40:60) "Call on [P: pray unto] me; I will answer [P: hear] your prayer;" fa firru ila Allah (51:50) "Therefore flee unto Allah;" wa in yamsask Allahu bi durrin fa la kashifa lahu illa hu (6:17, 10:107) "If Allah touch thee with affliction, none can remove it [P: relieve therefrom] but He, "If Allah do touch thee with hurt, there is none can remove it but He;" wa nahnu aqrabu ilayhi min habl al-warid (50:16) "For We are nearer to him than his jugular vein;" Hadith: idha ista`anta fa ista`in billah "If you ask for help, then ask help from Allah" etc.: These verses do not support the Wahhabis' claim that it is prohibited to use the means of prophets and the pious. This is very clear. Those who agree among Muslims about the permissibility and recommendability of seeking the prophets and pious ones as means never meant to suppose any effective power as originating in them. They never believed such a belief at all! Rather, all Muslims believe that Allah Almighty is the doer of His own free deliberation, and He alone is the giver and taker of existence, of benefit, and harm. This is one of the basic beliefs in Islam. The scholars never considered seeking the means of prophets and the pious ones as consisting in mimman ittakhadha min dunillahi andadan or "taking equals other than Allah" as the Wahhabis have claimed.
And how dare they use for evidence to support their school of thought verses like: wa la ya'murukum an tattakhidhu al-mala'ikata wal-nabiyyina arbaban (3:80) "[P:] And He commanded you not that ye should take the angels and the Prophets for lords" and the like! This is a clear manipulation of the meaning of the verse and a use of something out of its proper place. For if you mention the specious argument of those who forbid using an intermediary, namely that they see the common people often requesting from the pious ones, whether living or dead; what should properly be requested only from Allah Almighty and that is open to question in our opinion and not a proven fact as Ibn Taymiyya overtly mispresents it with in many of his books and treatises. For he discusses something to that effect in relation to the hadith of the blind man when he begins with the words: "Concerning this [tawassul] there is the hadith of the blind man..." This is a summation of his opposition to the issue at hand: "And they find that the common people say to the saint (wali): "Do such-and-such for me," and these words that they use suggest an influence on their part which properly belongs only to Allah Almighty."
I answer: These confusing expressions must be interpreted figuratively, and the proof for its having to be taken figuratively is that they originate in the mouth of a pure monotheist (muwahhid). Therefore, if the common person is asked of the soundness of his belief in what he is saying, he will answer that Allah alone is the Most Effective Doer (al-fa`al) without partner; and that he asks of those great ones who are honored by Allah and brought near Him because they mean by that to use them as their intermediaries to reach their goal which is Allah Almighty. The reason that they have recourse to the pious ones is that the latter have been placed high by Allah Himself and He is the one who holds them in such consideration and they obtain what they desire from Him, as He Himself has said.
We concede that it is good to recommend to the common people that they observe the path of good manners towards Allah Almighty in masking their requests; indeed it is a part of ordering the good and forbidding the reprehensible. However, it is not correct for us to forbid them from seeking means and using help in absolute terms. How can that be done when Allah Almighty said: "The man of his [Moses'] own people appealed to him against his foe" (28:15)?
These are some narrations relating to the validity of the topic. There are many more which I have not quoted due to fear of burdening the reader with to much. Hopefully it will be enough to convince people. I have tried my best to relate authentic and sound hadiths. The only way to seek unity amongst this ummah is to understand one another. The misconception of tawassul is just one hurdle overcome. May Allah guide us all to the path of truth and help unite this ummah. Ameen.
(0 vote)
