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Sayyidinaa wa Mawlaana Muhammad Al Hadi ilaa Siratul Mustaqim

Posted by al Adaab on June 8, 2010

Sayyidinaa wa Mawlaana Muhammad

[Sall Allahu ‘alaihi wa Aalihi wa sallim]

Al Hadi ilaa Siratul Mustaqim

Ustadh Muhammad Sa’id Hunafa Qadiri

Bismillahir Rahmanir Rahim

Al Hamdulillahi Rabbil ‘Aalameen  Allahumma salli wa sallim ‘alaa Sayyidul Mursaleen,  Sayyidinaa wa Mawlaanaa Muhammadin, Khatimun Nabiyyeen wa Imaamil Muttaqeena wa Qaaidil Ghurril Muhaajjaleen wa Shafi’il Mudhnibeena  Rasuli Rabbal ‘Aalameen, wa Hadi ila Siratul Mustaqim, wa ‘Alaa Aalihi wa Ashabihi wa Awliyaa-ihi ajma’eena wa Sallima tasliman kathiran kathira, Ya Khayrun Naasireen,  Al Fatihah, Wa ba’d

Wa Qal Allahu ta ‘Allahu ta ‘ala fee Kalaamihi Qadim ba’da Authu Billahi min ash shaytanir rajim. Bismillahir Rahmanir Rahim

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ [٣:١٦٤]

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ [٦٢:٢]

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ [٢:١٢٩]

Allah did confer a great favor on the believers when He sent among them a messenger from among themselves, reciting unto them the Signs of Allah, purifying  them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.  Suratul Ali Imran [3] 164th ayah.

It is He Who has sent amongst the Unlettered a messenger from among themselves, to recite to them His ayaah, to purify them, and to instruct them in the Book [al Qur’an Majid] and Wisdom [Hikmah, the Ahkam of Islam exemplified in the Sunnah],- although they had been, before, in manifest error;-  Suratul Jumu’ah [62] 2nd ayah

“Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise.”  Suratul Al Baqara [2] Ayah 129

Allahu Subhanahu wa ta ‘ala has blessed the believers with the greatest ni’mah. He Subhana Hu has sent us a Guide to the Straight Path.  We have been blessed with a Guide to the straight path who in reality is the Siratul Mustaqim.  The Beloved of Allahu ta ‘ala is the al Hadi ilaa Siratul Mustaqim and he  Sall Allahu ‘alaihi wa Aalihi wa Sallim  is  Siratul Mustaqim.

Imam at Tabari Rahimahullah in his Tafsir commenting on  the 164th ayah of Suratul Aali Imran  Mentions that Allahu ta ‘ala is alluding to the Sunnah of the Beloved Master Sall Allahu ‘alaihi wa Aalihi wa Sallim when he mentions that His beloved Sall Allahu ‘alaihi wa Aalihi wa sallim would;

  1. Recite unto them the Ayah of Allahu ta ‘ala [tilaawat]
  2. Wa Yuzakkihim , and purify them {Tazkiyyatun Nafs]
  3. Wa Yu’allimuhumul Kitaab, and teach them the Book [Holy Qur’an Majid and its’ explanation
  4. Wal Hikmah, and the Hikmah, the correct manner of applying what is found in the Book of Allahu ta ‘ala, namely the Sunnah of the Holy Last messenger Sayyidinaa Muhammad al Mustafa Sall Allahu  ‘alaihi wa Aalihi wa sallim.

Contrary to the rantings of detractors, our Beloved Nabiyyul Karim Sall Allahu ‘alaihi wa Aalihi wa sallim, he has been commissioned, given the mandate and the supreme authority, by The Lawgiver azza wa jalla, to impart to us all that the Guidance contains.  One of the Names of Al Qur’an Majid is al Huda, and Nabiy ul Adhim Sall Allahu ‘alaihi wa Aalihi wa Sallim is al Hadi, he Sall Allahu ‘alaihi wa Aalihi wa Sallim is our guidance and Muhdi, the one who is himself divinely guided in all his affairs.  This forms the basis of our belief and acceptance of the supreme authority of our Master Muhammad Sall ‘Allahu ‘alaihi wa Aalihi wa Sallim. Read the rest of this entry »


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Reviving Dead Hearts Through The Grace of Ahlul Bayt: An Excerpt

Posted by al Adaab on December 20, 2009

Dua' Dafiul Wabaa

The erudite Imam and great Shafi’ ‘Alim known by some as ” Hujjatul Islam the Second” a reference to Al Imam Abu Haamid Muhammad al Ghazzali, Rahimuhullah, Al Imam Jalaaludeen Abdur Rahman Suyuti compiled a small booklet containing 60 ahadith highlighting the specialties of Ahlul Bayt. This booklet though small in size is monumental in its effect on the hearts of all those who read it with an open heart. With a few strokes of his blessed pen Imam Jalaaludeen as Suyuti refutes those who reprove loving and following Ahlul Bayt. At the same time the Imam defends the believers against those who slander the people of the Sunnah, claiming that the people of the Sunnah have no love or respect for Ahlul Bayt. In fact Islamic history is replete with examples of those who gave their very lives in defense of Ahlul Bayt. This excerpt contains the first 20 ahadith. Anyone wishing to read the complete book with the ahadith in Arabic may find a copy at the link below. Please feel free to share this information.


Ihyaa al Mayyit bi Fadhail Ahle Bayt

In the name of Allah the Beneficent the Merciful

Praise be to Allah and benediction upon those purified personalities who were the chosen ones from all of humanity- Muhammad and Aale Muhammad. This is a collection of sixty traditions and I have given it the title “Ihyaa al Mayyit bi Fadhail -Ahle Bayt” (Excellences of Ahle Bayt (Ridhwaan Allah ta ‘ala alaihim ajma’een) that bring the dead back to life).

By this endeavor the writer’s aim is to awaken the people from their slumber like the revivification of a dry tree. So that, the excellences of Aale Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim) inculcates in the people love for these noble personages and by following their example they may achieve success in this world as well as the hereafter.

Tradition No. 1

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim). [1]

Tradition No. 2

It has been recorded in the commentaries of Ibne Mundhir, Ibne Ibi Hatim and Ibne Murduwiya; and also in the Mu’jamul Kabir of Tibrani that Ibne Abbas said: “When the verse, ‘Say I do not ask for any recompense for this except the love of my nearest relatives’ was revealed, I asked, ‘O Messenger of Allah who are your nearest relatives whose love is obligatory for us’? The Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) replied, “Ali, Fatima, and their two sons.”

Tradition No. 3

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,” Ibne Abbas said that it refers to those who love Aale Muhammad.” And it is narrated from Imam Hasan (Radhi Allahu ‘anhu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu alaihim ajma’een).” It is the honor achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een)[2]

Tradition No. 4

Ahmed, Tirmidhi, Sihah, Nasai and Hakim have all narrated through Mataalab bin Rabi’ah that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.”

Tradition No. 5

Muslim, Tirmidhi and Nasai have recorded from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Fear Allah! Beware that you do not distance yourself from my Ahle Bayt.” The same tradition is recorded in Sahih Muslim in the chapter of the excellences of Sayyidinaa ‘Ali Ibne Abi Talib (Karam Allahu wajhahu). The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.) has repeated the words “Fear Allah” thrice.

Tradition No. 6

Tirmidhi, Husna and Al-Hakim record from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “I am leaving amongst you those things that if you remain attached to them you will not deviate after me, (they are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they reach me at the pool. So be careful how you behave with them (after me).

Tradition 7

Abd bin Hameed has mentioned in his Musnad that Zaid ibne Thabit reported from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim): “I leave amongst you those things that if you remain attached with them you will not deviate after me. (They are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they meet me at the Haudh (of Kauthar).

Tradition 8

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Tank of Kauthar). So take care as to how you behave with them.

Tradition 9

Tirmidhi, Husnah and Tibrani quote Ibne Abbas that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Love Allah for His countless bounties upon you and love me because you love Allah, and love my Ahle Bayt because of your love me. The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) also said: “The love of Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een) for a single day is better than a worship of whole year.”

Tradition 10

Bukhari has narrated from Abu Bakr that he said: “Muhammad (Sall Allahu ‘alaihi wa Aalihi wa sallim) should be considered to belong to his Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een).”

Tradition 11

Tibrani and Hakim have reported through Ibne Abbas that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “O sons of Abdul Muttalib. I pray to Allah that He maintains and establishes three things among you; that is your ignorant may acquire knowledge, your misguided ones receive guidance and may you be bestowed, generosity, helpfulness and mercy.

One who prays and fasts all his life and dies between Rukn and Maqam, but harbors malice against the Ahle Bayt of Muhammad (Sall Allahu ‘alaihi wa Aalihi wa sallim) will be made to enter (Hell) Fire.”

Tradition 12

Tibrani has also quoted the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) through Ibne Abbas: “Hatred of Bani Hashim and the Ansar (supporters) is (equivalent to) disbelief and hatred of the Arabs is hypocrisy”.

Tradition 13

Ibne Adi mentions in his book from Abu Saeed Khudri that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “One who hates us, the Ahle Bayt, is a hypocrite.”

Tradition 14

Ibne Hayyan records in his Sahih and Hakim has also quoted Abu Saeed that the Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “By the one who controls my life! Whoever hates us, Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een); will be made to enter the fire (of Hell) by Allah.”

Tradition 15

Tibrani mentions that Al-Hasan ibne Sayyidinaa ‘Ali (Karam Allahu wajhahu) told Muawiya ibne Khudij: “I warn you against hating us, for surely the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) has said: “None hates us and none envies us except that he will be chased away from the Haudh (Pool) by maces of fire.”

Tradition 16

Ibn Adi mentions and Baihaqi in his book Shuayb Al-Imaan relates from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) thus: “One who is not cognizant of my progeny and the Ansar belongs to one of the three groups: Either he is a hypocrite, or an illegitimate born or he was conceived when his mother was menstruating.”

Tradition 17

Tibrani writes in his book Al-Awsat that Ibne Umar remarked: “The last words of the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) were, ‘You have ignored my successors who are from my Ahle Bayt.’ (that is, I can see how you behave with the trusts that I leave behind among you).”

Tradition 18

Tibrani also mentions the following tradition in his book Al-Awsat. Imam Hasan ibne Sayyidinaa ‘Ali (Karam Allahu wajhahu) reports from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) that he said: “Strive hard to achieve love and affection of us Ahle Bayt, and considers it as obligatory for yourselves, always. The truth is that whoever meets Allah while he loves us will enter Paradise through my intercession. By the One who controls my life! No deed can benefit a servant if he does not recognize our rights.”

Tradition 19

Tibrani in book Al-Awsat quotes from Jabir Ibne Abdullah that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) addressed thus: “O People! One who hates us Ahle Bayt will be gathered along with the Jews by Allah on the Day of Qiyamat.”

Tradition 20

In the book Al-Awsat, Tibrani narrates from Abdullah ibne Jafar that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) says: “O the sons of Hashim! I pray to Allah that you may always be generous and merciful. And I pray to Him that He may guide the misguided ones from you, and bestow tranquility upon the fearful ones, and satiate the hungry ones. By the one who controls my life, none can achieve tranquility except that he loves you and loves you for the sake of me, and wishes that I will intercede for him to be allowed to enter Paradise. But all of the sons of Abdul Muttalib are not like this.”


ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: “No reward do I ask of you for this except the love of those near of kin.” And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service). Al-Qur’an, 42:23 (Ash-Shura [Council, Consultation])

[2] Ibid…

Posted in Ahlul Bayt, Aqidah, Hadith, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »

The Permissibility of Saying “Yaa Rasulullah” Sall Allahu ‘alaihi wa Aalihi wa Sallim

Posted by al Adaab on December 12, 2007


The Permissibility of Saying


“Yaa Rasulullah” Sall Allahu ‘alaihi wa Aalihi wa Sallim











Editors note: In keeping with our stated intent, this information is being made available in response to a questioner as to why has the phrase “Ya Muhammad“  Sall Allahu ‘alaihi wa Aalihi wa Sallim on its’ site.



QUESTION: What is the ruling of the Ulema of Islam on the following matter:


Zaid, who is a Muslim and believes in Almighty Allah and the Prophethood of his beloved Prophet (sallal laahu alaihi wasallam), recites after every Salaah and at other times, the following verses: As Salaatu Was Salaamu Alaika Ya Rasoolullah“Peace and Blessings upon you, O Messenger of Allah.”Or As Alukash Shafaa’atu Ya Rasoolullah“I seek from you Shafaa’at (Intercession), O Messenger of Allah.”


I ask the learned Scholars of Islam:


(1) Are such calls to the Holy Prophet (sallal laahu alaihi wasallam) permitted in Islam?


(2) What is the ruling of the Learned Scholars concerning individuals who refer to those who call to the Prophets and Saints as Kaafirs and Mushriks?


Please enlighten us on this. We pray that you enjoy the mercy of Allah on the Day of Judgement. Aameen.




Alhamudullilahi wa Kafaa Was Salaatu Was Salaamu alaa Habeebihil Mustafa wa Aalihi Wa Ashaabihi Oolis Sidqi Was Safaa


The utterance of the above words are indeed permitted and no person other than those who are misled would argue with it. For reference on this matter, we shall consult the following great Jurists of Islam and their books:-


A. “Shifa-us-Siqaam”, by Imaam Taqi’udeen Abul Hasan Subki (radi Allahu anhu),


B. “Mawaahibbe Ladunnia”, by Imaam Ahmed Qastalaani (radi Allahu anhu), being the Sharah (Commentary) of Sahih-ul-Bukhari,


C. “Sharah of the Muwaahibbe Laddunnia”, by Allama Zarqaani (radi Allahu anhu),


D. “Mutaali-ul-Mussarraat” by Imaam Allama Faasi (radi Allahu anhu),


E. “Sharah of Mishkaat”, by Allama Mulla Ali Qaari (radi Allahu anhu),


E. “Ashatul Lamaat”, including the books, “Jazbul Quloob” and “Madaarijun Nubuwat”, by Shaikh Muhaqqiq Allama Abdul Haq Muhaddis Dehlwi (radi Allahu anhu),


G. “Afdalul Qur’a”, which is the “Sharah of Ummul Qur’a” by Imaam ibn Hajar Makki (radi Allahu anhu).


I will now quote a Hadith, proving that it is permissible to utter the above mentioned words. This Hadith has been certified authentic by the following great Scholars of Islam:-


A. Imaam Nisaai (radi Allahu anhu),


B. Imaam Tirmidhi (radi Allahu anhu),


C. Imaam ibn Maaja (radi Allahu anhu),


D. Imaam Haakim (radi Allahu anhu),


E. Imaam Baihaqi (radi Allahu anhu),


F. Imaam ibn Hazeema (radi Allahu anhu),


G. Imaam Abul Qasim Tabraani (radi Allahu anhu),


H. Imaam Manzari (radi Allahu anhu),


I. Imaam Muslim (radi Allahu anhu),


J. Imaam Bukhari (radi Allahu anhu).


(1) All the above mentioned Scholars of Ahadith, narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu), that a Sahabi who was blind by birth was taught a special Du’a by the Holy Prophet (sallal laahu alaihi wasallam), which he was to recite after every Salaah.


The Du’a is as follows: Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyika Muhammadin Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fi Haajati haazihi lituqda li. Allahumma Fashaf’fi’u Fiya. “O Allah, I ask from you, and turn towards you through the Wasila (Medium) of Your Nabi Muhammad (sallal laahu alaihi wasallam), who is indeed a Prophet of Mercy. O Muhammad, with your Wasila (Medium) I turn towards Allah for my need so that it may be bestowed. O Allah, accept the Prophet’s intercession for me.”


(2) Imaam Tabraani (radi Allahu anhu), in his “Muhjam” records the following incident:


A person in dire need visited Ameerul Mu’mineen Hazrat Uthman Ghani (radi Allah anhu). The Caliph was busy with some other work and he did not attend to his need. Thereafter, the person went to Hazrat Uthman bin Haneef (radi Allahu anhu) and complained about the matter. Hazrat Uthman bin Haneef (radi Allahu anhu) ordered the man to perform the Wudhu (ablution), enter the musjid and to offer two Rakaats of Nafil Salaah. He was then to recite the following Du’a:Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyina Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fayadiha Haajati wa tazkuru haajataka wa ruh illaya hatta arooha ma’aka. O Allah, I beg of you and I seek your assistance, with the Wasila (Medium) of your beloved Prophet (sallal laahu alaihi wasallam) who is the Prophet of Mercy. O Muhammad! I turn to Allah with your Wasila so that my needs be fulfilled.”


Thereafter, he was told to mention his need. On completion, he was told to visit Hazrat Uthman bin Haneef (radi Allahu anhu), so that both could visit the august court of Hazrat Uthman Ghani (radi Allahu anhu). When he presented himself in front of the great Caliph, he was not only shown great respect, but his need and wish were also immediately granted. The Caliph, then addressing the man stated: “In future if you require any favour, come immediately to me.”


After they had left the court of the great Caliph, the man thanked Hazrat Uthman bin Haneef (radi Allahu anhu) for mentioning him to the Caliph, the latter clearly stated that he had not even approached the Caliph. He then stated: “By Allah, I saw the Holy Prophet (sallal laahu alaihi wasallam) teaching the very same Du’a to a blind man. Miraculously, the blind man then approached us before we could even complete our conversation, and it appeared as if he had never been blind.”


Imaam Tabraani and Imaam Munzari (radi Allahu anhuma) have both stated that this Hadith is authentic.


(3) Imaam Bukhari (radi Allahu anhu) in his “Kitaabul Adaabul Mufrad”, Imaam Ibnus Sinni and Imaam ibn Bashkool (radi Allahu anhuma) have recorded that, Hazrat Abdullah Ibn Omar (radi Allahu anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, “Ya Muhammadah.” It is recorded that he was immediately relieved.


(4) Imaam Nawawi (radi Allahu anhu) in his commentary of the Sahih Muslim, including in his book, “Kitaabul Azkaar”, records that some individuals were sitting in the company of Hazrat Abdullah ibn Abbas (radi Allahu anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, “Ya Muhammadah.” He was immediately cured. There are in fact many Ashbaab who narrate incidents of similar incident.


(5) Substantiating this, Allama Shahaab Khafaaji Misri (radi Allahu anhu) states in his “Naseem-ur Riyaaz” a commentary of the “Shifa” by Imaam Qaadi Ayaaz (radi Allahu anhu), that it is an established practice of the people of Medina Shareef to proclaim “Ya Muhammadah” in times of difficulty and anxiety. Read the rest of this entry »

Posted in Aqidah, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | 2 Comments »

The Prophet’s Parents Are Saved

Posted by al Adaab on October 31, 2007

The Prophet’s Parents Are Saved

Imam Jalaluddin al-Suyuti

Translated by Shaykh Gibril Fouad Haddad

Released by 1428 H

Reprinted with permission from

This writing concerns the question of the ruling (hukm) that the father and mother of The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) are (believed to be) saved and not in Hellfire. This has been declared by the majority of the scholars, and in reaching that declaration they have several methods (masalik).


His parents died before he was sent as Prophet, and there is no punishment for them as “We never punish until We send a messenger (and they reject him)” (17:15). Our Ash`ari Imams of those in kalam, usul, and Shafi`i fiqh agree on the statement that one who dies while da’wa has not reached him, dies saved. This has been defined by Imam Shafi`i . . . and some of the fuqaha’ have explained that the reason is that that person is on fitra (primordial disposition), and has not stubbornly refused nor rejected any Messenger.

That is the position of our Shaykh, Shaykh al-Islam Sharafuddin al-Munawi, as I received it. He was once asked whether the Prophet’s father was in the fire and he groaned loudly at the questioner. The latter insisted: “Is his Islam established?” and he answered that he died in fitra and quoted the verse.

It is the position of Ahl al-Sunnah and it was opposed by the Mu`tazila and those who follow them among those who say that one is condemned because Allah is known rationally. It is also the position of Shaykh al-Islam Ibn Hajar al-‘Asqalani who said, The (proper) conjecture (zann) concerning his parents, meaning also all those who died before his Messengership, is that they shall obey (his call) at the time of their examination (in the grave), as a gift (from Allah) to please him.

This method is based on the following sources:

[Evidence from the Qur’an]

• The aforementioned verse. (17:15)

• The verse, “Your Lord does not unjustly (bi zulm) destroy the townships while their people are unconscious (of the wrong they do)” (6:131). Al-Zarkashi adduced it to illustrate the rule (qa`ida) that one thanks Allah through hearing (about Him), not through rational induction.

• The verse, “Otherwise . . . they might say, Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and be among the believers?” (28:47) Adduced by Zarkashi and Ibn Abi Hatim in their tafsirs. The latter adds the Hadith, “Those who die in fitra will say, My Lord, no book nor messenger reached me, and he recited his verse.” (Bukhari and Muslim)

• The verse, “And if We had destroyed them with some punishment before it [your coming], they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed . . .” (20:134)

• “And never did thy Lord destroy the townships, till He had raised up in their mother-town a Messenger reciting unto them Our revelations. And never did We destroy the townships unless the folks thereof were evil-doers” (28:59). Ibn Abi Hatim quotes Ibn `Abbas’s and Qatada’s explanations that it refers to the people of Mecca, who were condemned only after The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was sent to them and they denied him.

• “Lest ye should say, the Scripture was only revealed to two sects before us, and we in sooth were unaware of what they read” (6:156).

• “And We destroyed no townships but it had its warners for reminder, for We never were oppressors” (26:208-209). `Abd ibn Hamid, Ibn al-Mundhir, and Ibn Abi Hatim quote Qatada in their tafsirs to the effect that revelation, proof, and exhortation must precede condemnation.

• “And they cry for help there, (saying), Our Lord! Release us; we will do right, not (the wrong) that we used to do. Did not We grant you a life long enough for him who reflected to reflect therein? And the warner came unto you” (35:37). The commentators said, “The warner is the Prophet .”

[Evidence from the Hadith]

Hadith Concerning the Examination of the People of fitra [Primordial Disposition] on the Day of Resurrection and the Entry into Paradise of Those Who Obey and the Entry into the Fire of Those Who Disobey:

Ahmad, Ibn Rahawayh, Ibn Mardawayh, and Bayhaqi (al-I`tiqad `ala madhhab al-salaf ahl al-sunnah wa-l-ama`ah) who said, sahih through Aswad ibn Sari’. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said,

Four will present excuses on the Day of Resurrection: The deaf one, the idiot, the senile old man, and the one who died in fitra. The first will say, I didn’t hear anything; the second, Islam came and street-children were throwing dung at me; the third, Islam came and I did not have my wits about me, and the fourth, my Lord, no Messenger came to me. Allah will Himself take their covenant to obey Him. They will be told to enter the fire (as a test). Those who obey will find it cool and safe, while those who refuse will be dragged to it. (Aswad, Abu Hurayra)

Al-Bazzar and Tirmidhi who correctly graded it hasan:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The one who died in fitra, the imbecile, and the infant will say respectively: No Book or Messenger reached me; You gave me no mind wherewith to understand good or evil; I did not have a chance to do anything. A fire will be presented to them and they will be told to enter it. Those who would have done well in life will obey and enter it (temporarily) while those who would have disobeyed in life will refuse. Allah will tell them, You disobey Me (seeing Me), so how could you obey My Messengers in My absence? (Abu Sa`id al-Khudri)

Al-Bazzar and Abu Ya’la: same as above with the addition of the senile old man. Those who obey and enter the fire will go across it speedily. (Anas)

`Abdul Razzaq, Ibn Jarir, Ibn al-Mundhir, Ibn Hatim, with an authentic chain that meets the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, “The one who died in fitra, the idiot, the deaf, the mute, and the senile will be sent a messenger (at that time) who will say, Enter the fire. They will argue and say: How can it be when no messenger reached us? But woe to them! If they had entered it they would have found it cool and safe. Whoever accepts and obeys will enter it.” Abu Hurayra added, Read, “We never punish until We send a messenger” (17:15).”

Al-Bazzar and Hakim, who graded it sahih by the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The people of Jahiliyya will come on the Day of Judgment carrying their idols on their backs. Allah will question them and they will say: Our Lord, You did not send us a Messenger and nothing from You reached us. If you had sent us one, we would have been your most obedient servants. Allah will say, Shall I test your obedience? And He will tell them to enter the fire and stay in it. They will enter it and return again, in fear of its fury and exhalations, and they will say, Our Lord, protect us from it. He will say: Didn’t you promise to obey Me if I ordered you something? They will pledge again and enter it, only to come back and plead again. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, Had they stayed in it the first time, they would have found it cool and safe. (Thawban)

Tabarani and Abu Nu’aym:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The imbecile will come on the Day of Judgment together with the one who died in fitra and the infant etc. (same as (e)) They will keep coming back although the fire would not have hurt them, and Allah will say, I knew your actions from afore, so take them (O Fire). Read the rest of this entry »

Posted in Ahlul Bayt, Aqidah, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »


Posted by al Adaab on January 23, 2007

Bismillah hir Rahmaan nir Raheem

Nahmadahu Wa Nusalli A’la Rasoolihil Kareem






Maulana Mahmood Akhtar Al Qaaderi





It has been the practice of the Muslims of every period in history to show utmost respect to preserve Tabarukaat (Islamic Relics). To show respect and veneration of Islamic Relics, to gain blessings from them, to utilise them as a means for gaining victory, and to keep them near at the time of problems, or during any illness, or to steer away hardships, is not a new custom as some believe.


This argument is supported by the teachings of the Holy Quran. It is also proven form the books of Ahadith that the Companions of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) used to gain blessings from the blessed relics of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). They also used the Tabarukaats as a means of having their prayers accepted.


Volumes can be written concerning the respect and honour that should be accorded to Islamic Relics and this little booklet cannot fully serve that purpose. The author has placed a few facts before the readers in order that the beliefs of the true believers be reinforced and that their Imaan and practices be increased.


For those people of corrupt perceptions and wicked hearts who say that Tabarukaats are Bid’at (Innovation) and that they are Haraam (Prohibited), and are who opposed to the blessings that can be gained from the religious relics and blessed belongings, let this book serve as exposing their falsehood and as a means of correcting themselves.






Almighty Allah says in the Holy Quran:”And make the standing place of Ebrahim, the place of Salaah.” (Sura Baqara)


In this verse, the command for Salaah to be performed at the place of “Muqaam-e-Ebrahim” was given. The question is: From the entire area of the Haram, why has the spot of “Muqaam-e-Ebrahim” received such a high distinction?


It has been stated in the famous and authentic books of Tafseer that: “Muqaam-e-Ebrahim is that stone wherein is the impression of the footprint of Hadrat Ebrahim (alaihis salaam). Muqaam-e-Ebrahim is that stone on which Hadrat Ebrahim (alaihis salaam) stood and built the Holy Kaaba.” (Jalaalain)


This one single stone which has been associated to Sayyiduna Ebrahim (alaihis salaam) has become so blessed that after making the Tawaaf of the Holy Kaaba, it is greater to read two Rakaats Salaah at that place than any other place. Almighty Allah has made it one of His tokens (signs). It is stated that: “Verily the very first house which was selected for the people, is that which is in Makkah. It is a blessed one and one that shows the path to the entire world. In is clear signs, the standing stone of Sayyiduna Ebrahim (alaihis salaam).” (Sura Nisa)


Commenting on the above verse of the Holy Quran, Sayyiduna Mujahid (radi Allahu anhu), the exalted student of Sayyiduna Abdullah ibn Abbas (radi Allahu anhu) says, “For the impression of both the blessed feet of Sayyiduna Ebrahim (alaihis salaam) to be imprinted on the stone, is a clear sign.” (Ibn Jareer; Ibnil Munzir)


For a stone that has been related to Sayyiduna Ebrahim (alaihis salaam), for that stone to become (part of) a verse of the Holy Quran and also a spot for the performance of Salaah, and for it to be protected for so many centuries is the proof of the excellence of that stone – that those objects which are associated to the beloved servants of Almighty Allah become blessed and religious relics! They should be respected and also preserved.


“The Prophet of Bani Israeel (Shamwail alaihis salaam) said to them: The sign of Taloots Kingship is this that a trunk from your Creator will come towards you in which there will be tranquillity of the hearts, and a few preserved objects from the belongings of respected Moosa and respected Haroon. This will be brought by the Angels. Verily in it for you is a great sign if you keep faith.” (Sura Baqara)


This trunk contained belongings and relics such as the Aasa (Staff) and Na’lain Shareef (Blessed Sandal) of Sayyiduna Moosa (alaihis salaam); the Imaama (Turban) of Sayyiduna Haaroon (alaihis salaam); the ring of Sayyiduna Sulaiman (alaihis salaam); a few Scripts of the Tauraat, and many other Tabarukaats. It was through the blessings of these relics that the Bani Israeel, when fighting any battle, would place the trunk before them, and would become victorious and conquer their enemies. The books of Tafseer record that they used the trunk for all their needs, to fulfil whatever they wished for and as mediation.


“Those relics were the Sandal and Staff of Sayyiduna Moosa (alaihis salaam), and the Turban of Sayyiduna Haroon (alaihis salaam) and a few pieces of Mun (Food from the skies) that used to come to the People of Israeel, and a few pieces of scriptures.” (Jalaalain)


“Those relics were portions of scriptures, the Staff (stick of Jannat) of Moosa (alaihis salaam), his clothing, his Sandals, the Turban of Sayyiduna Haroon (alaihis salaam), some of the Tauraat, the ring of Sayyiduna Sulaiman (alaihis salaam) and a few pieces of Mun (Food from the skies).” (Roohul Bayaan, Vol. 1, pg. 386)


The proof that the Bani Israeel kept this trunk before them in times of war, that they asked through its mediation and for victory over their enemies is present in the books of Tafseer. It has been stated: “The Bani Israeel used to ask, through the mediation of this trunk, for victory over their enemies. They used to place it in front of them in a battle, and this used to give them tranquillity.” (Jalaalain)


In has also been stated: “When the Bani Israeel used to present themselves in battle, then they used to keep that trunk in front of them and they used to ask for victory over their enemies through it’s mediation.” (Roohul Bayaan, Vol. 1, page 385)


From these clarifications, we learn that it is necessary to respect and honour the relics and belongings of the pious servants. It is through their blessings that victory is gained over the enemies, prayers are accepted and needs are fulfilled. By respecting and honouring the blessed belongings, one gains blessings and great benefit. By disrespecting and insulting these blessed relics, one is faced with many problems, sickness begin to spread, and destruction and devastation occurs.


The clear proof of this is that when Imaaqa stole the sacred trunk from the Bani Israeel and began to show disrespect and insult towards it, they became engulfed in all types of illnesses and all five of their villages were destroyed. It is recorded that: “When the Bani Israeel showed disobedience and began causing turmoil, Almighty Allah appointed Imaaqa over them. They became victorious over the Bani Israeel and took the trunk away form them. They kept it in the toilet area. When Almighty Allah intended to make Taaloot the King, then Almighty Allah sent problems on Imaaqa to this extent that any person who urinated near the trunk got piles, and five towns and their population were destroyed. The Kaafirs then knew that all this destruction was being caused through the disrespect of the Trunk. Thus, they took the trunk out of their locality. (Roohul Bayaan, Vol. 1, page 385)


We learn from this incident of the destruction and problems of Imaaqa, that showing disrespect and insult to the blessed belongings of the pious servants leads to destruction.


It is also evident that to respect, honour, show respect and use these blessed belongings as mediation is the sign of the believers. To show disrespect and insult to these blessed relics is a sign of being misled.


“Take this shirt of mine and place it on my fathers face and his eyesight will be regained.” (Sura Yusuf)


In Cairo, Sayyiduna Yusuf (alaihis salaam) asked his brothers concerning the condition of his father, Sayyiduna Yaqoob (alaihis salaam). They replied that he cries much in the loss of Sayyiduna Yusuf (alaihis salaam) and that he cannot see any more. When Sayyiduna Yusuf (alaihis salaam) heard this, he instructed his brothers to take his Kurta (shirt) and place it on his father’s face. This will enable him to see. When his brothers took the shirt and placed in on the face of Sayyiduna Yaqoob (alaihis salaam), he immediately regained his eyesight. Almighty Allah says: “And when the person with glad tidings arrived, he placed the Kurta (shirt) on the face of Yaqoob, immediately his eyes turned (he began to see).” (Sura Yusuf)


The shirt that Sayyiduna Yusuf (alaihis salaam) gave to his brothers was also from the belongings of Sayyiduna Ebrahim (alaihis salaam). Sayyiduna Ebrahim (alaihis salaam) used the very same shirt to confront Namrud. It was this same shirt that reached Sayyiduna Yaqoob (alaihis salaam).


Sayyiduna Yaqoob (alaihis salaam) later made the shirt into a Ta’weez and placed it around the neck of Sayyiduna Yusuf (alaihis salaam) as a protection against evil sight, and other things. This is evident in “Tafseer-e-Jalaalain”, “Tafseer-e-Saawi” and other books.


“And that shirt belonged to Sayyiduna Ebrahim (alaihis salaam) which he wore at the time when he was put into the fire. It was also around the neck of Sayyiduna Yusuf (alaihis salaam) when he was thrown into the well.” (Jalaalain)


“That shirt was by Sayyiduna Ebrahim (alaihis salaam). When he passed away, Sayyiduna Yaqoob (alaihis salaam) then received it. He placed the shirt in a silver cover, lengthened the top and placed it around the neck of Sayyiduna Yusuf (alaihis salaam) for the protection from evil sight. When he was thrown bare into the deep well, then Jibraeel (alaihis salaam) came and removed the shirt from the Ta’weez and dressed him in it.” (Tafseer Saawi, Vol. 2, page 258)


Sayyiduna Ebrahim Khaleelullah’s (alaihis salaam) shirt passing from one Nabi to another Nabi, it being placed as a Ta’weez around the neck of Sayyiduna Yusuf (alaihis salaam), for it to be used for the regaining of sight, and for Sayyiduna Yusuf (alaihis salaam) to send the Kurta to his father, Sayyiduna Yaqoob (alaihis salaam), is clear proof that to preserve the Tabarukaat of the pious servants, to show respect and honour towards it, to keep it for the cure of illnesses, etc. is not only permissible, but is the manner of the Ambiya (alaihimus salaam).




There are many Ahadith Shareef concerning Tabarukaat that cannot be included in this booklet. From these (Hadith), a few are being quoted to prove our position:


(1) It has been narrated from Sayyiduna Anas (radi Allahu anhu) that the Holy Prophet (sallal laahu alaihi wasallam) summoned a barber to remove the right-hand side of his hair. He then called Sayyiduna Abu Talha Ansaari (radi Allahu anhu) and gave all the hair to him. He then commanded the left-hand side of his hair to be removed and gave it to Sayyiduna Abu Talha (radi Allahu anhu), saying, “Distribute it amongst the people.” (Bukhari; Muslim)


Commenting on this Hadith, Imam-e-Ajal Abu Zakariyyah Nawawi Shaafa’i (radi Allahu anhu) states: “From this Hadith it has been proven that to take blessings from the blessed hair of the Holy Prophet (sallal laahu alaihi wasallam) and to keep it with you is permissible.” (Muslim, Vol. 1, page 421)


The command of the Holy Prophet (sallal laahu alaihi wasallam) to distribute the hair among the Sahaba-e-Kiraam is evident that Tabarukaat are objects of benefit and blessings. Whoever receives this will become prosperous.

  Read the rest of this entry »

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Ethal At Thawaab (making dua for forgiveness of ones sins or the sins of others )

Posted by al Adaab on January 18, 2007

Ethal At Thawaab

Excerpt from “Traditional Scholarship and Modern Misunderstandings: Understanding the Ahl e Sunnah” by Abu Ammar

To put simply, Esal e Sawab is nothing other than to ask Allah for the forgiveness of our sins, and to raise the spiritual status of the deceased. This may be achieved through various practices, such as the offering of du’as [supplications], to recite the Qur’an, to offer Qurbani [at Eid al Adha], and also, to perform a compulsory Hajj [fard] on the behalf of the deceased.

As this chapter will seek to demonstrate, Insh Allah, by using the Qur’an and the Sunnah as evidence, and by examining the fatwawa’s of the scholars of Islam, we shall indeed discover that this is not an innovative practice [bid’a], but something that has been practiced by Muslims throughout the centuries, and secondly, which is permissible.

Evidence from the Qur’an

Allah (Almighty.) has ordered the Muslims (believers) that you pray for your parents as follows:

O’ My Lord [Allah (Almighty.], have mercy on my parents like they have bought me up through my childhood.
(Surah Isra, Verse 24)
Allah (Almighty.) has praised those Muslims who ask for forgiveness of the deceased. They ask for forgiveness in the following manner:

O’ Allah (Almighty.) forgive us and forgive our Muslim brothers and sisters who have passed away.

(Surah Hashir, Verse 10)

The above mentioned verses demonstrate that if anyone prays on behalf of another person, the latter will receive the [spiritual] benefits – Allah Willing. This also demonstrates that if it was the wrong action Allah would not have ordered us to pray for other people, nor would He have stated that those who ask for forgiveness for the deceased, receive praises from Allah.

Evidence from the Sunnah

Imam Bukhari and Imam Muslim write that:

A man came to the Prophet Muhammad [May Allah bless Him and grant Him peace] and said ‘My mother has suddenly died and she did not leave any will, but I suspect that if she did that then she would have told me to give something to charity. Now if I offer something in charity on her behalf, will she get the reward?’Prophet Muhammad [May Allah bless Him and grant Him peace] said ‘Yes’. Then the man said that I make you, the Prophet, as my witness, that I offer my garden full of fruits to charity.

(Bukhari Muslim, Chapter Al-Wasiha)
This hadith, as can be clearly read, proves that to offer a charity on behalf of the deceased will result in the deceased obtainig a benefit.

Imam Bukhari writes that:

Prophet Muhammad [May Allah bless Him and grant Him peace] has said, The status of the deceased is raised(during their time in the grave), and the deceased ask Allah (Almighty.) why has this happened, Allah (Almighty.) replies that your son has prayed for your forgiveness. (Al-Adab, Al-Mufid Chapter Excellency of the Parents by Imam Bukhari)

From this particular hadith, it can be understood that not only charity, but the offering of prayers (making duas) and the giving of alms, will also benefit the deceased.

After providing evidence from the primary and secondary sources, we shall now move onto the evidences provided by some of the scholars on this topic.

Hafidhh Ibn Taymiyyah writes:

From the authentic Hadith, there is evidence pointing out that the deceased person will gain rewards from all the good deeds carried out on his/her behalf by others. Some people raise the objection that a person can only gain reward from their own actions, and refer to the Qur’an [for evidence]. This is not correct. Firstly, because a Muslim recieves the reward of those deeds that he /she has never done themselves [for example]: like Allah says in the Qur’an that the Angels of the Throne of Allah, glorify Allah and ask for forgiveness on behalf of all the Muslims. It is also evident from the Qur’an: [that] Allah (The Almighty) ordered Prophet Muhammad [May Allah bless Him and grant Him peace] to pray for his Ummah, since his du’a is the peace of mind for the Ummah. In the same way the d’ua is offered in the funeral prayer, also when visiting the grave and offering d’ua for the deceased.

Secondly, we know that Allah (Almighty.) rewards us through the deeds of other people, which are carried out on our behalf. An example is where the Prophet Muhammad [May Allah bless him and grant him peace] said “Whenever a Muslim prays for other Muslims, Allah (Almighty.) appoints an Angel to say Amin”, i.e., the angel asks Allah (Almighty.) for the acceptance of the prayer. Sometimes Allah (Almighty.) blesses the participants of the funeral prayer in response to the prayer from the deceased and vice versa.

(Mujmua Al-Fatawa vol:7, page 500 & vol:24, page 367) Published by Hafidhh Ibn-e-Taymiyyah in Saudi Arabia

Hafidhh Ibn Qayyam writes:-

“If a Muslim recites Qur’an, performs Hajj, offers du’a, gives in charity on the behalf of the deceased, then the deceased gets the benefits of it. Some innovators say that the deceased do not get any such reward, which is wrong according to the authentic Hadith. The proof is in the Qur’an that Allah (Almighty.) has praised those who ask for forgiveness for their Muslim brothers. Authentic Hadith proves that Prophet Muhammad [May Allah bless him and grant him peace] replied to a question saying that to offer alms on behalf of a deceased person earns benefit. Some individuals suspect that the earlier Muslims did not do Esal-e-Sawab. This is because of their own ignorance or lack of knowledge. The earlier Muslims did not do these to show off. The Prophet Muhammad [May Allah bless him and grant him peace] himself gave permission to offer Alms, so it is right to say that Esal-e-Sawab is right. The ayah in the Qur’an which states that only the own deeds are rewarded, means that he is righteous to get rewarded, which means that he is righteous to receive reward, but a present from someone else is also rewarded to the deceased by Allah (Almighty.).
(Kitab-ur-Rooh; by Hafidhh Ibn-ul-Qayyam Chapter 16)

Qadi Shawkani writes:

According to the Sunni faith, a deceased receives rewards from others praying, performing Hajj, offering Alms, but the “Mutazala” refuse to accept this. if it is wrong to offer these to the deceased, then Islam would not have allowed us to say “Salaam” (peace be to you) to the deceased when visiting or entering the graveyards. (Nal-Al-Autar, chapter: Janaiz by Qadi Shawkani).

These above references prove our argument for Esal-e-Swab and that the suspicion that people harbour in that it has no basis in either the Qur’an or the Sunnah, is not true.

Origins and Development

The origin of Esal-e-Swab is in the Qur’an but it is carried out in different manner in different communities. For example, to preach Islam to invite others to the Deen is proven but the methods are different for different situations. For example Islamic circles are held on Saturday’s or Sunday’s some but it is not mentioned in the Qur’an or Hadith that they should be held on these evenings. In the same way, the origin of Esal-e-Swab is in the Qur’an and Hadith and to call it an innovation is not right. Now we will discuss a few things concerning with Esal-e-Swab to which according to some people are, innovations

1) When a person dies, Muslims offer Alms, “Sadaqa”, on his behalf and pray in congregation. In these gatherings Islamic teachings are preached; This serves as a way to preach or spread Islam.Through these gatherings, the deceased receive benefit because Muslims pray for his/her fogiveness and others get knowledge of Islam. The poor get benefit from these Alms or charity. As you can see if you look at it from any angle, it is not an innovation.
2) Some people raise the question that a day should not be fixed for this, in that fixing such a day is “Haram” in Islam. The answer to this question is that “fixing a day” is Haram, Esal e sawaab will be haraam if it is said that outside of this day it will not be Esal-e-Sawab, (like Qurbani, Hajj and Salaah times are fixed), but Esal-e-Sawab on a fixed day is just for convenience of relatives and friends for “Du’a”. Like any Islamic conference, the date of it is fixed in advance. Alternatively, like Salaah “Jamat” time is unlike fixed. No one can become an innovator because of this. in the same way, to fix a day for “Du’a” for the deceased is not an innovation.

In Islam is it permissible for a person to fix a time, or date for voluntary (Nafal) prayer?

Imam Bukhari writes one day after the Fajar prayer, the Prophet Muhammad [May Allah bless him and grant him peace] asked Bilal [May Allah bless him and grant him peace], tell me what good deeds you do because I heard your foot steps in Jannat. Bilal replied the only thing I do is after I make Wudu I pray Nafal how much Allah (Almighty.) wills me to do.

(Bukhari: Chapter of Salaah)

Hafidhh Asqalani writes in his commentary on this Hadith. We can understand from this Hadith that it is permissible for a person to fix a time for his/her voluntary prayer.

(Fath-ul-Bari Book of Salaah)

There is a prayer (Du’a) said for the deceased for this we can fix a time that suits our self. We can give charity for them, keep fast for them and also we can get together and read Qur’an for them. For the people who get together and read Qur’an, we could be hospitible by providing for them by giving food and drink. This is all done with the intention of Sawab (blessings). For example, when Islamic circles are held, there are usually refreshments held after and this is carried out with the intention of blessings. This is one way of doing Esal-e-Sawab. There are many other ways of doing Esal-e-Sawab. One of them is urs.


Urs, is done annually for a saint by his disciples (Mureeds). They hold this Urs in the mosque near the grave of the saint. They recite the Qur’an and various scholars give lectures on different topics of Islam. The audience are allowed to question the scholars on anything they wish. At the end a du’a is said and then hospitality is done for the people. The hospitality is solely done for the blessings.

Some people consider this an innovation (bidah) and regard it to be forbidden (haram). They object to this and ask questions such as “Why once a year?” The other objection they have towards this is that the Prophet Muhammad [May Allah bless him and grant him peace] curses those who build mosques on the grave. Therefore, the objection they hold is that if a mosque is not allowed to be built on the graves, how can we hold a gathering such as urs there. The answer to the first question regarding “Why once a year?” is:

Imam Tabari, Hafidhh-Ibn-Kathir and Qurtabi write:

The Prophet Muhammad [May Allah bless him and grant him peace] used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad [May Allah bless him and grant him peace] used to pray for them. When the beloved Prophet Muhammad [May Allah bless him and grant him peace] passed away himself, the Khalifs, Abu-Bakr [May Allah bless him and grant him peace], Umar [May Allah bless him and grant him peace], Usman [May Allah bless him and grant him peace] and Ali [May Allah bless him and grant him peace] used to do the same thing.

[Tafsir Tabari, Tafsir Ibn-Kathir and Tafsir Qurtabi by Imam Tabari, Hafidhh Ibn-Kathir. Imam Qurtabi commentary of Surah Ra’d Verse 20.]

From all this we can conclude or understand that going to the grave of a saint once a year is permissible and is not an innovation (bidah). Also to lecture in a gathering is just another way of doing Dawah (work propagating Islam).

As for the answer to the second question. To build a mosque on the grave. The meaning of the Hadith is not to prostrate to the grave. There is proof in the Qur’an of building a mosque for saints near the grave.

Allah says in the Qur’an

They said, build over their cave any building. Their lord knows well about them. Those who prevailed in their affair said, we swear that we shall erect over them a mosque.
(Surah Al-Kahaf-V 21)

Imam Tabari, Hafidhh-Ibn-Kathir and Imam Qurtabi writes:

When the people of the cave went into the cave, some people said, who were close to the entrance of the cave, build a mosque so we can worship Allah (THE ALMIGHTY) The people who said this were Muslims.
[Tafsir Tabari, Tafsir Ibn-Kathir Surah Kahf Verse 21]

Therefore, from this we can prove that building a mosque near the grave of a pious person is permissible.

Hafidhh Asqalani writes:

If a person built a mosque near the graves of pious people, and that person’s intention is solely for the blessings of Allah (Almighty.), and at the time of prayer, not to prostrate or face the grave, it is permissable to build a mosque near the grave of a saint and is not forbidden.
[Fath-ul-Bari, Chapter of Masajid]

From the above we can understand the true meaning of the Hadith which points out not to prostrate to the graves. It does not mean not to build a mosque near the graves. It basically means not to face the graves whilst praying.

Imam Tabari and Hafidhh-Ibn-Kathir write, in the 88th year of Hijra, the room of Aisha [May Allah bless Her and Grant Her peace] where there are graves of the Prophet Muhammad [May Allah bless him and grant him peace] Abu-Bakr [May Allah bless him and grant him peace] and Umar [May Allah bless him and grant him peace] were joined to the mosque of the Prophet Muhammad [May Allah bless him and grant him peace]. (Tareeh Tabari and Tareeh Hafidhh Ibn-Kathir, Chapter of Government (Valid-Ibn-Abdul-Malik by Imam Tabari and Hafidhh Ibn-Kathir)

At the time of this, some companions and students (Tabeen) were alive and since then, no one has objected to this, which means it is allowed to have a mosque near the grave.
Some people assert that it is not allowed to visit the grave with that the intention that someone wants to see the grave. We ahle sunnah say that it is right to go and visit the grave with the intention that you are going to see the grave. The evidence is as follows.

Qadi Shawkani writes that:

After the Prophet’s (May Allah bless him and grant him peace) death, Bilal settled in Syria. He had a dream where he saw the Prophet (May Allah bless him and grant him peace) and the Prophet said what kind of friend are you that you do not come and visit my grave? The next morning, Bilal made a journey to Madina to see the Prophet’s (May Allah bless him and grant him peace) grave. At that time the companions were alive and they did not object to this. This narration is authentic.
[Nal lul Autar chap on Hajj by Qadi Shawkani].


Some people make false accusation, that Ahl-us-Sunnah wa’l Jama in making vows to pious people (Anbiyaa and Awliyaa), but the Ahl-us-Sunnah make vows only for Allah and no one else. Vow is worship. We believe that if someone worships something other than Allah he is a Mushrik, and a Kafir, that is, a non-believer.

Then the following question is raised: What is the meaning when the Ahl-us-Sunnah Jamaat go to the graves of the pious and make Vows to them?

When the Ahl-Sunnah-wa’l Jama makes Vows like this to Allah they do it in the following manner. ‘O Allah, if You make our sick people better, we will feed ten poor people, and the Sawaab (Deeds) from it we will give to so and so pious person’. Sometimes the person makes a Vow to Allah and then slaughters a sheep and gives the meat to the poor and then makes Du’a that the Sawaab from this goes to pious people who have passed away.

Some people say that this is Kufr and Shirk.

Muhammad Bin Abdul Wahhab Najdi wrote:

‘Vows is Kufr for the pious’.(Kashf-al-Shubhat Chapter on Vows by Shaykh Najdi)

He did not differentiate the Vows of worship and the Vows of gift. The Vows of the pious mean the gift of Sawaab (Deeds) not Vows of worship that can only be for Allah.

Imam Ahmad Rad’a writes:

When we slaughter an animal for Aqiqah, the slaughtering of the animal is for Allah and the meat is for the people. Or when we have visitors we slaughter the lamb, cow, chicken, etc. We do it not for worship but for the hospitality of the visitors. So in the same way when a person goes to the pious graves or slaughter an animal, the intention is for the meat to be given to the poor and the Sawaab to go to the pious grave. We cannot think that any Muslim can make Vows as worship for any pious person or slaughter animals to respect and worship of the pious. But if somebody does it with the intention of worship there is no doubt that he is a non -Muslim.
[Fatawa Radhaviyyaa, by Moulana Ahmad Raza Khan Rahmatullah, Fatawa Shaami, Fatawa Aalam Ghiri, chapter of Vows]

Some people have raised the question that is it Bid’ah to read the Qur’an and say Du’a on food during an Esal-e-Sawaab gathering.

There are certain aspects to the above question. Firstly we believe that the food is not part of the Esal-e-Sawaab gathering. Imam Ahmad Raza Qaadri writes:

If someone puts food before an Esal-e-Sawaab meeting and he has the intention of reading Qur’an and du’a on it, then this is allowed. If someone states that the deceased cannot get sawaab because there is no food in the Esal-e-Sawaab then they are wrong. (Fatawa Radawiyah Chapter on Janaza)

Secondly, we cannot say that having food before the Esal-e-Sawaab gathering is bid’ah, as Prophet [May Allah bless him and grant Him peace] put food, milk and water in front of him, and then he did du’a and read something on the food.

Hafidhh Ibn-Kathir writes :

One day Prophet [May Allah bless him and grant Him peace] was invited to someone’s house. Prophet [May Allah bless him and grant Him peace] accepted the invitation and he bought a lot of companions with him to the house. There was a very short amount of food for the people. The Prophet [May Allah bless him and grant Him peace] said to bring the food out. Prophet [May Allah bless him and grant Him peace] read whatever Allah wanted on the food and du’a was also done on the food and the food was given to the people. After the people had eaten the food, there was still the same amount of food left as it was before the people started to eat.
(Tareekh Ibn Kathir & Siraat un Nabi Chapter of Mujizat)

From this narration it proves that to do Du’a on food is not an Innovation but it is Sunnah and is only done for the purpose of Barakah [blessing] and so the food does not be short.

The meaning of Esal-e-Sawaab gatherings is to spread Islam and teach Islam and to offer food to the people who join the gathering is not bid’ah.
(Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214)

Hafidhh-Ibn-Kathir writes:

When Allah Almighty revealed this verse of the Qur’an which states ‘ O Beloved, warn your nearest Kinsmen’, the Prophet [May Allah bless him and grant Him peace] said to Ali ‘O Ali, sacrifice a goat and cook that meat and bring milk and fruit with the cooked to my house for a party’. At the party, Muhammad [May Allah bless him and grant Him peace] said ‘I am a Prophet of Allah, I have been sent to guide you to the right path, so become a Muslim’. When the family heard this, they started to laugh and they left the house. This happened for three days continuously.
[Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214]

From the above references it is clear that, to prepare food for blessings is allowed and to hold the gatherings for the spread and teaching of Islam and to invite people to eat the blessed food is not bid’ah.
In our times especially in the western countries, Muslims have become very lazy and they do not attend the Mosque to perform Salaah. Therefore, it is good to organise a gathering and to prepare food for the gathering and to invite Muslims and offer them food and to teach about Islam and their duties. The people who carry out this job are the praiseable people because they are spending their money and time in Allah Almighty’s way. Their intention is to please Allah Almighty and it is very surprising that people say that this is bid’ah and you will get bad deeds if you do this and this is a waste of money. We pray for all the Muslims who have passed away for their forgiveness and we also pray for those people who organise different kinds of gatherings to guide and remind Muslims for their duties and we also pray to Allah Almighty that may He accept and reward this work. (Amin)

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Tawassul:Seeking a Means to Allahu ta ‘ala with His Permission

Posted by al Adaab on December 26, 2006

Bismillahir Rahmanir Rahim

                                Nahmaduhu wa Nusalli ‘Alaa Rasulihil Kareem wa ‘alaa Aalihi wa Sahbihi ajma’een  :

                                                         “There is no intercessor except after His permission.” 10:4 

“Whoso makes a righteous intercession shall partake of the good that ensues there from, and whoso makes an evil intercession will bear the consequence thereof.” 4:85 


Seeking a Means to Allahu ta ‘ala with His Permission

The principle of intercession (Tawassul) is firmly established in Qur’an and Hadith as are all truly Islamic principles.  Those who are sincere seekers will be lead down the path of truth.  Once one is presented with clear proof from Quran and Sahih Hadith, and then protests or rejects those clear proofs, he commits  kufr and leaves the fold of Islam . Now a day Muslims are declaring others Muslims kafr based on their lack of knowledge of the intimate details of Deen.  May Allahu ta ‘ala give  us the insight and himma to accept all aspects of Islam, Ameen 

The Former Mufti of Mecca, al-Sayyid Ahmad Ibn Zayni Dahlan (d. 1304) said in “Khulasat al-kalam”: Tawassul (using means), tashaffu` (using intercession), and istighatha (asking help) all have the same meaning, and the only meaning they have in the hearts of the believers is that of tabarruk (using blessings) with the mention of Allah’s beloved ones, since it is established that He grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are alive or dead, because in either case the actual effecting agent and true executor is Allah Himself, and these beloved ones are only ordinary causes for His mercy. Like any other secondary causes, they have no effective power of influence in themselves. 

Shafa`a is the Arabic noun for intercession or mediation or asking forgiveness from Allah for someone else. The word is used also in laying a petition before a king, interceding for a debtor, and in judicial procedure: · “Whoso makes a righteous intercession shall partake of the good that ensues there from, and whoso makes an evil intercession will bear the consequence thereof” (4:85); · “He who by his intercession invalidates one of Allah’s hudud (laws concerning transgressions) is challenging (tahadda) Allah” (Bukhari, Anbiya’ ch. 54). He who makes intercession is called shâfi`.             

 Intercession in no way diminishes the fact that everything is under Allah’s sovereignty. However, Allah created secondary causes and means, and He has said: “Seek the means to Allah” (5:35). Intercession is but one of those means and not the smallest. The fact that the Prophet said that to utter la ilaha illallah from the heart guaranteed his intercession, implies that there is immense good in his intercession; what would we wish for in addition to the benefit brought by uttering the kalima, if it were not to be prized immensely? 

            That is why sincere love of the Prophet and of pious people is of a tremendous benefit, as one hopes thereby to be loved back. The Prophet said to the Arab who had prepared nothing for the Final Hour other than love for Allah and His Prophet: yuhshar al-mar’ ma` man ahabb, “One is raised in the company of those he loves,” and the Companions who were present said this was the happiest day of their lives for hearing this promise.[ Narrated in Bukhari.] All this implies reliance, and contradicts the assertion of the book al-Wala’ wal-Bara’ that “relying on an intermediary between oneself and Allah when seeking intercession negates Islam.” 

            The asking of intercession from the intercessor, as the asking of du`a  from a pious Muslim, in no way implies that the person who asks believes any good can come apart from Allah. In effect he is asking Allah, but he is using the means that Allah put at his disposal, including the intercession of those who may be closer than himself to Allah. To refuse to believe that other may be closer than us to Allah is the sin of Iblis. 

The clearest evidence for the permissibility of Tawassul are the words of Allahu ta ‘ala: 

2:255: “Who should intercede with him, except by his permission?”  

10:4: “There is no intercessor except after His permission.”19:87: “They will have no power of intercession except him who has made a covenant with his Lord.” –  43:86: “And those unto whom they cry instead of Him possess no power of intercession, except him who bear witness unto the truth knowingly.”  

Types of intercession: 

  1. Asking for help from Allahu ta ‘ala by virtue of one good deeds
  2. By virtue of asking those who have been given permission to intercede for one such as Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Sallim and pious Persons such as companions and Saints.
  3. By virtue of certain relics of Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa sallim

Asking for help from Allahu ta ‘ala by virtue of one good deeds

[Sahih Bukhari, English translation Volume 8, Book 73, Number 5}:  

Narrated Ibn `Umar: Allah’s Apostle said, “While three persons were traveling, they were overtaken by rain and they took shelter in a cave in a mountain. A big rock fell from the mountain over the mouth of the cave and blocked it. They said to each other: Think of such righteous deeds which you did for Allah’s sake only, and invoke Allah by mentioning those deeds so that Allah may relieve you from your difficulty.  One of them said: O Allah! I had my parents who were very old and I had small children for whose sake I used to work as a shepherd. When I returned to them at night and milked the sheep, I used to start giving the milk to my parents first before giving to my children. And one day I went far away in search of a grazing place for my sheep, and didn’t return home till late at night and found that my parents had slept. I milked my livestock as usual and brought the milk vessel and stood at their heads, and I disliked to wake them up from their sleep, and I also disliked to give the milk to my children before my parents though my children were crying from hunger at my feet. So this state of mine and theirs continued till the day dawned. O Allah! If you considered that I had done that only for seeking Your pleasure, then please let there be an opening through which we can see the sky. So Allah made for them an opening through which they could see the sky.  

Then the second person said: O Allah! I had a female cousin whom I loved as much as a passionate man loves a woman. I tried to seduce her but she refused till I paid her one-hundred dinars So I worked hard till I collected one hundred dinars and went to her with that But when I sat in between her legs (to have illegal relationship with her), she said: O Allah’s slave! Be afraid of Allah! Do not deflower me except legally (by marriage contract). So I left her alone. O Allah! If you considered that I had done that only for seeking Your pleasure then please let the rock move a little to have a wider opening. So Allah shifted that rock to make the opening wider for them.  And the last person said: O Allah! I employed a laborer for wages equal to a faraq (a certain measure) of rice, and when he had finished his job he demanded his wages, but when I presented his due to him, he gave it up and refused to take it. Then I kept on sowing that rice for him (several times) until I managed to buy, with the price of the yield, some cows and their shepherd. Later on the laborer came to me an said: Be afraid of Allah, and do not be unjust to me an give me my due. I said to him: Go and take those cows and their shepherd. So he took them and went away. If You considered that I had done that for seeking Your pleasure, then please remove the remaining part of the rock. And so Allah delivered them.”] 

By virtue of asking those who have been given permission to intercede for one such as Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Sallim and pious Persons such as companions and Saints.

From Holy Qur’an: 

3:159: “Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs.” –  

4:64: “And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah forgiving, merciful.” –  4:106-107:”And ask forgiveness of Allah (for others). Allah is ever forgiving, merciful. And plead not on behalf of those who deceive themselves.” –  

8:33:”But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.” –  9:80, 84: “Ask forgiveness for them (the hypocrites) or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them… And never pray for one of them who dieth, nor stand by his grave.” –  

9:103:”Pray for them. Lo! thy prayer is an assuagement for them.” 

The intercession of the Prophet in his lifetime is explicitly and frequently established: 

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On seeking help from other than Allah Subhaanahu wa ta ‘ala

Posted by al Adaab on December 24, 2006

Bismilahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala alaa Saayidinaa wa Mawlaana Muhammad wa Aalihi wa Sahbihi ajma’een

Wa alaikumus salaam wa Rahmtullahi wa Barakaatuhu.

Ana bi khayr Al Hamdulilah Rabbil ‘aalameen. Jazaakumullahu khayran ya Akhi. May Allahu ta ‘ala strengthen us both and accept our ‘ibaadah and our sincere intentions. The issue of Tawassul is one that has been misunderstood by many Muslims. The true nature of which can best be explained by our esteemed ‘Ulama. Below please find what our esteemed scholars have said, ones whom we trust and know very well. Hafidh Ibn Taymia Rahimuhumullah, Ibn al Qayyum and Hafidh ibn Kathir and Muhammad ibn Abdul Wahhab have all spoken on this matter. I think it is better that they give us clarification. Allahu ta ‘ala guide us to the completion of Iman and allow us to accept the truth no matter from where or whom it comes from.

May He Subhanahu wa ta ‘ala allow us to adhere to the truth and not dogmatically accept what our scholars say without checking what they say against the classical materials handed down to us from the authentic scholars from the past who were on the right path Ameen. Lastly if someone says that Tawassul is Wajib they have misunderstood the matter and have made a grave mistake. Lets take one step at a time.


Muhammad Sa’id

Original message:

From: Hassan Ibnul-Irby [mailto:salafibait@xxxx]
Sent: Wednesday, December 13, 2006 3:34 PM

as salaamu alaykum wa rahmatullah kayfa halukum? taqaballahu minkum I just wanted to state the asaaneed and ahaadeeth u brought did not prove they use tawassul. akhi this is taqiyah (deception) the way of the rawaafid and their detestable lies. imam abu abu abdullah ahmad ibn hanbal did u know he had a piece of hair which he received that was the hair of the messager of allah. this hair was beloved to him and if u read usuul as sunnah it narrates about this hair not once does it mention he sougt tawassul in his time of need calling upon muhammad salla allahu 3alayhi was salam or seeking nearness with him. u stated asmaa had a juyyub she got from 3aisha radiyallahu 3anha after she died this was a worldly posession of the messager and it was beloved by the sahaabah they loved the prophet salla allahu 3alayhi was salaam. akhi does your site promote the way of the rawaafidah, sufiyyah and those deviant sects who say tawassul is waajib seek the prophet salla allahu 3alayhi was salam as an intercessor or intermediary. akhi would u bring sufficent proof this is correct.

Our reply:

Excerpt from: Traditional Scholarship & Modern Misunderstandings
by Abu Ammar

Seeking Assistance From Other Than Allah Ta`ala

Certain Muslims argue that one can only ask Allah directly for help, and if people were to ask help from other than Allah, then he or she would be committing shirk. The scholars of the Ahl al-Sunnah have always maintained that all help is ultimately sought from Allah. However, if an individual seeks help from the Prophets or Allah-conscious people with the intention that they are only a means of achieving help then the person asking is not committing shirk. To illustrate this point, take the example of an ill person being cured by medicine. Metaphorically, the person would say that he was cured by the medicine, but in reality, the actual cure is from Allah.

The Ahl as-Sunnah wa’l-Jamaa also say that help offered by the awliya is only by the will of Allah. No one can be of help to anyone if Allah has not willed it so. Indeed, it is a great blessing from Allah that He has given the anbiya and awliya the ability to help those seeking help. The reason why Allah has given this ability to the pious is to show their status of purity amongst the people, and it indicates their relationship with their Creator.

The argument can be summarised as thus:
Help should only be asked from Allah.

The type of help asked from a pious person should be the help that is within the sphere of human influence.
Seeking help from a pious individual who is physically not present or has passed away is kufr.

We will prove, insha’Allah, that the pious can help in ways that are beyond normal human capability and that even if they are not present and have passed away, help can still be sought.

Belief of Ahl al- Sunnah wa’l- Jamaa regarding Seeking Help through the Awliya

‘Allama Sa’eedi and ‘Allama ‘Abd al-Hakim Sharf Qadri write:

“It is better that help is sought directly from Allah, most High, and through the waseela of the anbiya or awliya. If an individual seeks help from the anbiya or awliya by means of achieving help from Allah, most High, the person is not committing kufr.”

[Sharh Muslim, ‘Allama Sa’idi, Nidaa-e-Ya Muhammad, page 30 by ‘Allama Sharf Qadri]

Shaykh al-‘Alawi al-Maliki, the mufti of Makka writes:

“When we ask help from the anbiya and awliya, as a means, it is through their supplication (du’a) that they help us. Take for example the Day of Judgment when the umma will benefit from our Prophet, (May Allah bless him and grant him peace). This is called asking for help through the anbiya and awliya and likewise to ask them to make du’a for us can be called help or istishfah or tawasul.

[Ziyarat of the Grave, page 213, by the mufti of Makka, ‘Allama Shaykh Muhammad al-‘Alawi al-Maliki al-Makki]

The Permissibility of Seeking Help from the Pious

Hafidhh ibn Taymiyya and Qadi Shawkani quote the following hadith:

‘Abd Allah bin Mas’ud, may Allah be pleased with Him, reported that our Prophet, (May Allah bless him and grant him peace), stated: “If you ever find yourselves stranded alone in a desolate place or jungle, then say, ‘O servants of Allah! Help me, Allah have mercy on you.'”

[Al-Kalim al-Tayyib, page 69, by Hafidhh ibn Taymiyya, and Qadi Shawkani in Tufhat ad-Dhakireen, page 130. Ibn Sunni, Imam Bazaar, Hafidhh al Hasamim and Imam Nawawi all quote this hadith also in their various books.]

This hadith, demonstrates that one can ask help from those who one cannot see, like the angels, the friends of Allah, the jinn, and that it cannot be said that it is a wrong act.

Mullah ‘Ali Qari writes that our Prophet Muhammad, (May Allah bless him and grant him peace), said that:
If you are in the jungle alone say, “O servants of Allah! Help me.” The servants of Allah are the angels, Muslims, jinn, or ‘abdal. This hadith is useful for travellers.

[Al Hirzu al-ThAmin, page 378, by Mullah ‘Ali Qari]

The Awliya’s Provision of Help beyond Human Capability

The Prophet Sulaiman, peace be upon him, asked his companions who could bring the throne of the Queen of Sheba to his court. Allah says, describing this in the Holy Qur’an:

An ifreet of the jinn said,
‘I will bring it to you
before you get up from your seat.
I am strong and trustworthy enough to do it.’
He who had knowledge of the Book said,
‘I will bring it to you
before your glance returns to you.’
And when he saw it standing firmly in his presence,
he said, ‘This is part of my Lord’s favour to me to test me
to see if I will give thanks or show ingratitude’.
[Surah Al-Naml, verse 39-40]

Hafidhh Ibn Kathir writes concerning this verse that the man who brought the throne was called Asif bin Barkhiyah.

[Tafsir Ibn Kathir]

There was a companion named Salamah bin Akwa, may Allah be pleased with Him, who was injured so severely on his shin that people began to fear that he would die a matyr. Salamah, may Allah be pleased with Him, states: “I went to the Messenger of Allah, (May Allah bless him and grant him peace), and told him about my wound, whereupon he proceeded to blow on it three times and I was cured instantly.”
[Mishkat, chapter on Virtues of Sayyid al-Mursalin]

Hafidhh Ibn Kathir writes:

“During the khilafah of ‘Umar, may Allah be pleased with Him, there appeared a fire in the desert. ‘Umar, may Allah be pleased with Him, asked Tamim al-Dari, may Allah be pleased with Him, to assist him. They approached the area of the fire and Tamim al-Dari, may Allah be pleased with Him, began to gather the fire with his hands and started shoving the fire into a hole in the ground. This was a karamah of Tamim al-Dari, may Allah be pleased with Him.”

[Tarikh Ibn Kathir, Vol. 6, chapter on Miracles, and Sirat un-Nabi, Ibn Kathir, chapter on Mu’jizat]

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Tawassul: Supplicating Allah through an intermediary

Posted by al Adaab on December 21, 2006

Tawassul: Supplicating Allah through an intermediary


“The Reliance of the Traveller”


 Sheikh Nuh Hamim Keller

TAWASSUL (definition)Supplicating Allah by means of an intermediary, whether it be a living person, dead person, a good deed, or a name or Attribute of Allah Most High. The scholar, YUSUF RIFA’I, says: I here want to convey the position, attested to by compelling legal evidence, of the orthodox majority of Sunni Muslims on the subject of supplicating Allah through an intermediary (tawassul), and so I say (and Allah alone gives success) that since there is no disagreement among scholars that supplicating Allah through an intermediary is in principle legally valid, the discussion of its details merely concerns derived rulings that involve interschool differences, unrelated to questions of belief or unbelief, monotheism or associating partners with Allah (shirk); the sphere of the question being limited to permissibility or impermissibility, and its ruling being that it is either lawful or unlawful. There is no difference among groups of Muslims in their consensus on the permissibility of three types of supplicating Allah through an intermediary (tawassul):(1) TAWASSUL through a living righteous person to Allah Most High, as in the hadith of the blind man with the Prophet (Allah bless him and grant him peace) as we shall explain;(2) The TAWASSUL of a living person to Allah Most High through his own good deeds, as in the hadith of the three people trapped in a cave by a great stone, a hadith related by Imam Bukhari in his “Sahih;”

(3) And the TAWASSUL of a person to Allah Most High through His entity (dhat), names, attributes, and so forth.

    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 , of which we will content ourselves with the Hadith of the Blind Man, since it is the central pivot upon which the discussion turns.

THE HADITH OF THE BLIND MANTirmidhi relates, through his chain of narrators from ‘Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said, “I’ve been afflicted in my eyesight, so please pray to Allah for me.” The Prophet (Allah bless him and grant him peace) said: “Go make ablution (wudu), perform two rak’as of prayer, and then say:

      “Oh Allah, I ask You and turn to You through my Prophet Muhammad,the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: “for my need, that it may be fulfilled. O Allah, grant him intercession for me”].”The Prophet (Allah bless him and give him peace) added, “And if there is some need, do the same.”

Scholars of Sacred Law infer from this hadith the recommended character of the “prayer of need,” in which someone in need of something from Allah Most High performs such a prayer and then turns to Allah with this supplication together with other suitable supplications, traditional or otherwise, according to the need and how the person feels. The express content of the hadith proves the legal validity of “tawassul” through a living person (as the Prophet – peace be upon him – was alive at that time). It implicitly proves the validity of tawassul through a deceased one as well, since tawassul through a living or dead person is not through a physical body or through or through a life or death, but rather through the positive meaning (ma’na tayyib) attached to the person in both life and death. The body is but the vehicle that carries that significance, which requires that the person be respected whether dead or alive; for the words “O Muhammad” are an address to someone physically absent – in which state the living and dead are alike – an address to the meaning, dear to Allah, that is connected with his spirit, a meaning that is the ground of “tawassul,” be it through a living or dead person.

THE HADITH OF THE MAN IN NEEDMoreover, Tabarani, in his “al-Mu’jam al saghir,” reports a hadith from ‘Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter – this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar – so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: “Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak’as of prayer therein, and say:

      ‘O Allah, I ask You and turn to You through our Prophet Muhammad,the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill my need,’ and mention your need. Then come so that I can go with you [to the caliph Uthman].” So the man left and did as he had been told, then went to the door of Uthman ibn Affan (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, andUthman accomplished it for him, then he said, “I hadn’t remembered your need until just now,” adding, “Whenever you need something, just mention it.” Then, the man departed, met Uthman ibn Hunayf, and said to him, “May Allah reward you! He didn’t see to my need or pay any attention to me until you spoke with him.” Uthman ibn Hunayf replied, “By Allah, I didn’t speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, “Can you not bear it?’ and the man replied, ‘O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.’ The Prophet (Allah bless him and grant him peace) told him, ‘Go to the place of ablution and perform ablution (wudu), then pray two rak’as of prayer and make the supplications.'” Ibn Hunayf went on, “By Allah, we didn’t
      part company or speak long before the man returned to us as if nothing had ever been wrong with him.”

This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.

AUTHENTICITY OF THE HADITH OF THE BLIND MANTirmidhi has stated that the hadith of the blind man is “a hadith that is well or rigorously authenticated but singular, being unknown except through his chain of narrators, from the hadith of Abu Ja’far, who is not Abu Ja’far Khatmi,” which means that the narrators of this hadith, despite Abu Ja’far being unknown to Tirmidhi, were acceptable to the degree of being well or rigorously authenticated in either case.But scholars before Tirmidhi established that Abu Ja’far, this person unknown to Tirmidhi, was Abu Ja’far Khatmi himself. Ibn Abi Khaythama said: “The name of this Abu Ja’far, whom Hammad ibn Salama relates from, is ‘Umayr ibn Yazid, and is the Abu Ja’far that Shu’ba relates from,” and then he related the hadith by the channel of transmission of ‘Uthman from Shu’ba from Abu Ja’far.Ibn Taymiya, after relating the hadith of Tirmidhi, said: “All scholars say that he is Abu Ja’far Khatmi, and this is correct.”

Reflect on this.

The hadith master, Ibn Hajar, notes in “Taqrib al-tahdhib” that he is Khatmi, and that he is reliable (saduq).

Ibn ‘Abd al-Barr likewise says that he is Khatmi, in “al-Istii’ab fi ma’rifa al-ashab.” Moreover, Baihaqi related the hadith by way of Hakim and confirmed that it was rigorously authenticated (SAHIH), Hakim having related it by a chain of transmission meeting the standards of Bukhari and Muslim, which the hadith master Dhahabi confirmed, and Shawkani cited as evidence. Dhahabi and Shawkani, who are they? The meaning of this is that all the men of the hadith’s chain of transmission are known to top Imams of hadith such as Dhahabi (and who is severer than he?), Ibn Hajar (and who is more precise, learned, or painstaking than he?), Hakim, Baihaqi, Tabarani, Ibn ‘Abd al-Barr, Shawkani, and even Ibn Taymiya.

This hadith was recorded was recorded by Bukhari in his “al-Tarikh al-kabir”, by Ibn Majah in his “Sunan”, where he said it was rigorously authenticated (SAHIH), by Nasa’i in “Amal al-yawm wa al-layla”, by Abu Nu’aym in “Ma’rifa al-Sahaba”, by Baihaqi in “Dala’il al-nubuwwa”, by Mundhiri in “al-Targhib wa al-tahrib”, by Haythami in “Majma’ al zawa’id wa manba’ al-fawa’id”, by Tabarani in “al-Mu’jam al-kabir”, by Ibn Khuzayma in his “Sahih”, and by others. Nearly 15 hadith masters (“huffaz”, hadith authorities with more than 100,000 hadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously authenticated (sahih). As mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and Muslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity of the hadith. Consequently, as for the permissibility of supplicating Allah (tawassul) through either a living or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in the matter. Whoever wants to can either take tawassul or leave it, without causing trouble or making accusations, since it has been this thoroughly checked (“Adilla Ahl al-Sunna wa al-Jama’a , 79-83).

It is well to review some salient features of the proof that was given , such as:

(1) that there are 2 hadiths, Tirmidhi’s hadith of the “blind man” and Tabarani’s hadith of the “man in need” to whom Uthman ibn Hunayf related the story of the blind man, teaching him tawassul that the Prophet (Allah bless him and grant him peace) had taught the blind man.

(2) Tirmidhi’s hadith is rigorously authenticated (sahih), being the subject of the above investigation of its chain of narrators, the authencticity of which is established beyond a reasonable doubt and attested to by nearly 15 of the foremost hadith specialists of Islam. The hadith explicitly proves the validity of supplicating Allah (tawassul) through a living intermediary, as the Prophet (Allah bless him and grant him peace) was alive at the time. The author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul) through a deceased intermediary as well, since:

The Prophet (Allah bless him and grant him peace) told the blind man to go perform ablution (wudu) pray two rak’as, and then make the supplication containing the words, “O Muhammad, I seek your intercession with my Lord for the return of my eyesight,” which is a call upon somebody physically absent, a state of which the living and the dead are alike.

Supplicating Allah (tawassul) through a living or deceased intermediary is, in the author’s words, “not tawassul through a physical body, or through a life or death, but rather through the positive meaning attached to the person in both life and death, for the body is but the vehicle that carries that significance.

And perhaps the most telling reason, though the author does not mention it, is that everything the Prophet (Allah bless him and grant him peace) ordered to be done during his lifetime was “legislation” valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself (Allah bless him and grant him peace), the tawassul he taught during his lifetime not requiring anything else to be generalized to any time thereafter.

(3) The authenticity of Tabarani’s hadith of the man in need during the caliphate of Uthman (Allah be well pleased with him) is not discussed by the article in detail, but deserves consideration, since the hadith explicitly proves the legal validity of supplicating Allah (tawassul) through the deceased, for ‘Uthman ibn Hunayf and indeed all the prophetic Companions, by scholarly consensus (ijma’), were legally upright (‘udul), and are above being impugned with teaching someone an act of disobedience, much less idolatory (shirk). The hadith is rigorously authenticated (sahih), as Tabarani explicitly states in his “al-Mu’jam al-saghir.” The translator (Nuh Ha Mim Keller), wishing to verify the matter further, to the hadith with its chain of narrators to hadith specialist Sheikh Shu’ayb Arna’ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated, a judgement which was also confirmed to the translator by the Morrocan hadith specialist Sheikh ‘Abdullah Muhammad Ghimari, who characterized the hadith as “very rigorously authenticated,” and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously
authenticated (sahih). The upshot is that the recommendedness of tawassul to Allah Most High – through the living or the dead – is the position of the Shafi’i school, which is why both our author Ibn Naqib Al-Misri, and Imam Nawawi in his “Al-Adhkar (281-282)”, and “al-Majmu” explicitly record that “tawassul” through the Prophet (Allah bless him and grant him peace) and asking his intercession are recommended. A final article below by a Hanafi scholar concludes the discussion.

CALLING UPON THE RIGHTEOUSThe Hanafi scholar, Muhammad Hamid says: As for calling upon (nida’) the righteous (when they are physically absent, as in the words “O Muhammad” in the above hadiths), tawassul to Allah Most High through them is permissible, the supplication (du’a) being to Allah Most Glorious, and there is much evidence for its permissibility.Those who call on them intending “tawassul” cannot be blamed. As for someone who believes that those called upon can cause effects, benefit, or harm, which they create or cause to exist as Allah does, such a person is an idolator who has left Islam – Allah be our refuge! This then, and a certain person has written an article that tawassul to Allah Most High through the righteous is unlawful, while the overwhelming majority of scholars hold it is permissible, and the evidence the writer uses to corrobrate his viewpoint is devoid of anything that demonstrates what he is trying to prove. In declaring tawassul permissible, we are not hovering on brink of idolatory (shirk) or coming anywhere near it, for the conviction that Allah Most High alone has influence over anything, outwardly or inwardly, is a conviction that flows through us like our very lifeblood. If tawassul was idolatory (shirk), or if there were any suspicion of idolatory in it, the Prophet (Allah bless him and grant him peace) would not have taught it to the blind man when the latter asked him to supplicate Allah for him, though in fact he did teach him to make “tawassul” to Allah through him. And the notion that tawassul is permissible only during the lifetime of the person through whom it is done but not after his death is unsupported by any viable foundation from Sacred Law [“Rudud ‘ala abatil wa rasa’il al-Shaykh Muhammad al-Hamid]

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