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Compiled by: RUHAN MADNI 

A comprehensive research in 
the subject of tawassul and its 
validity in Islam by going 
through the Qur'an, hadith, 
and sayings and opinions of the 
Eminent Muslim Scholars. 



V x 




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Peace and blessings be upon all the readers of this small effort of mine and may ALLAH azza 
wa jalla make us benefit from it. 

The sole purpose for "compiling" this book was only to make people understand the concept of 
tawassul and waseelah in a more knowledgeable way so that they recognize iot not as kufr and shirq 
rather as a valid way of making duaa to HIM. There have been several misconceptions about the 
usage of tawassul by any person and many have claimed it to be haraam or kufr or shirq and yet 
another new group calls it a reprehensible innovation that may lead to any of the aforementioned acts 
of infidelity. 

In this very small book I have tried to show the validity of the act from the Qur'an , Sunnah and the 
practices of the Ulemaa of this religion and thus derived a very comprehensive and understandable 
conclusion about its validity that has been the minhaaj and way of the scholars. 

The readers should understand that I have actually not exactly written this book but rather compiled it 
from different and varied sources as is the most effective way for a non scholar like me who likes to 
write in his past time. 

To make the point of those who say that tawassul is valid I had to go through the much dreaded and 
usually avoided mannerism of "refutation". Instead of doing this myself, I have chosen rather to quote 
the great Ulema who have inturn refuted many, they being scholars and I being a nonscholar. 

In this book I have not only tried to prove from a scholarly point of the view the validity of the 
ahaadith that the people who consider tawassul to be valid use by going into the chains of narrations 
as deep as I as a mere self student of the science of hadith could venture but also tried to open up the 
knots of confusion that this may create by laying down the foundation for a healthy discussion of the 
chains in this lengthy and hectic science. 

I have also gone into exegesis of the HOLY QUR'AN, the uncreated word of ALLAH given by 
scholars of past, from the Salaf as well as the khalaf . People if not sure about their validity should 
please confirm it as these Tafaseer are usually common keeping in view the editions that I have 

Lastly I have tried to show the people what the aaemaa of the past had their belief in as aqeedah by 
quoting various incidents and paragraphs from their books that are relevant to the topic. 

The readers who belong to the group that does not believe in tawassul should know that this book is 
not actually written so as to refute you but it's only to stop those people who satirise others who use it 
as valid and usable. Some people use the word "shirq" and "kufr" too often these days and this creates 
problems. This may be due to the lack of knowledge they have and the lack of insight people have in 
expounding the meanings of the verses of the Qur'an al hakeem rightly and logically. 

People might find topics like "refutation of Shaykh al albaani" and all in this book but I would like to 
inform you beforehand that I respect the Shaykh and whenever there might be a harsh word about 
him, people must understand that those are not actually my words but only the words of the person I 
have quoted and that necessarily is not my opinion also (for example if someone declares him 
unreliable). I believe he was a scholar of repute among the "Salaf ies" but at the same time made 
mistakes (afterall he was a man like us). The matter whether these mistakes were deliberate or made 



unknowingly is a topic I won't like to go in and if someone finds a paragraph or sentence that points 
towards such conjecture, the reader must know that that is not necessarily my opinion. 

My dear readers, the Muslim ummah has gone into shards today and we have left our main work of 
attaining the ultimate truth of ALLAH and the Prophet ^j *§j <£& «&! J^. Many may think that I 
have compiled this small book to jeopardize the unity of Muslim ummah but ALLAH knows my 
intention and my intention is to bring it closer by bringing the layman of the other party closer to the 
truths that this party has and hence closer to them in all. 

May ALLAH make my effort work and may HE azza wa jalla have HIS mercy upon all of us who 
have wronged ourselves and created differences between ourselves. 

Any comment on criticism of the other group is actually not mine as I have said already, rather are the 
words of someone else as I said that I have "compiled" this book. 

Any comment of mine written in the brackets may be wrong or even non sensical written as a 
nonscholar. If I am wrong at some place please inform me about my mistake by writing to me at or sending a message to me on my facebook account of "Ruhan Naqash". And 
anyone having any doubt or question regarding the material in this book or any suggestion or even 
criticism please mail me at the same address as above. 


Yours sincerely 
RuhanMadni Naqash 

^V ^ 

Any part of this book CAN be reproduced whatsoever without the permission of the "compiler"!. 


Preface To The Third "Edition": 

Praise be to ALLAH, the sustainer of the worlds and may peace and blessings of ALLAH be upon 
HIS last messenger, Muhammad Mustafa sallalahu alyhi wasallam. 

It happened that I received an e-mail from a particular person some day when I was googling on the 
net. The e-mail turned out to be an appreciation for this small and meek work of mine, and the next 
thing I thought was that someone had stolen this work and "published" it!. But I rejected the idea as 
sheer non sense and thought that I was imagining things. On asking where the person had got hold of 
this small layman effort of mine, the person answered that he had found it on . Now 
I know that is a great site and has many books on it, both Islamic as well as "those which are not that 
Islamic"!!, but the mystery was that how come this book had been uploaded to the site. I thought that 
some of my friends might have done it as I had sent some copies of it to some salafi friends as well as 
hanafi friends. But later I realized that I had, infact uploaded this book, unknowingly though, one day 
when I had tried to download something from because you are supposed to upload 
something before downloading and I had though to "give it a try". And to the worst of my nightmares, 
it had infact uploaded successfully! I hadn't been prepared to upload it at that moment because it was 
"completely incomplete" at that time and just in one if its infancy stages, and full of mistakes. But 
once uploaded I couldn't think of covering up anything, so I edited the already existing copy with me 
upto my best and then uploaded it. So anyone can find two copies of the same book with different 
number of pages in it on the great site. But, I still thought that it was incomplete yet as I had many 
important things to add that would not only enthrall the reader but also give him more and more 
knowledge regarding the subject, and I infact did add these things to it. 

The readers must know that I am just a layman, a nonentity and I speak the layman language in this 
book so as to be easy on those who are laymen like me. I have tried my best to remain simple and to 
add all the "special effects" to this small piece to "let people know". 

The fact is that only a very small portion of this book is "written" by me, and I am not ashamed to 
accept the fact that most of it is all "borrowed". I haven't written this anywhere except here that I 
actually had in beginning compiled this piece as a "notes" thing, and not by the intention of making 
people read it one day. I have worked a bit hard though, that I must say, by searching for all kinds of 
material about it, by looking into the opposite parties books and articles unwaveringly, and by finding 
their refutations, which, if satisfying I added and if possible, I as a layman too tried to indicate the 

This book actually was inspired by a large 90 page thesis written by a shaykh on the net about 
tawassul (proving its validity) and I have used all that material effectively in this piece too, adding 
other works too, including small fatwas, articles, shurooh of ahadith, refutations and other things that 
are necessary. I only take the responsibility of being the "compiler" of the book and not the"writer" as 
that would be felonious on my part. 

This is the third "edition", where I have not only edited my mistakes, but added some more research 
that I have been thinking to add since a long time. 

Don't get impressed by the name of this book, because it was only adding some spice to the work in 
the beginning (!!) and I have thought of changing it with time, but the fact is that this book is 
recognized by this name by now and I don't want to change it because it now kind of suits it. 
My puipose, as I have said earlier, in writing this book is not to create sectarian conflicts, but by 
ALLAH to reduce them, because this is a topic that people have been discussing a lot without 
knowledge and I noticed, that this is the reason why they fight with each other and call each other 
names that I don't deem are good for fellow muslims. I am a Muslim and I was born in an "ahle 
hadith" family in Kashmir, but studying and reasearching led me to be a shafTi who had the aqeedah 
contrary to them in many cases and I was opposed by many in my family because of that, and many a 
times people accused me of "shirq" and "kufr", and this saddened me a lot. This is not the time to 
fight over petty issues and call each others names on such issues, rather to unite and fight against our 
common enemies and prepare for the arrival of al mahdi, whose coining is very close. I wrote this 
book is that some people who don't believe in such an act understand it and know what is meant by it, 
about its proofs and about its validity although they prefer not to perform it, so that they don't call 
other muslims names and this may lead to unity amongst us. I am not afraid to accept the truth and 
bring forth the same and prejudice is not much to my taste (may ALLAH keep it like that), and I am 



happy that I have made a contribution by this meek effort of mine, which is infact, a small drop of 
water in the pacific the pacific ocean. May ALLAH make my intention work, and may HE fulfill what 
I want to achieve and may HE make this small work only a beginning of a series of other research 
works that I would love to take in the forthcoming years of my life. May ALLAH forgive the mistakes 
that I have made in this book and , I ask HIM and plead to HIM, to make people forget every wrong 
thing that I have said in the book and may ALLAH make effective and may ALLAH make people 
remember every right thing that I have brought forth. May ALLAH bless us all and may ALLAH 
unite us. Aameen. 

Ruhan Madni Naqash. 





Praise be to ALLAH, Lord of all the worlds, and blessings and peace of ALLAH upon His 
Prophet and Messenger Muhammad, his Family and all his Companions. There is not one 
single act of worship in Islam that is not a tawassul (seeking means to ALLAH), therefore it is 
inadmissible to say that tawassul is not an act of a Muslim and is rather an act of disbeliever and leads 
to disbelief. 

Tawassul is the very heart of Islam, and the Shahada contains a declaration of belief in 
tawassul, for one cannot be a Muslim unless one recognizes the messengership and Prophethood of 
Muhammad, blessings and peace upon him, and of all Prophets, although the goal is ALLAH alone 
Who said: "I created the jinn and humankind only that they might worship Me" (51:56). Therefore 
this is seeking an obligatory means to an obligatory end. The pillars of Islam similarly all consist in 
actions which are means before ALLAH for one who performs them. 



Imam Ibn Athir Jazri has expounded the meaning of "waseelah" as follows: 

"Anything that takes us to another thing or by virtue of which we can come close to another thing" 
(an nihaayah vol.5 p. 185) 

Imam Ibn Manzoor Afriqi quotes Allama Jowhari as such: 

"Jowhari (said): 'Waseelah is anything by which we can attain closeness to another thing'" (lisanul, 725) 

Imam Zubaidi has quoted these definitions of waseelah from Imam Ibn Atheer and Imam Jowhari 

(Taajul Uroos vol.8 p. 154) 


These aemaa of "lughaf and dictionary have simply explained it as a thing that can bring you close to 
another thing then be those good deeds (and good deeds surely and irrefutably are waseelah) or 
anything else. Verily and truly even the prophets are the waseelah and means to ALLAH during their 
lifetime as well as after their deaths. The prophet alyhi salaam was even the waseelah before he was 
bron for Jews and even prophet Adam alyhi salaam as we will cite later, so how can one deny their 
being our means to ALLAH azza wa jalla. 

Intercession is the greatest means as it will be only through intercession that the people of the Fire 
will enter Paradise, and ALLAH even called Himself "Intercessor" in the verse: "You have not, beside 
Him, a protecting friend or mediator" (32:4) and in the long hadith narrated by Muslim wherein the 
Prophet said: 

ALLAH will say: "The angels havte interceded. The Prophets have interceded. The believers 
have interceded. There does not remain except the Most Merciful of the merciful ones." 2[1] 

The Prophet also called the Qur'an an intercessor, declared that people were intercessors, and 
gave as an example the intercession of children for the parents who lost them in their infancy. We ask 


for the intercession of the dead person every time we pray janaza, when we say: ALLAHumma la 
tuhrimna ajrahum which means "0 ALLAH, do not prevent their benefit from reaching us." ALLAH 
declares that the best people are the Prophets, then those who are absolutely truthful (siddiqin) and 
these are the great saints, then the martyrs (shuhada), then the righteous (salihin), and the Prophet 
declared that every person will be making intercession on the Day of Resurrection, but with an order 
of priority among them, just as ALLAH gives precedence in this world to those who are closest to 
Him. All this is a great blessing of ALLAH to the worlds and the reason why we are greatly blessed 
on this earth despite our sins. For the earth is never empty of the true worshippers and there is still 
someone left saying "ALLAH." If you realize this, you will never harbor doubts about Muslims 
availing themselves of the blessings and guidance that ALLAH sends to them in the persons of the 
anbiya' and awliya'. 

Nor do we believe that the friendship with ALLAH established in nubuwwa and wilaya stops 
with death. We strenuously reject the heresy of those who claim that the Prophet is dead and gone 
after delivering his message. Hasha, wa taala ALLAHu ^arnma yasifun. He is alive and fed, our 
greetings reach him, our actions are shown to him, he intercedes for us, and the dust of his grave is the 
most blessed spot on earth for which no show of love and honor is too great. No-one who has love in 
their heart approaches it without adab. It is the responsibility of every Muslim to ascertain what is 
correct from what is wrong, and tawassul is correct, recommended, and one of the greatest means of 
drawing close to ALLAH, first and foremost through the Prophet. This is the position of the 
overwhelming majority of the scholars until our own time, opposed by a handful of dissenters. 

Tawassul is not a luxury for the rich, and its validity is not determined by circumstance, 
analogy, or personal feelings but by solid, known legal proofs and the practice of the righteous early 
generations. It is not a matter of procedure and scholarship but one of sound belief. Dislike for asking 
for the Prophet's intercession displays arrogance against ALLAH's greatest mercy, dislike for the 
Prophet, and a diseased heart. May ALLAH protect us from it at all times, especially in our time 
which is the time of fear of declaring love for our Prophet and that of rampant disaffection towards 
him. As for tawassul with the saints, no one can claim that they know ALLAH better than the 
Prophet, just as no one can claim that they know the Prophet better than the Friends of ALLAH. What 
then is the status of one who would stop seeking their company and asking for their intercession and 



In Islam every action of a believer is an intercessor, and the Prophet has told us that the Qur'an also 
will intercede for us on the Day of Resurrection, 3 ' 21 while he himself is the greatest intercessor 
other than ALLAH. The position of the Prophet as the Intercessor between creation and the 
Creator is illustrated by his position as the one whom ALLAH consults with regard to his Community. 
This is established by the following authentic hadith narrated by Imam Ahmad in his musnad and we 
start with this narration as it also shows us the rank of our beloved Prophet Muhammad Mustafa JLa 

• Hudhayfa said: The Prophet was absent and he did not come out until we thought that he 

would never come out anymore. When he did come out, he fell into such a long prostration that 
we thought that his soul had been taken back during that prostration. When he raised his head he 

My Lord sought my advice (istasharani) concerning my Community, saying: "What 
shall I do with them?" I said: "What You will, my Lord, they are Your creation and 
Your servants!" Then He sought my advice again (fa istasharani al-thaniya), and I said 
to him the same thing, so He said: "We shall not put you to shame concerning your 
Community, O Muhammad." 

Then He informed me that the first of my Community to enter Paradise will be 
seventy thousand, each thousand of whom will have seventy thousand with them 
[4,900,000,000], and none of them shall incur any accounting. 

Then He sent me a messenger who said: "Supplicate and it will be answered to 
you. Ask and it will be given to you." I said to His messenger: "Will my Lord give me 
whatever I ask for?" He replied: "He did not send me to you except to give you you 
whatever you ask for." 

And indeed my Lord has given me whatever I asked for, and I say this without 
pride: He has forgiven me my sins past or future while I am still alive and walking 
about; He has granted me that my Community shall not starve, and shall not be 
overcome. And He has given me al-Kawthar, a river of Paradise which flows into my 
Pond; and He has given me power and victory over my enemies, and terror running in 
their ranks at a month's distance from my Community; and He has granted me that I be 
first among the Prophets to enter Paradise; and He has made spoils of war lawful and 
good for me and my Community, and He has made lawful much of what He had 
forbidden those before us, nor did He take us to task for it." 


Narrated by Imam Ahmad, and Haythami said in Majma al-zawa'id (10:68) that its chain was 
fair (hasan). 

According to Sharfa even the good action of the greatest apostate intercedes for him and 
profits him, as established by what is related in Bukhari whereby Abu Lahab freed his slave 
Thuwayba on the day the Prophet was born and that subsequently his punishment in the grave is 
diminished every Monday. Scholars have quoted this hadith to highlight the importance of praising 
the Prophet in that even non-believers benefit from the intercession of their own actions that denote 
his praise — even unintentional. Two examples of such scholars are the hafiz of Syria and supporter of 


Ibn Taymiyya, Muhammad Ibn Abi Bakr al-Qaysi, known as Nasir al-Din al-Dimashqi (777-842) in 
his several books on the praiseworthiness of Mawlid, among them JamV al-athar fi mawlid al-nabi 
al-mukhtar (The compendium of reports concerning the birth of the Chosen Prophet), al-Lafz al-ra'iq 
fi mawlid khayr al-khala'iq (The shining expressions for the birth of the Best of Creation) and Mawrid 
al-sadi bi mawlid al-nabi al-hadi (The continuous spring: the birth of the Guiding Prophetand the 
hafiz Shams al-Din al-Jazari in his book *Urf al-ta^rif bi al-mawlid al-sharif (The beneficient 
communication of the Noble Birth of the Prophet). 

Another principle of that hadith is that the benefit of intercession takes place before 

Whether persons other than the Prophet are intercessors as well the answer is: yes, since the 
Prophet has explicitly declared it in many sound hadiths which quote below, among them the 

"More people than the collective tribes of Banu Tamim shall enter Paradise due to the 
intercession of one man from my Community." It was said: "O Messenger of ALLAH is it 
other than you?" He said: "Other than me. " 4[3] 

The belief in the Prophet's intercession and that of other than him is obligatory in Islam. It is 
stated clearly in the ^Aqida tahawiyya of Imam al-Tahawi, in Ghazali's al-Iqtisad and the chapter on 
^aqida in his Ihya', in the works of al-AsrTari, and even in the ^Aqida wasitiyya of Ibn Taymiyya. 
These intercessors are a mercy from ALLAH and it is an obligation and an order for mankind to seek 
out ALLAH'S mercy. 

The seeking of intercession has two effects: one is immediate, in increasing the faith of the 
person and availing him all sorts of benefits in the world; the other is delayed until Resurrection. 

About the statement in al-Wala' wa al-bara' that among the "ten actions that negate Islam" is 
"relying on an intermediary between oneself and ALLAH when seeking intercession," 5 ' 41 then the 
deceptiveness of the statement is obvious, since the meaning of intercession is intermediary. How can 
one at the same time seek an intermediary and refrain from relying on him? This would not be the act 
of a believer but of a duplicitous person. Besides language and logic it is clear in the hadith of the 
Great Intercession in Bukhari and Muslim that the people will seek intercessors in vain among all the 
Prophets until they come to the Seal of Prophets seeking to rely upon him for intercession, and 
he confirms that he is able to fulfill their request. This is one of the matters which the Prophet 
boasted about in the hadith "I have been given five things..." What then is the import of reducing it to 
an "action that negates Islam" other than to reduce the status of the Prophet himself and of his 

ALLAH has created intercession as He has created everything else, out of mercy; He also 
said: "My Mercy encompasses all things" (7:156). No doubt His greatest Mercy is the Prophet, 
concerning whom He said: "We did not send you save as a Mercy to the Worlds" (21:107). Belief in 
the Prophet's intercession is tied to the witnessing to the truth he brought and the recognition by the 
believers of his right as ALLAH's greatest Mercy. The angels intercede according to Qur'an, yet the 
Prophet is nearer to ALLAH than the nearest among them. No-one will speak on the Day of Judgment 
except those who have permission, and it is related in authentic hadith that ALLAH gave permission 
to the Prophet. The Prophet will not be saying "I and Myself" but will be saying "ummati, ummati 
(My Community) " and that is intercession which, unless it is reliable, cannot be hoped for nor looked 
forward to, as the "Salafis" try to suggest. 


ALLAH said in Surat Yunus: 

Is it a matter of wonderment to men that We have sent Our revelation to a man from 
among themselves? That he should warn mankind and give the glad tidings to the 
Believers that they have with their Lord a truthful foothold/forerunner . But the 
unbelievers say: This is an evident sorcerer. (10:2) 

The following is one of the authoritative explanations for the expression "a truthful 
foothold/forerunner" (qadama sidqin): 

"A truthful foothold/forerunner": Bukhari in his Sahih [book of Tafsir for Surat Yunus, ch. 1], Tabari 
in J ami " al-bayan, Qurtubi in al-Jami" li al-ahkam, Ibn 'Uyayna in his Tafsir, Ibn Kathir in 
his Tafsir, Suyuti in al-Durr al-manthur and al-Riyad al-aniqa, Abu al-Fadl al-Maydani in 
Majma" al-amthal, Abu al-Shaykh, Ibn Mardawayh in his Tafsir, Ibn Abi Hatim in his Tafsir, 
and others said, on the authority of the Companions: 'Ali Ibn Abi Talib and Abu SaTd al- 
Khudri, and the TabiTn: al-Hasan, Qatada, Mujahid, Zayd Ibn Aslam, Bakkar Ibn Malik, and 
Muqatil: "It is Muhammad, blessings and peace upon him." 

Qurtubi said: "It is Muhammad sallALLAHu "alayhi wa sallam, for he is an intercessor whom the 
people obey and who precedes them, just as he said: I will be your scout at the Pond (ana 
faratukum "ala al-hawd). And he was asked about its meaning and said: It is my 
intercession, for you to use me as a means to your Lord (hiya shafa'ati tawassaluna bi ila 
rabbikum)." Ibn Kathir mentioned the latter meaning in his Tafsir (2:406, 4:183) as well as al- 
Razi in his (8:242). 

al-Hakim al-Tirmidhi said: "ALLAH gave him precedence (qaddamahu) with the Praiseworthy 
Station (al-maqam al-mahmud). Qurtubi mentioned it. 

Suyuti said: "Ibn Jarir al-Tabari and Abu al-Shaykh narrated that al-Hasan said: It is Muhammad 
blessings and peace upon him, who is an intercessor for them on the Day of Rising; and Ibn 
Mardawayh narrated from v Ali Ibn Abi Talib through al-Harith and from Abu SaTd al-Khudri 
through "Atiyya: It is Muhammad blessings and peace upon him, he is an intercessor in truth 
on their behalf on the Day of Rising." 

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. 6 ' 51 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 dua 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. 

Imam Ghazali said in the section on doctrine of his Ihya': 

It is obligatory to believe in the intercession of first the Prophets, then religious scholars, then 
martyrs, then other believers, the intercession of each one commensurate with his rank and 
position with ALLAH Most High. 7[6] 

A contemporary scholar wrote the following explanation of the meaning of intercession: 

What is the meaning of Intercession? 

al-shafaa (intercession) is derived from al-shaf which means "even" as opposed to odd, 
since the interceder adds his own recommendation to the plea of the petitioner; in this way the 
number of pleaders becomes even, and the weak plea of the petitioner is strengthened by the 
prestige of the intercessor. We are accustomed in our social and communal life to seek others' 
intercession and help for fulfilling our needs. 

We resort to it to get an advantage or to ward off a disadvantage. Here we are not 
talking about an advantage or a disadvantage, a benefit or a harm that is caused by natural 
causes, like hunger and thirst, heat or cold, illness or health; because in such cases we get 
what we want through natural remedies, like eating and drinking, wearing clothes, getting 
treatment and so on. What we are talking here about is the benefit and harm, punishment and 
reward resulting from the social laws made by civil authorities. 


From the nature of the relationship of mastership-and-servitude, and for that matter, 
between every ruler and ruled, rise some commandments, orders and prohibitions; one who 
follows and obeys them is praised and rewarded, and the one who disobeys is condemned and 
punished; that reward or punishment may be either material or spiritual. When a master orders 
his servant to do or not to do a thing, and the servant obeys him he gets its reward; and if he 
disobeys he is punished. Whenever a rule is made, the punishment for its infringement is laid 
down too. This is the foundation which all authorities are built upon. 

When a man wants to get a material or spiritual benefit but is not suitably qualified 
for it; or when he desires to ward off a harm which is coming to him because of his 
disobedience, but has no shield to protect himself, then comes the time for intercession. 

In other words, when he wants to get a reward without doing his task, or to save 
himself from punishment without performing his duty, then he looks for someone to intercede 
on his behalf. But intercession is effective only if the person for whom one intercedes is 
otherwise qualified to get the reward and has already established a relationship with the 
authority. If an ignorant person desires appointment to a prestigious academic post, no 
intercession can do him any good; nor can it avail in case of a rebellious traitor who shows no 
remorse for his misdeeds and does not submit to the lawful authorities. It clearly shows that 
intercession works as a supplement to the cause; it is not an independent cause. 

The effect of an intercessor's words depends on one or the other factor which may 
have some influence upon the concerned authority; in other words, intercession must have a 
solid ground to stand upon. 

The intercessor endeavours to find a way to the heart of the authority concerned, in 
order that the said authority may give the reward to, or waive the punishment of, the person 
who is the subject of intercession. An intercessor does not ask the master to nullify his 
mastership or to release the servant from his servitude; nor does he plead with him to refrain 
from laying down rules and regulations for his servants or to abrogate his commandments 
(either generally or especially in that one case), in order to save the wrong-doer from the due 
consequences; nor does he ask him to discard the canon of reward and punishment (either 
generally or in that particular case). In short, intercession can interfere with neither the 
institution of mastership and servantship nor the master's authority to lay down the rules; nor 
can it effect the system of reward and punishment. These three factors are beyond the 
jurisdiction of intercession. 

What an intercessor does is this: he accepts the inviolability of the above mentioned 
three aspects. Then he looks at one or more of the following factors and builds his 
intercession on that basis: 

He appeals to such attributes of the master as give rise to forgiveness, e.g., his 
nobility, magnanimity and generosity. 

He draws attention to such characteristics of the servant as justify mercy and pardon, 
e.g., his wretchedness, poverty, low status and misery. 

He puts at stake his own prestige and honour in the eyes of the master. 


Thus, the import of intercession is like this: I cannot and do not say that you should 
forget your mastership over your servant or abrogate your commandment or nullify the 
system of reward and punishment. What I ask of you is to forgive this defaulting servant of 
yours because you are magnanimous and generous, and because no harm would come to you 
if you forgive his sins; and/or because your servant is a wretched creature of low status and 
steeped in misery; and it is befitting of a master like you to ignore the faults of a slave like 
him; and/or because you have bestowed on me a high prestige, and I implore you to forgive 
and pardon him in honour of my intercession. 

The intercessor, in this way, bestows precedence on the factors of forgiveness and 
pardon over those of legislation and recompense. He removes the case from the latter's 
jurisdiction putting it under the former's influence. As a result of this shift, the consequences 
of legislation (reward and punishment) do not remain applicable. The effect of intercession is, 
therefore, based on shifting the case from the jurisdiction of reward and punishment to that of 
pardon and forgiveness; it is not a confrontation between one cause (divine legislation) and 
the other (intercession). 

By now it should be clear that intercession too is one of the causes; it is the 
intermediate cause that connects a distant cause to its desired effect. 

ALLAH is the ultimate Cause. This causality shows itself in two ways: 

First: in creation: every cause begins from Him and ends up to Him; He is the first and the 
final Cause. He is the real Creator and Originator. All other causes are mere channels to 
carry His boundless mercy and limitless bounty to His creatures. 

Second: in legislation: He, in His mercy, established a contact with His creatures; He laid 
down the religion, sent down His commandments, and prescribed suitable reward and 
appropriate punishment for His obedient and disobedient servants; He sent Prophets and 
apostles to bring us good tidings and to warn us of the consequences of transgression. The 
Prophets and apostles conveyed to us His message in the best possible way. Thus His 
proof over us was complete: "and the word of your Lord has been accomplished with 
truth and justice, there is none to change His words" (6:115). 

Both aspects of causality of ALLAH may be, and in fact are, related to intercession: 

1. Intercession in creation: quite obviously the intermediary causes of creation are the 
conduits that bring the divine mercy, life, sustenance and other bounties to the creatures; and 
as such they are intercessors between the Creator and the created. Some Qur'anic verses too 
are based on this very theme: "Whatever is in the heavens and whatever is in the earth is His; 
who is he that can intercede with Him but by His permission" (2:255); "Surely your Lord is 
ALLAH, who created the heavens and the earth in six periods, and He is firmly established on 
the throne, regulating the affair; there is no intercessor except after His permission" (10:3). 

Intercession in the sphere of creation is only the intermediation of causes between the 
Creator and the created thing and effect in bringing it into being and regulating its affairs. 

2. Intercession in legislation: intercession, as analyzed earlier, is effective in this sphere too. 

It is in this context that ALLAH says: "On that day shall no intercession avail except of him 
whom the Beneficent God allows and whose word He is pleased with" (20:109); "And 
intercession will not avail aught with Him save of him whom He permits" (34:23); "And how 
many an angel is there in the heavens whose intercession does not avail at all except after 
ALLAH has given permission to whom He pleases and chooses" (53:26); "... and they do not 
intercede except for him whom He approves ..." (21:28); "And those whom they call upon 


besides Him have no authority for intercession, but he who bears witness of the truth and they 
know (him)" (43:86). 

These verses clearly affirm an intercessory role for various servants of ALLAH, both 
men and angels, with divine permission and pleasure. It means that ALLAH has given them 
some power and authority in this matter, and to Him belongs all the kingdom and all the 
affairs. Those intercessors may appeal to ALLAH's mercy, forgiveness and other relevant 
attributes to cover and protect a servant who otherwise would have deserved punishment 
because of his sins and transgressions. That intercession would transfer his case from the 
general law of recompense to the special domain of grace and mercy (it has already been 
explained that the effect of intercession is based on shifting a case from the former's to the 
latter's jurisdiction; it is not a confrontation between one law and the other). ALLAH clearly 
says: "... so these are they of whom ALLAH changes the evil deeds to good ones" (25:70). 

ALLAH has the power to change one type of deed into another, in the same way as 
He may render an act null and void. He says: "And We will proceed to what they have done 
of deeds, so We shall render them as scattered floating dust" (25:23); ... "so He rendered their 
deeds null" (47:9); "If you avoid the great sins which you are forbidden, We will expiate 
from you your sins" (4:31); 

"Surely ALLAH does not forgive that any thing should be associated with Him, and forgives 
what is besides that to whomsoever He pleases" (4:48). 

The last quoted verse is certainly about the cases other than true belief and 
repentance, because with belief and repentance even polytheism is forgiven, like any other 
sin. Also ALLAH may nurture a small deed to make it greater than the original: "These shall 
be granted their reward twice" (28:54); "Whoever brings a good deed, he shall have ten like 
it" (6:160). Likewise, He may treat a nonexistent deed as existing: "And (as for) those who 
believe and their offsping follow them in faith, We will unite with them their offspring and 
We will not diminish to them aught of their work; every man is responsible for what he has 
done" (52:21) . 

To make a long story short, ALLAH does what He pleases, and decrees as He wills. 
Of course, He does so pursuant to His servants' interest, and in accordance with an 
intermediary cause, and intercession of the intercessors (e.g., the Prophets, the Friends of 
ALLAH and those who are nearer to Him) is one of those causes, and certainly no rashness or 
injustice is entailed therein. It should have been clear by now that intercession, in its true 
sense, belongs to ALLAH only; all His attributes are intermediaries between Him and His 
creatures and are the channels through which His grace, mercy and decrees pass to the 
creatures; He is the real and all-encompassing intercessor: "Say: ALLAH's is the intercession 
altogether" (39:44); ... "you have not besides Him any guardian or any intercessor" (32:4); ... 
"there is no guardian for them nor any intercessor besides Him" (6: 51). Intercessors other 
than ALLAH only get that right by His permission, by His authority. 

In short, intercession with Him is a confirmed reality in all cases where it does not go 
against the divine glory and honour. 8[7] 



1. Linguistic definitions 


hafaa 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, 9[8] interceding for a 
debtor, 10[91 and injudicial procedure: 

"Whoso makes a righteous intercession shall partake of the good that ensues therefrom, 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 shjV and shaf. 

2. Statement of the Doctrine of Intercession in Islam and the Obligations of Belief Therein 

Hujjat al-Islam Imam Ghazali said: 


It is obligatory to believe in the intercession of first the Prophets, then religious scholars, then 
martyrs, then other believers, the intercession of each one commensurate with his rank and 
position with ALLAH Most High. 

[Cf. "ALLAH Himself is witness that there is no God save Him. And the angels and the men 
of learning too are witness" (3:18) and "Whoso obey ALLAH and the Messenger, they are 
with those unto whom ALLAH has shown favor, of the Prophets and the saints and the 
martyrs and the righteous. The best of company are they!" (4:69).] 

Any believer remaining in hell without intercessor shall be taken out of it by the favor 
of ALLAH, no one who believes remaining in it forever, and anyone with an atom's weight of 
faith in his heart will eventually depart from it. 11[101 

3. Proofs of intercession and mediation in the Qur'an 

In the Holy Qur'an intercession is: 

a) negated in relation to the unbelievers, 

b) established categorically as belonging to ALLAH, 

c) further defined as generally permitted for others than ALLAH by His permission, 

d) further specified as permitted for the angels on behalf of whomever ALLAH wills, 

e) explicitly attributed to the Prophet in his lifetime, 

f) alluded to in reference to the Prophet in the afterlife, and 

g) alluded to in reference to the generality of the Prophets and the believers in the afterlife. 


3.i) The Day of Judgment is described as a day on which no intercession will be accepted from the 
Children of Israel (2:48) or the unbelievers generally speaking (2:254), or the idolaters (10:18, 74:48): 

- 2:48: "And guard yourselves against a day when no soul will avail another, nor intercession be 
accepted from it" ; 

- 2:254: "O believers, spend of that wherewith We have provided you before a day comes when there 
will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers." 

- 10:18: "They worship beside ALLAH that which neither hurts nor profits them, and they say: These 
are our intercessors with ALLAH." 

74:48: "The mediation of no mediators will avail them then." 

3.ii) In absolute terms intercession belongs to ALLAH alone: 

- 39:43-44: "Or choose they intercessors other than ALLAH? Say: What! Even though they have 
power over nothing and have no intelligence? Say: the intercession belongs to ALLAH." 

3.iii) A further definition that "intercession belongs to ALLAH" is that intercession is actually 
permitted to others than ALLAH but only by His permission: 

- 2:255: "Who should intercede with Him, except by His permission?" 

- 10:3: "There are no intercessors save after His permission." 

- 19:87: "They will have no power of intercession, save 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 beareth witness unto the truth knowingly." 

3.iv) Angels are permitted to intercede for whomever ALLAH wills, specifically among the believers: 

- 21:26-28: "And they say: the Beneficent hath taken unto Himself a son... Nay, but honored slaves 
[angels]... and they cannot intercede except for him whom He accepteth, and they quake for awe of 

- 40:7: "Those who bear the Throne, and all who are round about it... ask forgiveness for those who 

- 42:5: "The angels hymn the praise of their Lord and ask forgiveness for those on the earth." 

3.v) The intercession of the Prophet in his lifetime is explicitly and frequently established: 

- 3:159: "Pardon them and ask forgiveness for them and consult with them upon the conduct of 


- 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." 


-9:113: "It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even 
though they may be near of kin (to them) after it hath become clear that they are people of hell -fire." 

- 24:62: "If they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask 
for them forgiveness of ALLAH." 

- 47:19: "Know that there is no god save ALLAH, and ask forgiveness for thy sin and for believing 
men and believing women. " 

- 60:12: "Accept their [believing women's] allegiance and ask ALLAH to forgive them." 

- 63:5-6: "And when it is said unto them: Come! The Messenger of ALLAH will ask forgiveness for 
you! they [the hypocrites] avert their faces and thou seest them turning away, disdainful. Whether 
thou ask forgiveness for them or ask not forgiveness for them, ALLAH will not forgive them." The intercession and mediation of the Prophet on the Day of 

Judgment has been established by the consensus of scholars (ijma) and is an article of belief in Islam 
as stated in section 2. The Mu'tazili heresy rejected it, as they held that the man who enters the Fire 
will remain there forever. The consensus of scholars is based on the principle of permission (see the 
verses in section 3.c above), on the allusive verses in the present section, and on the more explicit 
hadiths quoted further below: 

- 17:79: "It may be that thy Lord will raise thee to a Praised Station." 

- 93:5: "And verily thy Lord will give unto thee so that thou wilt be content." 

3.vii) The intercession of the generality of the Prophets as well as the believers has similarly been 
established by the verses of sections 3.c and 3.e above, i.e. based on permission, and also because 
Prophets have made a covenant with their Lord (33:7, 3:81) and do bear witness unto the truth 
knowingly. The latter is true also of the elite of the believers (3:18: "ALLAH, the angels, and the men 
of learning"). There are also the following verses concerning the Prophets' intercession in their 

- 12:97-98: "And they said: O our father! Ask forgiveness of our sins for us for lo! we were sinful. 
And he [Jacob] said: I shall ask forgiveness for you of my Lord. He is the forgiving, the merciful." 

- 19:47: "He [Abraham] said: Peace unto thee. I shall ask forgiveness of my Lord for thee." 


- 60:4: "Abraham promised his father: I will ask forgiveness for thee, though I owe nothing for thee 
from ALLAH." 

There are also the following verses concerning the believers' intercession in their lifetime: 

-9:113: "It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even 
though they may be near of kin (to them) after it has become clear that they are people of hellfire." 

- 59:10: "And those who came after them say: Our Lord! forgive us and forgive our believing brothers 
who lived before us. " 

4. Proofs of intercession/mediation in the hadith 

In the hadith the power of intercession is emphasized as given: 

a) To the Prophet exclusively of other Prophets; 

b) To special members of the Prophet's Community, such as saints and scholars; 

c) To the common believers of the Prophet's Community. 


4. a) Intercession of the Prophet: 

4. a.l) In his lifetime for those who passed away: 


- All the authentic traditions concerning the Prophet's prayer and takbir over the graves of the 

- Muslim (jana'iz)'- Abu Hurayra narrates that a dark-complexioned woman or young man used to 
sweep the mosque. When that person died, no-one told the Prophet until he enquired about it and then 
went to pray over the grave. He remarked: "Verily, these graves are full of darkness for their dwellers. 
Verily, ALLAH Mighty and Glorious illumines them for their occupants by reason of my prayer for 

- Muslim (jana'iz): "Awf Ibn Malik said that after he heard the words of the Prophet's prayer over a 
dead person, he earnestly desired that he were that dead person. 

- Muslim (jana'iz)'- Muhammad Ibn Qays narrates from "A'isha that the Prophet on every night that he 
was with her used to quietly get dressed and leave at the end of the night, and she once followed him 
surreptitiously until he reached Baqf [the graveyard of the believers] where he prayed for the dead. 
Later he told her that Jibril had come to him and said: "Your Lord has commanded you to go to the 
inhabitants of Baqf and beg forgiveness for them." 

4. a.2) In the afterlife: 

- al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, aPUqayli, Ibn v Adi, Tabarani, and Ibn 
Khuzayma in his Sahih, all through various chains going back to Musa Ibn Hilal aPAbdi from 
"Ubayd ALLAH Ibn v Umar, both from Nafi\ from Ibn 'Umar: "Whoever visits my grave, my 
intercession will be guaranteed for him." 

Ibn Hajar al-Haytami said in his commentary on Nawawi's Idahfi manasik al-hajj: 


Ibn Khuzayma narrated it in his Sahih but alluded to its weakness. Ibn al-Kharrat and Taqi al- 
Subki declared it sound (sahih). Daraqutni and Tabarani also narrate it with the wording: 
"Whoever visits me with no other need than visiting me, it is my duty to be his intercessor on 
the Day of Judgment." One version has: "It is ALLAH's duty that I be his intercessor on the 
Day of Judgment. " Ibn al-Subki declared it sound. 

Although declaring all the chains of this hadith imperfect (layyina), Dhahabi nevertheless said 
that they strengthened each other and declared the chain jayyid (good) as narrated, in Mizan al-i tidal, 
(4:226): That is, the hadith is hasan (li gayrihi?). Al-hafiz Sakhawi confirmed him in the Maqasid al- 
hasana, while al-Subki declared it sahih in Shifa' al-siqam (p. 12-13) and Samhudi in Sa^adat al- 
darayn (1:77). Allama Lucknawi in al-Ajwiba al-fadila (p. 155) said: " And this [declaring it 
authenticl until today is the custom of the people who have reached mastery of this science ." 

About Musa Ibn Hilal, Dhahabi in his Mizan (3:220) said: "Huwa salih al-hadith" which 
means: "He is good enough in his narrations." Ibn v Adi said in al-Kamil fi al-duafa" (6:2350): "He 
(Musa Ibn Hilal) is most likely acceptable; other people have called him unknown (majhul) and this is 
not true... He is one of the shuyukh of Imam Ahmad and most of them are trustworthy." Lucknawi 
said in al-Raf wa al-takmil (p. 248-249): "Abu Hatim [al-Razi]'s saying whereby Musa Ibn Hilal is 
unknown is rejected, because it is established that those who are trustworthy narrated hadith from 
him." Even Shaykh al Albani (May ALLAH forgive and have mercy on him) declared him thabit al- 
riwaya (of established reliability) in his Irwa' (4:338). 

About v Ubayd ALLAH Ibn "Umar al-'Umari: Dhahabi calls him saduq hasan al-hadith 
(truthful, of fair narrations) in al-Mughni (1:348); Sakhawi says of him salih al-hadith (his narrations 
are good enough) in al-Tuhfa al-latifa (3:366); Ibn Ma'in said to Darimi about him: salih thiqa (good 
enough and trustworthy) in al-Kamil (4:1459). 

al-Lucknawi also said about this hadith in his book Zafr al-amani (p.422): "There are some 
who declared it weak, and others who asserted that all the hadiths on visitation of the Prophet are 
forged, such as Ibn Taymiyya and his followers, but both positions are false for those who were given 
right understanding, for verification of the case dictates that the hadith is hasan, as Taqi al-Din al- 
Subki has expounded in his book Shifa' al-siqam fi ziyarat khayr al-anam." 

Among those who fall into the category of "Ibn Taymiyya and his followers" on this issue: 
Ibn "Abd al-Hadi who wrote al-Sarim al-munki in an attempt to refute Subki's book Shifa' al-siqam on 
the great merit of visiting the Prophet; the Saudi author (and the late grand mufti) Abdul Azeez bin 
Baz who said: "the ahadith that concern the desirability of visiting the grave of the Prophet are all 
weak, indeed forged" (kulluha daHfa bal mawdua) in the 1993 edition of Fath al-bari (3:387); Nasir 
al-Din Albani (May ALLAH forgive and have mercy on him), who claimed that the visit to the 
Prophet ranks among the innovations in Talkhis ahkam al-jana'iz (p. 110) and elsewhere in his 
writings; and Nasir al-Jadya\ who in 1993 obtained his Ph.D. with First Honors from the University 
of Muhammad Ibn Sa'ud after writing a 600-page book entitled al-Tabarruk in which he perpetuates 
the same claim (p. 322). One will find such books printed and distributed far and wide, while the 
classical books of the scholars of the past of Ahl al-Sunna are deliberately ignored and made 
unavailable to Muslims at large. 

Despite the claims of Wahhabis and "Salafis," the hadith "Whoever visits my grave is 
guaranteed my intercession" is one of the proof -texts adduced by the ulama (quite naturally the ulema 
of the past) of Islam to derive the obligation or recommendation of visiting the Prophet's grave and 
seeking him as wasila (intermediary/means), as will be seen further down, in the chapter on visiting 
the Prophet's grave. The erudite student of the erudite Imam Ibn Hajar Asqalaani namely Imam Al- 
Hafiz Sakhawi said in al-Qawl al-badV (p. 160): 

The emphasis and encouragement on visiting his noble grave is mentioned in numerous 
hadiths, and it would suffice to show this if there was only the hadith whereby the truthful and 


God-confirmed Prophet promises that his intercession among other things becomes obligatory 
for whoever visits him, and the Imams are in complete agreement from the time directly after 
his passing until our own time that this [i.e. visiting him] is among the best acts of drawing 
near to ALLAH. 

It is not a surprise that the erudite scholar and Shaykh al Islam of his time recognized by all 
completely said in his "a/ adhkar muntakhib min kalaam al sayyid al abrar" regarding the visitation 
to the prophets grave after Hajj : 

"fa inna ziyaarati ^^c- *§j jAwj LS ^=> min ahhimul qurubaat wa arbah al masayeecwa 
afdalut talabaaf meaning "verily the visit to the prophet alyhi salam is one of the nest ways of 

drawing near and is the best talab or "search"", (p.263 'faslfi ziyaarat al qabr ul rasool ALLAH 

sAllahu alyhi wasallam wa adhkaarihV) 

- Muslim: "Whoever repeats after the words of the mu'adhdhin, my intercession will be guaranteed for 

- Tirmidhi (hasan gharib) and Ibn Hibban: "Those closest to me in the hereafter are those who 
invoked blessings upon me the most (in dunya)." 


- The Prophet said: "My intercession is for those people of my Community who commit major sins." 
It is narrated by Tirmidhi (hasan sahih gharib), Abu Dawud, Ibn Majah, Ahmad, Ibn Hibban in his 
Sahih, and 'Abd al-Haqq Ibn al-Kharrat al-Ishbili cited it in Kitab al-^aqiba. Ibn Hajar in Fath al-bari 
specified the following meaning of this hadith: "He did not restrict this to those who repented." 12[11] 

- In Bukhari, from 'Imran Ibn Husayn, whereby the Prophet said: "A people will come out of the Fire 
through the intercession of Muhammad, and will enter Paradise. They will be called the 
Jahannamiyyun. " 

- In Muslim's Sahih: "Abdullah Ibn "Amr Ibn al- v As narrated that the Prophet recited the prayer of 
Ibrahim: "My Lord! Lo! They have led many of mankind astray. But whoso followeth me, he verily is 
of me. And whoso disobeyeth me — Still Thou art Forgiving, Merciful" (14:36). Then he recited the 
saying of "Isa: "If Thou punish them, lo! they are Thy slaves, and if Thou forgive them (lo! they are 
Thy slaves)" (5:118). Then he raised his hands and said: "My Community, my Community!" and he 
wept. ALLAH said: "O Jibril, go to Muhammad and ask him what causes him to weep." When Jibril 
came and asked him he told him, upon which Jibril returned and told ALLAH — Who knows better 
than him — and He said: "O Jibril, go to Muhammad and tell him: We shall make thee glad 
concerning thy Community and We shall not displease you." (A reference to 93:5) 

- Tirmidhi (hasan sahih) and Ibn Maja: Abu Ibn Ka'b narrated that the Prophet said: "On the Day of 
Judgment I shall be the Imam of Prophets and their spokesman and the owner of their intercession and 
I say this without pride" (a reference to 4:41). 

- Tirmidhi (hasan gharib): From Anas, similar to the one before but applying to all people not only to 

- Tirmidhi (hasan gharib sahih): Abu Hurayra narrates that the Prophet said: "I shall stand before my 
Lord Glorious and Mighty and I shall be adorned with a garment from the garments of Paradise, after 
which I shall stand to the right of the Throne where none of creation will stand except myself." 


- Tirmidhi (gharib): Ibn "Abbas narrates: "Some people close to the Prophet came and waited for him. 
When he came out he approached them and heard them saying: What a wonder it is that ALLAH 
Almighty and Glorious took one of His creation as His intimate Friend — Ibrahim — while another one 
said: What is more wonderful than His speech to Musa, to whom He spoke directly! Yet another one 
said: And v Isa is ALLAH's word and His spirit, while another one said: Adam was chosen by 
ALLAH. The Prophet said: I heard your words, and everything you said is indeed true, and I myself 
am the Beloved of ALLAH (habibullah) and I say this without pride, and I carry the flag of glory on 
the Day of Judgment and am the first intercessor and the first whose intercession is accepted, and the 
first to stir the circles of Paradise so that ALLAH will open it for me and I shall enter it together with 
the poor among my Community, and I say this without pride. I am the most honored of the First and 
the Last and I say this without pride." 

- Bukhari and Muslim: Jabir narrated that the Prophet said: "I have been given five things which no 
Prophet was given before me: 

I was made victor over my enemies through fear struck in their heart; 

I was permitted to take the booty of war; 

The whole earth was made a place of prostration for me and its soil ritually pure, so when the time 

to pray comes upon anyone of my Community, let him pray there and then; 

I was given shafaa (intercession/mediation with ALLAH); 

Every Prophet was sent to his people in particular and I was sent to all peoples. 

- Tirmidhi (hasan) and Ibn Maja: Abu SaTd al-Khudri narrated that the Prophet said: "I am the leader 
of human beings and I say this without pride. I am the first whom the earth will give up when it 
cleaves, and the first intercessor and the first whose intercession is accepted. I hold the flag of glory in 
my hand, and under it comes Adam and everyone else." 

- Bukhari and Muslim: Anas and Abu Hurayra respectively narrate that the Prophet said: "Every 
Prophet has a request that is fulfilled, and I want to reserve my request of intercession for my 
Community for the Day of Judgment. 

- Ahmad and Tabarani (hasan): Burayda narrates that the Prophet said: "Verily I shall intercede on the 
Day of Judgment for more men than there are stones and clods of mud on the earth. " 

- Bukhari and Muslim: Abu Hurayra narrates a long hadith wherein the Prophet intercedes and his 
intercession is accepted when all other Prophets are powerless to intercede. In al-Hasan's version in 
Bukhari, the Prophet intercedes and is accepted four times: 

For those who have a grain of faith in their heart; 
For those who have a mustard seed of faith in their heart; 
For those who have less than that of faith in their heart; 
For those who ever said: la ilaha illALLAH. 

4.b) Intercession of special members of the Prophet's Community: 

4.b.l) In their lifetime for the living 

- Bukhari [Istisqa']: Annas narrated: Whenever drought threatened them, "Umar Ibn al-Khattab used 
to ask ALLAH for rain through the mediation of al-' Abbas Ibn 'Abd al-Muttalib. He fUmar] used to 
say: "O ALLAH! We used to ask you through the means of our Prophet and You would bless us with 
rain, and now we ask You through the means of our Prophet's uncle, so bless us with rain." And it 
would rain. 


4.b.2) In the afterlife 

- Tirmidhi (hasan), Ibn Majah, and al-Hakim: Abu Umama narrated that the Prophet said: "More men 
will enter Paradise through the intercession of a certain man than there are people in the tribes of 
Rabrah and Mudar," and that the elders considered that this was v Uthman Ibn 'Affan. 

- Tirmidhi (hasan sahih), Ibn Majah, and al-Hakim (sahih): Abu Abi al-Jad'a narrated that the 
Prophet said: "More men will enter Paradise through the intercession of one man than there are people 
in the tribe of Banu Tamim." They asked him: "Other than you?" He said: "Other than me," and it was 
said Uways al-Qarani was meant. 

4.c) Intercession of the common believers among the Prophet's Community 

4.C.1) In their lifetime for those who passed away 

- Muslim (jana'iz): v A'iShah reports the Prophet as saying: "If a company of Muslims numbering one 
hundred pray over a dead person, all of them interceding for him, their intercession for him will be 

- Muslim (jana'iz): Ibn "Abbas said: "I have heard the Prophet say: If any Muslim dies and forty men 
who associate nothing with ALLAH stand over his body in prayer, ALLAH will accept them as 
intercessors for him." 

- Abu Dawud (Book 20, Number 3194): Narrated Abu Hurayra: "Ali Ibn Shammakh said: I was 
present with Marwan who asked Abu Hurayra: Did you hear how the Prophet used to pray over the 
dead?... Abu Hurayra said: O ALLAH, Thou art its Lord. Thou didst create it, Thou didst guide it to 
Islam, Thou hast taken its spirit, and Thou knowest best its inner nature and outer aspect. We have 
come as intercessors, so forgive him. 

- Ahmad [4:79, 4:100] and others: In many traditions the number of acceptable intercessors in the 
funeral prayer is reduced to three rows of men, even if the number is under forty. Nawawi says the 
scholars of usul al-Fiqh adduce these traditions also. 

4.C.2) In the afterlife 


- Tirmidhi (hasan), al-Bazzar: Abu Sa'id al-Khudri and Anas respectively narrate that the Prophet 
said: "One will be told: Stand, O So-and-so, and make intercession, and he will stand and make 
intercession for his tribe and his family and for one man or two men or more according to his works." 

- The dua that is recited in the funeral prayer of a non-adult: "O ALLAH, make him/her our 
forerunner, and make him for us a reward and a treasure, make him one who will intercede (shafian) 
and whose intercession is accepted (mushaffa^an)." 

In this dua we are clearly asking for intercession from a person who has passed away, in fact 
we are asking for intercession from a child who has not done any deeds in this world at all. A version 
of it mentioning intercession is in Nawawi's Adhkar, in the chapter of the du^as over the dead, and it 
is translated in Nuh Keller's Reliance in the section on Funerals. 

In fact every janaza prayer contains a request for the intercession of the deceased in the 
phrase wa la tahrimna ajrahu which means "and do not prevent his reward from reaching us." 


Bukhari related that the Prophet also said: "He whose three children died before the age of 
puberty, they will shield him from the Hell-Fire, or will make him enter Paradise." 

5. Overview of the events of the Last Day at the stage of intercession 

The following is quoted from Dr. Muhammad Abul Quasem's book Salvation of the Soul and Islamic 

Islamic [belief] is that for salvation intercession will take place at two stages: on the Day of 
Judgment and after the sinners' entry into hell. 

On the Day of Judgment it will take place first before the divine questioning; it is the 
Prophet Muhammad who will intercede first for the forgiveness of his community. Accepting 
this intercession, ALLAH will grant him permission to take to Paradise through its right gate 
(al-bab al-ayman) built for them especially, all those people of his community who are 
entitled to it without giving an acount of their actions. 13[12] 

Then when, following the weighing of actions in the Balance the verdict of 
damnation will be passed to numerous groups of believers who commit major sins, 
intercessors, including all Prophets, will intercede for the forgiveness of many of them. The 
Prophet said: "My intercession is for those people of my Community who commit major 
sins." 14[13] ALLAH out of mercy will accept... and save a large number of sinners. This 
salvation is free from damnation. 

The second stage of intercession is after the sinners being like coal as a result of 
constant burning in Hell-fire for a long time. 15[14] When they are suffering thus, intercessors 
will pray to ALLAH for the rescue of many of them. The result of this will be divine 
forgiveness of them before the end of their redemptive punishment. This is salvation after 

Who will intercede in the Hereafter? Not only the angels and all Prophets, but also 
those believers who have high status with ALLAH, such as saints, sufis, religious scholars, 
and other pious men [and women], will be able to intercede for others. 1 * 51 

May ALLAH send blessings and peace upon the Intercessor Brought Near to Him, our Master 
Muhammad, and upon his Family and Companions, and may He grant us his Prophet's intercession on 
the Day of Reckoning. 

The early and late Imams of the Community have said clearly and unequivocally that tawassul 
through the Prophet is highly desirable and recommended for every person. Following are some of 
their words to this effect. 


Imam Malik was asked the following question by the Caliph Abu JaTar al-Mansur: "Shall I face 
the Qibla with my back towards the grave of the Messenger of ALLAH when making dua (after 
salams)?' He replied: 

How could you turn your face away from him when he is the means (wasila) of your and 
your father Adam's forgiveness to ALLAH on the Day of Resurrection? Nay, face him 
and ask for his intercession (istashfV bihi) so that ALLAH will grant it to you as He said: 
"If they had only, when they were wronging themselves, come unto thee and asked 
ALLAH's forgiveness, and the Messenger had asked forgiveness for them, they would 
have found ALLAH indeed Oft-returning, Most Merciful (4:64)." 

Narrated by Qadi 'Iyad in his Shifa' (2:26-27) and Tartib al-Madarik (1:113-14) with an 
authentic chain, Imam Subki in his Shifa ' as-Siqam (Ch. 4, 7), Qastallani in his Mawahib Laduniyya, 
Ibn Bashkuwal (Qurbah p. 84), and others. The chain is as follows: a group of the teachers of Qadi 
Tyad narrated to him from Abu'l Abbas Ahmad Ibn Dalhath (one of the Shuyukh of Ibn 'Abd al-Barr, 
who is "thiqa hafidh" - Siyar 18:567), from Abu'l Hasan 'Ali Ibn al-Fihri (one of the Shuyukh of 
Bayhaqi, d. 488H, "muhaqqiq" - Dhahabi's 'Ibar 1:227), from Abu Bakr Muhammad Ibn al-Faraj al- 
Jaza'iri ("thiqa" according to Ibn Mundhir - Sam'ani in Ansab 2:55), from Abu'l Hasan Ibn al- 
Muntab (the Qadi of Madina in his time, and one of the top Huffaz of the Malikis - Ibn Farhun in 
Dibaj and Sakhawi in Tuhfa Latifa), from Ya'qub Ibn Ishaq (one of the Shuyukh of Tabarani; 
Daraqutni: "la ba'sa bih" - Khatib in Tarikh 14:291), from Khalid Ibn Humayd al-Iskandarani (d. 
169H, a faqih among the companions of Imam Malik - see Tartib al-Madarik 1 : 178 and Khafaji's 
Nasim ar-Riyad 3:397; this is not Ibn Humayd ar-Razi as some have claimed), from Imam Malik (d. 
179H). Not one of the Maliki scholars rejected it or stated it was false, and all of them accepted it and 
acted upon it; so no attention is payed to Ibn Taymiyya, who rejected it, supposedly knowing more 
about what Imam Malik said or didn't say than the Maliki scholars themselves ! What also supports 
this is that when the Prophet alyhi salaatu was salam himself would visit the graves of Madina and 
greet them and make du'a, he would face the graves, as is specifically mentioned in the hadiths about 
that. . . meaning facing the grave when making du'a is a Sunna. And when Ibn Umar would come to 
Madina, he would first visit his alyhi salaatu was salam grave and make du'a facing him, and do the 
same with Abu Bakr and 'Umar (Hilya, 1:308-09) it is also mentioned as such by Imam Abu Hanifah 
in his musnad contrary to Allama Ibn taymiyyahs statement that Abu Hanifah considers it to be 
makruh!. Nor can Ibn Taymiyya or his followers name a single Sahabi who said it was disliked or 
prohibited to face his grave alyhi salaatu was salam when making du'a. In addition, it is the madhhab 
of Imam Malik that one makes du'a facing the Prophet's grave (not the Ka'ba) when one visits and 
greets him alyhi salaatu was salam, as related from Malik by Ibn Wahb, Ashhab, and others, and 
recorded in the books of Maliki Fiqh (e.g. Ibn Mawaz, Ibn Juzayy's Qawanin Fiqhiyya 1:95, Qarafi's 
Dhakhira 3:375-76, Ibn Rushd's Bayan wa Tahsil 18:108, 444-45, 601-03, etc). The most Imam 
Malik ever said - as stated in al-Mabsut by Qadi Isma'il (broken chain) and even by Imam Qadi 
Iyadh - is that it is disliked specifically for residents of Madina to spend hours every day making du'a 
at his grave and in Qadi Iyadhs shifa it is mentioned that he considered it an innovation that people of 
madinah came and sat in front of his grave for the whole day and make dua, but not for those visiting 
from outside Madina he considered it necessary to do so. There is no book of Maliki Fiqh which states 
that it is disliked to make du'a at his grave, or which weakens this story of Malik with Abu Ja'far. The 
other madhhabs also mention specifically facing him alyhi salaatu was salam when making du'a at his 
grave: (Hanafi): Tabaqat al-Hanafiyya 1:282, Ibn Humam's Sharh Fath al Qadir 3:180-81; (Shafi'i): 
Nawawi'sMy'mw' 8:201-02; (Hanbali): Ibn Qudama's Mughni 3:297-99. 

This report is also narrated by Abu al-Hasan ['Ali Ibn al-Hasan Ibn Muhammad Ibn al-'Abbas] Ibn 
Fihr al-Maliki al-Mis.ri (fl . 440) in his Fad.a 'il Malik while al-Zurqani in his commentary on al- 
Mawahib al-Laduniyya said al-Qad.i Tyad narrated it in al-Shifa from Malik "with a good, or rather 
sound chain" and so does Imam al-Khafaji in his Nasim al-Riyad. (3:398).The report is also stated 
with out attribution to Malik by al-Bahuti, Kashshaf al-Qina ' (2:516-517) and al-Shirwani, H. awa shi 
Tuh. fat al-Muh. taj (2: 164). Ibn Qunfudh positively attributes it to Malik in his wasilat al islam. 
People like Sulayman Ibn Abdullah Ibn Muhammad Ibn Abdul Wahab in his taysir al aziz declares 
Imam Qadi Iyads chain to be weak and so does Allama Ibn Taymiyyah and Ibn Abdul Hadi in Sarim 


al Munki and even the ghair muqallid Allama Shawkani in his "nay! al awtar" and Imam al-Zurqani 
in Sharh. al-Mawahib rejects this claim as "stemming from either ignorance or arrogance" and stated 
that the books of the Malikis are replete with the stipulation that du 'a ' be made while facing the grave 
cf. al-Qabisi, Abu Bakr Ibn 'Abd al-Rahman, Khalil's Mansak, al-'Abdari, al-Taj wal-Iklil (3:400), al- 
Hatt ab, Mawahib al-Jalil (3:400), and others. As for the words of Dr. Muhammad Sa'id al-Buti in his 
Fiqh al-Sira that du 'a ' facing the Grave is an innovation and the act of the ignorant, see the reply of 
al-Zurqani. The Hafiz, the hadith master Imam Ibn Jama" a says in Hidayat al-salik (3:1381) about this 
narration: "It is related by the two Hufadh :hafiz Ibn Bashkuwal and al-Qadi lyad in al-Shifa' after 
him, and no attention is paid to the words of those (likes of Allama Ibn taymiyyah) who claim that it 
is forged purely on the basis of his idle desires." 

The words "he is the means (wasila) of your and your father Adam's forgiveness to ALLAH" 
are confirmed by the verses whereby the Prophet is witness over all communities and people 
including their Prophets (2:143, 3:81, 4:41, 33:7), as well as the sound hadith of his intercession over 
all Prophets on behalf of all believers in Sahih al-Bukhari (Kitab al-tawhid). 

Imam Ahmad made tawassul through the Prophet a part of every du v a according to the following 
report: Imam 'Ala' al-Din al-Mardawi al Hanbali said in his book al-Insaffi marifat al-rajih min 
al-khilaf "ala madhhab al-Imam al-mubajjal Ahmad Ibn Hanbal (3:456): 

The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication 
(du^a) to use as one's means a pious person, and it is said that it is desirable (mustahabb). 
Imam Ahmad said to Abu Bakr al-Marwazi: yatawassalu bi al-nabifi dua'ih — "Let him use 
the Prophet as a means in his supplication to ALLAH. " 

Abu Bakr al-Marwazi narrated in his Mansak that Imam Ah.mad pre ferred for one to make tawassul 
through the Prophet _ in every supplica tion with the wording: "O Allah! I am turning to you with 
your Prophet, the Prophet of mercy. O Muh.ammad! I am turning with you to my Lord for the fulfi- 
llment of my need." The report is mentioned in the books of the H. anbali madhhab (Ibn Mufl ih. 's 
Furu '(1:595=2:204); al-Mardawi's Insaf (2:456); Ibn 'Aqil's Tadhkira; al-Buhuti, Kashshaf al- 
Qina '(2:68); al-H ajjawi, al-Iqna '(1:208)) as it bears on the adab of du 'a as a fiqh issue. Ibn 
Taymiyya cites it in his Qa 'idafil-Tawassul wal-Wasila (p. 98 and 155) where he attrib utes it to 
"Imam Ah.mad and a group of the Salaf from Mansak al-Marwazi as his source - and in his Radd 
'ala al-Akhna 7 (p. 168) where he cites the text of the du 'a in full, similar to the du 'a of the blind man 
in al-Tirmidhi and elsewhere and with the wording Ya Muhammad. 


The lengthy wording of the tawassul according to the Hanbali madhhab as established by the 
hafiz Ibn "Aqil in his Tadhkira was also cited fully by Imam Kawthari in his appendix to Shaykh al- 
Islam Taqi al-Din al-Subki's al-Sayf al-saqil included in Imam Zahid Kawthari's edition of the latter. 

Even the Imam of "Salafis" Shaykh Albani agrees about Imam Ahmed bin Hanbal when he says: 

"Even though some of them have been allowed by some of the scholars, so [for instance] Imaam 
Ahmad allowed tawassul by means of the Messenger (alyhi salatu was salam ) alone, and others such 
as Imaam ash-Shawkaanee allowed tawassul by means of him and other Prophets and the Pious. 
However we, as is the case in all matters where there is disagreement, follow whatever is supported 
by the proof whatever that is, without blindly sticking to the opinions of men. We do not align 
ourselves except with the truth." (Tawassul: Its types and Rulings, p. 37) 

I say that Imam Ahmed and others didn't blindly stcik to any opinion. I ask: "Where did Imam 
Ahmed bin Hanbal get authority to allow this form of tawassul from?". There can be only two 


1) He got it from some other Imam or scholar of his time, inturn blindly sticking to their minhaj. 
This can be only when it was accepted by the salaf as legal and experience does say so 
because Imam Ahmed too is from the salaf, and we even find others doing so and Allama Ibn 
Taymiyya too in his qaidah jalilah says that such dua have come from the salaf as we will 
show elsewhere in this book inshALLAH. 

2) He got it from some authentic proof, and that is more likely and we know that there are many 
proofs for it as we will cite inshALLAH. The priniciple proof for Imam Ahmed and his 
followers must be the narration of Uthman Ibn Hunayf as we will cite below, inshALLAH. 

Al-Dhahabi relates that Imam Ahmad used to seek blessings from the relics of the Prophet. Al- 
Dhahabi then lambasts who ever would fault the practice of tabarruk or seeking blessings from 
blessed objects: 

'Abd Allah Ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his 
mouth, and kiss it. I think I saw him put it on his eyes. He also dipped it in water and drank the water 
to obtain cure. I saw him take the Prophet's bowl (qas. 'a), wash it in water, and drink from it. I saw 
him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I 
(Dhahabi) say: Where is the quibbling critic of Imam Ahmad now? It is also authenti cally established 
that 'Abd Allah asked his father about those who touch the pommel of the Prophet's pulpit and touch 
the wall of the Prophet's room, and he said: "I do not see any harm in it." May Allah protect us and 
you from the opinion of the Khawarij and from innovations! (Al-Dhahabi, Siyar (9:457). Ch. on 
Imam Ah.mad, section entitled Min adabih). 

Some people might be astonished by reading about what Imam Malik has said or what Imam Ahmed 
bin Hanbal has said but this is only because of the decline of the traditional knowledge of Ahle 
Sunnah wal jamaat that it is so as the people who know the madaahib and follow them know all this 
and this is almost common knowledge among them. 







The specific tawassul through the Prophet is a request in acknowledgement of his standing as 
the chief intercessor for the Community before ALLAH, and it is a request for ALLAH's 
blessing as effected by ALLAH in the person of His Prophet and His saints — not as effected 
by the latter without ALLAH, which is the belief those who oppose tawassul falsely impute to those 
who maintain it. ALLAH has said of His Holy Prophet, Peace be upon him: 

He is anxious about what you do, and merciful with the believers. (9:128) 

If they had only, when they were unjust to themselves, come unto thee and asked 
ALLAH's forgiveness, and the Messenger had asked forgiveness for them, they would 
have found ALLAH indeed Oft-returning, Most Merciful (4:64) 

And if they had had patience till thou earnest forth unto them, it had been better for them. And 
ALLAH is Forgiving, Merciful. (49:5) 

If only they had been content with what ALLAH and His Apostle gave them, and had said, 
"Sufficient unto us is ALLAH! ALLAH and His Apostle will soon give us of His bounty: to 
ALLAH do we turn our hopes!" (9:59) 

They swear by ALLAH to you (Muslims) in order to please you: But it is more fitting that 
they should please ALLAH and His Apostle, if they are Believers. (9:62) 

ALLAH has mentioned all this about His Prophet because it is through His Prophet that He 
Himself has shown His greatest mercy and most comprehensive forgiveness, and it is by coming to 
the Prophet that the believers seek to obtain these from ALLAH. This is clear evidence, both now as it 
was then, that the mediation of the Prophet — for that is the meaning of intercession — can be sought 
to obtain forgiveness from ALLAH. The first hadith Imam Ahmad related from Anas Ibn Malik in his 
Musnad Anas is: "The whole Community of the people of Madina used to take the hand of the 
Prophet and rush to obtain their need with it." 17[1 ] 

The Mufti of Mecca at the time of the spread of the Ibn AbdulWahhabi heresy, al-Sayyid 
Ahmad Ibn Zayni Dahlan ash- shaffi (d. 1304) [whose personality unfortunately by some "salafies" 
has been showcased in a wrong way as they say that he "misinformed the people about the "wahaabi 
movement""] 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. 181171 


The Prophet said on the authority of 'Umar: "When Adam committed his mistake he said: my 
Lord, I am asking you to forgive me for the sake of Muhammad. ALLAH said: Adam, and how 
do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after 
You created me with your hand and breathed into me of Your Spirit, I raised my head and saw 
written on the heights of the Throne: 


I understood that You would not place next to Your Name but the Most Beloved One of Your 
creation. ALLAH said: O Adam, I have forgiven you, and were it not for Muhammad I would not 
have created you." 

It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu 
Nu'aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 
207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma" al- 
zawa'id (8:253), and Ibn 'Asakir on the authority of 'Umar Ibn al-Khattab, and most of these 
narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62). 
Although the hadith has been debated over by many "Salafis" and has been dealt very seriously with 
but here is a very beneficial summary of what is with the sanad of the hadith and what the opinion of 
the scholars about it is. 


1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), although he 
acknowledges Abd al-Rahman Ibn Zayd Ibn Aslam, one of its sub-narrators, as weak. However, when 
he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman Ibn 
Zayd Ibn Aslam which I mention in this book"; Al-Hakim also declares sound another version 
through Ibn "Abbas regarding the asking of the jews from ALLAH by the means of the prophet alyhi 
salaam before his advent into this world by their knowledge of him through their books. This will be 
dealt with later.(although Dhahabhi differs with him in his "talkhees al mustadrak". 

2. The learned teacher of Imam Jalal-ud-din Suyuti and the reviver of the deen of his time, Shaykh-al- 
Islam Imam Hafiz Siraj ad- Din al-Bulqini declares this hadith sound in his Fatawa. 

3. Al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134- 
135) although Allama Ibn Taymiyya's rejection and criticism of this hadith was known to him and he 
rejects it, as well as saying that Allama Ibn Taymiyya's extreme weakening of Ibn Zayd is 
exaggerated, (although shaykh albani does mention this and he says that Imam taqi ad din subki 
followed Imam hakim blindly in saying that this hadith is sahih that is correct upto an extent) 

4. The hadith is also included by Imam Qadi "Iyad al Maliki among the " sound and famous 
narrations " in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi 
mention it; Qadi v Iyad says: "It is said that this hadith explains the verse: And Adam received words 
from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version 
through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the Imam and 
guide Abu Bakr Muhammad Ibn al-Husayn Ibn 'Abd ALLAH al-Baghdadi, the compiler of the books 
al-Shana devoted to the Sunna, al-Arba^un, and others.'" This is confirmed by Allama Ibn Taymiyya 
in his Qa^Ida jaliha fi al-tawassul wal waseelah: "It is related by Shaykh Abu Bakr al-Ajurri, in his 
book al-SharVa. " 

5. Al-hafiz Allama Ibn al-Jawzi also considers it sound {sahih) as he cites it in the first chapter of al- 
Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the 
sound hadith with the false," although he knew of 'Abd al-Rahman Ibn Zayd's weakness as a 
narrator; he also mentions the version of Maysarah al-Fajr whereby the Prophet says: "When satan 
deceived Adam and Eve, they repented and sought intercession to ALLAH with my name" [this hadith 
is described with a discussion in the coming pages]; Ibn al-Jawzi also says in the chapter concerning 
the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his 


superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of 
Muhammad that He relent towards him, as we have already mentioned." 

6. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra 
(1:12) and in al-Riyad al-aniqafi shark asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi 
considers it sound : this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he 
only included sound narrations in his book, a lthough he also knew and explicitly mentions "Abd al- 
Rahman Ibn Zayd's weakness after the hadith ; |note that both Suyuti and Bayhaiqi are Shaffi fuqahaa 
and Ulema. This also gives us an insight into the Shaffi position of this. Also Imam Ibn Hajar al 
Haytami ash Shaffi clarified a point about "bi Haqqi" in his "Jawaaharal Munazzam "] 

7. Ibn Kathir mentions it after Bayhaqi in al-Bidaya wal-Nihaya (1:75, 1:180) (where he mentions its 
weakness due to Abdur Rahman bin Zayd bin Aslam but states that "we still should keep these of 
ALLAHS words hi mind (regarding this hadith)) : 

ri^ #.,' * , *' 

He even mentions this story in his "qasas us anbiya " in the stroy of Adam. 

8. Nur ud Din Ibn Abu Bakr al-Haythami in Majma" al-zawa'id (8:253 #28870), al-Bayhaqi himself, 
and Imam Ali al-Qari in Shark al- shifa ' show that its chains have weakness in them. However, the 
weakness of Abd al-Rahman Ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and 
Abu Nu'aym, yet all these scholars retained this hadith for consideration in their books (I say 
because this is a narration that they considered to be under the category of minaqib virtues that 
people today are completely neglecting) 

9. Three scholars reject it, such as Allama Ibn Taymiyya (Qa^idajalilafi al-tawassul wal waseelah p. 
89, 168-170) and his two students Ibn 'Abd al-Hadi (al-Sarim al-munki fir add alal subki p. 61-63) 
and al-Dhahabi (Mizan al-i tidal fi naqd ir rijal 2:504 and Talkhis al-mustadrak), while v Asqalani 
reports Ibn Hibban's saying that 'Abd al-Rahman Ibn Zayd was a forger(Zisa?i al-mizan 3:360, 3:442). 

Here are the complete original wordings of Imam Ibn Hibban regarding him in al majruhin: 

jjxjjj aSuji diLo -LuAaII J&Ij (jjjal^xll <Uc <_sjj 4jjI Cf- iSjJi ^jj-^I JaI j° j-oc- oi i^j* fJ**' oi ^ij oi Cy^-J^ ■^P- 
liSjjjl jj^n.Ai ^jj5ja1I jllujj (Jj^ljxll *lj qa ajjIjj ^ji lilli J& ^Jx*. .Jju V j&j jLi.VI > ■ iVij ja« jlS 4jL»j juLolij 

joa-jll dJC l iirn 4j| <<Jll ^JC jj l _ s lc jc jSJj JjcLojj) jj ,Umi <"it m« Jli ^.nijf. js 1n-» n Llli-la. Jli laa n jj jmC- ljjji.1 
f- i -Aj Ij^al JjjI jJ ijj _jJJ <LoLmlj <uil AjCj jo^-jll ^JC JjSj j»-o jJ t^ 2 ^ t'lTflm Jli ^jjlall jJ -1a=>.I ljjji.1 aiuil jj Jjj jj 
lillLol j£i Jj% (_y«sUi3l I'lrn.ii Jli -^11 Juc jj iill Aic jj ,1.o->.o Ijjii. JIS ial t-mMb j )» ■ - — « M ^jl jJ j"i*»M jJ .1*^1 Ujii.1 
1n-> n jj j«c l-Of^l rj^ 0° Sh' 0° ' j ^*>j AU Qi j^J^l -4^ cs^! M*-^ ^ J^ 1 ■» 1-iVm hUuil -U jSia tdjda. j* <1 Jli £u3a 

V oji.1 <uil Ajc Jlaa aluil jj ijj (jj jJa^.^11 ^jc jjjc Jiu <j| (JJJii (Jj A*i.l (jc ^yjj^jj^Iall ^i.njr- (2)J .1«*><i LilAa. J15 g-ilAafrll 

Lola tjLojj jjLuw j»SJ (J^i " j»Ljj "Ulc Jil ^.1 . .-i" auI J_j^j Jla Jli ^»c ^ (jc AjjI jjc- (_jjj (SJjI jAj (=jI^ jjI Jli <j <_>*iu 

jc Jjj jjj ja^jll Jjc LuA^. Jli l_iAj^i (jj Jjjy Uiiii. Jli <JJJ3 (JJ oljjii.1 Jl*» hit j ij£lli (jLoill Lolj jljaJlj tlijajli yUlLttll 

V Aj54j " aLjj **j1c .fill ^.l.^i" <iSll Jj^jj Jli Jli (_jj^iJI Ijt. i ii ^j| (jc jL-uj jjj tUac (jc. <jjI (jc i_$JJJ y£- Oi Cp- 4jjI 
ijc Ljji^ Jli ^jjtaUill ,l^a jj jajAl^jj Uiiii. Jli AlLal (_g,lWlt 1n-> 1 (jj J i ^-i°nll oLi^ji.1 i!5tJi.Vlj t^jillj ■Lai > *> 11 j»jL^ail j^>laaj 
■ijc (Ja La " (^Ljj 4_UC Aiil (^L-a" JJil Jj-ljj^) Jli Jli e^J^A ^gjl (JC ^)LuJJ (JJ c-UaC jC 4jjl jc (_£J^)J ^1 (JC JijJ jj (JAA.^11 
(jj ^JJ^>11 Lu^a. Jli i_il jj jjl J#jj: (JJ Xaa n oljjii.1 a^L-oll Ajlc Jjj 4ijc VI <j1c a\mj«l Lu^ll ^ji <9jaj jlS J=>-J JJSJ j«j 

j^jl (jC jLuiJ (JJ oUaC (jC Ajjl (jC (jA^.j]l ^JC (_$JJJ ^Jjl (jC pi-ojl (jj -1)J (jj (JAA.jIl JlJC (jC J^J jj J*aiJ Lu.i^. Jli jl OJ \ I n 
JAXa Lu^i. Jli I n m nit jj 1o*. n [jjli>.\ ojSi Ii) <ii^3jla <iau jl OJJJ jC aLi j« " aLjj <j1c JJil ^ji-^a" Jil J^o^J Jli Jli 
^gjjll jl SjJJ* (_jjl jc jL-uJ jJ *Uac jc -Cul jc i_Sjjj aLjI jJ JJJ jJ j-o^-jll -iJC Lu^i. Jli jljjc jj Juc jj 
1o*» n oljjji.1 jjill ^yJLiS t^ijj ^-oLail ajJ <loc Lojj 4iaJI jo ^ijj "Ulc <)Sll i_Sj?.\ Uajljx tliLa jo Jli " Jjjj AjIc Alii (jl>.a" 

alull jJ JjJ jJ JA=>-jll -IJC Lu^2k Jli ,1)».iil jj 4JJJS l'"'~ Jli ^iiill (jLxjj) jj 

And surely through these words we do come to know that he wasn't reliable enough and they are right 
to call this hadith daeef because of this but to say that it was maudu as some people say today is 


wrong and to claim that it cant be used as a minaqib virtue hadith because it is too weak for that too is 
not compeletly correct at all. 

10. At the same time, Allama Ibn Taymiyya elsewhere quotes it and the version through Maysara (I 

have provided the version of Maysara below) and says: 

2 ^^.^.11 dipLi.bU jj. ui aj]l£ Ua j i <La ^ill Ajjj du^aJI li$i 

"These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)" 
(Fatawa 2:150). The late Meccan hadith scholar Ibn "Alawi al-Maliki said: "This indicates that Ibn 
Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al- 
istishhad wa al-Vtibar), because the forged {al-mawdu) and the false (al-batil) are not taken as 
witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained 
endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is 
in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajibu an tusahhah p. 47). 

(The hadith of al Maysara al Fajar is): A proof for this stance is what is reported authentically from 
the Nabi (SallALLAHu 'Alayhi wa Sallam) via the companion Maysarah: 

111 t?dL^a jjJ \a-\o 111 t?JL-a (jJ (jLi_Lj q} Aa^.1 ljli.1^ i JJ-oC (jjl In*, n jixsz. jl ljjA=k ; Jli (jl_^ij (JJ (jm-QI Jjl JaSLxll 7: JZ.\ Si 
^jio t<iill J_jjjj U ;Ci& ; Jli Sjj-OjW (jc ijjjLi (jj <uil Jjc (jc tojjjijto (jj Jj-Ij (jc t jl «g i-i (jj aj&ljj] liii i^jjjjtll jliu (jjl ,^.n*».a 
Xaa n ijjj^tll jLu; ^gic <_u£i(j£j*JI (jlij ' CIiIjLuj «^oi (jAl^ua eLaudl ^j (_£jluilj (jJaj^l <&l (jjli Lai )) ;Jls ? LuJ Cu£ 

(joj a^ljtiLiiJIj n—iUallj ijtjjVlj h-jIjjVI ^ic /jAuil L_uSa t^lj^j ».ii l^'i^mt ^all Ajxll <uil (jjl^j »*LujVI pjli <™ J^^j 
UiiVn mIj UU 4 (jUatill LoAjc. Lala tiiJjlj .iuj <j| <uil ojxL\i ^-<ujI (_slja (_£j*^ <_sA' J^ :t^ Jl -' "^ oU^.1 Ltlit.iiii->llj ^jjSt 

(jl jiij (jj| JJji=> (j* ^ll-ii ^inlt JjLJaSJ lijll ^gi i_gjy^l\ (jj| 4^.ji.lj 

I said: "O Messenger of ALLAH §s>, when were you [first] a Prophet?" He replied: "When ALLAH 
j&created the earth 'Then turned to the heaven, and fashioned it as seven heavens'(2:29), and created 
the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of ALLAH isj-is the Seal 
of Prophets" (Muhammadun Rasulullahi Khatamu al-Anbiya'). Then ALLAH ^-created Jannah in 
which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its 
domes and tents, at a time when Adam was still between the spirit and the body. When ALLAH S& 
ta'ala instilled life into him he looked at the Throne and saw my name, whereupon ALLAH 8& 
informed him that 'He [Muhammad (SallALLAHu Alayhi wa Sallam)] is the Sayyid (master) of all 
your descendants.' When Satan deceived them both, they repented and sought intercession (shafa'a) 
to ALLAH & with my name. " 
It has been reported by Ibn Al-Jawzi in his Al-Wafa bi FadhaTL Al Mustafa from the chain of Ibn 

Bushran. Ibn Al Jawzi mentions, 

"Part of the demonstration of his superiority to other Prophets is the fact that Adam (SallALLAHu 
'Alayhi wa Sallam) asked his Lord through the sanctity (hurma) of Muhammad (SallALLAHu 
'Alayhi wa Sallam) that He relent towards him." 

This hadith has been declared Sahih by the Shuyukh of hadith. Dr. Gibril Haddad states the following 
regarding this hadith,: "Shaykh 'Abd ALLAH j&al-Ghumari cited it in Murshid al-Ha'ir li Bay an 
Wad" Hadith Jabir and said, "its chain is good and strong" while in al-Radd al-Muhkam al-Matin (p. 
138-139) he adds: "It is the strongest Companion-corroboration (shdhid) I saw for the hadith of "Abd 
al-Rahman Ibn Zayd" as quoted also by Shaykh Mahmud Mamduh in Raf al-Minara (p. 248)." 

Elsewhere Maulana Muhammad Ibn Moulana Haroon Abasoomar states: 

"The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafidh 
Ibn Hajar [rahimahullah] has stated concerning a completely different narration which has the very 
same chain of narrators, that this chain of narrators is strong. (Al-Raddul Muhkamul Mateen pgs.138- 


139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumari)". [end quote 
from G. Haddad] 

The student of Imam al-Suyuti: Imam Muhammad Ibn Yusuf al-Salihi of Damascus, who died in the 
year 942 AH, has mentioned in his multi-volume Sirah work known as: Subul al-Hadi wal Rashhad, 
this very narration from Maysara (radhiyALLAHu 'Anhu) as follows (vol. 1/p. 86, Darul Kutub 
Ilmiyya edn, Beirut) from Imam Ibn al Jawzi: 

(jli. Lai ; Jti ? Luj duS ^jlo i M Jjj-oj U ilJa ; Jti <Jc ^jJUj M ^j Sj^-y-o jc i 4j (_jjU V jj^ Aluu ^JjaJI (jj| t$jjj 

oUa.1 Lala ( -WaJlj ^J^ll iJJJ j»jlj ' JjiJIj l_lUillj i—jIjj^Ij jljJ^H (_yic- (j-a^t 1 , u£j i ^J^J ?-^ I ft 'l^ ml ^jjlt <iajl ^yiljtJ <<&l 

"Ibn Al-Jawzi reported with a good chain, having no problems with it from Maysarah (Radhiya 
ALLAHu 'Anhu). . ." Then he mentions the hadith we mentioned above. 

Apart from this as we have even said above that Ibn Jawzi in the starting and introduction of this book 
of his namely "al wafa" has stated that he has not mixed sound narrations with weak ones in this 
particular book of his so we can allude to the fact that he too considered this hadith to be sahih and 

Apart from this a review of this specific chain shows that all of the men are thiqat (trustworthy). The 
chain as mentioned before is: 

Abu Ja'far Muhammad Ibn 'Amru, Ahmad Ibn Is-haq Ibn Salih, Muhammad Ibn Salih, Muhammad 
Ibn Sinan Al-'Awaqi, Ibrahim Ibn Tahman from Budayl Ibn Maysarah from Abdullah Ibn Shaqiq 
from Maysarah. 

1) Abu Ja'far Muhammad Ibn 'Amru is Ibn Bakhtari Ar-Razzaz. In his tarjamah in Tarikh Al 
Baghdad (by Hafidh Khateeb Baghdadi) it states, &£ 4ali, Thiqah (highly trustworthy) and established. 

2) Ahmad Ibn Is-haq Ibn Salih. He is Abu Bakr Al Wazan. In Tarikh Al Baghdad in his tarjamah it 
states, (ij-^, Honest/Truthful. [4/28]. Daraqutni says that there is no problem with him (la ba'asa bihi, 
as stated by Shaykh Haddad in his notes on this hadith) 

3) Muhammad Ibn Salih could be one of two people. The first is Muhammad Ibn Salih, Abu Bakr Al 
Anmati known as Kilajah. Ibn Hajr states about him in his Taqrib, "Thiqah, Hafith (highly 
trustworthy and a master of hadith)." It also could be Muhammad Ibn Salih Al-Wasiti Ka'b Ath- 
Thira'a. In his tarjamah in Tarikh Al Baghdad (5/360) it states, "Thiqah". Thus, the plausibility of this 
Muhammad Ibn Salih being either of the two men is of no harm considering the fact that they are both 
thiqah (trustworthy) in hadith 

4) Muhammad Ibn Sinan Al 'Uqi. Ibn Hajr states about him in his Taqrib "^ 4&" (thiqah - highly 
trustworthy and established). Bukhari reports from him directly, 29 hadith (he is the shaykh of Imam 
Bukhari). Ibn Ma'in, Ad-Daraqutni, Muslimah and others declared him Thiqah 

5) Ibrahim Ibn Tahman Al-Khurasani. Ibn Hajr mentions in his Tahthib At-Tahthib that Imams 
Ahmad, Abu Hatim, Abu Dawud, Ad-Darimi, and others deem him Thiqah. Ibn Al Mubarak says, 
"Sahih in Hadith". [Entry 231 of Vol. 1 Page 85 published by Dar Al Ihya]. He is a narrator in the tow 
sahihs of Imam Bukhari and Imam Muslim. 

The rest of the reporters are known as thiqah to anyone having the slightest familiarity with the 
sciences of hadith. It is therefore established from the proofs and research above that the chain of the 
hadith is authentic, as shown above. It is correct that this hadith is either hasan or sahih and that is 


because all the narrators are thiqah except Ahmed bin Ishaq who is "saduq" and that would make the 
hadith hasan and ALLAH knows better and the muhadditheen have even deemed this hadith to be 
sahih and jayyid and ALLAH knows better but this hadith is qawi for sure. 

We find yet another witnessing narration to the narration of Umar of Adams Tawassul through the 
prophet although the condition of the above narration has been established without doubt above: 

LaJ ; Jli j»^Loij! Afc"C- i^C- (JJ Q) 1 n't (jj f^C (jj Laa ^ (jc. ojJjoiSJ ^ jALall (jjl 4_^^kl 

^ylc. till J Ja ! a.:] LA) ; Jlia £LA\ AjIc. Jjjf?> o«.Ui <u.ij SL!»\j <jj£ -k»<-- AiikiJI ^1 i_)L_ai 
iiLj <U3 (^Uj (jilt liLlla ^ *$ ; Jll i Jjjf?. Ij ^ ; Jli ? 4_La tiLk. <&1 l-jjjj jill t&jjj <— iLi 
<3j V : Jaa : Jli ? Jjjf^ La liU JjSli : Ji t ^aJI ^ <&l Jj ■ ^i e.^^ (jiula t r-^'j "^^ 

jjiJl oAlJ ^-lj-aJ V /e^> J&J ' " " '"J J uJ^J laaJt <lj lilLalt <1 <1 <iljJJ>J V 6«l^j <iill Vj 

dlJI V] <lj V (il.laa.jj a^ilt (iljLa^jLU ; JjAJ3 jjjjjJaaJ ejjj aj t jjJS * ( _ s joi j£ ^^Ic- jAj <U£ 

L&a « oL^J (illLaii ^gjj Ag-ll! ( dji Vj (— Ijjill ^>A*J V <jj J ^> f-jjoill CllLaC. j ^^joiij '"'"^ ^gjj l_lj 

: Jlia ? 11a liLalfr (jx ! ^1 Lj ; M Jlia t ^1 J»ia ; Jli .((^"j^ ^ ji*J cJ l 4^ c - ^>lj^j *il^jc 
(JjLai (_5lc- ^-y'j _>^J'j J^clj _j*^^j [» ■" >'ii l^j-" 1 Ijj^j t"ios^ ^"j^>lt ^i '"'^°'' t-al ojj ! l_ij Lj 

jl aJ Lala 4 Alii Jjjoij Laa a <1 *iijjjai V 0.1a. j Vj 4-lj V ' a^^II (j-4a.^)jl <&\ ajoU ljjj£-a liLi^C. 

' " i a i a ; Jli i liiilc. (ilala >J^i 4ji i"u\r. <ajoiI jjc. Jjuij-o ^jjj Vj ' S-'J^- 4 fcSli-o aj^I (iLajoil jji ^^Ifr 
(146(J- a l£ LS^Jjt^ Jjjlall J^ll jei li^) . (ill CJjac-j liljlfc Cjjj ^ij i 

"Ibn Mundhir has narrated it in his tafseer from Muhammad bin Ali bin Husayn bin Ali (and this man 
is Abu Jafar Muhammad al Baqir, the father of Imam Jafar as Sadiq) that he said "When the great sin 
came forward from Adam and when he felt a lot of shame for it, Gabriel came to him and 

said then Adam said "What should I say (there)?. He said :say: there is no GOD except 

ALLAH the one and only without a partner, to whom the dominion belongs and for whom the praises 
are who gives life and death and who is himself everliving and eternal from whom good comes and 
who has power over everything" then ask for repentance for what you did then say "glory be to you 
O My Lord I ask you by the "jaah" of Muhammad your slave . . ..forgive me for my wrongdoing" then 
he said "Hence Adam did so" and ALLAH then said " O Adam how did you come to know about 

this?" Adam said "O my lord, you gave me eyes and a brain and I saw on the stools of your 

arsh that it was written "In the name of ALLAH, the most beneficient, the most merciful, there is no 

GOD but ALLAH the Only One, without partners, Muhammad is ALLAH's messenger And I 

knew that you wouldn't place your name besides anyone except that he would be very close to 

you ALLAH said "you spoke the truth, and I have forgiven you". (Such is also in durr al 

manthur of Imam Suyuti vol. 1 p. 146) 

Imam Muhammad Al Baqir is the one who is described as "a/ Baqir" only because he had reached a 
very high level of knowledge and is the father of Jafar as Sadiq and also the grandson of the prophets' 
grandson Imam Husayn and he is one of thiqaat from the tabiun. 


These narration witnesses make the hadith of Umar very strong and especially the hadith of Maysarah 
al Fajr from the prophet alyhi salaam is the strongest of them all and can be easily used as a proof and 
the other ahadith that are daeef in isnaad become "hasan ligayrihi". Even if anyone doesn't approve 
that they become hasan li gayrihi still the hadith of maysarah can be used individually and the hadith 
of Muhammad al Baqir as from the ahle bayt can be taken as a hujjah and proof also. 


11. It is furthermore evident that Allama Ibn Taymiyya considers the meaning of the creation of 
everything for the sake of the Prophet as true and correct, as he declares in his Majmuat al-fatawa in 
the volume on tasawwuf (11:95-97): 

4JI jl JUJl 4Jbrl y ji> dill d\ : Jli y Jl3 La j*j 4-JLp *4^jTfj jljJl J-iMj fiT Jj X^i .U?wj 

J4^' *^ J^-^J J**?^ J"**!3 j^^-iJl lis! j^t—ij j^*^' ji-sJ J^-^J ?j-°W j^t*I' ^ ^j-M! dUiil lio J^wj 
<UI Igj j„i ^1 OL$l j^> dUi jLiolj t * l»ji»£t5 ^ UJl C~i*< ljJL*J Olj fljiiJU U ^^ (*^j j^'j 

4«J<Jl jJ» ,» g Jfr *__ci Uj 4*iijl ja l^i 

Vt (^axi M lis' jU L. lis' VjJ : JjUJI Jy dJJiSj t cjj^l ~^S^ aJ jjSC ^ jl ja£u i li£j lis' J*j : JJ I il» 
. ,»JL*j <uLp aUI jiv -U-><JJ J-^ 1 '" <JL»>Jl 4jL£j (ji>-l j*l-^ jLv sjS- /y [ *Jaf , l J Hn •/><>' 



"Muhammad is the Chief of the Children of Adam, the Best of Creation, and the noblest 
of them in the sight of ALLAH. This is why some have said that "ALLAH created the Universe due to 
him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a 
heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet... but it may 
be explained from a correct aspect... 

Since the best of the righteous of the children of Adam is Muhammad, creating him 
was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence 
the completion of creation and the fulfilment of perfection was attained with 
Muhammad, may ALLAH Exalted bless him and grant him peace . .. The Chief of the 
Children of Adam is Muhammad, may ALLAH Exalted bless him and grant him peace, 
Adam and his children being under his banner. He, may ALLAH Exalted bless him and grant 
him peace, said: "Truly, I was written as the Seal of the Prophets with ALLAH, when Adam 
was going to-and-fro in his clay," i.e. that my Prophethood was decreed and manifested when 
Adam was created but before the breathing of the Spirit into him, just as ALLAH decrees the 
livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo 
but before the breathing of the Spirit into it. 

Since man is the seal and last of all creation, and its microcosm, and since the best of 
mankind is thus the best of all creation absolutely, then Muhammad, being the Pupil of the 
Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate 
Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that 
"Due to him all of this was created", or that "Were it not for him, all this would not 
have been created ," so if statements like this are thus explained according to what the Book 
and the Sunna indicate, it is acceptable. 

12. Its latter part is mentioned as a separate hadith in the wording: "Were it not for Muhammad, I 
would not have created the spheres (al-qflak) ".aPAjluni said in Kashf al-khafa' (#2123): "al-Saghani 


(d.650) said it is forged. I say: but its meaning is correct." Similarly "Ali al-Qari said in al-Asrar al- 
marfua (#754-755): "al-Saghani (in al-Ahadith al-mawdua p. 7) said: "It is forged," however, its 
meaning is sound (minahu sahih), as Daylami has narrated on the authority of Ibn "Abbas that the 
Prophet said: "Gabriel came to me and said: Muhammad! Were it not for you, Paradise would not 
have been created, and were it not for you, the Fire would not have been created." And Ibn "Asakir's 
narration has: And were it not for you, the world would not have been created." Furthermore our 
meek research says that Imam Ibn Yazid al Khallal in his "sunna" (1:283) has related with his sanad 
from Abul Abbas Harun Ibn Abbas Hashmi (radiAllahu anh) that he said: Whoever denies the 
superiority of the Prophet (alyhi salam) according to me is a "zindiq" (heretic) and his tauba too wont 
be accepted and he should be killed as verily ALLAH has made the prophet alyhi salam superior to all 

the other prophets of his and in the tafseer of "la amruka" (surah al hujr) is that ALLAH is 

saying: "O Muhammad hadn't it been for you I wouldn't have created Adam" (and its Isnad is sahih 
as said by Shaykh Tahir ul Qadri but if it turns out against that then ALLAH knows the best) Imam 
Ahmad Dardir (one of the top authorities of the Maliki madhhab, who wrote Sharh as-Saghir, the 
most relied upon book of Maliki fiqh) similarly states: "Every tangible and intangible blessing 
(baraka) of Allah Most High in the heavens and the earth emanates from (meaning thru) the barakat 
of our Prophet Muhammad alayhi salat wa salam 34, who is without doubt the noblest creation of 
Allah absolutely and without exception. . . and his light (asws) is the origin of all lights and dense 
bodies, as he (asws) stated to Jabir. So he is the ontological intermediary (wasita) for all of creation, 
and had it not been for him there would be nothing created, as Allah said to Adam, 'Were it not for 
him, I would not have created you'" (Sharh al-Saghir, 4:777-78). The commentator, Shaykh Ahmad 
as-Sawi, stated here that it is necessary to believe this, and that whoever denies this has lost the 
benefit of this world and the Next. Imam Shafi'i himself, in the introduction to his Risala, stated the 
same thing as Imam Dardir. An indication of this reality can be found in the Prophet's statement, as 
recorded by Bukhari (3: 1 134): "Indeed, Allah is the Giver, and I am the distributor (Qasim)". 

As for Shaykh Albani (May ALLAH forgive and have mercy on him)'s rejection of Qari's use 
of Daylami in support of the hadith with the words: "I do not hesitate to declare it weak on the basis 
that Daylami is alone in citing it" (Silsila da^ifa #282), it shows exaggeration and deviation from the 
practice of the scholars concerning Daylami and his book. Ibn Taymiyya said in Minhaj al-sunna 
(4:38): "The fact that Daylami alone narrates a hadith does not indicate that the hadith is sound." Note 
that he never said: "The fact that Daylami alone narrates a hadith indicates that it is forged," yet this is 
what Shaykh Albani (May ALLAH forgive and have mercy on him) concludes! The reader may 
compare Shaykh Albani (May ALLAH forgive and have mercy on him)'s method of apriori rejection 
in lieu of a discussion of the hadith itself, to Ibn Hajar aPAsqalani's reliance on a hadith narrated by 
Daylami, as is shown by hadith #33 of his Arba^unfi rad" al-mujrim ^an sabb al-Muslim, although 
Daylami is alone in citing it. Further in Minhaj al-sunna (4:78) Ibn Taymiyya declared of him and 
his book: "al- Daylami in his book al-Firdaws mentioned many sound (sahih) hadiths, and also 
fair (hasan) narrations and forged ones.... He was one of the people of knowledge and religion 
and he was not a liar ." 

13. Ibn al-Qayyim in his BadaT al-fawa'id went so far as to represent ALLAH saying to humankind 
that everything was created for the sake of human beings: 

hal "arifat qimata nafsik? innama khalaqtu al-akwana kullaha laka... kullu al-ashiya'i 
shajaratun wa anta al-thamara 

Have you realized your value? I only created all the universes for your sake... All things are 
trees whose fruit you are. 19[18] 

If ALLAH created all the universes for the sake of human beings, then how could all 
humanity be given what the Prophet is grudged, who is better than mankind and jinn put together? 


14. Following are some of the hadiths of the mention of the Prophet's name together with ALLAH on 
the Throne and in the heavens cited by the hadith masters, as related by Hafidh Suyuti in al-Khasa'is 
al-kubra (1:12-14): 

a) In Ibn v Asakir from Ka'b al-Ahbar: Adam said to his son Sheeth: "O my son, you are my 
successor, therefore found my successorhip upon godwariness and the Firm Rope, and every 
time you mention ALLAH, do mention next to His name the name of Muhammad, for I saw 
his name written on the leg of the Throne as I was between the spirit and the clay. Then I 
circumambulated the heavens and I did not see in them a single spot except the name of 
Muhammad was written upon it, and when my Lord made me inhabit Paradise I saw in it 
neither palace nor room except the name of Muhammad was written on it. I have seen his 
name written on the bosom of the wide-eyed maidens of Paradise, on the leaves of the reed- 
stalks and thickets of the Garden, on the leaves of the Tree of Bliss, on the leaves of the Lote- 
tree of the Farthermost Boundary, and upon the veils and between the eyes of the angels. 
Therefore, make frequent remembrance of him, for the angels remember him in every 
moment. " 

b) Ibn "Adi and Ibn "Asakir from Anas: The Prophet said: "When I was taken up to heaven I 
saw written on the leg of the Throne: 

la ilaha illALLAH muhammadun rasulullah 
ayyadtuhu bi "ali." 2Qll9] 

c) Ibn "Asakir from "Ali: The Prophet said: "The night I was enraptured I saw written on the 

la ilaha illALLAH muhammadun rasulullah 

Abu bakr al-siddiq ^umar al-faruq 

^uthman dhu al-nurayn ." 21[20] 

d) Ibn 'Adi, Tabarani in al-Awsat, Ibn "Asakir, and al-Hasan Ibn "Arafa in his famous volume 
from Abu Hurayra: The Prophet said: "The night I was enraptured and taken up to heaven I 
did not pass a heaven except I saw in it my name written: muhammadun rasulullah with 
Abu Bakr at my side." 


e) al-Bazzar from Ibn 'Urnar: The Prophet said: "When I was taken up to heaven I did not 
pass a heaven except I saw in it my name written: muhammadun rasulullah." 22 ™ 

f) al-Khatib, Ibn 'Asakir, and al-Daraqutni in al-Afrad (Reports from a single narrator), from 
Abu al-Darda': The Prophet said: "The night I was enraptured I saw a green garment on the 
Throne whereupon was written in letters of light: 

la ilaha illALLAH muhammadun rasulullah 
Abu bakr al-siddiq ^urnar al-faruq." 

g) Ibn "Asakir from Jabir: The Prophet said: "On the gate of Paradise is written: 
la ilaha illALLAH muhammadun rasulullah. " 23[22! 


h) Abu Nifaym in al-Hilya from Ibn v Abbas: The Prophet said: "There is not in all Paradise 
one tree with a single leaf but inscribed: 

la ilaha illALLAH muhammadun rasulullah. " 24[23] 

( I found that Ibn Hibban called this hadith mawdu in his majrohin under the tarjamah of one 
of its sub narrators who is weak, i.e Ali Ibn Jumayl and ALLAH knows best) 
i) al-Hakim from Ibn v Abbas, and he graded it sahih (sound): 'ALLAH revealed to "Isa the 
following: Believe in Muhammad and order all those of your Community who see him to 
believe in him, for were it not for Muhammad I would not have created Adam, nor Paradise, 
nor the Fire. When I created the Throne upon the water it shuddered. So I wrote upon it: 

la ilaha illALLAH muhammadun rasulullah 
And it became calm." al-Dhahabi said: "Its chain contains "Amr Ibn Aws and it is not known 
whoheis." 251241 

j) In Ibn v Asakir from Jabir through Abu al-Zubayr: "Between Adam's shoulders is written: 
muhammadun rasulullah khatam al-nabiyyin ." 

(NOTE: It seems that almost all the chains that Imam as Suyuti has narrated have some fault in them 
as the footnotes indicate but it is very important to note that the ahaadith are almost same in their 
matan or body and different in their chains and every chain is somewhat defective. But all the students 
of hadith know this that if in such a case we have many daeeful asnaad ahaadith with different 
chains and same matoon then the ahadith are graded as "hasan li ghayrihi" or "sound by 
corroboration" given that one chain at least is better than the others or equal to the others, not lower 
inb grade than others and here 10 such narrations are found and even if we combine the good chained 
hadith of Maysarah al Fajr that is narrated above as it has a somewhat same matan in it then the 
ahaadith gain more support. As I am not a hadith scholar, this is mere conjecture on my part as the 
narrators who have been declared weak in these narrations could be extremely weak and then the 
criteria for hasan li gayrihi might not apply but the fact that they are narrated from so many routes is 
surely notable to the hadith science student. And furthermore the hadith students and scholars know 
that such ahadith which are weak and not maudu or more than extremely weak are used by most of 
muhadditheen of the ahle sunnah wal jamaah for describing minaqib (virtues) and this strengthens the 
matter, although I agree that some subnarrators are very weak but some are simply weak and of 
course ALLAH knows best- Ruhan) 




Before the birth of the Holy Prophet (^j *^j -^ <&' u^*- 3 ), the Jews offered in their prayers his means 
in order to gain victory over the rival Arab disbelievers and as a result of their prayer, they were 
rewarded with victory. The Qur'an is a witness to this phenomenon. ALLAH says: 

And when there came to them the Book from ALLAH (the Qur'an) fulfilling the book (Torah in the 
real sense) which was with them, and before that they themselves had (prayed) for victory (through 
the mediation of the last Prophet Muhammad (^j <&j <j!=- <&! <J*^>) and the Book revealed to him) over 
the disbelievers. So when there came to them the same Prophet (Muhammad) with the Book revealed 
to him) whom they (already) knew, they rejected it. Qur'an (al-Baqarah) 2:89. 


The Qur'anic verse explains that the Messenger (fl^j <fij -^ «&! ls^*), through whom the Jews used to 
pray to gain victory over the Arab disbelievers, they rejected him when he physically appeared among 
them. They rejected him on the basis of prejudice and enmity though they possessed complete 
knowledge of his identity from the signs of his arrival. Since their rejection of the Prophet ( <£& <&' c?^ 
fLij -Ulj) W as based on deliberate arrogance, ALLAH cursed them as an instant expression of the 
divine displeasure: 

So there is ALLAH's curse on those who (intentionally) disbelieve. Qur'an (al-Baqarah) 2:89. 

ALLAH flared up and cursed them because their rejection virtually amounted to the rejection of the 
Prophet's distinction as His last Prophet and Messenger (^j *$j <^ «&! ls^*)- It is an exceptional 
divine reaction. Though the disbelievers are mentioned in the Qur'an in a variety of contexts, the 
express divine curse is not related to all these situations. It finds expression only in situations where 
the divine wrath is sparked by an unpardonable sin. The frequency and the intensity with which the 
disbelievers have been condemned and cursed by ALLAH in surah al-Baqarah and al-Anfal is quite 
exceptional. If we study the context and background of these Qur'anic verses, we will come to realize 
that the divine wrath is triggered on occasions where the disbelievers have denied the Prophet's glory 
and distinction, expressed their disapproval of his high status and relied on prejudice and jealousy in 
remembering him. 

From the earliest times to the present-day, the meaning of this Qur'anic verse favoured by the 
majority of interpreters has actually been attributed to Ibn 'Abbas. He narrated it in the tafsir of 2:89 
in Tanwir-ul-miqbas (p. 13). This verse refers to the prayer offered by the people of the Book 
themselves before the arrival of the last Prophet (^j <flj <&■ «&! <^~*). They used him as a source of 
intermediation in their prayer to secure victory against the Arab disbelievers during wars. The words 
of their prayer are as follows: 

O ALLAH, award us victory (over these disbelievers) through the mediation of the last Prophet whose 
glory and distinction we see in the Torah. Zamakhshari, al-Kashshaf 'an haqa'iq ghawamid-it-tanzil, 

• <*> 

In some traditions, the Qur'an is also associated with the name of the Prophet (^j <flj <£& A& J^). 
The Jews are being particularly condemned for their self-contradictory attitude, which borders on 
sheer hypocrisy. They used to offer prayers of victory over the disbelievers through the mediation of 
the holy Prophet (pS-j <fij <£& <&! lP^) before his Prophethood, but when he physically arrived among 
them, they denied him and rejected his distinction as the last Prophet. Some of the traditions related to 
the issue are given below. 

h Imam Qurtufci 

: <u*j . pgrA^j ^^llPJj J .A. - .... J ij\ jj^-lg^Jl dJJbuaj ^ . - A - . , ..j c? Jl OlTs^j-k^Jl ^j t CJ j^us+A 


. oUl C-?vsS : *4ij3 (Jl Pf^jt -^ <3^** ^cs** 1 J 1 "^ j*a«i'j ' *•*-* j- _/•' j' ?cd!b ^b <l)l dill ic**** 

.. ((jt^^^Ulj ^""^j (i^j*'*^ IfJlaufcj i«Sfl a^ ill j-a» UJI)) 

: Jji dill Jj~oj C.*-o— ' : Jl3 slijjJl iejl j£ Uajl ^L^Jl t^jjj 

. . ((j«ioU*^i) Ojijyj Ojj-AAJ UJl *X3^ ui-*«iaSl ^yjJuf)) 

; Ijllij t «.lc.Ji]l l-lgj -Sj$j die. .13 ^j^j Clu^A ljii]l Lala (jliLe Jjlij ^^iii. -ij£J dijl£ ; ijAjc (jjl (Jla 
l_^jl£a ; (Jli t ggjjg. UjA^ali (ji (jLa^j]l ^>^l cy 3 jjj ^■^P^ (jj ^J^C- J l£-^ is""^ IS - ^ (J? 3 ^ >J5 ^ "'"' ^) 

; ^Uj <&l J^J^ ' Ijj^ ( _ g ^jll duo Lala t (jliLc. I_^»j^i^31 IJ^-j Ijco Ij3j]( li! • (j* Ijjl^j 


Imam Qurtubi related the tradition through Ibn 'Abbas: 

The Jews of Khaybar were often at war with the Ghatafan (tribe). When they confronted each other 
(in battle) the Jews were defeated. They attacked again, offering this prayer, "(O Lord,) we beg You 
through the mediation (bi Haqqi) of the Unlettered Prophet (<jAc- <&! J^ ^j -Ul j) about whom You 
have promised us that you will send him to us at the end of time. Please help us against them." Ibn 
'Abbas adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafan 
(tribe). But when the Prophet (^j <llj <&■ <&! tA^) was sent, they denied (him). So ALLAH the 
Exalted revealed the verse: "And before that they themselves had (prayed) for victory (through the 
mediation of the last Prophet Muhammad ( ^>j *$j <i^ -&I lt^>) and the Book revealed to him) over 
the disbelievers," that is, through your mediation, O Muhammad. Qurtubi, al-Jami'li-ahkam-il- 
Qur'an, 2:27. 

2, Mahmud Alusi 

He said: 

fl> " J l 


"This (verse) was revealed about Banu Qurayzah and Banu Nadir who used to pray for victory 
over Aws and Khazraj before ALLAH' s Messenger's Prophethood. Ibn 'Abbas and Qatadah 
have given expression to the same reality. It means that they prayed to ALLAH through his 
mediation for victory over the polytheists as also stated by as-Suddiyy: when the war raged 
between them and the polytheists, they opened the Torah and placed their hand on the spot 
where the Prophet (<&' ^J*** ^j -^j <^) was mentioned and prayed, "O ALLAH, we pray to You 
through the mediation of Your Prophet You have promised with us to send him at the end of 
time; today grant us victory over our enemies." So (by the blessing of this prayer) they were 
made victorious".Mahmud Alusi, Ruh-ul-ma 'ani (1:320). 


3s Imam Raai 

He states while interpreting the verse (2:89): 

Before the Prophethood of Muhammad (^j <fij <^ <&' ls^-*) and the revelation of the Qur'an, the 
Jews prayed for victory, i.e. they asked victory and help (through their mediation) and they used these 
words: "O ALLAH, grant us victory through the Unlettered Prophet." .( Razi, at-Tafsir-ur-kabir 



4* Imam Jalal<ud>Bin Mahatti and Imam Jatal<ud>Biu Su^uti 

They write the Jews used to pray in these words: 

yjjj' """'"'J (cs-^- Oi"^ ' JJ^) U-T J^ ?&^ UjA^ajl a^jk. ^-lijl-J tllj*Xajl ^kl (jLa_)jl 


O ALLAH, grant us victory through the mediation of the Prophet who is to appear at the end of time. 
Mahalli and Suyuti, Tafs ir-ul-jalalayn (p. 14). 

& Qadi ThamVuUati Pant Patt 

He says that the Jews prayed for victory over disbelievers That is, they prayed for victory over 
the Arab polytheists and they used to say: 


,5. j> i U* **i J? JJ> jU> ^T ^ ^jfc* ^Ju ^ B>1 Jjfc 

O ALLAH, give us victory over them through the mediation of the last Prophet whom we find 
mentioned in our Book Torah.. Qadi Thana'ullah Pani Pati, at-Tafsir-ul-mazhari, 1:94. 


6) Attauia Ifeaul Dawim al Jawzixa; 

Uii jUiaP JJUb j** i_«i C-itf W* && S^ & S *>* 

j( LJUP j tiiil ^1 ^1 i**w J** ^&Lj UJ IpjW 
JSJgs^Jt Cju Li* jUk* ^>43 tlPjJl 1% IjM IjiJl 

ii ^ ^ < rt ^, i#? iji> a £tt* Oil ^ S^/ 

the Jews of khaibar used to remain in contstant fight fight with the gadfaan. When they used to fight, 
the Jews used to lose. Then they used to attack again reciting this dua: ALLAH we ask you by the 
right of the gentile Prophet whom you have promised to us will come in the last times. Help us agiants 
these people. (Ibn Abbas says that when they used to fight the gadfaan they used to read this dua and 
hence dominate but when the Prophet came to them they refused him and it was because of this that 

this verse was revealed : " " (Ibnul qayyim: hidaayat al hiwaarifi aju bati yahudi wan 

nasaari\jaami ulfareed] p493) 



He narrates two traditions on the authority of Ibn 'Abbas in this context as follows: 

The Jews of Banu Qurayzah and Banu Nadir used to pray for victory over the disbelievers and the 
infidels before the Prophethood of Muhammad. They said: 

"O ALLAH, bless us with victory through the mediation of the Unlettered Prophet, and they were 
blessed with victory". Suyuti, ad-Durr-ul-manthur (1:88). 


The Jews of Medina, before the arrival of the Holy Prophet (^j <fij -ulc M i^-a), in their war against 
the (tribes of) Arab disbelievers - Asad, Ghatafan, Juhaynah and 'Udhrah - prayed for victory over 
them and sought help by invoking the name of ALLAH's Messenger. They said: ALLAH, our 
Lord, grant us victory over them through the name of Your Prophet and through Your Book to be 
revealed to him whose Prophethood You have promised us at the end of time.. Suyuti, ad-Durr-ul- 
manthur (1:88). 

mv&mk Rhattt* SMrMfth 

Shams al-Din Muhammad Ibn Ahmad al-Shirbini al-Khatib of Cairo is a Shafi'i Imam and Quranic 
exegete of knowledge and piety, he studied in Cairo under al-Imam Ahmad al-Ramli, as well as Nur 
al-Din al-Mahalli, Ahmad Burullusi and others, who authorized him to give formal legal opinion and 
instruction. He educated a multitude of scholars and his works won recognition in their author"s 
lifetime for their outstanding clarity and reliability, among the most famous of them his four-volume 
Mughni al-muhtaj ila ma 'rifat ma 'ani alfaz al-Minhaj, a commentary on al-Imam al-Nawawi"s 
Minhaj al-talibin, and his Quranic exegesis al-Siraj al-munirfi al-i ana 'ala ma 'rifa ba 'd kalam 
Rabbina al-Hakim al-Khabir. He died in Cairo in 977 H. 

Imam Khatib Shirbini is considered to be a pillar in the school of Shafi'i by all who know are the 
people of knowledge. He has even written a great commentary (tafsir) on the holy Qur v an namely 
"tafseer siraj al muneer" 


He writes under the verse in question: 

^k 6^ ififc :&jlj*i *,**jl*l* lij vO-J< tj'j^* 

tijtj*lj '#ljjall J ^*J J^u tioll ^UjJl Jg\ ^ w»Jfl^il 
LOS U JiJ-tf=i g^jAi ^ <jl*j J£t J& : i ^ J ^^J\ ^U^ 

<0 f jb *t* J** **• ?&*& 

"They (jews) before the comin of the prophet alyhi salam used to ask for help by the prophets means 
against the kuffar (mushriqeen of Arabia). When they used to fight them they used to make dua like 
this: "O ALLAH help us by the means of the prophet you are going to send in the last times of whose 
mention do we find in the torah. These jews used to say to the mushriqeen that very soon will come 
the time when the prophet will come who will verify all that is being said to you by us. Then we will 
associate with him and kill you like the communities of Ad and Iram " 

Had it been shirq or kufr to make dua like this, Imam Khatib wouldn't have mentioned it as such and 
his mentioning it verifies that even according to him the jews used to ask for help from ALLAH by 
this dua and its validity increases. 

Mlaulatta Shabbkr Ahmad Uttuuaaui 

He is the one whom many people call Shaykh ul Islam and according to Dr. Israr Ahmed (rahimullahi 
alyhi), this man is the only Shaykhul Islam that Pakistan has seen. He is the author of the much 


acclaimed "fath al mulhim li shark al muslim" a very reliable commentary of Sahih Muslim and his 
Tafsir of Qur'an on the translation of Maulana Mahmoodul Hasan Deobandi is that which has the 
official seal of the kingdom of Saudi Government on it. 

He writes under this verse of the Qur'an: 

The book that had come towards them (the Jews) is Qur'an and the book that was already with them 
was the tauraat. Before the nuzool of the Qur'an whenever the Jews were overpowered by the kuffar, 
they used to make this dua to ALLAH: "O ALLAH please make us overpower the kuffar by the 
"tufail " of the last Prophet and the promised book that he will bring." When the Prophet <jlc <&l ^jL-a 
fJ"j -Ulj was born and all the signs appeared to them, they rejected it and hence became themselves the 
rejected ones (mal 'oori) [Tafsir by Maulanaa Shabbier Ahmad Uthmaani pl7] 

You must have noticed that we have italicised the Urdu word "tufail". We looked down the word in 
the famous and relied upon Urdu dictionary "feroz ul lugaat." And the meaning as expected was: 1) 
"zareeah, waseelah,2)badowlat. Zaree v ah and Waseelah have the same meaning, that is "means" and 
badowlat too means "means" or Waseelah. This is what the Shaykh al Islam of Pakistan relied upon 
by the Ulema says. 

Apart from this he says under the verse "Iyyaka na^abudu wa iyyaka nasta^een": 

"From this we come to know that to ask for help in reality from anyone else except ALLAH is not 
allowed. Yes, if someone asks help from a "maqbool" servant of ALLAH only considering him a 
means of mercy of ALLAH, and also not considering him permanent, then such help is allowed 
because this help is actually in reality help from ALLAH himself! !. 

I won't comment on what it means because the words speak for itself. Anyways any urdu reading 
person can buy this copy of tafseer from the market as it is very common and popular and even has an 
attestation from Saudi Government on it!. 


Similar traditions are narrated by: 

1. 'Abdullah bin Muslim bin Qutaybah, Tafsir gharib-il-Qur'an (p.58). 

2. Ibn Jarir Tabari, Jami'-ul-bayan fi tafsir-il-Qur'an (1:325). 

3. Baghawi, Ma'alim-ut-tanzil (1:93). 

4. Abu al-Fadl al-Mibadi, Kashf-ul-asrar wa 'uddat-ul-abrar (1:272). 

5. Ibn-ul-Jawzi, Zad-ul-masir fi 'ilm-it-tafsir (1:1 14). 

6. Muj ahid bin Jubayr, Tafsir (1:83). 

7. Baydawi, Tafsir (1:122). 

8. Nasafi, al-Madarik(l:61). 

9. Khazin ash shafii, Lubab-ut-ta'wil fi ma'ani at-tanzil (1:65). 

10. Muhammad bin Yusuf Abu Hayyan Andalusi, Tafsir-ul-bahr-il-muhit (1:303). 

11. Ibrahim bin 'Umar Biqa'i, Nazm-ud-darar fi tanasub-il-ayat was-suwar (2:36-7). 

12. Muhammad bin 'Abd-ur-Rahman Hasani Husayni, Jami'-ul-bayan fi tafsir-il-Qur'an (1:23). 

13. Abu Sa'ud 'Amadi, Irshad-ul-'aql-is-salim ila mazaya al-Qur'an al-karim (1:128). 

14. Isma'il Haqqi, Tafsir ruh-ul-bayan (1:179). 

15. Sulaymanbin 'Umar, al-Futuhat-ul-alihiyyah (1:77-8). 


16. Shawkani, Fath-ul-qadir (1:112). 

17. Muhammad Rashid Rada, Tafsir-ul-manar (1:381). 

18. Ibn Juzayy, Kitab-ul-tashil li-'ulum-it-tanzil (1:53). 

19. Khatib Shurbini, as-Siraj-ul-munir (1:76). 

20. Wahbah Zuhayli, at-Tafsir-ul-munir (1:219-20). 

21. Tantawi Jawhari, al-Jawahir fi tafsir-il-Qur'an al-karim (1:96). 

Following traditionists and biographers also narrated the same tradition: 

1 . Hakim in al-Mustadrak (2:263). 

2. Ajurri in ash-Shari'ah (pp.446-8). 

3. Bayhaqi in Dala'il-un-nubuwwah (2:76-7). 

4. Abu Nu'aym in Dala'il-un-nubuwwah (pp.44-5). 

5. Ibn Kathir in al-Bidayah wan-nihayah (2:274-5). 


(Of course I believe the ahaadith will become "hasan li gayrihi" even if they are daeef because of 
the various routes they have been transmitted through and because of the reliance on them by vast 
amount of scholars of hadith and tafseer) 

All these traditions show that, even before his Prophethood, the people of the Book offered his name 
to ALLAH as mediation. Since these traditions have been reproduced and recorded by scholars of 
spotless repute and integrity, they also serve to remove any doubt about their lack of authenticity or 
inferiority because any tradition that is generally accepted for detailed interpretation also claims 
general acceptance, and this tradition has been reproduced by all the exegetes who have lived during 
the last thousand years; some of them under the title 'interpretation of Qur'an through Qur'an, while 
others under the title 'interpretation of Qur'an through hadith.' The consensus of these scholars on its 
textual authenticity and semantic compatibility in different periods of time is a reflection of its 
significance and soundness. Those who are reluctant to accept them on the basis that they are drawn 
from the Jewish source should remember that there is no harm in drawing the truth from the Jewish 
sources. It is reported that the Prophet (^j ^j <£& <&! lt^>) said: 

Accept the traditions from Bani Israel, there are no harm in it. Bukhari, as-Sahih, b. of ambiya' 
(Prophets) ch.51 (3:1275#3274); Abu Dawud, Sunan, b. of 'ilm (knowledge) 3:322 (#3662); Tirmidhi, 
al-Jami '-us-sahih, b. of 'ilm (5:40#2669); Ahmad bin Hambal, Musnad (2: 159,202,474,502; 3:56); 
Ibn Hajar 'Asqalani, al-Matalib-ul- 'aliyah (1:192#688;3:280#3478); Ibn Abu Shaybah, al-Musannaf, 
9:62 (#6536); and Haythami, Majma' -uz-zawa'id (1:151). 


Imam Shawkani said in his commentary on al-Jazari's (d. 833) ^Iddat al-hisn al-hasin entitled Tuhfat 
al-dhakirin bi Iddat al-hisn al-hasin (Beirut ed. 1970), p. 37: "He [al-Jazari] said: Let him make 
tawassul to ALLAH with His Prophets and the salihin or saints (in his dud). I say: And exemplifying 
tawassul with the Prophets is the hadith extracted by Tirmidhi et al. (of the blind man saying: O 
ALLAH, I ask You and turn to You by means of Muhammad the Prophet of Mercy) [see below] (This 
should be noted that in his book "durr an nadid .." he has refuted the interpretation of the wahaabiyya 
by the Qur'anic verses for ONE KIND OF TAWASSUL ONLY and that is of the form "yaa ALLAH 

I seek my means this pious person " and here he is actually talking about Tawassul through 

istisgaathhaa as he is supporting Imam Jazris statement and fatwa by the hadith of uthmaan bin 
hunayf in which the words of "Yaa Muhammad" come without any problem. So it must be understood 
that he is using istigaathhaa too wALLAHu taalaa alam -Ruhan)... as for tawassul with the saints, 
among its examples is the hadith, established as sound, of the Companions' tawassul asking ALLAH 
for rain by means of al-' Abbas the Prophet's uncle, and 'Umar said: "O ALLAH, we use as means to 
You the uncle of our Prophet etc. [see below]." We cite further below Shawkani's complete and 
detailed stand on tawassul from his treatise al-Durr al-nadid. 

A blind man came to the Prophet and said: "Invoke ALLAH for me that he help me." He replied: 
"If you wish I will delay this, and it would be better for you, and if you wish I will invoke 
ALLAH the Exalted (for you)." He said: "Then invoke him." The Prophet said to him: idhhab fa 
tawadda', wa salli ralCatayn thumma qui — "Go and make an ablution, pray two rak'at, then say: 
"O ALLAH, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet 
Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O Muhammad (ya Muhammad), 
I am turning with you to my Lord regarding my present need / I am asking my Lord with your 
intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih — 
another version has: inni astashfVu bika ^ala rabbi fi raddi basari) so that He will fulfill my need; 
O ALLAH, allow him to intercede (with you) for me (ALLAHumma shaffVhufiyya)." 

It is related by Ahmad (4:138 #17246-17247), Tirmidhi (hasan sahih gharib — Da^awat Ch. 
119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat #1385), Nasa'i 
("Amal al-yawm wa al-laylat p. 417-418 #658-660), al-Hakim (1:313, 1:526), Tabarani in al- 
Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen hadith masters including 
Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya. 

1 . The Prophet's order, here as elsewhere, carries legislative force for all Muslims and is not limited to 
a particular person, place or time; it is valid for all generations until the end of time unless proven 
otherwise by a subsequent indication from the Prophet himself, Peace be upon him. 

2. The Prophet was not physically present at the assigned time of the invocation, since he said to the 
blind man: "Go and make ablution," without adding: "and then come back in front of me." With 
regard to physical absence, the living and the dead are exactly alike, namely: absent. 

3. Despite the Prophet's physical absence, the wording (sigha) for calling upon his intercession is 
direct address: "O Muhammad." Such a wording — "O So-and-So" — is only used with someone 
present and able to hear. It should also be noted that ALLAH forbade the Companions from being 
forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only 
way, therefore, that the Prophet, Blessings and peace be upon him, could both be absent and at the 
same be addressed is that the first be understood in the physical sense and the second in the spiritual. 
The above invocation was also used after the Prophet's lifetime, as is proven by the sound (sahih) 

hadith authenticated by Bayhaqi, Abu Nu v aym in the MaV//a,As did al-Haythami in his majma v al- 
zawa'id, p. 179, vol. 2 and mundhiri.See al-Mundhiri in his al-targhib wal tarhib (1/273, no. (Targhib 
1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the 


authority of "Uthman Ibn Hunayf s nephew Abu Imama Ibn Sahl Ibn Hunayfs the version Bayhaqi's 
Dalail Al-Nubuwwah p. 166-168:: 


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A man would come to "Uthman Ibn " Affan for a certain need, but the latter would not pay him any 
attention nor look into his need, upon which he complained of his condition to v Uthman Ibn Hunayf 
who told him: "Go and make ablution, then go to the mosque and pray two rak'at, then say (this 
du^a)," and he mentioned the invocation of the blind man, "then go (to "Uthman again)." The man 
went, did as he was told, then came to v Uthman's door, upon which the door-attendant came, took him 
by the hand, and brought him to v Uthman who sat him with him on top of the carpet, and said: "Tell 
me what your need is." After this the man went out, met "Uthman Ibn Hunayf again, and said to him: 
"May ALLAH reward you! Previously he would not look into my need nor pay any attention to me, 
until you spoke to him." He replied: "I did not speak to him, but I saw the Prophet when a blind man 
came to him complaining of his failing eyesight," and he mentioned to him the substance of the 
previous narration. 


Some people have asserted very seriously that the hadith is "daaif and cannot be relied upon. That is 
one of the jokes that we laugh on as any student of hadith who is sincere and searches for the truth 
never will say so. Albaani of course along with his students and his supporters who blindly follow 
him and perform taqleed of him at the same time denouncing taqleed of the four aaemaa also hold the 
same position and "discuss" this hadith apparently very affectively as is the disease with the creed that 
the messenger of ALLAH warned us against having a "tongue full of wisdom" and their sophist 
manner of speaking has always lead the people of ahle Sunnah wal jaamaat into problems. Here I 
would like to quote Shaykh Abdullah al Ghumaari on his research of this hadith and his reasoning and 
refutation of Shaykh al Albaani and his blind followers: 


By [the grace of] the name of ALLAH, the Merciful, the Compassionate, [I (shaykh al ghumari) 

All praise is ALLAH's, the Lord of the Worlds. The last word will be for those who fear ALLAH. 
Enmity is only for those who transgress. I seek blessings and peace on our master, Muhammad , and 
on his noble house. May ALLAH be pleased with his Companions and their Followers.To get to the 
point, I declare that Shaykh al-Albani (May ALLAH forgive and have mercy on him), may ALLAH 
forgive him, is a man who is motivated by ulterior purposes and desire. If he sees a Hadith or a report 
(athar ) that does not accord with his persuasion he straight away proceeds to foist it off as weak 
(dalf). By using guile and deception he prevails upon his readers that he is right; whereas, he is 
wrong. Rather, he is a sinner and a hoodwinker. By such duplicity he has succeeded in misguiding his 
followers who trust him and think that he is right. One of those who has been deceived by him is 
Hamdi al-Salafi who edited al-mujam al-kabir. He had the impudence to declare a rigorously 
authentic Hadith weak (daHf) because it did not go along with his sectarian dogmas just as it did not 
concur with the persuasion of his teacher [Shaykh]. The proof of that is that what he says about the 
Hadiths being weak is just what his Shaykh says. 

This being the case, I wished to present the real truth of the matter and to expose the falsity of the 
claims of both the deceiver [al-Albani (May ALLAH forgive and have mercy on him)] and the 
deceived [Hamdi al-Salafi] . I declare that I depend on none but ALLAH; He is my support and to Him 
do I consign myself. Al-Tabarani reported in his al-rmTjam al-kabir: ( AH: al-mujam al-kabir (9/17)) 
From the route of Ibn Wahb from Shabib from Rawh Ibn al-Qasim from Abu JaTar al- Khatami al- 
Madani from Abu Umama Ibn Sahl Ibn Hunayf from "Uthman Ibn Hunayf:A man was going to 
"Uthman Ibn " Affan trying to get something done for himself. However, "Uthman didn't pay any 
attention to him, nor did he look after his need. That man went to v Uthman Ibn Hunayf and 
complained about that to him. v Uthman Ibn Hunayf said to him, "Go and perform ablution (wudu), 
then go to the mosque and pray two cycles (raqa^atayri) of prayer, then say: 'O ALLAH, I ask you 
and I approach You through your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I 
approach my Lord through you that my need be fulfilled,' then mention your need. Thereafter come to 
me that I might go with you." Then the man went away and did what he was told. After that he went 
to the door of 'Uthman Ibn "Affan; whereupon the doorkeeper took him by the hand and ushered him 
into "Uthman Ibn "Affan who sat him down beside him on his mat and said to him, "What can I do for 
you?" He told him what he needed and "Uthman had that done for him and then he said to him, "I 
didn't remember your problem until now. Whenever you need anything come to me." Thereupon the 
man left him and went to v Uthman Ibn Hunayf and said, "May ALLAH bless you, "Uthman wouldn't 
look after me, nor even pay attention to me until you spoke to him about me." "Uthman Ibn Hunayf 
replied, "I swear by ALLAH that I didn't speak to him. Actually, I saw a blind man come to the 
Messenger of ALLAH and complain to him about losing his sight. The Prophet said to him, 
"Wouldn't you rather show patience?" He replied, "O Messenger of ALLAH, I don't have a guide 
and the matter has become an ordeal for me." The Prophet said to him, "Go and make ablution 
(wudu), then pray two cycles (raqa atayri) of prayer, then make this supplication (du 'a). I swear by 
ALLAH, we hadn't gone away, nor had we remained a long time in talk when the man returned as if 
he had never suffered any affliction. 


Al-Tabarani declared this report to be rigorously authentic { AH: As did al-Haythami in his majma'al- 
zawa'id, p. 179, vol. 2 (See and al-Mundhiri in his al-targhib wal tarhib (1/273, no. 
1018). The narration is also found in al-Tabarani's mujam al-saghir (no. 508) where he declared the 
narration to be sahih as well as his kitab al-du v a (2/1288) Hafidh Shu'ayb al-Arna'ut also agreed with 
Shaykh "Abdullah al-Ghumari and the previous Hadith Masters like al-Tabarani, al-Haythami and al- 
Mundhiri that this narration is sahih (see appendix W40.7, p. 939 of The Reliance of the Traveller, 
edited by Shaykh Nuh Ha Mim Keller)} (sahih); whereas, Hamdi al-Salafi contradicted him saying: 
There is no doubt about the authenticity of that part of the Hadith [concerning the story of the blind 
man] { The recognized authorities in the field of Hadith and its criticism unanimously regard the 
Hadith of the blind man to be a sound Hadith. Al Tirmidhi reported it and said that it is hasan sahih 
gharib, and he remarked that he didn't know this Hadith by any other chain of narration (sanad). Ibn 
Khuzayma reported the Hadith with the same chain in his Hadith, and Ahmad reported it in his al- 
musnad, p. 138, vol. 4; and al-Nasa'i in his "amal al-yawm wal layla, p. 417; and Ibn Majah in his 
alsunan, p. 441, vol. 1; and al-Bukhari in his al-tarikh al-kabir, p. 210, vol.6; and al-Tabarani in his 
alnuf jam al-kabir, p. 19, vol. 9; and also in his kitab al-duV, p. 1289, vol. 2; and al-Hakim in his 
almustadrak, p. 313 and p. 519, vol. 1; he declared it to be a rigorously authentic Hadith (sahih), and 
al- Dhahabi affirmed its authenticity [in his annotations on al-mustadrak]. Al Bayhaqi reported the 
Hadith in his dala'il al-nubuwa, p. 166, vol. 6, and in his al-da"wat al-kabir. In spite of al-Tirmidhi's 
disacknowledgement, there is another chain of this Hadith, which is what the specialists call 
mutaba'ah, Shu'bah reported the same Hadith with the chain (sanad) which Hammad Ibn Salama 
reported from Abu Ja"ar in al-Tirmidhi's version. "Abdullah al-Ghumari mentioned the names of the 
authorities who reported this Hadith in his book al-radd al-muhkam almatin "ala kitab al-qawl al- 
mubin, (Cairo, Maktabat al-Qahira, 3 rd ed., 1986), pp. 144-149, the different sources of the Hadith, 
and its alternate chains\ (mutaba'ah) as did Mahmud Sa'id Mamduh in his raf alminara fi takhrij 
ahadith al-tawassul wal ziyara (Amman, Jordan, Dai - al- Imam al-Nawawi, 1st ed., 1995), pp.94-95. }; 
the doubt concerns the [first part of] the story [concerning "Uthman Ibn Hunayf s instructions to the 
man who sought the help of "Uthman Ibn 'Affan] which heretics (mubtadi'a) adduce attempting to 
prove the legitimacy of their heretical practice of calling the Prophet for his intercession. [That part 
of the story is in doubt for the reasons which we will explain.] Firstly, as al-Tabarani mentioned, 
Shabib [who is one of the narrators mentioned in the report's chain of narration (sanad) is alone in 
reporting this Hadith. Then, Shabib's narrations are not bad (la ba'sa bihi) on two conditions: first, 
that his son Ahmad be the one who narrates from him; second, that Shabib's narration be from 
Yunuslbn Yazid. However, in the present case, Shabib's narration is reported by [three persons]: Ibn 
Wahb, and Shabib's two sons Isma'il and Ahmad. As for Ibn Wahb, extremely reliable narrators (al- 
thiqa) criticized Ibn Wahb's narrations from Shabib, as they criticized Shabib himself. And as for 
Shabib's son, Isma'il, he is unknown. Although Ahmad also reports this Hadith from Shabib, it is not 
Shabib's report from Yunuslbn Yazid [which (as Hamdi pretends) is what the experts in narration 
stipulated as the condition for the correctness of Shabib's narrations.] Furthermore, the experts in 
narration (al muhaddithun) are at variance concerning the text of this Hadith which they narrate from 
Ahmad [Ibn Shabib]. Ibn al-Sunni reported the Hadith in his v amal al-yawm wal layla and al-Hakim 
reported it with three different chains of narration (sanad) neither of them mentioning the story [of 
"Uthman Ibn Hunayf and the man who wanted to see "Uthman]. Al-Hakim reported the Hadith by 
way "Awn Ibn 'Amara al-Basri from Rawh Ibn al-Qasim. My teacher (Shaykh) Muhammad 
Nasiruddin al-Albani (May ALLAH forgive and have mercy on him): "Even though "Awn is weak 
(da" if), still his version of the Hadith (riwayah) [without the story of "Uthman Ibn Hunayf] is 
preferable to Shabib's since Rawh's narration agrees with the narrations of Shu'bah and Hamad Ibn 
Salamah through Abu Ja'f ar al-Khatmi [without the story of "Uthman Ibn Hunayf]." The foregoing 
discussion] Which is a regurgitation of what al-Albani (May ALLAH forgive and have mercy on 
him) has said in his al-tawassul, p. 88.} is misleading and distorted in several ways. 

Ftest Point 

The story [of "Uthman Ibn Hunayf and the man who wanted to see "Uthman] was reported by al- 
Bayhaqi in dala 'il al-nubuwa {AH: Vol. 6, pp. 167-168} by way of: Ya'qub Ibn Sufyan who said that 
Ahmad Ibn Shabib Ibn SaTd reported to me that his father reported to him from Rawh Ibn al-Qasim 


from Abu JaTaral Khatami from Abu Usamah Ibn Sahl Ibn Hunayf that a man was going to "Uthman 
Ibn "Affan and he mentioned the story in its entirety. 

Ya v qub Ibn Sufyan is [Abu Yusuf] al-Fasawi (d. 177 h.) { Ya v qub Ibn Sufyan is mentioned in Ibn 
Hajar's reputed and authoritative dictionary of narrators: taqrib al-tahdhib (Beirut, Dar al-Rashad, 3rd 
ed.,1991), p.608. }, the Hafiz , the Imam , the utterly reliable transmitter (al-thiqa) rather, he is better 
than utterly reliable (thiqa). The chain of narration (sanad) of this Hadith is utterly reliable (sahih ) 
Thus the story [about "Uthman Ibn Hunayf] is quite authentic. Other [specialists in the science of 
Hadith and its narrators] also proclaimed the Hadith to be rigorously authentic (sahih). Hafiz al- 
Mundhiri mentioned it in his al-targhib wal tarhib {p. 606, vol. 2} 
and Hafiz al-Haithami mentioned it in his majma" alzawa'id{ p. 179, vol. 2} 

Second Point 

Ahmad Ibn Shabib is one of the narrators that al-Bukhari depended on; al-Bukhari reported Hadith 
from Ahmad Ibn Shabib both in his Sahih and in his al-adab al-mufrad. Abu Hatim al- Razi also 
declared him to be utterly reliable (thiqa), and both he and Abu Zur'a wrote down his Hadith. Ibn 
"Adi mentioned that the people of Basra [that is, the experts in the science of Hadith and criticism] 
considered him to be utterly reliable (thiqa) and "Ali al-Madini (the relied upon and great teacher of 
Imam Bukhari and his writing down his ahadith itself is a very good compliment) wrote down his 
Hadith. Ahmad's father, Shabib Ibn SaTd al-Tamimi al-Habati al-Basri is also one of the narrators 
whom al-Bukhari depended on in both his Sahih and his al-adab al-mufrad. Those who considered 
Shabib to be thiqa include: Abu Zur'a, Abu Hatim, al-Nasa'i, al- Dhuhali, al-Daraqutni , and al- 
Tabarani. { Al-Tabarani mentioned this in his al-mujam al-saghir, p. 184, vol. 1, and in his al 
mujam al-kabir (p. 17, vol. 9.} 

al-saghir, p. 184, 

Abu Hatim related that Shabib had in his keeping the books of Yunus IbnYazid, and he said that 
Shabib was reliable (salih) in Hadith and that there was nothing wrong with him (la ba 'sa bihi) 
{Shaykh Mahmud SaTd Mamduh in raf al-minara, p. 98, mentioned that Abu Zur v a, Abu Hatim, and 
al-Nasa'i all said about Shabib: la ba 'sa bihi (There is nothing wrong with him.) Shaykh Mahmud 
pointed out: "That is all that is required in order to authenticate a narrator and render what he narrates 
authentic (sahih) and warrant its mention [by al-Bukhari and Muslim] in the two Sahih's."} Ibn "Adi 
said: "Shabib had a copy of the book of al-Zuhri. He had in his keeping sound Hadith which 
Yunusrelated from al-Zuhri." { Al-Zuhri. His book was monumental in that it was the first book of 
Hadith to be written down. v Umar Ibn 'AbduF Aziz, the scholar-prince whom posterity hailed as the 
Fifth Righteous Caliph of Islam, ordered al-Zuhri to write down the Hadith for he feared that the 
knowledge of Hadith would disappear were they not written down. Al-Zuhri 's book thus marked the 
beginning of the second era in the history of the science of Hadith. The first era was characterized by 
a conspicuous absence of anything written down. The earliest muhaddithun depended entirely on their 
prodigious powers of memory and were adverse to writing anything down. } 
PAli] Ibn al-Madini said about Shabib: "He was utterly reliable (thiqa). He used to go to Egypt for 
trade. His book was authentic (sahih)." { al-Albani (May ALLAH forgive and have mercy on him) in 
quoting the above statement of " Ali al-Madini in his al-tawassul, p. 86, omitted, deliberately or 
mistakenly the first part of his statement and the most important part of it; namely, that Shabib was 
utterly reliable (thiqa). Al-Albani (May ALLAH forgive and have mercy on him) wrote in his al- 
Tawassul: '"Ali Ibn al-Madini said: 'He used to go to Egypt on business. ...'" Nowhere did Albani 
(May ALLAH forgive and have mercy on him) mention that "Ali Ibn al-Madini said that Shabib was 
utterly reliable (thiqa). Given that the entire thrust of al-Albani (May ALLAH forgive and have mercy 
on him)'s argument is that Shabib is not reliable, al-Albani (May ALLAH forgive and have mercy on 
him)'s omission of "Ali al-Madini's confirmation of Shabib's reliability is a very serious matter and it 
squelches his argument regarding him when we show what Ibn al Madinis real words are. } 

The foregoing relates to the authentication (ta'dil) of Shabib. {Shaykh Mahmud mentioned in his raf v 
al-minara fi takhrij ahadith al-tawassul wal ziyara, p.98, that al- Albani (May ALLAH forgive and 
have mercy on him) is the first person to claim that Shabib is a weak narrator. Mahmud Sa'id 
mentioned the opinions of nine Imams in the sciences of Hadith and criticism (Tim al-jarh wal ta'dil) 


that Shabib is reliable. Those Imams are: v Ali al-Madini , Muhammad Ibn Yahya al-Dhuhali, al- 
Daraqutni, al- Tabarani, Ibn Hibban, al-Hakim, Abu Zuf a, Abu Hatim, al-Nasa'i }As you notice there 
is no stipulation that his narration be from Yunus Ibn Yazid in order to be authentic (sahih). Rather, 
Ibn al-Madini affirms that his book was authentic, {Mahmud SaTd Mamduh points out in raf al- 
minara fi takhrij ahadith al-tawassul wal ziyara, pp. 99-100, that the accuracy of a narrator [which 
along with integrity ("adala) establishes reliability] is of two kinds: accuracy in respect of his memory, 
and accuracy in respect of what he has written down (dabt al-kitaba). v Ali al-Madini first declares that 
Shabib is utterly reliable (thiqa) without stating any condition. Thereafter, he reinforces that by stating 
that his book is also authentic without making his reliability conditional on being from that book. } 
while Ibn "Adi confined himself to commenting about Shabib's copy of al-Zuhri's book not intending 
to intimate anything about the rest of Shabib's narrations. So what al-Albani (May ALLAH forgive 
and have mercy on him) claims [namely, that Shabib's narrations are authentic on the condition that 
he narrate from Yunuslbn Yazid] is deception and a breach of academic and religious trust. What I 
have said about Shabib's unconditional reliability is further corroborated by the fact that another 
Hadith which Shabib related; namely the Hadith about the blind man [who came to the Prophet to 
plead him to pray for him] was declared to be authentic by the Hadith experts (huffaz) although 
Shabib did not narrate this Hadith from Yunus by way of al- Zuhri. Rather, he related it from Rawh 
Ibn al-Qasim . Furthermore, al-Albani (May ALLAH forgive and have mercy on him) claims that 
since some narrators whose Hadith are mentioned by Ibn al-Sunni and al-Hakim did not mention the 
story [about v Uthman Ibn Hunayf], the story is doubtful (daTf). This is another example of al-Albani 
(May ALLAH forgive and have mercy on him)'s trickery. People who have some knowledge about 
the principles of the science of Hadith know that some narrators report a given Hadith in its entirety, 
while others may choose to abridge it according to their puipose at hand. Al-Bukhari, for example, 
does that routinely in his Sahih where he often mentions a Hadith in abridged form while it is given 
by someone else in complete form. Moreover, the person who has related the story [about 'Uthman 
Ibn Hunayf] in al-Bayhaqi's report is an extraordinary Imam: Ya v qub Ibn Sufyan. Abu Zur v a al- 
Dimashqi says about him: "Two men from the noblest of mankind came to us; one of them, Ya'qub 
Ibn Sufyan the most widely-traveled of the two, defies the people of Iraq to produce a single man who 
can narrate [as well] as he does." Al-Albani (May ALLAH forgive and have mercy on him)'s 
declaring the narration of "Awn, which in fact is weak, to be better than the narration of those who 
narrated the story [of "Uthman Ibn Hunayf] is a third aspect of al- Albani (May ALLAH forgive and 
have mercy on him)'s duplicity and fraud because when al-Hakim related the Hadith of the blind man 
in an abridged form by way of "Awn, he remarked: Shabib Ibn SaTd al-Habati has given the same 
Hadith by way of Rawh Ibn al-Qasim with some additions to the text (matn) and the chain of narrators 
(isnad). The decision in the matter is Shabib's since he is utterly reliable (thiqa) and trustworthy 
(ma'mun). What al-Hakim says emphasizes a precept which is universally recognized by the experts 
in the science of Hadith (al-muhaddithun) and the principles of the holy law (usul al-Fiqh); namely, 
that additional wording related by a narrator who is utterly reliable (thiqa) is acceptable (maqbula), 
and, furthermore, someone who remembered something is a proof against someone who didn't 
remember it. 

Third Point 

Al-Albani (May ALLAH forgive and have mercy on him) saw al-Hakim' s statement but he didn't like 
it, so he ignored it, and obstinately and dishonestly insisted on the superiority of "Awn's weak 
narration. It has been made clear that the story [about "Uthman Ibn Hunayf] is rigorously authentic 
(sahih) in spite of al-Albani (May ALLAH forgive and have mercy on him)'s deceitful attempts to 
discredit it. The story shows that seeking the Prophet's intercession after his passing away is 
permissible since the Companion who reported the Hadith understood that it was permissible and the 
understanding of the narrator is significant in the view of the Shari'ah, for it has its weight in the field 
of deducing (istinbat) the detailed rules of the Shari'ah. We say according to the understanding of the 
narrator for the sake of argument; otherwise, in actuality, "Uthman Ibn Hunayf s instructing the man 
to seek the intercession of the Prophet was according to what he had heard from the Prophet as the 
Hadith of the blind man [which "Uthman Ibn Hunayf himself related] establishes. 


Ibn Abi Khaythama stated in his tarikh { AH: This narration was mentioned by Ibn Taymiyya in his 
qa'ida fil tawassul (p. 106)}. [which is a genre of writing which deals with the history and reputation 
of narrators of Hadith]: Muslim Ibn Ibrahim related to me that Hammad Ibn Salama said: Abu JaTar 
al- Khatami related to me from 'Amara Ibn Khuzayma from v Uthman Ibn Hunayf: A blind man came 
to the Prophet and said: "I have lost my sight. Pray to ALLAH for me." He answered: "Go and make 
ablution and then pray two cycles (raqa'atayn) of prayer, and then say: 'O ALLAH, I ask You and I 
approach you through my Prophet Muhammad, The Prophet of Mercy. O Muhammad, I seek your 
intercession with ALLAH that my sight should be restored. O ALLAH, accept my intercession for 
myself and accept the intercession of my Prophet for the restoration of my sight. ' If ever you have any 
need do like that." The chain of narration (isnad) of this Hadith is rigorously authentic (sahih). The 
last clause of the Hadith constitutes the express permission of the Prophet to seek his intercession 
whenever there occurred any need. Notwithstanding, Ibn Taymiyya objected on feeble grounds that 
this last clause comprehended some covert technical defect (Tlla) [which prejudices the authenticity 
of the Hadith or at least its last clause]. I have demonstrated the invalidity of those grounds elsewhere. 
{"Abdullah al-Ghumari mentioned in his book al-radd al-muhkam al-matin "alal kitab al-mubin, p. 
141, that in his book al-qawl al-mubin fi hukm duV wa-nida' al-mawta min al-anbiya' wal salihin, 
Ibn Taymiyya pretended that the story of "Uthman Ibn Hunayf and the man to whom he taught the 
prayer of intercession (al-tawassul) was forged (makdhuba) because the story, if it were true, requires 
that "Uthman Ibn "Affan was a tyrant (zalim) who denied people their rights and didn't even listen to 
them. Moreover, Ibn Taymiyya claims that none of the books of the Sunnah contain this story } . 
Indeed, Ibn Taymiyya is characteristically audacious in rejecting Hadith which do not conform with 
his purpose at hand even if those Hadith are rigorously authentic (sahih). A good example of that is 
the following case: al-Bukhari reported in his Sahih: "ALLAH existed and there was nothing other 
than Him." {AH: See fath al-bari (13/410) of al-Hafiz Ibn Hajar} This Hadith is in agreement with the 
[clear-cut] evidence of the Qur'an, the Sunnah, reason, and certain consensus (al-ijma" al- 
mutayaqqan). However, since it conflicts with his belief in the eternity of the world, he turned to 
another version of this Hadith which al-Bukhari also reported: "ALLAH existed and there was 
nothing before Him." And he rejected the first version in favor of the second on the grounds that the 
second conforms with another Hadith: "You are the first; there is nothing before You." [He held that 
the implication was that created things always existed along with ALLAH 

Ibn Hajar remarked concerning the correct manner of reconciling the apparent contradiction in the 
above-mentioned Hadiths: "In fact the way to reconcile the two versions of the Hadith is to 
understand the second in light of the first, and not the other way around. Moreover, there is consensus 
on the principle that reconciliation of two apparently contradictory versions of a text (nass) takes 
precedence over endorsing one version at the expense of revoking the other." Actually, Ibn 
Taymiyya' s prejudice blinded him from understanding the two versions of the Hadith which, in fact, 
are not mutually contradictory. That is because the version "ALLAH existed and there was nothing 
before Him." has the meaning which is contained in His name the First; whereas, the version 
"ALLAH existed and there was nothing other than Him." has the meaning contained in His name the 
One. The proof of this is still another version of the Hadith with the wording "ALLAH existed before 
everything." Another example of Ibn Taymiyya's audacity in rejecting Hadith is the case of the 
Hadith: "The Messenger of ALLAH ordered the doors which opened on the mosque from the street 
to be sealed, but he left "Ali's door [open]." This Hadith is rigorously authentic (sahih). Ibn al-Jawzi 
was mistaken by mentioning it in his collection of forged Hadiths, al-mawdu"at. Hafiz [Ibn Hajar] 
corrected him in his al-qawl al-musaddad. {AH: See pp. 10-1 1 of the ATam al-Kutub edition }Ibn 
Taymiyya because of his well-known bias against "Ali was not content with Ibn al-Jawzi's declaration 
that the Hadith was forged, but took the initiative to add from his own bag [of fraud] the pretence that 
the Hadith experts (almuhaddithun) are agreed that the Hadith is forged. Ibn Taymiyya has rejected so 
many Hadith simply because they are irreconcilable with his opinions that it is hard to keep track of 
the instances 

Fourth Point 

In order to conciliate al-Albani (May ALLAH forgive and have mercy on him), let us suppose that the 
story [about 'Uthman Ibn Hunayf] is weak, and that the Ibn Abi Khaythama's version of the Hadith 


[with the addition: 'Whenever you have any need do like that.'] is defective (rmfallal) as Ibn 
Taymiyya would have it; still the Hadith of the blind man is quite enough to prove the permissibility 
of seeking the intercession of the Prophet since the fact that the Prophet taught the blind man to seek 
his intercession on that occasion shows the propriety of seeking it in all circumstances. 
Moreover, it is not allowable to refer to such intercession as a heretical departure (bid' ah), nor is it 
allowable to arbitrarily restrict such intercession to the lifetime of the Prophet . Indeed, whoever 
restricts it to his lifetime is really a heretic( Because such a person in effect declares impermissible 
something that the Prophet has permitted and that precisely is what heresy is all about: changing or 
opposing the Shari'ah of the Messenger of ALLAH) because he has disqualified a rigorously 
authentic Hadith and precluded its implementation, and that is unlawful (haram). Al-Albani ,may 
ALLAH forgive him, is bold to claim conditionality an abrogation simply because a text prejudices 
his preconceived opinions and persuasion. If the Hadith of the blind man was a special dispensation 
for him, the Prophet would have made that clear as he made it clear to Abu Burda that the sacrifice of 
a two year old goat would fulfill his duty; whereas, it would not suffice for others. Furthermore, it is 
not admissible to suppose that the Prophet might have delayed explaining a matter in detail when his 
followers needed that knowledge at that time. A Subterfuge and its Preclusion: Suppose somebody 
says that the reason we have to restrict the application of this Hadith to the lifetime of the Prophet is 
that it involves calling (nida') the Prophet [whereas, it is not possible to call him after his death.] We 
reply that this objection is to be rejected because there are numerous reports (mutawatir) from the 
Prophet concerning his instruction about what one should recite during the taShahhud of prayer, and 
that contains the greeting of peace (salam) for him with mention of him in the vocative form: Peace be 
upon you, O Prophet! { 'assalamu "alayka ayyuhan nabiyyuJ'That is the very formula which Abu 
Bakr, 'Umar, Ibn Zubayr, and Mu'awiya taught the people from the minbar . Thereafter, it became an 
issue on which there was consensus (ijma v ) as Ibn Hazm (AH: See Ibn Hazm's fasl fil nihl (1/89)) 
and Ibn Taymiyya affirmed. al-Albani (May ALLAH forgive and have mercy on him), because he is 
prone to schism (ibtida'), violated the consensus and insisted on following an opinion reported of Ibn 
Mas'ud: "Then when he died we said: Peace be on the Prophet (al-salamu 'alal nabiyu)." Indeed, 
violating the Hadith and consensus is the essence of heresy (ibtida"). 

Furthermore, there are authentic reports from the Prophet which inform us that our deeds are 
presented to the Prophet [in his blessed grave] as are our supplications for his peace (al-salam) and 
honor (al-salah). There are also authentic reports about angels which travel about the earth in order to 
convey to the Prophet any greetings of peace and honor that anyone of his people might happen to 
make for him. Also definitive texts (tawatur ) and consensus (ijma") establish that the Prophet is Alive 
in his grave, and that his blessed body does not decay. After all that, how can anybody dare to claim 
that it is not allowable to call the Prophet in seeking his intercession? After all, is that in any different 
than calling him in tashahhudl Unfortunately, al-Albani (May ALLAH forgive and have mercy on 
him) is perversely obstinate and opinionated, as are the Albanites [that is, his blind, fanatic followers]. 
So much for my rebuttal of al Albani (May ALLAH forgive and have mercy on him). As for the 
person called Hamdi al-Salafi, there's no need to refute him separately because he merely echoes al- 
Albani (May ALLAH forgive and have mercy on him). Another thing which I should establish here is 
that al-Albani (May ALLAH forgive and have mercy on him) is not to be depended on in his 
judgments about Hadith authenticity, nor their weakness because he routinely employs a variety of 
tactics to mislead, and he does not disdain to betray his trust in transmitting the opinions of the 
"Ulema distorting their words and meanings. Moreover, he has had the impudence to oppose the 
consensus and to claim the abrogation (naskh) of texts without proof. He commits such excesses 
because of his ignorance of the principles [of the science of Fiqh] and the rules of inference and 
deduction (al-istinbat)fend of quote] 

One should understand that aaemaa of hadith have declared the hadith of the man in need related by 
Tabaraani in his book as "sahih" and these aaemaa are Haythami and Imam Mundhiri and Tabraani 
and were even verified by the relied upon muhaddith of his time, the haafith , haafith ash Shaykh 
shuayb al araanaut who is relied upon even by the "wahaabiyya" or the counterfeit Salafiyya in some 
if not all cases. And even Shaykh Abdullah al ghumaari has declared the hadith as sahih. 

Here are Sheikh Albanis words about Shabeeb in his "Tawassul: its types and rulings": 


As for his father Shabeeb then what they say about him is, in conclusion, that he was reliable, yet 
having weakness in his memory, except for those narrations reported from him by his son Ahmad 
which he himself reports from Yoonus in particular in which case he is a proof. Adh-Dhahabee said in 
al-Meezaan: "Sadooq (generally acceptable) who makes errors, Ibn Adiyy mentions him in his 
Kaamil and said: "He has a written manuscript copy of hadeeth from Yoonus Ibn Yazeed which is 
fine. Ibn Wahb reports some weak and reprehensible things from him. Ibnul-Madeenee said: He used 
to go to Egypt for trade and his written narrations are reliable and are written down from him by his 
son Ahmad." Ibn „Adiyy said: "Shabeeb sometimes made slips and errors when he narrated from 
memory. I hope that he did not do this intentionally. Then when his son Ahmad narrates from him 
with the ahaadeeth of Yoonus, then it is as if it is a different Yoonus, meaning: he makes them good." 
So this speech means that the ahaadeeth of this narrator Shabeeb are all right with two conditions: 

(i) That they are narrated from him by his son Ahmad, and (ii) That Shabeeb is narrating from 
Yoonus. The reason bei ng that he possessed the written manuscript of Yoonus Ibn Yazeed, as Ibn 
Abee Haatim says in al-Jarh wat-Ta"deel, from his father (2/1/359), so when he narrates from his 
books then he narrates well, but when he narrates from his memory he makes mistakes as Ibn „Adiyy 

Therefore the saying of al-Haafidh in his biography in at-Taqreeb: "His ahaadeeth are all right when 
they are narrated from him by his son Ahmad, but not when narrated from him by Ibn Wahb," is 
deficient, since it gives the impression that all the narrations of his son Ahmad from him are 
acceptable. This is however not the case. Rather this is conditional on the fact that they are ahaadeeth 
which he himself narrates from Yoonus, as has preceded. This is further evidenced by the 

fact that al-Haafidh himself has elsewhere indicated this condition. Indeed he mentions Shabeeb 
amongst those narrators used by al-Bukhaaree who have been criticised, found in the introduction 
otFatbul-Baaree (p. 133), then he rejects this criticism, after having quoted those who declare him 
reliable and mentioning the saying of Ibn „Adiyy about him, saying: 

"I say: al-Bukhaaree brings his ahaadeeth which were reported from him by his 

son, which he himself reports from Yoonus, but he does not bring anything which he himself reports 
from other than Yoonus, and he does not quote anything which Ibn Wahb reports from him." So here 
he, rahimahullaah, gives an indication that criticism is valid about Shabeeb when he is reporting from 
other than Yoonus, even if they are things which his son Ahmad reports from him. This is what is 
correct as we have just explained, and in light of it we should understand what he says in at-Taqreeb 
in order to harmonise between his words and to avoid creating contradictions, (end of Sheikh Albanis 

I say: 

Here are real quotes and that too COMPLETE (! !): 

Ibn Hajar says in his "Tadhib al Tadhhib": 

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(Shabeeb Ibn saeeid al habati al basri: he narrated from Aban bin Abi Ayyash, and Rawh bin qasim, 
and Yunusbin Yazeed etc. And from him narrated Ibn Wahb, Yahya bin Ayoub, Zaid bin basher and 
his son Ahmed bin Shabeeb. Ibn madini said: he is thiqah! Verily he went to Egypt for trade. His book 
is sahih. Abu zar'ah said : there is no problem with him. Abu Hatim said: with him is a book of 
Yunusbin Yazeed, from yunus, from Zuhri, , ahadith that are established, and from him narrated Ibn 
wahb, ahadith that are munkar, and he was mentioned by Ibn hibban in his thiqat, .... and Daraqutni 
said : thiqah and he copied the (general) tawtheeq of Ibn Khalfoon from Zuhli, and he was mentioned 
by Ibn Adi, and he said ... and Shabeeb went to Egypt and from him wrote (there) Ibn Wahb, from his 
memory he mad mistakes, and I hope he didn't do it intentionally, and when from him narrates his son 
ahmed it is as if he is different then, and Tabarani said in al awsat " thiqah!"") 

Imam Ibn Abi Hatim says in his "jarh wat tadeel": 

[ 1572 ] 

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9>ox; ,jj -Ux^tos -Xj>j ,jj L^nJgjs /x^uLaJI ^ £sj ,>c i_Ssj 

JlftS <U_C cuJLuus dJUi J^iiJ i_$yl Ca&o-uj AjJB-uJ (J-? y-xjjj-ijj ,jj Juo^-I cUjIs Sj^9 O-? ^ - 1 + c Q - is - ^Sj 

(Shabeeb bin saeed al basri: he narrated from rawh Ibn qasim and Yunusbin Yazeed and muhamad 
bin umruw and from him narrated Abdullah bin wahb and his own son ahmed bin Shabeeb, I heard 
my father saying and I asked him about him and he said that with Shabeeb was the book of Yunusbin 
Yazeed and he is salih al hadeeth there is no problem with him. Abdur rahman said : "I heard Abu 
Zur'ah saying: Shabeeb Ibn saeed has no problem in him and from him wrote Ibn Wahb in Egypt" 

I ask: 

1) Where did anyone of them say that his narrations are required to be only from 
Yunuslbn Yazeed?. Rather they only praised his book of Yunusbin Yazeed after 
making his general tawtheeqW As Imam Ali bin Madini said "thiqah!" first without 
specifying and later he praised his book of Yunusbin Yazeed about which he said that 
it was sahih! I say Ibn Wahb has narrated from him manakeer, and for that his 
narrations from Ibn Wahb are weak, but not from Ahmed bin Shabeeb which in the 
words of Ibn Adiyy made the narrations look something else ! How could this make 
one say that his narrations should only be by Yunus bin Yazeed??! This would be 
sheer conjecture and nothing more. 


2) They say that when he narrates from his memory he makes mistakes. I say that 
general tawtheeq of him was made by Ibn Madini where he only praised his book and 
nothing more! And Abu Zur v ah too makes general tawtheeq of him and so does Ibn 

3) As for Ibn Adiyy and his supposed criticism of Shabeeb here is the summary of his 
sayings about Shabeeb: 

"When his son Ahmad narrates from him with the ahadeeth of Yunus then it is as if 
they were two different Shabibs, not the Shabeeb who Ibn wahb narrated disclaimed 
narrations from when Shabib was on a business trip in Egypt. Ibn Wahb narrated 
from Shabib disclaimed narrations. Shabib may have transmitted mistakes from 
memory. I hope that he did not do this intentionally." 

It should be first kept in mind that the general tawtheeq of Shabeeb Ibn Saeed has 
been made by Imams of hadeeth sciences and to say that his narrations are to be only 
from Yunus bin Yazeed is an error because this is based on one thing actually and 
that is : "Shabib may have transmitted mistakes from memory" which is conjecture 
from Ibn Adiyy and the manakeer that he reports from Ibn Wahb through Shabeeb, 
have infact some which have no problem with them as stated by Sheikh Gibril 
Haddad! But still accepting, we say that this is clarified by the fact that Shabib went 
to Egypt on a business trip as Ibn Adi as well as Ibn Madini mentioned and not to 
actually report ahadith. Hence on this one occasion of un-preparedness there was the 
possibility of erroneously reporting some things as he was after all fallible!. And this 
helps us to understand the situation more correctly. The actual crux of Ibn Adis and 
everyones elses comments on Shabeeb are: 

1- The narration of Ahmad -> Shabib -> Yunusis is excellent 

2- What Ibn Wahb reported from Shabib in Egypt is not accepted, and in it are 
mistakes and there is agreement on this 

3- There is nothing preventing the narrations that don't fall under the conditions 
referred to in 1) and 2) from being sahih. 

The general tawtheeq of Aaema of hadith was enough but this was important to clarify. We know that 
in general cases Shabeeb is thiqah, in case if Ibn Wahb is narrating from him, then that chain is not 
acceptable and he is sadooq lahu awhaamun wa yukhti (or likewise) there, and in case he is narrating 
from Yunus bin Yazeed, then his narrations are of the highest order but if he narrates from anyone 
else too, then too he is acceptable and NOT rejected and to say that he is rejected in that case is a 
bid v ah by Sheikh Albani and his followers! 

They also speak of Ibn Hajar Asqalanis words regarding his narrations in Bukhari, in muqadamah and 
this too again is fallacy. They say that Bukhari only took those narrations of his which were from 
Yunus bin Yazeed, so we say ok! But that in no case shows that his other narrations aren't good and 
reliable! Because bukhari, we say has narrated from Shabeeb the highest order of his narration, and 
that is Bukharis work (! !) because he is known for his scrupoulousness and no one has a tint of a 
doubt that his narrations from Yunus bin Yazeed are of high order and from him, his best! So where is 
the point in saying that he isn't reliable when he narrates from someone else, even though no one 
indicated that? Imam Ibn Hajar Asqalani says of him decisively in Taqreeb al tadhheeb as his final 
notice on him and we take him as hujjah here and his words too: 

Shabeeb Ibn Saeed There is no problem with the narrations that are from his son Ahmed bin 

Shabeeb but not from Ibn Wahb and he died in 


So the saying of Sheikh Albani that hafidh Asqalanis words are deceptive is in itself deception and 
nothing but conjecture, to (and I am very sorry to say) fulfill his own means of discrediting everyones 
verdict and propounding his verdict as the best and the most correct. 

Sheikh Ghumari has refuted his claim about Shabeeb bin Saeed as we have shown above in quoting 
Sheikh Ghumari and this is not good at all when a hadith knower and knowledgeable person of Sheikh 
Albanis stature makes his own claims regarding something, deducing from the words of the aaema al 
hadeeth what he wants and leaving all else and discrediting the common ruling! ! 

Apart from this, this hadith was called sahih by Imam Mundhiri as well as Imam Haythumi and this 
narration is infact sahih as stated by Sheikh SrnTayb Arnaut also because Shabeeb Ibn Saeed is only 
not taken from when his narrations are from Ibn Wahb because Ibn Wahb narrated from him 
manakeer, but other times he is taken especially when he narrates from Yunus bin Yazeed, when he is 
specifically taken as proof and hujjah. 

Beware of the misleading fact that is being circulated among the circles who oppose this act, 
regarding Shabeebs "weakness" for verily he is thiqah and the only thing is that from all his 
narrations, his narrations through Yunus bin Yazeed are the best! And that is all we say making 
ALLAH our witness and making honesty and steadfastness our means. Any "salafi" reading these 
passages should think again before calling Shabeeb a weak narrator (except in case his narrations are 
from Yunus according to them!) because conjecture and negligence of the sayings of relied upon 
Imams of hadith is not the minhaj of the muhadditheen to declare a persons narrations sahih or daeef. 

Shaykh Albani has declared another hadith as such to be daeef because of a "ziyadah" (addition) in it 
and this is mainly done by Shaykh Albani in his book "tawassul: its rulings and types" where he even 
accuses Shaykh al Ghumari of mistrust and negligence but I found his argument a bit biased as I will 
try to show inshALLAH 

REQUEST: I, Ruhan, declare that I am no muhaddith, but only a student of hadith and the statements 
that I will be making will be simple logical arguments that any person could make who doesn't carry 
himself with prejudice. 

The hadith addition in that narration is this: "whenever you have a need, do like this" (that is do as I 
said, make ablution and pray two cylces of salat and then make this dua) and this was used as proof by 
Shaykh al Ghumari in his misbah az zujajah because this particular addition that has been narrated 
through the chain of Imam Hammad Ibn Salama mentioned by Imam Ibn Abi Khaythamah in his 
tareekh, shows that this dua can be made at anytime even after the death of the holy prophet (the fact 
is that even the hadith of the blind man that doesn't have this addition shows the same thing too 
because there is NO IMPLICATION whatsoever that the prophet specifised it for the blind man and 
only in his presence in his own words, rather as we showed, the wordings show that this is done in 
absence of the holy prophet alyhi salatu was salaam. But the opponents don't accept this, so this 
particular addition of Ibn Abi Khaythamah is very useful to refute them). But Shaykh Albani said in 
his "tawassul: its rulings and types": 

This condition is not found here since Hammaad Ibn Salamah, even though he is one of the narrators 
used by Muslim, yet still without a doubt he is below the station of Shu"bah in memorisation and 
preservation. This fact will become clear to you if you refer to the biographies of both of them in the 
source works. 

The first of them is mentioned by adh-Dhahabee in al-Meezaan, and he only mentions in it those 
against whom criticism has been levelled, and he describes him as "Reliable but commits errors," 
whereas he does not mention Shu"bah in that book at all. The difference between them will also be 
seen by carefully considering the biography which al -Haafidh [Ibn Hajr] provides for each of them. 
He says in at-Taqreeb: "Hammaad Ibn Salamah: Reliable, a worshipper, the most reliable narrator 
from Thaabit, and his memory deteriorated in later life," and he says: "Shu"bah Ibn al-Hajjaj: 
Reliable, foremost memoriser, precise; ath-Thawree used to say: „He is the chief of the believers with 
regard to Hadeeth," and he was the first of the people of „Iraq to investigate the veracity of narrators; 


he defended the Sunnah and was a worshipper." When this is clear to you then you will know that the 
contradiction of Hammaad to the narration of Shu"bah in this hadeeth means that this addition is not 
acceptable, since it is a contradiction of the narration of one who is more reliable, and is therefore 
shaadh (weak narration contradicting what is more reliable), as is seen from the words of al-Haafidh 
previously quoted from Nukhbatul-Fikr. It may also be that Hammaad narrated this hadeeth after his 
memory deteriorated and he fell into errors. It is as if Imaam Ahmad indicates the weakness of this 
addition since he reports the hadeeth by way of Muammal (who is Ibn Ismaa"eel), from Hammaad, 
after the previous narration of Shu"bah, but he does not quote the wordi ng of the hadeeth (with the 
addition), rather, he refers it back to the wording of the hadeeth of Shu"bah and says: "And he 
mentioned the hadeeth." It is also a possibility that the addition is not found in the narration of 
Muammal from Hammaad, which would also explain why Imaam Ahmad did not mention it, since the 
practice of the scholars and memorisers when they refer such a narration back to its wording which 
has preceded is that they also mention any additional wording notfound in the first narration. So in 
conclusion the additional wording is not authentic due to its being Shaadh (contradicting a more 
reliable narration). 

Even if it were authentic it would not be a proof for the permissibility of tawassul by means of his ( ) 
person since his saying: " Then do the same" could mean: come again to the Prophet ( ) in his lifetime 
and ask him to supplicate and make that a means tawassul, and make wudoo, and pray, and then recite 
the supplication which the Messenger of Allaah ( ) taught him to supplicate with, and Allaah knows 



I say that Shakh Albani are in error to call this narration with this ziyadah a shadh hadith because as 
Shaykh Albani himself mentions that the ziyadah of the thiqah is accepted when and only when he 
doesn't contradict an "awthaq" (more reliable) narrator. And Shaykh Albani has proved that Imam 
Shuba'ah is more reliable than Imam Hammad bin Salama and he is entirely correct in doing so. But 
he is wrong in a small point that any person may neglect while going through his "obscuring" analysis 
of the greatness of SluTba and less reliability of Hammad bin Salama than him! I say this because the 
fact is that Imam Hammad bin Salamas narration doesn't CONTRADICT Imam Shuba'as narration at 
all! ! Because as any reader can see Imam Shuba'ahs narration has that there was blind man who came 
to the prophet asking him to pray for him and then the prophet gave him a choice of sabr and dua and 
the man chose dua and then the prophet gave him directions to go and perform wudu and then pray 
two cycles and then make dua as mentioned. In Imam Hammads narration, there is a little 
abridgement in his wordings and in the ending he mentions that the man said that the prophet made 
dua for him and he adds in the end that the prophet said that whenever you have a need, do the same. 
So I very humbly ask: "where is the CONTRADICTION"? rather I say that the narration of Hammad 
bin Salama has a ziyaadah that doesn't contradict shuba's narration rather it is a ziyadah that is 
maqbool and accepted because it adds a thing that wasn't mentioned in shuba'as narration, neither did 
shuba'as narration oppose that fact! ! So this is a ziyadah that can be easily accepted as the knowledge 
of this science demands ! 
For example: (I make my own example) 

Ruhan narrated from owais narrated from asif narrated from arbaz that Danish only killed a rat on 
26/1 1/201 1 (and all the narraters are thiqa) 

Another narration goes like this: Ruhan narrates from Owais who narrates from Tufayl who narrates 
from Arbaz that Danish killed a rat and a cat on 26/1 1/201 1 (all narraters are thiqa) 
Now as we can see there is a contradiction here because in the first narration we see the wordings: 
"ONLY killed a rat". And the second narration has "killed a rat AND a cat" and this is a 
contradiction. And the second narration too is sahih and has a ziyaadah and thus this is a ziyadah of a 
thiqa but as the hadith principles have it, the ziyadah of the thiqa is not accepted if he contradicts the 
awthaq (more reliable). Now let us suppose that asif of the first narration here is more thiqah that 
tufayl of the second narration, so it becomes clear that the first narration here is a "mahfoodh" and the 
second becomes "shaadh" because of the contradiction! 
But let us consider this situation now: 


Ruhan narrated from asif narrated from owais narrated from arbaz that Danish killed only a rat on 26 th 


Ruhan narrated from tufayl narrated from owais that Danish killed a rat and said "MashaALLAH" 

after killing it on 26 th of april 201 1 

Now any intelligent reader can see that the "ziyadah" in the second narration in this case is an 
acceptable one because it is only an addition that can be accepted and is not a CONTRADICTION! ! 
I have given these examples here so as to make everyone of the readers understand the concept of 
ziyadah. Now I ask the intelligent reader: is there any contradiction between Shuba v as and Hammads 
narration?? The narration of Shu" ba says that the Prophet taught him the dua and there does it stop the 
matter and the second narration of Hammad bin Salama has that he even told him to do the same 
when he has ANY need (and that also means anytime as the prophet didn't specify anything)! ! So 
where in the seven heavens is the CONTRADICTION? Rather I say that this is a ziyadah tul thiqah 
and this addition is maqbooll ! Now isn't it a mistake of Shaykh Albani when he says that it is a 
mistake and contradiction? Well I am no muhaddith to judge that but I only provided an argument that 
I considered to be an important one against the argument of calling this is a "shaadh" riwaayah. 

Most of the "salafis" have it to wiggle their fingers during the shahadah and they produce a sahih 
narration for it but as many ulema and muhadditheen have said, that the narration is a shaadh 
riwaayah because the wordings of it aren't mentioned in 10 other narrations that came from the same 
shaykh and some of them even apparently contradict this particular one! ! But still some scholars did 
retain this narration for consideration and they performed amal according to it! So what do they have 
to say to that?. I even say that the addition of Hammad bin Salama is NOT A CONTRADICTION but 
only a ziyadah that adds up something that in no way contradicts the "awthaq" and then why cant we 
openly accept it? 

In the same book "tawassul: its rulings and types", I don't know, probably the translater writes: 
"Dr. al-Bootee mentioned in a footnote to the hadeeth of the blind-man that in some narrations there 
occurs the addition: "So whenever you have a need then do the same"! ignorant of its weakness." 
I say that this is sheer ignorance and Shaykh Albani has mentioned this "weakness" which is inturn 
weak as we have tried humbly to show above, may ALLAH forgive us if we are wrong and may 
ALLAH show others the truth too if we are right!. 

This is a thing to be thought upon by those who have been propounding this book as one of the best 
books on the subject by a top salafi scholar which was adequately refuted, rather whose arguments 
were squelched by shaykh Mahmud mamduh in his "rafal minarah", may ALLAH increase such 
ulema among us! Aameen. 

Allama Ibn Taymiyya, on commenting upon this hadith has stated as we summarise below: 

1) "If you have any need then do the same" are not the prophets words, rather are the words of 
Uthman bin Hunayf ! ! And he has pointed out this supposed ilia (hidden flaw) in this hadith. 
One would simply answer to this by saying that Uthman bin Hunayf, who was a companion is 
far more knowledgeable than Allama Ibn Taymiyya and Sheikh Albani in matters of aqeedah 
and amal and even if these are his words, that means he was advising the listener to do the 
same! ! And this is infact still proof against the "salafis" because this time it is proved beyond 
doubt that the companion of the prophet alyhi salatu was salaam deemed it permissible after 
the prophets death as is also shown in his advising the man who would come to Uthman bin 
Affans court! ! So instead of weakening our argument it does infact strengthen it. 

2) This addition is not found in other versions. 

I say: even if it is not found in other narrations still it is accepted because it doesnt contradict 
the awthaq and is in itself sahih and because it doesnt CONTRADICT others, it is acceptable 
with these words too as I tried to show above! Still if Allama Ibn Taymiyya wants to show by 
this claim of his that these words are actually of Uthman bin Hunayf that the listener 
mistakenly understood to be the words of the prophet alyhi salatu was salam, even then it is 
proof because the amal of a companion in such a matter is enough for us as we give 
precedence to their opinion and understanding over our own! He states that even if these 
words were from the Prophet alyhi salatu was salam, still then it only shows that the prophet 


told him to make dua with specific wordings of the dua and not in its completeness. I say that 
this is conjecture and even if this is correct then which words are there left except 
"Allahumma as'aluka wa attawajjahu ilayka bi nabiyyika..." and such an argument cannot be 
accepted from him, may ALLAH have mercy on him and forgive him. 
3) He says that the Prophet alyhi salatu was salam after his death doesnt have the knowledge of 
shafa'ah and he cant perform it for us! I say that this is utter fault and error as we will 
demonstrate from sahih ahadeeth elsewhere in this small book, and among them is the hadith 
of Ibn Mas'ud which states that the prophet alyhi salatu was salam said that "My life is great 
good for you because you will narrate about me to others and I will be narrated about to you, 
and my death is good for you because your deeds will be shown to me and I will praise 
ALLAH if I see good deeds and ask HIS forgiveness for you if I see bad deeds". So this 
hadith shows decisively that the prophet does actually have the knowledge of his ummah and 
their deeds, their aspersions, their problems after his death! And he even says that it is only 
allowed to seek his shafa'ah in his life and on the day of judgement! We will inshALLAH 
show the problem in that statement later. 

NOTE: I am no Muhaddith, so I am not a hujjah, but if they have an answer to this argument that 
SQUELCHES it COMPLETELY, then no problem. May ALLAH have mercy on all of us and forgive 
us for our mistakes that we made unknowingly and knowingly and the good works that we did 
unknowingly as well as knowingly. Aameen. 

another version of the report have been analyzed but the meaning is the same and the grammatical 
analysis is the same) 

The amount of literature detailing the permissibility of tawassul is exhaustive. My purpose is 
not to expound on such in this brief research paper. For all those interested in the 
permissibility of this matter, there is literature abound that defends the soundness of the 
narrations through which this act of worship has come to us. My purpose is simply to analyze 
tawassul from a basic word-for-word and slightly grammatical perspective. That alone is enough to 
establish it as an act of pure monotheism, much less in conjunction with the works of the 

The du'a of tawassul is as follows: 

The rest of the du'a expresses the need for which the du'a was made. 

This can be found in Reliance of the Traveller. It's basic meaning is such: Oh Allah, Verily I ask you 
and turn towards you through our Messenger Muhammad, the Messenger of Mercy. Oh Muhammad, 
Verily I turn - through you - towards my Lord so that He may fulfill my need. Let's look at this du'a 

Oh, Allah. The du'a begins with us firstly calling onto Allah. From the very beginning this du'a 
closes the door to shirk. Thereafter, the seal against that shirk is tightened even further. 

"Verily, I ask you and I turn towards you. . ." This is a verbal sentence that has been converted into a 
nominal sentence. Without the particle o) the expression would simply be I ask you and I turn toward 
you, but the inna particle grammatically places a special emphasis on the fact that it is only Allah 
whom we ask and turn to for help. Furthermore, the verbs ^U and -^-jji are both in the £ J-^« 
(muDari') form, which denotes the imperfect or ongoing tense. One needs only to refer to almost any 
random lecture by Shaykh Nuh Ha Mim Keller for proof that the muDari' points to ongoing verbs. 


Thus, not only have we emphasized that it is only Allah that we ask and turn to for help, but we are 
using the ongoing tense which signifies that we continually ask and turn to Allah for help. This is the 
second level of protection against shirk. 

"Through our Messenger Muhammad (Peace & Blessings Be Upon Him)." This expression is using 
the particle sj which in this instance denotes an instrument of aid. There are many uses of the <t 1 in 
which the grammarians have agreed upon. 
They are as follows: 

jUal^U ftUll - The baa of adhesion. 

^4'jm *IJI - The baa of time and place 

fljM »UI - The baa of swearing 

<ikUaJJl f.lA\ - The baa of companionship 

AliiiJJ f.UI _ The baa that renders an intransitive verb as transitive 

4iUj^iU *U11 - The baa that indicates the instrument of whose aid we avail ourselve; 


These are some of the many uses of the the particle bi utilized in the Arabic Language. The one of 
concern in this instance is 4jU2«5U *U1I or al-baa' listi'anah, or the baa of instrumentation. Thus, the 
du'a is asking Allah - first and foremost - to grant us permission to utilize the Nabi (SallAllahu 
Alayhi Wasallam) in order that we may draw closer to Allah. This is in no way shirk. Whoever 
believes this to be so must bring forth evidence from the books of the non-Muslims that they make 
du'a in a likewise fashion. I doubt that this challenge will ever be fulfilled because the non-Muslims 
and some sects among the Muslims make their du'as directly to those individuals whom they claim to 
be making tawassul through without any mention of God The One. 

The Messenger of Mercy. This is an indefinite noun followed by a definite noun. In Arabic, this is 
referred to as an <aU=>! or possessive construction which indicates that the indefinite noun is possessed 
by the definite noun. By virtue of this possession, the indefinite noun is grammatically and 
linguistically definite, while orthographically indefinite. What does this all mean? It means that the 
Messenger (Peace & Blessings Be Upon Him) is amongst The Mercy or <*»-jll. Keep in mind, that 
Ar-Rahmah, when used in its definite form with the alif lam article purely denotes that Mercy which 
comes from Allah. It is permissible for us to seek tawassul via the Mercy or Rahmah of Allah, so 
why should we not be able to seek tawassul through the Messenger (Peace & Blessings Be Upon 
Him) who himself is a component or element of that Ar-Rahmah. 

"Oh Muhammad." It is only after we have given Allah his due right that we seek the aid of His 
Messenger (Peace & Blessings Be Upon Him) in order that we come closer to our Lord. 

"Verily, I turn - through you - towards my Lord." So after we have given Allah His Due Right, and 
therefore, gained an implicit permission to communicate with the Messenger (Peace & Blessings Be 
Upon Him), we emphasize the point that we are turning to Allah yet again. We are letting the 
Messenger know that we are merely using him as a tool to turn towards Allah. The turning is towards 
Allah and not the Messenger. We are using the particle bi- before talking to the Messenger (Peace & 
Blessings Be Upon Him) in the second person. This baa is the baa of instrumentation, as we have 
already discussed. However, we use the particle ^j before ^j which further indicates that the turning 
is towards Allah and the instrumentation is through the Messenger (Peace & Blessings Be Upon 
Him). It would be a different situation if we used the particle ^ before the Messenger (Peace & 
Blessings Be Upon Him). This, however, is not the case because the Messenger (Peace & Blessings 
Be Upon Him) took careful measures to word this du'a with precision. 

"So that He (i.e., Allah) fulfills my need." This is the icing on the tawhid cake because we are fully 


acknowledging the fact that it is Allah who will fulfill this need and NOT the Messenger (Peace & 
Blessings Be Upon Him). 

So upon analysis of the du'a phrase-by-phrase we see that each phrase is a guardian against Shirk. 
Some may adduce ayats from the the Qur'an in which the mushrikin justified their shirk by stating 
that they only directed their worship towards their idols so that they may achieve nearness to Allah. 

(jl (JjiliiJ 4jj Lk Ui ^ji igJJJ ^L=J silt (jj (_jUj M J) Lj_jjjSj1 VI iA-liii U iuJJI 4jj-i t>? Ijiajl tly^'j j -J ■*■ " tjjill <& VI 
jlLS 4-4^ J* t>> lS-^ V Sill} 

Pickthall: {Surely pure religion is for ALLAH only. And those who choose protecting friends beside 
Him (say): We worship them only that they may bring us near unto ALLAH . Lo! ALLAH will judge 
between them concerning that wherein they differ. Lo! ALLAH guideth not him who is a liar, an 
ingrate. } (AzZumar, 39:3). 

However, this argument falls short of the mark because none who partake in tawassul admit to 
worshiping the Nabi (SallAllahu Alayhi Wasallam). That's the first difference between them and the 
mushriks referred to in the ayah. Secondly, the mushriks were lying with regards to seeking nearness 
to Allah. The truth is, they are lying and they did not believe in Allah and the proof of their mere lip- 
service is in the following ayat. 

/ ijjq.nj Lac. Jh\ jjLLl^ (J^mj ^gic Ag > >i» j ^Uuj (jjli. Uu <U) 3£ 4-iAii l\l <Jj (j-o <*-« ^jl£ Lgj ^lj ^o 2&1 ^sJj\ Lo >L j_^l£l 

Pickthall: {Say: In Whose hand is the dominion over all things and He protecteth, while against Him 
there is no protection, if ye have knowledge? They will say: Unto ALLAH (all that belongeth). Say: 
How then are ye bewitched? Nay, but We have brought them the Truth, and lo! they are liars. 
ALLAH hath not chosen any son, nor is there any god along with Him; else would each god have 
assuredly championed that which he created, and some of them would assuredly have overcome 
others. Glorified be ALLAH above all that they allege.} (Al Mu'minun, 23:88-91) 

These ayat are in reference to those who ascribe a son to Allah and yet claim that He is the Lord of the 
Universe. Clearly, Allah details for us the duplicitous nature of the idolaters who know exactly what 
to say to the Muslims to appear monotheistic, yet blatantly and overtly they negate that monotheism 
by ascribing partners to Allah. Where is the proof that those who partake in tawassul ascribe any sort 
of divinity to the Messenger (Peace & Blessings Be Upon Him)? How does the du'a of tawassul 
resemble in any way, the ayat that describe shirk? 

These are just some points of reflection. 

I (Ruhan) also say that to say "O ALLAH we ask you by your prophet Muhammad.." is correct 
becaue it is allowed to ask ALLAH by HIS mercy and Rahmah unanimously and there is no one who 
even objects to this and verily ALLAH said in the Holy Quran "wa maa arsalnaaka ilia RAHMATAN 
LIL AALAMEEW meaning that WE O, Muhammad haven't sent you but as a mercy to all the worlds. 
Here the Prophet is called the "rahmah" or mercy (from ALLAH of course as mercy only descends 
basically from HIM) to all the worlds and how could this be shirq or kufr or even haram? Because the 
fact is that the Prophet in reality is the mercy of ALLAH on us and it is unanimously accepted that it 
is allowed to ask ALLAH by HIS mercy so it is also accepted then that it allowed to ask from 
ALLAH by HIS Prophet because HE sent him as a mercy for us and it is HIS manifestation of mercy 
on us! ! This principle of course applies to the Prophet specially! And even if we say that "O ALLAH 
we ask you by so and so" this principle can be applied as the Awliya Allah or friends of ALLAH too 


are "ikram" on us from ALLAH but even if this doesn't satisfy the people who deem it as haram still 
it is enough to satisfy them in case of the Prophet of ALLAH azza wajalla as without and doubt he is 
the (manifestation of) mercy (of ALLAH) on the worlds. May ALLAH make us understand that is 
right and logical. Aameen. 

It is narrated that v Umar Ibn al-Khattab, the second caliph, would pray to ALLAH for rain during 
times of drought through the means, the honor and intercession of the uncle of the Prophet, 
v Abbas Ibn "Abd Muttalib by using this supplication: "O Our Lord! Previously, when we had a 
drought, we used to come to You by means and intercession of Your Prophet. Now we are 
requesting intercession through the uncle of the Prophet to grant us rain," and it was granted. 
Bukhari relates it. v Umar added, after making this supplication: "He (aK Abbas), by ALLAH, is 
the means to ALLAH" (hadha wALLAHi al-wasilatu UALLAHi ''azza wajall). Ibn 'Abd al-Barr 
relates it in al-IstPab bi ma^rifat al-ashab. 

The scholars say that 'Umar sought the means of al-" Abbas rather than the Prophet in order to 
show and acknowledge the status of the Prophet's uncle among the people and, more generally, of the 
Ahl al-Bayt or direct relatives of the Prophet. Kawthari in his Maqalat (p. 411) cites Ibn 'Abd al- 
Barr's commentary in al-lstiab that "Umar used al-" Abbas in response to Ka'b's words: "O 
Commander of the believers, the Bani Israel in such circumstances used to pray for rain by means of 
the relatives of Prophets. "It is not, as some have fancied, because the Prophet's means is no longer 
available that "Umar used al-" Abbas as a wasila. The followers of Allama Ibnul tayimiyyah in 
Tawassul and the the followers of al albaani have made this point their strongest attack on the people 
who deem the particular type of Tawassul we are talking about to be sahih. They have said that if 
Tawassul through the Prophet alyhi salaat was salaam was valid then why did umar radiALLAHu anh 
seek the means of al Abbas who was alive?. This argument can be easily answered although people 
who have no experience of knowledge and understanding may differ a lot. 

The tawassul that sayyidina Umar made through Abbas was actually through the prophet himself as it 
has been recorded by the aaema who have performed the sharah of this hadith that sayyidina Abbas 
himself said that these people are performing tawassul through him because they consider me to be 
the closest to the prophet!! Hence the one who was considered the closest to the prophet was mde the 
means and the means of making him the means was actually his closeness and relationship with the 
prophet alyhi salam. Hence his relationship with the prophet made him their means. Similarly why 
cant a person perform tawassul through a hair of the prophet through tabarruk or its blessings because 
it was close with the prophet and was associated with him taking the haidth of al abbas! !?? 
Furthermore there is actually a very long background behind this incident and this incident actually 
arised only after bilal bin harith al muzaini asked for the help of the prophet alyhi salam and when he 
came in his dream. Bilal had asked the prophet to make dua and the prophet inturn helped him by 
guiding him to istisqa. So still it was HELP from the prophet in the form of GUIDANCE. The reason 
why the prophet let bilal to hadrat umar to make istisqaa could be many and they cant be fully negated 
or refuted: 

4) The prophet alyhi salam wanted the ummah to be led behind one Imam and he 
wanted all of the Ummah to make dua for rain 

5) The prophet alyhi salam wanted the people to know the worth of the ahle bayyit as 
Abbas was from the ahli bayyit (although he didn't mention abbas in the hadith but I 
would say that the prophet Might have had knowledge through ALLAHS wahy that 
Umar would be performing the tawassul through Abbas. 

And furthermore as I have said and as it has been mentioned by Ayni and kawthari and Ibn abdul barr 
maliki that Kab told Umar that the bani Israel used to do so with the ahle bayyit of their prophets and 
this shows us that Umar was following the bani Israel and he had no proof for doing such and act 

In the end I would like to say that the ulema haven't consumed the tawassul through Abbas as proof 
against the tawassul (except some like Allama Ibn Taymiyyah) through the Prophet alyhi salatu was 
salam that we are talking about rather they have taken it in favour of it as the tawassul through Abbas 
was only because of his closeness and association with the pophet alyhi salam and that shows us 


nothing but tabbarruk and then at least tabarruk will be proved and it could also have been the umar 
wanted the people to be led behind one Imam and wanted all the people to make dua together and that 
would only bring good for the people making dua and it can also be that Umar wanted to show the 
greatness of the ahle bayyit and the righteous of the family of the prophet alyhi salam. 

And the fact that according to Ibn Hajar Asqalani the man who went to the prophets grave was a 
companion namely Bilal bin Harith al muzaini and as we have discussed it earlier and even later in 
this small book; one cannot say that a companion of the prophet was performing a thing that is shirq 
or kufr and nowhere do we find a proof for this rather that strengthens the stance on tawassul and 
alongwith the narration of Abbas shows us a lot. The prophet in the tawassul of Bilal bin Harith 
helped him by guiding him to go to Umar and that the prophet even made him tell Umar to be clever 
and this also proves that the prophet knew what was happening under Umar and this also shows us 
that the deeds of the muslims are shown to the prophet alyhi salam and that he can help us in them. 
waALLAHu aalam. 

The hadith of "Uthman Ibn Hunayf and the words of Malik to al-Mansur, the narration of Malik ad 
Dar as we will show, clearly show that the Prophet continued to be sought by the Companions and 
Followers as a means of benefit even after he left this life. 

aL-j J /O^L-a J /Ul /J& J ■■lifl'V.ft li-lluj -k- a^L-J J 6 j)U.--)l 



May salaat and salaam be upon our master Muhammad sallalahu alyhi wasallam and his progeny and 
his companions and those follow him!. 


Imam al-Darimi in the Chapter 15 of the Muqaddima (Introduction) to his Sunan (1:43) entitled: 
" ALLAH's generosity to His Prophet after his death, " relates from Aws Ibn "Abd ALLAH 
with a good chain: "The people of Madina complained to "A'isha of the severe drought that they 
were suffering. She said: "Go to the Prophet's grave and open a window towards the sky so that 
there will be no roof between him and the sky." They did so, after which they were watered with 
such rain that vegetation grew and the camels got fat. That year was named the Year of Plenty." 

It is clear from the above narrations that the position of the Mother of the Believers "A'isha 
differs from that of modern-day "Salafis," since she recommended to the people of Madina to use the 
Prophet in his grave as a means of obtaining blessing and benefit and this remained in use until the 
Wahhabis took over the Hijaz, while "Salafis" declare this to be unacceptable. Either they know better 
than the fuqaha' of the Companions or, most certainly, they are peddling misguidance and innovation. 

Shaykh Albani (May ALLAH forgive and have mercy on him), in order to reject the hadith of 
Darimi, raised some objections which are so full of holes that one can not only see the sky through 
them, but also the sun, the moon, and the stars. He said in his little book translated under the name 
Tawassul: Its Types and Its Rulings (p. 130-131) about Darimi's chain of transmission for the report 
(Abu al-Nu'man from SaTd Ibn Zayd from "Amr Ibn Malik al-Nukri from Abu al-Jawza' Aws Ibn 
v Abd ALLAH from v A'isha) : 

This chain of narration is weak and cannot be used as a proof due to three reasons: 


(i) SaTd Ibn Zayd who is the brother of Hammad Ibn Zayd is somewhat weak. Al-Hafiz [Ibn 
Hajar] said about him in al-Taqrib: "Generally acceptable, but he makes mistakes." Dhahabi 
said about him in al-Mizan: " Yahya Ibn SaTd said: Weak, and al-Sa v di said: He is not a proof, 
they declare his ahadith to be weak. Nasa'i and others said: He is not strong; and Ahmad said: 
He is all right. Yahya Ibn SaTd would not accept him." 

However, the above documentation is partial and biased, and this is not surprising since 
"Salafis" only mention what advances their view while they cover up, rephrase, or declare weak 
whatever contradicts it. This is especially true of Albani (May ALLAH forgive and have mercy on 
him), whose followers claim him as "the leading scholar of hadith of this age"(!) whereas he makes 
frequent mistakes, innovates in many of his rulings, and is generally unreliable except to those 
unschooled in the Islamic sciences. It would be more correct for "Salafis" to say: "He is our leading 
scholar," for in this we would agree with them completely. However, it is a fact that no one who has 
actual knowledge in hadith and Fiqh uses Albani (May ALLAH forgive and have mercy on him)'s 
books except that they check and verify anything they take from them against trustworthy scholars. 

The present narration is a case in point, since Shaykh Albani (May ALLAH forgive and have 
mercy on him) deliberately omits to mention the authentication of the narrators he seeks to declare 
weak, hiding basic evidence from his readers in order to mislead them, all because he is dead set 
against the issue at hand, even if it is authentically reported from the Mother of the Believers! 
Following is a point-by-point refutation of Shaykh Albani (May ALLAH forgive and have mercy on 
him)'s claims by the Moroccan hadith scholar "Abd ALLAH Ibn Muhammad Ibn al-Siddiq al- 
Ghumari in his booklet entitled: Irgham al-mubtadi al-ghabi bi jawaz al-tawassul bi al-nabi (The 
coercion of the unintelligent innovator to the effect that using the Prophet as a means is permissible p. 

Albani (May ALLAH forgive and have mercy on him)'s weakening of SaTd Ibn Zayd is 
rejected, because SaMd is one of Sahih Muslim's narrators, and Yahya Ibn MaMn 
declared him trustworthy (thiqa)l 

The editor of Ghumari's text, Ghumari's student Hasan 'Ali al-Saqqaf says on the same page 
as the above: 

Albani (May ALLAH forgive and have mercy on him) has adduced worthless proofs as is his 
habit when embellishing falsehood. He cited whatever fit his whim from Ibn Hajar's Taqrib, 
leaving out his mention that SaTd Ibn Zayd is one of Muslim's narrators in his Sahih. Beware, 
therefore, of this tadlis (concealment) on his part!... He added Dhahabi's notice on SaTd Ibn 
Zayd in the Mizan, and this is another deliberate cover-up, for he faithlessly omitted to 
mention what Ibn Hajar reported in Tahdhib al-tahdhib (4:29) from those who declared SaTd 
Ibn Zayd trustworthy, in addition to his being one of Muslim's narrators: 

- Bukhari said: "Muslim Ibn Ibrahim narrated to us: SaMd Ibn Zayd Abu al-Hasan 
narrated to us, and he is truthful and a memorizer of hadith (saduq haflz)" 

- al-Duri said on the authority of Ibn MaTn: "SaTd Ibn Zayd is trustworthy (thiqa)." 

- Ibn SaM said: "He was trustworthy." 

- al-'Ujli said: "He is from Basra, and he is trustworthy." 

- Abu Zur'a said: "I heard Sulayman Ibn Harb say: SaTd Ibn Zayd narrated to us, and he was 

- Abu Ja v far al-Darimi said: "Hibban Ibn Hilal narrated to us: SaTd Ibn Zayd narrated to us, 
and he was a memorizer of hadith and he was reliable." 


- Ibn v Adi said: "There is no denounced narration from him except someone else also narrates 
it, and I consider him one of those in the reliable category. " 

In addition to the above remarks it is noteworthy to mention that Albani (May ALLAH 
forgive and have mercy on him) cited Ahmad's grading of SaTd Ibn Zayd as la ba'sa bihi which his 
translator rendered as "he is all right," but neither the author nor the translator seems to know that in 
Imam Ahmad's terminology la ba'sa bihi is identical with thiqa, which means "trustworthy" and is 
among the highest gradings of authentication! Ibn Salah in his Muqaddima (p. 134), Dhahabi in Lisan 
al-mizan (1:13), Sakhawi in Fath al-mughith, Ibn Hajar in Hadi al-sari, Abu Ghudda in his 
commentary to Lucknawi's Raf (p. 222 n. 3), as well as the editor of Nawawi's al-Taqrib wa al-taysir 
(p. 51) have indicated that the equivalency of saying "There is no harm in him" with the grade of 
trustworthy (thiqa) obtains for many early authorities of the third century such as Ibn MaTn, Ibn al- 
Madini, Imam Ahmad, Duhaym, Abu Zur v a, Abu Hatim al-Razi, Ya'qub Ibn Sufyan al-Fasawi, and 

(ALLAH knows best what Shaykh Hasan Saqqaf is trying to indicate while saying that Albani didn't 
know what la ba'sa bihi meant. I think that he knew what it meant and he knew that the people know 
what it meant and he placed it there casually and not to cmmit tadlees. May ALLAH help us and save 
us from suspicion that Shaykh Hassan Saqqafs comments on him are trying to form.) 

Albani (May ALLAH forgive and have mercy on him) continues in his list of reasons for 
weakening Darimi's narration: 

(ii) It is mawquf (stopping at the Companion), coming only from "A'isha and not from the 
Prophet, and even if the chain of narration up to "A'isha were authentic then it would not 
be a proof since it is something open to personal judgment in which even the 
Companions are sometimes correct and sometimes incorrect, and we are not bound to 
act upon that (!). 

Answer by the sunnis: 

al-'Uqayli mentioned that Muhammad Ibn 'Abd al-Rahman al-Sayrafi said: I asked Ahmad Ibn 
Hanbal: "If the Companions of the Prophet differed regarding a certain question, is it permissible for 
us to check their positions to see who among them is right so that we may follow him?" He replied: 
"It is not permissible to check on the Prophet's Companions (la yajuz alnazar bayna ashabi 
rasulillah)." I said: "Then what is the procedure in this?" He replied: "You follow whichever of them 
you like." Ibn v Abd al-Barr, JamV bayan al-^ilm (Cairo: dar al-tiba"a al-muniriyya) 2:78-83, 181. It 
seems albaani has derived this erroneous statement that "companions are sometimes correct and 
sometimes incorrect" from Imam Maliks misinterpreted words. The muhaddith al-Samhudi relates al- 
Hafiz Ibn al-Salah's discussion of Imam Malik's saying concerning difference of opinion among the 
Companions: "Among them is the one that is wrong and the one that is right: therefore you must 
exercise ijtihad." Samhudi said: 

Clearly, it refers to differences in legal rulings (ahkam). Ibn al-Salah said: "This is different 
from what Layth said concerning the flexibility allowed for the Community, since this applies 
exclusively to the muhtahid as he said: "you must exercise ijtihad," because the muhtahid's 
competence makes him legally responsible (mukallaf) to exercise ijtihad and there is no flexibility 
allowed for him over the matter of their difference. The flexibility applies exclusively to the 
unqualified follower (muqallid). The people meant in the saying: "Difference of opinion in my 
Community is a mercy for people" are those unqualified followers. As for the import of Malik's 
saying "Among the Companions is the one that is wrong and the one that is right," it is meant only as 
an answer to those who say that the mujtahid is able to follow the Companions. It is not meant for 
others. To this claim it is easy to reply that not only is the narration sound and authentic, but also that 
there is no objection related from any of the Companions to the act recommended by the Mother of 


the Believers, just as there was no objection on their part to the istisqa' made by the man who came to 
the grave of the Prophet in the narration of Malik al-Dar cited below. This shows ijma ^(as suqooti or 
silent ijma) on the matter on the part of the Companions, and such ijma" is definitely binding in the 
sense that no one can declare unlawful or innovative something which they have tacitly declared 
lawful or desirable. As for the following the opinion of the Companions we say what Imam al-ShafiT 
said as related by Ibn Qayyim in A"lam al-muwaqqVin "an rabb al-"alamin (2:186-187): "Their 
opinion for us is better than our opinion to ourselves." 

This is utterly unbelievable that if this act; that is opening the door upto the skies by Syyedah 
Aishah in any way lead to any for of shirq whether in the older generations or the newer generations; 
she would never have ordered to do so as the ashaabaa are the most entitled to be called the 
muwahhids than the people who call themselves "Salafies" 

Albani (May ALLAH forgive and have mercy on him) listed the following as his third and 
last reason for weakening Darimi's narration: 

(iii) Abu al-Nu'man... was originally a reliable narrator except that he deteriorated at the end 
of his life. The hadith master Burhan al-Din al-Halabi mentions him among those who 
deteriorated in later life in his book al-Muqaddima (p. 391) and he says: "The ruling about 
these people is that their narrations are accepted if reported from them by people who heard 
from them before they deteriorated. But narrations reported from them by those who heard 
from them after they deteriorated, or narrations reported from therm by people about whom 
we do not know whether they heard from them before they deteriorated or after, then these 
narrations are to be rejected." 

I say: We do not know whether this report was heard by Darimi from him before or 
after his memory deteriorated, it is therefore not acceptable and cannot be used as evidence. 
[Footnote:] Shaykh al-Ghumari missed this weakness in Misbah al-zujaj (p. 43), just as it was 
ignored by another in order to give the impression to the people that this report is authentic(l). 

Ghumari said regarding these claims about Abu al-Nu'man: 

His weakening of Abu al-Nu'man is invalid, because Abu al-Nu' man's deterioration did not 
affect what is narrated from him! al-Daraqutni said [as cited by Dhahabi in Mizan al-i tidal 
(4:81)]: "He deteriorated at the end of his life, and no denounced hadith issued from him after 
his deterioration whatsoever, and he is trustworthy (thiqa)." As for what Ibn Hibban said, that 
"Many denounced things occurred in his narrations after his deterioration," then al-Dhahabi 
refuted it when he said (4:8): "Ibn Hibban was unable to cite a single denounced narration 
from him, and the truth is just as Daraqutni said. "[note: this shows that Hafidh adh Dhahabhi 
endorsed Abul Nu'man as what Imam Daraqutni said and hence Sahih] 

Shaykh Muhammad Ibn v Alawi al-Maliki said in his book Shifa' al-fu'ad bi ziyarat khayr al- 
7W(p. 152): 

Abu al-Nu" man's deterioration neither harms nor is detrimental to his reliability, since 
Bukhari in his Sahih narrated over one hundred hadiths from him, and no narration was taken 
from him after his deterioration, as Daraqutni said.... The chain of transmission is all right, in 
fact I consider it good. The scholars have cited as evidence many chains that are like it or less 
strong than it. 

Following are Saqqaf s further comments, beginning with Albani (May ALLAH forgive and 
have mercy on him)'s charge against Shaykh al-Ghumari: 

We know full well that it is Albani (May ALLAH forgive and have mercy on him) who 
betrays scholarly trust and deliberately misinforms the people, even if he accuses others of 
disinformation.... In weakening Abu al-Nu v man he has again acted faithlessly. His quotation 


from al-Burhan al-Halabi's book al-Ightibat bi man rumiya bi al-ikhtilat (p. 23) is designed to 
pull the wool over the eyes of his followers and those who only read his works ! For it is 
necessary to also know that those who are branded as suffering from deterioration in the 
aforementioned book are divided among those whose narrations were unaffected by their 
deterioration and those whose narrations were affected. Abu al-Nu'man belongs to the first 
group, and al-Dhahabi made this clear in al-Mizan (4:8). Therefore our reply to Albani (May 
ALLAH forgive and have mercy on him) is: Shaykh al-Ghumari did not miss anything 
concerning this matter of deterioration, because he is a hadith scholar and a master memorizer 
(hafiz), however, it is you who have missed it, O slandering backbiter! 

As for Shaykh Albani (May ALLAH forgive and have mercy on him)'s quotation of Allama 
Ibn Taymiyya's claim in his al-Radd ^ala al-Bakri (p. 68-74) whereby "a clear proof that it is a lie is 
the fact that no such opening existed above the house at all in the whole of the life of v A'isha"(!) then 
it is a weak objection which is no sooner brought up than cast out. Surely Imam al-Darimi and the 
scholars of the succeeding generations would know of such a detail better than latecomers. As for the 
authorities among the latter, then the hadith scholar and historian of Madina Imam "Ali al-Samhudi (d. 
922) did not so much as look at Ibn Taymiyya's objection, rather he confirmed the truth of Darimi's 
narration by saying, after citing it in his Wafa' al-wafa' (2:549): al-Zayn al-Miraghi said: "Know that 
it is the Sunna of the people of Madina to this day to open a window at the bottom of the dome of the 
Prophet's room, that is, of the blessed green dome, on the side of the Qibla." I say: And in our time, 
they open the door facing the noble face (the grave) in the space surrounding the room and they gather 

These are the only things that he brings forward in his book "Tawassul: its types and rulings". 
He brings only three criticisms against the hadith firstly, and the other logical "proof that he cites are 
rejected as we said above 

Some others say that Amr bin Malik an Nukri is daaif. : 

Ibn Hibban has called 'Amr bin Malik an-Nukri as truthful as Ibn Hajar Asqalani writes in 
Tahdhib-ut-tahdhib (8:96), "Ibn Hibban has mentioned him in his book Kitab-ut-thiqat." Therefore, 
Ibn Hibban' s acknowledgement of his credibility is based on truth and it is beyond any iota of doubt 
that Ibn Hajar 'Asqalani, on the basis of his authenticity, has called Amr bin Malik an-Nukri in 
Taqrib-ut-tahdhib (2:77), "Saduq lahu awham (he is truthful but he makes mistakes (something like 

The word saduq (truthful) used by Ibn Hajar 'Asqalani attests to the veracity of Amr bin Malik an- 
Nukri and he has given it precedence over others. Mahmud Sa'id Mamduh refers to it in his book 
Raf -ul-minarah (p.258) that: 'Abdullah bin Ahmad, attributing it to his father, commented, "Annahu 
ka-annahu da "afahu (as if he weakened him)." I say that the word ka-anna (as if; as though) is doubt 
and suspicion; it cannot serve as an act of justification. When 'Abdullah bin 'Ali bin Madini referred 
to Hasan bin Musa Ashyab as wa ka-annahu da"afahu (and as if he weakened him), Ibn Hajar 
Asqalani endorsed him by saying: hadha zann, la taqumu bihi hujjah (it is suspicion, therefore, it 
cannot serve as a justification)^ Ibn Hajar 'Asqalani, Hady-us-sari muqaddimah Fath-ul-bari(p397). 

So this statement makes the veracity of Amr bin Malik an-Nukri unquestionable. Dhahabi has 
explained it further in Mizan-ul-i 'tidal (3:286) and al-Mughni fi duafa (2:488). Mahmud Sa'id 
Mamduh writes: 

"Ibn 'Adi has bracketed Amr bin Malik an-Nukri with Amr bin Malik Rasibi in al-Kamil (5: 1799) and 
has dubbed him as a recanter narrator. Dhahabi has explained it in Mizan-ul-i'tidal (3:285) and al- 
Mughni (2:488) while Ibn Hajar Asqalani has commented on it in Tahdhib-ut-tahdhib (8:95). Both 
these hadith-scholars have delinked 'Amr bin Malik an-Nukri from 'Amr bin Malik Rasibi and 
disproved the linkage forged by Ibn Adi, which has driven some of the traditionists to label Amr bin 
Malik an-Nukri as unreliable. These traditionists are not to blame as they have based their deductions 


on the conclusions drawn by Ibn Adi without any conscious attempt at distortion as has been 
explained by Ibn-ul-Jawzi in Kitab-ul-mawdu'at (2:145) and by Ibn Taymiyyah (alyhi rahmah) in 
Qa'idah jalilah fit-tawassul wal-wasilah." Shaykh al Mahmud Sa'id Mamduh, in Raf -ul-minarah 

And the final spade of soil over the grave of the question of "unreliability of Amr bin Malik an Nukri 
is by Shaykh Albani (May ALLAH forgive and have mercy on him) himself. Shaykh Albani writes in 
Ta 'liq 'ala Fadl-is-salat 'ala an-nabi (p. 88): 'Amr bin Malik an-Nukri is a reliable narrator as has 
been endorsed by Dhahabi. He has also confirmed this view in another book Silsilat-ul-ahadiyh-is- 
sahihah (5:608). 

Some people even cause problems on issues of Abul Jawzaa 

A large number of people have taken over traditions from Abu al-Jawza' Aws bin 'Abdullah on the 
basis of his credibility and the direct transmission of this tradition from 'A'iShah has also been 
established. In support of this contention it suffices to state that Imam Muslim has recorded Abu al- 
Jawza'Aws's narration through our mother Syyedah 'A'iShah (radiallhu anha). Imam Bukhari says: 

It was related to us by Musaddad who had heard it from Ja'far bin Sulayman, who from 'Amr bin 

Malik an-Nukri who had reported it from Abu al-Jawza'. He said: I spent twelve years with Ibn 

'Abbas and 'A'iShah and there was not a single verse of the Holy Qur'an about which I had not asked 


Bukhari, at-Tarikh-ul-kabir (2: 16-7). Ibn S'ad has related another tradition on these lines: 

Abu al-Jawza' has related: I lived as Ibn 'Abbas's neighbour for twelve years and there was not a 
single verse of the Holy Qur'an about which I had not asked him. Ibn S'ad, at-Tabaqat-ul-kubra 
(7:224). Imam Abu Nu'aym (rahimullahi alyhi) has added the following words to the tradition: 

And my deputy visited the Mother of the Believers ('A'iShah) every morning and evening. So I did 
not hear from any other quarter (except what I heard from her), nor did I hear from any other source 
(except from her) what ALLAH has enjoined about sin that I shall forgive him (the sinner) except the 
one who associates any partner with Me. Abu Na'aym, Hilyat-ul-awliya' wa tabaqat-ul-asfiya' (3:79). 

According to Ibn Hajar 'Asqalani, it by no means implies that he never met 'A'ishah afterwards. So, 
the inference drawn by Imam Muslim from the frequency of visits clearly indicates that he had a face 
to-face meeting with the mother of all believers Hadrat A'iShah (may ALLAH be pleased with her). 

Thus when his meeting with 'A'iShah has been established with irrefutable finality, the element of 
deceit and incredibility in his statement is automatically washed out and his tradition, therefore, 
acquires authenticity. To call him an impostor is, actually, to commit excess against his genuineness 
as a reporter, and to do him justice we have to acknowledge the obvious fact that his statement is 
based on sound transmission. This conclusion is compatible not only with the findings of Imam 
Muslim (rahimullah alyhim) but also reflects the general drift of public opinion. 

Abu Nu'aym has confirmed the authenticity of a number of traditions by Abu al-Jawza' with the 
words 'an 'A'iShah (from Syyedah hadrat 'A'iShah) in Hilyat-ul-awliya ' wa tabaqat-ul-asfiya'. 

Ibn-ul-Qaysarani has also reported a tradition from Abu al-Jawza' by using the words sami'a 
'A'iShah (he listened to 'A'iShah). Ibn-ul-Qaysarani, al-Jam'bayn as-Sahihayn (1:46) as quoted by 
Shaykh Mahmud Sa'id Mamduh in his well written book on tawassul and waseelah: Raf '-ul-minarah 

This discussion proves beyond doubt that these certificates of authenticity are not based on any 
forgery but on verifiable evidence, and this chain of transmission is sahih (sound) or hasan (fair). 


Some people even uote Allama Ibn Tayimiyyah from his "iqtidaah as siraat al mustaqueem " and say 
that he said "the opening of the place was only for the reason that rainwater should even reach the 
Prophets grave"!!!!!. This proves without doubt how far Allama Ibn Tayimiyyah went to make this 
narration weak and any person who has logic will give no regards to these comments as the sole 
reason of Imam Darimi for narrating this hadith goes into the well when we take this saying as his 
baab or chapter under which this hadith is prevalent clearly indicates. And furthermore how did 
Ayesha radiALLAHu anh know that it was going to rain then?. This kind of reasoning is matrook and 
left alone with those who have their own whims to follow. WALLAHu taalaa alam - Ruhan) 


The act of the Mother of the Believers v A'isha in the narration of Darimi is explicitly confirmed 
by Abu Talib's famous line of poetry concerning istisqa ' through the Prophet as related in the 
book of istisqa' in Bukhari's Sahih: 

"Abdullah Ibn Dinar said: "I heard Ibn "Umar reciting the poetic verses of Abu Talib: 

A fair-skinned one by whose face rainclouds are sought, 
A caretaker of the orphans and protector of widows. 


v Umar Ibn Hamza said: Salim narrated from his father (Ibn "Umar) that the latter said: "The poet's 
saying came to my mind as I was looking at the face of the Prophet while he was praying for rain 
— and he did not get down till the rain water flowed profusely from every roof-gutter: 

A fair-skinned one by whose face rainclouds are sought, 
A caretaker for the orphans and protector of widows. 

One sub-narrator added: "These were the words of Abu Talib." 

Note that in his translation of Bukhari (2:65), Muhammad Muhsin Khan alters the wording of 
the hadith to read: "A white person who is requested to pray for rain" in place of "by whose face 
rain is sought," and ALLAH knows best the reason for this grave betrayal of the translator's trust in 
the most important Islamic source after the Qur'an. 


Al-Bayhaqi relates with a sound (sahih) chain: It is related from Malik al-Dar, "Umar's treasurer, 
that the people suffered a drought during the successorship of "Urnar, whereupon a man came to 
the grave of the Prophet and said: "O Messenger of ALLAH, ask for rain for your Community, for 
verily they have but perished," after which the Prophet appeared to him in a dream and told him: 
"Go to "Umar and give him my greeting, then tell him that they will be watered. Tell him: You 
must be clever, you must be clever!" The man went and told v Umar. The latter said: "O my Lord, 
I spare no effort except in what escapes my power!" Ibn Kathir cites it thus from Bayhaqi in al- 
Bidaya wa al-nihaya and says: isnaduhu sahih; Jbn Kathir in his recently published: Jami al- 
Masanid (1/223) - Musnad Umar - declared it as: "Isnaduhu Jayyid Qawi: ITS CHAIN OF 


TRANSMISSION IS GOOD AND STRONG!" Ibn Abi Shayba cites it in his Musannaf with a sound 
(sahih) chain as confirmed by Ibn Hajar who says: rawa Ibn Abi Shayba bi isnadin sahih and cites 
the hadith in Fath al-bari. 21[26] He identifies Malik al-Dar as 'Umar's treasurer (khazin K umar) and 
says that the man who visited and saw the Prophet in his dream is identified as the Companion 
Bilal Ibn al-Harith, and he counts this hadith among the reasons for Bukhari's naming of the 
chapter "The people's request to their leader for rain if they suffer drought. " He also mentions it in 
al-Isaba, where he says that Ibn Abi Khaythama cited it. 28[271 

Here we would like to reproduce the exact Arabic text of the hadith mentioned by various collectors 
of hadith: 

From the Musannaf (12/31-32) of Ibn Abi Shayba (d. 235 AH) 

4 n "' (jji jjl i_iiLai» JjlLaall i_iUS» <jc 'M ^-"-aj i—iLkUl jj jic J.'M ^ jSi l"«» 

Aic ija^- U VI jll V Li'j ^* 

31380 J^ ' jlill ^ULo jc t ?dL-a ^jI jc t (jLocVI jc t <JjU-o jA l&la,; <_jl^ai ; Jla i Jjtkll Jc jaC jjLi jl^J 
i I j£1a ja ji^JlJ lilloV (j'n'imt 4 <&l J_j^j U ; Jlaa jI^j *ulc J&\ ,_yL-a <_s^ ->^ ls^! "J^J el?-a t j^c j« j J ix=»a (jJjll 
^ Jsj (jj«ij<1ni«> j>Sjt ojji.lj i a^LJI <Gjala j^c. tlul " ; -d Jjaa aliall J JaJI Jla: Jla t " o j ^' cdilc t <_yu£ll i J ljlr. 

<Gc dij^c La V] jll V 4-ij b : Jla J jaC u,^.^ tjiili j-ac * 

From Imam al-Bayhaqi's Dala'il al-Nubuwwa (7/47) 

<j? ^Lj, *£c iiii (jLo jilt 4jjj j» 

4ic ijic u vj jil u * 

2974 ^O^-l ' (JftiH Jc jj jSj _jjI lj^>ii.l i jiuo jj jj-oc jjl Lijji.1 ; Via ^jjuijUll jSj _jjIj i SjUS jj j^aJ _jj| Lj^ji.1 
i i— jUaiJI jj ^ac jLoj J Jaaj (_yAj]| i— jL^al ; Jla t*ULo jc i jdL^ ^jjl (jc t (ji^cVI jc t -LsjU-o jjI lj^)ji.l t t^Jaj 

jil J..-I jit J_j^j ol2la S Ij£1a ja ^la tdioV ^1 ^3., ; jil J_^j Lj : Jlaa aLjj <j1c jil LS L^ LS sA\ j& Jj lI?-j *t-?j 

( j^jC (Ja-Jl (Jla . <_>"J^I i_) j y^' ' J Mf- : aJ J5j . jji. nn aSjl o^>ii.lj ( a^UJI Ajjila j^c dul Jlaa i aliall ^i Jjjj "Ulc 
AJC- djaji Lo Vj _jll Lo i_Jj Li ; Jla »j j^>c (j,^.^ ' ejisls* 

From al-Irshad fi Ma'rifa Ulama al-Hadith of Hafiz al-Khalili (1/313-314) 

j^sJI tUlc. iijii ^ illijVI» 

i|j» .SHU 


(jc (_sjj ^jljjl jjjSj (_v»Jj (jj*jljll ajIc ^jjI "ulc ^jilo ajja (_sj>jIj : ^Jc tlc^>ll <-_il h*»lt jj j^»c J^o jl^ll ^ilLo 

(_gj_yjl nij'ill j£j ji\ j^JaW (jujXlC- (jj AoaI (jj 1n-> n b 'u1% . <Ua.lj (j^ja. ,jll o^Ij I ImTlt jaj j^c j jJi-all ^)£j ^1 

lillLo ^g-iu (J ; ^jill (_5^oUJI j»Ijc (jj (JJ ciifi ; Jla i— jIa_j!I ^jc jjj in-, n U!iia. ^ja^Jill j ■ -~ " jj io*> i jj <iiil aic UiiAi. 

,1«~><i Uii^i. A n\\^ ji\ liia. (_£jiall 1«-.n jj <iill ^jc IjiiJla. juall jj j.n^lt jj ,)n-\*, Ijiiii. _ t -uSaLojl ($ j\A\ ■ Jlaa ? jl.lil 

i— jllaaJI jj jxc (jLoj J iaaj (jjUll i -ll . nt ; Jla t jUI ^llLo (jc jJL^a ^jjl jc (jLocVI UjAa. ^yjjJall j»jla. jj 

Jlaa aliall J Jjjj <ulc jil ^.Iki ( _ s jj1I lSIjS liJlaV ^ill jj'""'"^ , ^' ls^J ^ : J^ fiuij 4j1c -fill (_y\i«i ^jjill jj5 JJ Ja.j «.laj 

j^c Cul " ; 5 jac ^ySja ; Jli . " o^l (j.n'sIL; i^iiLti ) jjiux a£i] ; <1 Jaj ( ^XJI <jjala ( U V] jll U , vj ^ : J^J 
ojLjj! jjaUllj djj^ail li& jl^ll lillLo A-ajj ?JL-a Ul jj ; JIL <jc dijax. 

Imam Ibn Kathir in al Bidaya wal Nihaya (7/106) 

(Jiftjjl j£j jjI Ml ■> \\ Jlij; ^ylc jj adAljjj lilli. i jLuo jj j^>c jjI UuJa. ;Vla (-wjlill jSj jjIj toJllja jj jj-aJ jj! U^>ii.l 
j«c j°J) (J -iaaa (jjjil < jl i ^il ; Jla *iiiLo jc t^dU-a ^gjl jc t^jjaAcVl jc t<jjlju-a ^jjl Ijj^ia. t^j^j jj ^j^j 1 ijjia tj^iA^ll 


Jjjj <ulc. <uil cr^ 1 ls^' _J^ crl' J^J *LaJ si_iUaiJI jj. 

IjSIa ji i^jji dlloV ^1 (jjuLUil jjl J^j Lj ;Jlaa. 

(jjySJlj ^Jjlc. 4J (JSj t jjJLiUO 4jl ^AjiaJj ta!>Lui]l ^jio 4jjili i^yaC ClljJ ; Jlij alio]! J j»Ljj "Ulc <Ull ^L-a ^lll Jj-">J »Lili 
yrj-k.,-1 jliuil IJAj.<JC lllj^r. La V) Ijll La "-JJ 1j iJlsa tjxC _>^li Jt^' LS"^- 

Shaykh al-Islam al-Hafiz Ibn Hajar al-Asqalani in al-Isaba fi Tamyiz al-Sahaba (3/484) : 

8362[ jc lSjjj o4±-al\ jSj ^i qa £a*mj Sji\ a! jIjJI dJU -d JUL ^ill _>a j*c ^Jj* jA^c. jj ^^ [274:0° 

(-jl J^jia j« JEJjUll ^ji (_JjLiall r-jiklj tilSLo Lul Alll^JC j jjC oLulj jL&uill ?JL-a yi\ <ic (_£jj oJJJC ^yjlj JU-oj jliu^oll I JA j* A am ^gjl [_jj 4_a.^>i.lj <jc lllj^r. La VI jll V C_1J b jiulll -kj^i (_j Jli jaC jl jl^ll liUto jc jljSi ?JL-a 
lilloV <&l (jiu'luit ■&! J_J"iJ U Jlsi aIuj 4jlc JJjl (_yL-= i_s^ _>^ LS^! J?0 *LaJ ^oC j_^o j J Jaaj (jjill <_lLual Jli V jia-o 

I jll U i—jj L Jli j j^jc t ^JLa Jli joaSlI liLlxi j^wLum a£jj <S Jia j^c Cul <d Jlia JjaII ^i aLuj <ulc <&1 cr^- 3 ls4^' °Lila 

L&*JJ~* P^^W tlW \3* ' " JJ j&^-^^c (J^^H 3 L>° LSJ*^ i* *)•> ^ h ^ill J^yaC jJ Jjl-i .Jjl^&a j^i Lbj^jj 4jc dj^a*C La V] 

Sauc ^jji ,_J] oJ^j i_iAJI Jlaa jLjjj 4jL«jjI Ljjs <_jaj Cy* *»>^ '-^ liji Lojj i—iLLiJI Qi yz- ^s^^ JL^ jWI dllLo (jc 
jjI Jlij lij^t-o (jlSj j-oc j j^j tjjl (jc lSjj JLa 4jjAall JaI ^i (jjajUll (j^ JjVI 4i±lall ^gi ji«jjj (jj j^Jj -CL-aa j^^ 

(jlS ( _ s JJioJI (jj ( _ s ic (jc (-jJaLul JjcLaui) Jli j jt^ll dllLo ^ amffl oVj (jLajc j»^i Laia jxc JUc <UaS jaC- oVj »-iJJC 

_>«]" UjLi. jWI tdSU. 

Hafiz Ibn Hajar in Fath al Bari (2/495) 


lr»a (jjLill i—jL-al " Jli - j-aC (jjli- (jl^J - t5jWt dllLa JC jUujll JtlL^a ^1 <jl jj jo g-j-k ..^ jLujjj <iUJ ^jjl (jjl iSjJJ 
ji j^Jli lilioV ( Alii J_j^"j Lj ;Jlaa pi^j <alc -fill ^.Ik** aiuij <alc <iill ^.K^ ^gjjil ^>ji Jj Ja>j *LaJ j^c (joj J 
lluAaJI " jjoC Cjj\ ;<U Jjai ^liall ,J J^jJI (jL? iljSl*. 

4.jnl'u -US Ij^j ^-iij tAjl *> ■ <-\\\ ±*.\ ^jj>«ll clijLiJI jj J!Mj jA jjSj-oII allall (_slj (_5Jll (jl ^jjsII («i ' <j i .I t^jj jij 

(jij-olt Jllj LJajl 4 .^illl oJA Ji-aV -Uia.jjll 

Imam Ibn Abdal Barr in al-Isti'ab (2/464) under the biography of Umar Ibn al Khattab (ra) said: 

1 _ s jjll ^>ji Jl Ja>j *L=J jjjC (j«j (_ji JasJ (jjlill L_iL-al ; Jli jl^ll ^llLo jc- ?JL-a (_jjl jc (jiuicVl jc -LijU-o jjI i_Sjjj 
IjSIa ji a^jji lilloV ( <iiil J_ji«j Lj ; Jlai f^j "Ulc -*Sil ^U 


This hadith is discussed again further below with respect to Shaykh Albani (May ALLAH forgive and 
have mercy on him)'s claim: "We do not accept that this story is authentic..." 

The legal inference here is not from the dream, because although the dream of seeing the Prophet is 
truthful, a dream cannot be used to establish a ruling (hukm) due to the possibility that the person who 
saw it makes an error in its wording. Rather, the inference from this hadith is based on the action of 
the Companion Bilal Ibn al-Harith. The fact that Bilal came to the grave of the Prophet, called out to 
him, and asked him to ask for rain is a proof that these actions are permitted. These actions fall under 
the rubric of asking the Prophet for help (istighatha), seeking him as a means (tawassul), and using 
his intermediary (tashaffu), and none of the Companions reprimanded him, and therefore it was 
understood that such actions are among the greatest acts of drawing near to ALLAH. 

In his edition of Ibn Hajar, the "salafi" scholar Bin Baz rejects the hadith as a valid source for 
seeking rain through the Prophet, and brazenly condemns the act of the Companion who came to the 


grave, calling it munkar (aberrant) and wasila ila al-shirk (a means to associating partners to 


ALLAH). We seek protection from ALLAH from ignorance and error. 

They usually say that this act of requesting the prophet to make dua for us is useless because the 
prophet cannot make dua and "is not allowed" to make dua for us after "he left for the company of the 
angels"! Verily this concept that the prophet cannot make dua for us is in itself munkar because it is 
proved from authentic ahadith and the concept that they have developed regarding "his not knowing 
for who to make dua for" is again notihng but their own desire because these facts are not only proved 
by this very hadith that we have quoted (and will discuss about later inshALLAH), but also by other 
sahih narrations of the holy prophet! 

The Prophet said: "My life is a great good for you: you will relate about me and it will be related 
to you; and my death is a great good for you: your actions will be presented to me (in my grave) 
and if I see goodness I will praise ALLAH, and if see other than that I will ask forgiveness of Him 
for you." 

Al-Haythami says in Majma al-zawa'id (9:24 #91): "al-Bazzar relates it and its sub-narrators 
are all men of sound hadith." Qadi 'Iyad cites it in al-Shifa (1:56 of the Amman edition) and Suyuti 
said in his Manahil al-safafi takhrij ahadith al-shifa (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama 
cites it in his Musnad from the hadith of Bakr Ibn "Abd ALLAH al-Muzani, and al-Bazzar from the 
hadith of Ibn Mas'ud with a sound (sahih) chain." He says the same in his al-Khasa'is al-kubra. It is 
confirmed by al-Khafagi's and al-Qari's respective commentaries on al-Shifa'. al-'Iraqi said in Tarh 
al-tathrib: "Its chain is good" (isnaduhu jayyid). 

It is cited in Shaykh al-Islam al-Taqi al-Subki's Shifa' al-siqamfi ziyarat khayr al-anam (The 
healing of the sick concerning the visit of the Best of Creation), where he mentions that Bakr Ibn Abd 
ALLAH al-Muzani reported it, and Ibn al-Jawzi mentions it through Bakr and then again through 
Anas Ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without 
giving the isnad. However, Ibn al-Jawzi specifies in the introduction of his book that he only included 
sound traditions in it. He also mentions the version through Aws Ibn Aws: "The actions of human 
beings are shown to me every Thursday night preceding Friday." See also Fath al-bari 10:415 and 
11:385, al-Mundhiri's al-Targhib wa al-tarhib 3:343, and Musnad Ahmad 4:484. 

The former Grand Mufti of Egypt Shaykh Hasanayn Muhammad Makhluf wrote in his 
Fatawa sharHyya (Cairo: Dar al-Ttisam, 1405/1985, 1:91-92): 

The hadith means that the Prophet is a great good for his Community during his life, because 
ALLAH the Exalted has preserved the Community through the secret of the Prophet's 
presence from misguidance and confusion and disagreement, and He has guided the prople 
through the Prophet to the manifest truth; and that after ALLAH took back the Prophet, our 
connection to the latter's goodness continues uncut and the extension of his goodness endures, 
overshadowing us. The deeds of the Community are shown to him every day, and he glorifies 
ALLAH for the goodness that he finds, while he asks for His forgiveness for the small sins, 
and the alleviation of His punishment for the grave ones: and this is a tremendous good for us. 
There is therefore "goodness for the Community in his life, and in his death, goodness for the 
Community. " 

Moreover, as has been established in the hadith, the Prophet is alive in his grave with 
a special "isthmus-life" (hayat barzakhiyya khassa) stronger than the lives of the martyrs 
which the Qur'an spoke about in more than one verse. The nature of these two kinds of life 
cannot be known except by their Bestower, the Glorious, the Exalted. He is able to do all 
things. His showing the Community's deeds to the Prophet as an honorific gift for him and his 


Community is entirely possible rationally and documented in the reports. There is no leeway 

for its denial; and ALLAH guides to His light whomever He pleases; and ALLAH knows 


[it is very important to discuss the chain of this hadith here and prove without doubt that it is 

is sahih as Shaykh al albaani has tried his best to weaken the narration. Here I present the 

refutation of albaani by Shaykh Mahmud syyed mamduh in raaf ul minaarah that has left no 

doubt about the hadith being sahih through chain as well as other means : 

Excerpted from pages 156-169 of: Raf Al-Minara Bi-Ahadith Al-Tawassul Wa Al-Ziyara; 

Al-Hafiz Abu Bakr Al-Bazzar stated in his Musnad( Kashf Al-Astar 1:397): 
Yusuf bin Musa narrated to us, 'Abd Al-Majid bin 'Abd Al-Aziz bin Abi Rawwad 
narrated to us, from Sufyan, from Abdullah bin Al-Sa'ib, from Zadhan, from Abdullah, 
from the Prophet that he said: 


"My life is a great good for you: you will relate about me and it will be 
related to you. And my death is a great good for you, your actions will be 
presented to me and if I see goodness I will praise Allah for it, and if see 
any evildoing I will ask forgiveness (of Allah) for you." 

Al-Hafiz Al-'Iraqi in Tarh Al-Tathrib (3:27) said: Its chain is 
excellent (jayyid). 

Al-Haythami in Majma' Al-Zawa'id (9:24) said: Al-Bazzar narrated it and its narrators 
are narrators of the sahih. 

Al-Suyuti authenticated it in Al-Khasa'is (2:281), and in his exegesis of Al-Shifa, and it is 
as he has stated. 

Our Shaykh, the 'allama, the muhaqqiq, Al-Sayyid Abd Allah bin Siddiq Al-Ghumari 
Al- Hasani, may Allah illuminate his resting place, has [written] a beneficial piece on 
this which has been published, entitled Nihayah Al-Amal fi Sharh wa Tashiri Ard Al-A^- » . 

The men of the chain [of this hadith] are all trustworthy 

'Abd Al-Majid bin 'Abd Al-'Aziz bin Abi Rawwad is trustworthy [thiqa] as well and 
Muslim relied on him, and a detailed explanation of him will come, in sha' Allahu ta'ala. 

And this hadith has other routes of transmission, other than what Ibn Mas'ud reported; so, for 
example, it has come on the a uthority of Anas, and on the authority of Bakr bin 'Abd Allah al- 
Muzani in a mursal way and [the chain] is of the highest degree of authenticity. And [the 
hadith] has also come from Muhammad bin 'Ali bin Al-Hussain, although it is problematic 

As for the mursal of Bakr bin 'Abd Allah al-Muzani, there are two authentic routes leading up to 
him, and the third is weak. As for the authentic ones, Qadi Isma'il has reported them in his Fadl Al- 
Salat 'ala Al-Nabi (p .38-39) 

Ibn 'Abd Al-Hadi stated in Al-Sarim, after mentioning one of the two [authentic] chains 
(p.217): "This chain is rigorously authentic (Sahih) up to Bakr al- Muzani, and Bakr is from the 
trustworthy Tabi'is, and from their Imams..." 


And the third weak [route] is the one reported by Al-Harith bin Usama in his Musnad: Al- Hasan 
bin Qutayba narrated to us, Jasr bin Farqad narrated to us, from Bakr Ibn Abdullah al-Muzani, in 
a marfu' manner. See also Al-Matalib Al- Aliya (4:23. Matalib al- Aliya is by al-Hafiz Ibn Hajar al- 

I say: Al-Hasan bin Qutayba and his shaykh are both weak [narrators]. As for the hadith of Anas 
bin Malik, Abu Tahir Al-Mukhlis stated in his Fawa'id (taken from Al-Iktifa' bi Takhrij Ahadith 
Al-Shifa See p. 17. Shaykh Mamduh said in the footnote (p. 158, no. 1) that the Iktifa is by al-Hafiz 
al-Asr al-Sayyid Ahmad Ibn al-Siddiq al-Ghumari.) 

'): Yahya bin Muhammad Ibn Sa'id reported to us, Yahya bin Khudham reported to us in 
Basra, Muhammad bin Abd Allah bin Ziyad Abu Salama al- Ansari reported to us, Malik bin 
Dinar reported to us, from Anas bin Malik that the 
Messenger of Allah said: 

"My life is a great good for you - three times - and my death is a great good for you 
- three times, so the people fell silent. So 'Umar bin Al-Khattab said, 'My father 
and mother be sacrificed for you! How is that so? You said, "My life is a great good 
for you, three times, and my death is a great good for you, three times.'" 

He said, 'My life is a great good for you because the revelation descends upon me 
from the sky and I relate to you what is halal and haram upon you; and my death is 
a great good for you, three times, because your deeds are shown to me every 
Thursday. So for whatever of it was good, I praise Allah for it. And whatever of it was 
evil, I ask for the wiping away of your sins.'" 

I say: Abu Salama Al-Ansari has been declared a liar by Ibn Tahir, and abandoned by others. 

And there is another route on the authority of Anas which is more defective than this one, and it 
has been reported by Ibn 'Adi (3:945), and Al-Harith bin Abi Usama (As it is stated in Al-Mughni 
4:148), and in this chain is Khirash bin Abd Allah. 

As for the hadith of Muhammad bin Alibin Hussain Abi Ja'far, Al-Hafiz Al-Sayyid Ahmad bin 
Al-Siddiq, may Allah have mercy on him, said in Al-Iktifa' bi Takhrij Ahadith Al- Shifa' (p. 18): 

"It has been reported by Abu Ja'far Al-Tusi in his Amali from the way of Ibrahim bin Ishaq al- 
Nahawandi al-Ahmari: narrated to us Muhammad bin Abd Al-Hamid and Abd Allah bin Salt 
from Hannan bin Sudayr, from his father; Ibrahim said: Abd Allah bin Hammad narrated to 
me, from Sudayr, from Abi Ja'far that he said: 

The Messenger of Allah said while he was among a group of his companions, 
'My being here amongst you is a great good for you, and my departing from you will 
be a great good for you'. So Jabir bin Abd Allah addressed him and said, As 
for your being here among you then it is a great good for us, but how will your 
departure from among us be good for us?' So he □ replied, As for my being here 
among you, it is good for you because Allah, Victorious and Mighty, said "But 
Allah was not going to chastise them while you were among them, nor is Allah 
going to chastise them while they ask for forgiveness", that is, chastisement with the 
sword. And as for my departure from amongst you, it is a great good for you because 
your works will be shown to me every Monday and Thursday; so whatever of it was 
good I will praise Allah, and whatever of it was a sin, I will ask forgiveness (of 
Allah) for you.'" 

And this [version] is not authentic; in fact it is spurious, made up and twisted. The afore- 
mentioned Ibrahim Al-Ahmari reported it in his works and he is weak [in hadith], as 


mentioned by Al-Tusi in his Fihrist, as he said, "He was weak in his [narration of] hadith, 
suspected in his religion", and Al-Najashi before him and others said the same. [End of quote 
from the book Al-Iktifa' bi Takhrij Ahadith Al-Shifa', of Al-Sayyid Ahmad bin Siddiq Al-Ghumari, 
Allah have mercy on him.] 

And what he has presented is sufficient. The upshot is that this hadith is authentic without a doubt. 
If you decide to stick to the statement of Al-Hafiz Al-'Iraqi in his exegesis of the Ihya (4: 148), 
whereby he said: 

"Al-Bazzar reported this from the narration of Abd Allah bin Mas'ud, and its narrators are 
narrators of the Sahih except Abd Al-Majid bin Abi Rawad. And despite the fact that Muslim 
reported from him and Ibn Ma'in and Al-Nasa'i dedated him to be trustworthy, many [scholars of 
hadith] weakened him. Al-Harith bin Abi Usama also reported it in his Musnad from the 
narration of Anas, with a weak chain to him..." 

Then, do not be alarmed by his change [in opinion] in certain matters, namely: 


First: The very person who said [the aforementioned] - i.e. Al-Hafiz Al-'Iraqi - himself declared 
the chain of Al-Bazzar to be excellent, in Tarh Al-Tathrib (3:297), and his statements in Tarh Al- 
Tathrib take precedence over his statements in his exegesis of the Ihya, since the former was 
among his last books while the latter was written while he was barely twenty [years of age] ! 
Taqi al-Din Ibn Fahd stated in Lahdh al-Alhadh(p. 22) 

"[Al-Hafiz Al-'Iraqi] became interested in sourcing the ahadith of the Ihya when he was 
apuioximately 20 yeais of aye..." 

Second: al-Hafidh al-'Iraqi's words imply that he judged the hadith to be hasan (good) because 
he mentioned two routes for it. If both are free of weakness, then the hadith is hasan by virtue of 
these two routes - as is well established. 

Third: The hadith is necessarily hasan according to Al-'Iraqi, and that is clear because he 
discussed two routes, namely: the route leading up to Ibn Mas'ud and the route leading up to Anas. 
He did not mention the mursal of Bakr Al-Muzani, which is a mursal report of the highest 
degree of authenticity. Had he come across it (i.e. Al-Muzani's report) he would not have 
neglected to comment upon it. So based on what Al-'Iraqi mentioned and what he did not 
mention, the hadith can be judged to be strong and acceptable, and Allah knows best. 

And as is customary of him with such ahadith, Al-Albani went to weaken this hadith - and thus 
followed a path none before him trod upon, and played a foul game he is held at fault for. So as 
for his weakening of the hadith, he followed a path that none before him trod upon as he himself 
stated in his Al-Da'ifa (2:405), and he referenced this hadith to another hadith narrated by a 
group of trustworthy narrators, and made the hadith "My life is a great good for 
you..." an addition to the first hadith that Abd Al-Majid bin Abd Al-'Aziz bin Abi Rawwad was 
alone in reporting. So he determined a ruling of aberrancy for what Abd Al-Majid reported as 
opposed to the group of trustworthy narrators who narrated [only] the first hadith. And that is 
because Al-Bazzar said in his Musnad: Yusuf bin Musa narrated to us, 
Abd Al-Majid bin Abd Al-'Aziz bin Abi Rawwad narrated to us, from Abd Allah bin Al- 
Sa'ib, from Zadhan from Abd Allah, that the Prophet □ said: "Allah has angels who travel about 
the earth and convey to me the peace greeting from my Ummah." He said, "And the Prophet □ 
said, 'My life is a great good for you, you will relate about me and it will be related to you...'" (the 

As for the first hadith, a group of trustworthy narrators transmitted it from Sufyan. 

As for the second hadith, Abd Al-Majid bin Abd Al-Aziz bin Abi Rawwad was alone in 



Now, Al-Albani took these two ahadith to be one single hadith, and he determined a ruling of 
aberrancy for the second hadith, and did not take it as a separate independent hadith, but rather 
an addition - and this is a clear blunder. That is because, as the scrupulous examiner must know, 
these two are two [separate] ahadith with the same chain. Al-Bazzar recorded them [together], 
as you see, for the sake of brevity and so as to not [unnecessarily] repeat the isnad. This is 
something that is found in abundance in the books of hadith, where [the authors] mention 
only one chain for a number of hadith texts (mutun). This is something quite obvious that does 
not require to be explained or pointed out. And Al-Hafiz Al-Suyuti was correct [regarding this 
point] in his two Jami's, the Saghir and the Kabir, whereby he placed the first hadith in one 
place, and the other hadith in another place. And this was due to his clear vision and perspicacious 
understanding - Allah have mercy upon him - and Allah knows best. And so, to support his 
argument, Al-Albani stated that 'Abd Al-Majid bin 'Abd Al-Aziz bin Abi Rawwad was noted [by 
the hadith scholars] for [weakness of his] memory, so that even though many of them declared him 
trustworthy, still others declared him weak and he, al-Albani, does this in his Al-Da'ifa(2:404). 
And [we see that] his comments are filled with weakening the narrator. 

Since the narrator is actually trustworthy (thiqa) and from the men of sahih [ahadith], I felt that it 
was appropriate here to defend him and clarify his reliability for he has been declared trustworthy 
by Ibn Ma'in, Ahmad, Abu Dawud, Al-Nasa'i, Ibn sh . ihIn and M Khami a nd is 

a person declared trustworthy by such [high-ranking critics], and one whom Muslim abundantly 
relies upon in his Sahih and has passed the scales [of reliability]. And so whatever has come in 
criticism of him is rejected when one considers and investigates the matter correctly and in 
accordance with the principles of hadith. As for those who have talked about him [with 
criticism], they have done so for the following reasons: 

1- Due to his madhhab, as he was a murji'. However, this does not detract from [the 
soundness of narrating ahadith] as is well-known. Al-Hafiz Al-Dhahabi stated in Al-Mizan, after 
having counted 'Abd Al-Majid bin 'Abd Al-'Aziz among the trustworthy murji' [narrators]: 
"Irja' is the madhhab of many of the noble scholars, and one cannot be prejudiced against 
one [of them] because of it..." 

2- The fact that he made mistakes in [narrating] ahadith, for he narrated the hadith of 
"Actions are by intentions" through the way of Malik, from Zayd bin Aslam, from 'Ata' bin 
Yassar, from Abi Sa'id Al-Khudri in a marfu' manner. 

And this is how it has been recorded by Abu Nu'aym in Al-Hilya(6:342), Al-Quda'i in Musnad Al- 
Shihab (As mentioned in Fath al-Wahhab (1:16)), and Abu Ya'la al-Khalili in Al-Irshad(l :233). 

As for the correctly preserved [chain], it is: Malik, from Yahya bin Sa'id, from Muhammad bin 
Ibrahim Al-Taymi, from 'Alqama, from 'Umar in a marfu' manner. And this is how it has been 
recorded by the majority [of scholars] . 

And for this reason, this hadith has been noted as being one 'Abd Al-Majid erred in - so what? 
And who is there that has not erred in one hadith, rather, in more than one hadith? 

And if you come across what Ibn 'Adi wrote about 'Abd Al-Majid bin Abi Rawwad in Al- 
Kamil (5:1982), then recall the words of Al-Dhahabi in Muqiza 


"...and it is not from the conditions of being trustworthy (thiqa) that one does not err, or make 
mistakes, for who is there that is safe from this other than the ma'sum (protected) who does not 
persist in his errors?" 

And Al-Dhahabi has mentioned this number of times in Mizan Al-I'tidal. 


The upshot is that the existence of some confusion in the hadith [narrations] of 'Abd Al- 

Majid bin Abi Rawwad does not expel him out of the boundary of being trustworthy, 
especially given the fact that he was a Hafiz [and a transmitter] of many narrations, and it is quite 
customary for this to be the case of those [who are transmitters] of many narrations. And al- 
Dhahabi described him as possessing [good] memory and truthfulness. He said in [Siyar Alam] 
al-Nubala' (9/434): "He is the scholar, the exemplar, the Hadith master, the truthful..." 

3- Those who mentioned him with criticism without clarification, such as the statement of Abi 
Hatim Al-Razi (and his severity is recognized and well-known) that "he is not trusted or relied 
upon", or the statement of Ibn Sa'd that "He was a prolific narrator of hadith, a murji', weak" or the 
statement of Abi Ahmad Al-Hakim that "[he is] not strong [in hadith] according to them (i.e. the 
hadith scholars)", or the statement of Abi 'Abd Allah Al-Hakim that "He is from those whom [the 
hadith scholars] were silent about"... this is [in fact] from the mild criticism that none are safe 
from except those from the highest level of the trustworthy narrators, for this is from the 
vague type of criticism that has to be rejected given the declaration of trustworthiness by [the 
likes of] Ibn Ma'in, Ahmad, Abi Dawud, Nasa'i, and others. 

4- Those who talked about him with exaggeration and extremism that is rejected, and that is Ibn 
Hibban when he said in Al-Majruhin (2:161): "[a narrator of] very rejected hadith, he inverts the 
reports, and he narrates the rejected reports from the well-known [hadith narrators] and thus 
deserves to be abandoned...". 

Al-Hafiz (i.e. Imam Ibn Hajar) has warned in Al-Taqrib(p. 361) about Ibn Hibban's extremism in 
declaring people abandoned. 

And Ibn Hibban over-exaggerates in criticizing narrators - so much so that Al-Dhahabi said in Al- 
Mizan( 1:274), "Ibn Hibban might at times attacks a trustworthy narrator so much that it is as if he 
is not aware of what is coming out from his head..." 

Perhaps the reason for Ibn Hibban's criticsm of 'Abd Al-Majid bin Abi Rawwad is due to what 
he has reported in Al-Majruhin (2:161) by way of 'Abd Al-Majid, from Ibn Juraij, from 'Ata', from 
Ibn 'Abbas that he said, 

"The Qadariyyah is disbelief, the Shi'ah is destruction, the Hururiyyah is innovation, and we 
do not know veracity save in the Murji'ah". 

Al-Daraqutni said in al-Afrad: '"Abd Al-Majid was alone in reporting this", and Al-Hafiz (Ibn 
Hajar) further stated in Al-Tahdhib (6:383), "the rest of the narrators of the chain are 

I say: what Al-Daraqutni and Al-Hafiz have said is true without a doubt, but that is not a 
charge against 'Abd Al-Majid. What is sounder, and is in fact the indubitable truth, is that the charge 
is against Ibn Juraij who committed tadlis, and he was a [well-known] mudallis who committed 
excessive tadlis. 

Al-Daraqutni said: "Steer clear of the tadlis of Ibn Juraij, for he is guilty of the ugliest kind of tadlis. 
However, he only committed tadlis except in what he had heard from the criticized narrators..." 

Imam Ahmad bin Hanbal said: "Some of these ahadith that Ibn Juraij used to report in a 
broken-chained manner were fabricated ahadith, and [therefore] he was indifferent about where 
he got them from", as stated in Al-Mizan(2:659) . 

From this, you can now see what had been the basis of Ibn Hibban's criticism (against 'Abd Al- 
Majid), and the charge of the felony goes to the one who committed tadlis in this chain, namely 


Ibn Juraij. And praise be to Allah by whose favour good works are accomplished. 

So the upshot of this is that the man is - as his contemporaries Ahmad and Ibn Ma'in said - 
reliable; so whoever speaks ill of him, his words are rejected and no attention is given to them. 
And due to this, Muslim relied upon him in his Sahih, and reported from him in the usul. 

And so too did Al-Hafiz Al-Dhahabi state, due to this, in Man Tukullima Fihi wa Huwa 
Muwaththaq (p. 124): "Trustworthy Murji' promoter; Ibn Hibban leered at him...". 

Al-Dhahabi's statement makes clear the trustworthiness of the man, and that his innovation and 
the statement of Ibn Hibban do not affect his trustworthiness; and had they had any effect on 
his declaration of trustworthiness then he would have warned about it. And Allah knows best the 

As for his (i.e. Al-Albani) being someone who played a foul game that he is held at fault for, 
Then this is because of two matters: 

The first: He stated in his Al-Da'ifa(2:405): "It maybe that the real source of the hadith that 'Abd 
Al-Majid connected back to Ibn Mas'ud is actually this mursal of Bakr. 'Abd Al-Majid made a 
mistake in it and he connected it back to Ibn Mas'ud and appended it to the first hadith..." 

I say: this is speculation, and this speculation is not only a lie but is the most dishonest of 
speech. And he uses this corrupted speculation to reject the musnad hadith - in which is a 
narrator who has been criticized - fix the mursal which has come from a more authentic route. 
So the mursal cannot be authenticated due to that factor except by great difficulty. And in it is 
the invalidation of a part of the Sunnah, and I have not seen anyone precede Al- Albani in these 
false claims. 


Second: This mursal report [from Bakr] is connected back (i.e. mawsul) from another route via a 
weak chain which strengthens t he mursal, and so it becomes hasan li-ghayrih, which is authoritative 
and requires that it be put into practice. And had the mawsul (i.e. connected narration) which 
contains 'Abd Al-Majid bin 'Abd Al-Aziz bin Abi Rawwad been from the category of weak 
ahadith as Al-Albani opined, then the mursal sahih consolidates it so that it 

becomes from the category of the accepted hasan report, which requires to be put into 
practice, as is agreed upon. 

And I do not see any reason for Al-Albani's divergence from the adherence to the principles of 
hadith other than stubbornness and following his whim to refute such as these kinds of ahadith. 
And here I am going to add in connection to this hadith, his (i.e, Al-Albani's) refutation of 
himself and his following, based on what has been established regarding the acceptance of 
mursal reports, the conditions of which have been expounded upon in their proper places in his 
own refutation of Shaykh Isma'il Al-Ansari, whereby he stated (Kitab Al-Shaybani 1:134-135): 

"The isnad of the mursal sahih is authoritative according to the vast majority of the fuqaha 
(jurisprudents). Al-Hafiz Ibn Kathir said, 'and reliance upon it is the madhhab of Malik and Abi 
Hanifa and their companions, and this is also reported of Ahmad in a narration.' As for the 
madhhab of Al-Shafi'i, then his condition for accepting it's authoritativeness is well- known, 
which is that [the report] also comes from another route even if that is also mursal... and so this 
authentic mursal hadith is authoritative according to the four madhhabs and other [Imams] 
from the Imams of the principles of hadith and fiqh. And it becomes clear to every fair minded 
person that this view is rejected, namely, that this hadith can not be used as evidence because it has 
been reported in mursal form." 

I say: Rather, it is clear to every fair minded person that this man's desires have caused him to fall 
into self contradiction, to refute himself, and to weigh things with two separate scales. 


May Allah forgive us and him, and let us tread the path of peace and safety, (end 
of the quote from sheikh Mahmud Sayed Mamdouhs book and I believe very 
nicely convinced) 

I (Ruhan) say:Imam Munawi, in the commentary over Imam Suyutis "Jami us Sagheer", under the 
Mursal Sahih report of Bakr, as mentioned above , shows surprise as to how Suyuti didn't mention the 
mawsul hadith of Ibn Mas'ud at the same place (although that hadith is mentioned by Suyuti in his 
"Khasa'is al Kubra"),that is narrated by al Bazzar and Imam al Munawi mentions there that Hathumi 
said that the men of the hadith (of Ibn Mas v ud) are those of the Sahih (Bukhari and Muslim). Imam 
Munawi doesn't oppose Al Haythumi and indirectly agrees with al Haythami. 

I also found another research done by some of our ShafiT brothers on the net regarding this hadith. 
That too may be beneficial. I am mentioning this hadith in detail as it forms one of the keystones to 
asking the Prophet <J-j *$j <£& -&I <J^ to make duaa of maghfirat (forgiveness) for us after his <&l ^~* 
{L*j a!\j <Ac wisaal. Here is the research which has some extra points in it: 

It is reported that the Prophet Muhammad ('alayhis salam) said: 


ail djiiuui] 

X. ^ 

"My life is good for you. You will relate about me and it will be related to you, and my death is a 
good for you, for your actions will be presented to me. If I see goodness I will praise ALLAH , and if 
I see other than that I will ask forgiveness of Him for you." 

In this article we will be reviewing the chains and texts of this narration. It will also be our objective 
to respond to doubts raised regarding its authenticity. 

The Reports: 


his hadith is reported by Imam Al-Bazzar in his Musnad (Kashf Al-Astar 1/397) in the 
following manner: 

Hafith Al-'Iraqi states in his Tarh At-Tathrib, "Its chain is jayyid (good)." (3/297) Al-Haythami said 
in Majma' Az-Zawa'id, "It is reported by Al-Bazzar and its men are the men of the Sahih." (9/24) 
Imam As-Suyuti declared its chain Sahih in his work "Al-Khasa'is" (2/281) as well as in his takhrij of 
the Ash-Shifaa. The late researcher and Hafith Abdullah Ibn Siddiq Al-Ghumari wrote in his work 

JUcVI o^jc- £uJ». jo^-ajj £ j^ ^i i JUVI <A$j that this chain was Sahih. 

Shaykh Muhammad Ibn 'Alawi Al-Maliki (rahimahullah) stated in his Mafahim, "It was also declared 
Sahih in Hafith As-Suyuti in Mu'jizat, as well as Al-Khasa'is, as well as by Al-Qastalani who 
explained Sahih Al-Bukhari. Al Munawi stated in Fayd Al-Qadir that it was Sahih, as well as Az- 
Zurqani in his Sharh of Qastalani's Al-Mawahib. It was also declared Sahih by Imam Al-Khafaji in 
his explanation of Ash-Shifaa'. (pgs 248-249, English edition translated as "Notions that Must be 


The opponents of this hadith claim that this narration is weak due to the narrator AbdulMajid Ibn 
Abdul'Aziz Ibn Abi Rawwad, who in their view is weak in memory. The late Muhammad Al-Albani 
(May ALLAH forgive and have mercy on him) in his Da'ifah quoted Al-Haythami's words 'and its 
men are the men of the Sahih' and then said, '[However] He is spoken about negatively (<£ ^JSia jAj). 
The wahhabi leaning website,, has declared this hadith weak as well, repeating the 
verdict of Al-Albani (May ALLAH forgive and have mercy on him) in his Silsilat Ad-Da'ifah that the 
strongest of the narrations is that of Bakr Ibn Abdullah Al-Muzani, a mursal narration that in his view 
is authentic. We shall return to this mursal narration later in the article. At this time the claim that 
AbdulMajid Ibn AbdulAziz Ibn Abi Rawwad is weak must be investigated. Why didn't Al-Haythami 
deem him weak in his grading of this hadith? Or Suyuti and the others who declared it authentic? It is 
their opinion that we shall defend in this article, with ALLAH 's permission. 

His name was AbdulMajid Ibn AbdulAziz Ibn Abi Rawwad Al-Azdi, Abu Abdul-Hamid Al-Makkiy. 
He reported hadith from his father, Ayman Ibn Naabil, Ibn Jurayj, Ma'mar, Salim Al-Jazari, and other 
than them. Those who reported from him were the likes of Imam Ahmad, Imam Ash-Shafi'i, Al- 
Humaydi, and many others. 

Those who praised him: 

V ^^^^^ 

Imam Ahmad said, "He was trustworthy (thiqah), in him was exaggeration in Irja'." 

Abdullah Ibn Ahmad Ibn Hanbal reports from [Yahya] Ibn Ma' in that he said, "Thiqah (trustworthy), 
no problem with him. Ad-Dawri also reports from Ibn Ma' in that he said, "Thiqah." Ibn Abi Mary am 
reported from Ibn Ma'in that he said, "Thiqah, he would narrate from the people of weakness, and he 
was the most knowledgeable of the scholars in the narrations of Ibn Jurayj. He was open with his 
Irjaa'." Ibrahim Ibn Junayd mentions that Ibn Ma'in was mentioning AbdulMajid and mentioned his 
nobleness, dignity (haybah), and mentioned that he was honest (saduq). 

Al-Aajuri reported from Abu Dawud that he said, "Thiqah, [Imam] Ahmad used to narrate from him 
to us as did Yahya. Yahya said of him, 'He was [the most] knowledgeable regarding Ibn Jurayj.' Abu 
Dawud continued, 'He was a Murji'iah and he called to Irja' and he went to extremes in that so much 
so that his son and the people of Khurasan no longer narrated from him.' Imam An-Nasa'i said of 
him, "Thiqah" and also said, "There is nothing wrong with him." Ad-Daraqutni said in his Sunan, 
"Thiqah!" (1/3 1 1) and in his 'Hal said, "He is the most established of the scholars regarding the 
narrations of Ibn Jurayj." Hafith Ibn Hajr said on him in his Taqrib, "He was honest (saduq), and 
made mistakes. He was a Murji'i. Ibn Hibban exaggerated in declaring him abandoned." Ibn Shahin 
also declared him trustworthy, and of course, Imam Muslim reported from him in his Sahih! 

Imam As-Sindi, the author of the commentary of Sunan Ibn Majah also concludes that Abdul-Majid is 
trustworthy. In hadith number 1084 in the Sunan of Ibn Majah AbdulMajid Ibn Abdul-'Aziz is within 
the chain. 

He states, "Even though he was relied upon in Sahih Muslim, he was extreme in his Irjaa', calling to 
it. The majority (jumhur) declared him thiqah (trustworthy); Ahmad, Ibn Ma'in, Abu Dawud, An 
Nasa'i, whereas Abu Hatim declared him weak as well as Ibn Abi Hatim. The rest of the men in the 
chain are thiqaat, and so the chain is Hasan!" This chain is would then meet the same standards for 
Imam As-Sindi ! 


Those who criticized him: 

Al-Bukhari said of him, "He was one who delved into Irjaa'. Al-Humaydi spoke [negatively] of him." 

Abu Hatim said, "He is not strong, though write his hadith." Muhammad Ibn Yahya weakened him. 
As-Saji said of him, "He reported from Imam Malik a munkar hadith from Zayd Ibn Aslam from Ata 
Ibn Yasaar from Abu Sa'id, "Actions are by intentions." He continued saying, "He also reported 
things from Ibn Jurayj that have no follow up reports for them." Abdur-Razzaq, upon hearing of 
AbdulMajid's death said, "Alhamdulillah for ALLAH saving the nation of Muhammad from 
AbdulMajid." Al-Khalil said, "He was thiqah, though made some mistakes in hadith." Ibn Hibban 
said that he would mingle narrations and he would report hadith that were singlularly narrated 
(munkar) from well known scholars, so he was abandoned. 

It should be noted that Ibn Hajr said in his Taqrib that Ibn Hibban went to extremes in declaring him 
'abandoned!' [entry 4160] 



Conclusion and Responses to the Weakening of This Hadith By Shaykh Al-Albani (May 
ALLAH forgive and have mercy on him): 


The end conclusion of Hafidh Shu'ayb Al-Arna'ut and Dr. Bash-shar Ma'ruf said, 

"Rather he is thiqah (trustworthy), his mistakes in hadith were as the people made mistakes in them. 
And he is from the most established of the scholars regarding Ibn Jurayj. And the people were only 
hostile towards him due to his irjaa' and so some of them weakened him due to that reason. Those 
who forwarded his trustworthiness included Imam Ahmad Ibn Hanbal, Ibn Ma' in, Abu Dawud, An- 
Nasa'i, Al-Khalili, and Ibn 'Adi stated, 'And the general disdain for him was due to his Irja'.'" [Tahrir 

Hafith Shu'ayb Al-Arna'ut points out that those who weakened did so because of his Irja'. Regarding 
this I would like to bring forth the words of Imam At-Tajud-Din As-Subki who said, 

"Always bear in mind that their [hadith scholars'] principle is that finding fault (jarh) with a hadith 
narrator has priority over ascribing to him acceptability of his testimony and narrations (ta'dil) 
without any qualification. On the contrary, the correct position is that where someone finds fault with 
a man whose Imamate and good standing as a narrator is established, whose praisers are many and 
whose fault finders are few, and there is evidence to suggest that the reason for this attack is because 
of a fanatical devotion to a certain madh-hab (school of thought) or some other reason, then one does 
not pursue the matter!" [See the Muwatta of Imam Muhammad Shaybani, English version, page 34] 

Shaykh Mahmud Sa'id Mamduh in his Rafa' Minarah declares "This chain is Sahih, without doubt!" 

Responding to Further Doubts: 


One of the doubts a certain group brings up regarding this hadith is regarding the grading of Hafith 
Al-Iraqi. He states in his Tarh At-Tathrib that this hadith is "Jayyid (good)" whereas he has criticized 
this chain in his takhrij of the Ihya. As Shaykh Mahmud Mamduh points out, he wrote his takhrij of 
the Ihya when he was very young, and praised the hadith later on his life, and so that is what he 
passed upon. 

Another of the doubts that Al-Albani (May ALLAH forgive and have mercy on him) raised was that 
this hadith was somehow "Shadh". Al-Albani (May ALLAH forgive and have mercy on him) 
however, made the mistake of combining this narration we are discussing with the narration "Verily 
ALLAH sends angels out to inform me of my Ummah's Salams. . ." and saying that it was an extra 
"addition" to the second narration. This is not the case at all, and the two are separate narrations as 
Shaykh Mahmud Mamduh has shown in his Rafa'. Imam As-Suyuti noticed such as well and narrated 
the two separately. 

The issue of AbdulMajid reporting a munkar hadith from Imam Malik involves the misnaming of an 
individual. The actual narration from Imam Malik in chain is as follows: 

This is the chain that the "jama'ah" reported the hadith "Actions are by Intention." 
The chain that was reported by AbdulMajid was as follows: 

(_£j.iij| \]t.ui ^jjl jjc- jLuy (jj *Uac (jc. t JuA (jj JjJjj (jc t lillLo 


So yes this is possibly a mistake, yet the words are authentically reported from the Prophet 
Muhammad and DO go through Imam Malik. This is how it was reported by Abu Nu'aym in his 
Hilyah, the Musnad of Shihab, and Abu Ya'la Al-Khalili in his Irshaad. This "mistake" does not make 
one "weak", it simply means that he made a mistake in one chain, and that is all! That is why the 
scholars, such as Imam Ahmad, reported from him, as his memory was sound. It is also why the 
scholars generally accepted his narrations. One mistake like this does not make him completely weak 
at all. 

Another supposed weakness brought forth by those who criticize Abdul-Majid is the following 
narration (as mentioned by Adh-Dhahabi and Ibn Hajr) and by which Ibn Hibban used to weaken 

^ji V] (jj^il J*j Loj t<clj -Ijjj^xIIj <4£1a 4,t.u7i11j ijiS. <Jj^ill ; J15 (_>Ajc (jj| (jc »Uac (jc f&J^x?. (JjI (jc .l£»-4ll ^JC 

Abdul-Majid from Ibn Jurayj from Ataa' from Ibn 'Abbas who said, "The Qadariyyah are upon kufr, 
the Shi'ah are doomed, the Hururiyyah are upon bida'ah and I do not know of the truth in a group 
except in the Murji'ah." [Note that Ibn Hajr has different wording, though the meaning is the same in 
his Tahthib] 

Ad-Daraqutni said, "AbdulMajid was the only one who reported this narration." Al-Hafith Ibn Hajr 
agreed in his Tahthib and added, "And the rest of the men are thiqaat." 

Shaykh Mahmud Mamduh states that there is no dispute that he is the only one who narrated such 
from Ibn Jurayj. However, this does not mean that Abdul-Majid is the one who is weak here. Rather, 
Ibn Jurayj was known to commit the worst kind of tadlees . Ad-Daaraqutni has said regarding Ibn 
Jurayj, "Beware of the tadlis of Ibn Jurayj, for certainly he performs tadlis from only those who have 
been criticized." Imam Ahmad said of Ibn Jurayj 's tadlis that he reported fabrications by way of his 


tadlees (though he uses the term irsaal, and here it is the same thing) as is reported in Mizan Al-'Itidal 
of Adh-Dhahabi. 

Again, tadlees is to narrate vaguely using the term '"aw (from)" without specifying how one received 
the transmission. Sidi Musa Furber has translated it as "Camouflaging" the real narrator. If one is 
known to use this vague form of reporting "from" someone other than whom they are really reporting 
from, then their narrations cannot be accepted when using tadlis. In this narration Ibn Jurayj uses 
tadlis, and hence, one must be cautious that he did not in fact hear this hadith fron 'Ataa' but from 
someone else who claimed they heard it from 'Ataa, and Ibn Jurayj is masking the individual through 
reporting. Furthermore, what shows that Abdul-Majid is not the one to blame for this is that he was 
the MOST knowledgeable regarding Ibn Jurayj 's reports as stated by the master of hadith Yahya Ibn 
Ma'in. So his narrating singularly reported narrations from Ibn Jurayj is not a weakness, but instead 
shows that he truly was the most knowledgeable regarding the narrations of Ibn Jurayj as claimed by 
Yahya Ibn Ma'in. Abu Dawud reports from Imam Ahmad that he said of AbdulMajid, "He was 
knowledgeable in the reports of Ibn Jurayj !" [Su'alaat Abi Dawud li-Imam Ahmad Ibn Hanbal pg 

The last claim forwarded by Al-Albani (May ALLAH forgive and have mercy on him) and co. in his 
Ad-Da' ifah regarding this chain is that he thinks that he mingled the chain, because the only other 
authentic chain is through Bakr Ibn Abdullah Al-Muzani, so AbdulMajid simply must have mis-stated 
the chain. As Shaykh Mahmud Mamduh states, this is thann (conjecture/suspicion). There is 
absolutely no proof that he did such with this chain. And as the Prophet Muhammad said, "And 
suspicion is the most false of speech!" Furthermore, no one prior to Al-Albani (May ALLAH forgive 
and have mercy on him) made such a suspicious claim regarding this chain of Abdul-Majid. 
AbdulMajid is thiqah, as stated by Imam Ahmad, Nasa'i, Ibn Ma'in, Abu Dawud, and many other 
Imams of hadith. To raise suspicion regarding him, without proof, is falsehood. Rather the mursal 
Sahih narration from Bakr Ibn Abdullah shows support for the chain of Abdul-Majid and witnesses to 
its authenticity. 

;upport : 

The hadith of Bakr Ibn Abdullah Al-Muzani reads: 

The same wording! 

In the Musnad of Al-Harith we find the following chain for this narration: 

alui j <ule J$i\ LS L.^ ■&! Jj^jj Jls Jli (jj j-oll <&l ^jc (jjl jSLj (jc ja ji (jjl ^^- Uj **jjjs jj?l tjm-»ll UjJa. 

Even Shaykh Al-Albani (May ALLAH forgive and have mercy on him) admits that this chain is 
Mursal Sahih! It is also reported by Ibn Sa'ad in his Tabaqaat and also by Imam As-Suyuti in Jaam'i 
Al-Ahadith wal-Maraasil (1 1337). Bakr Ibn Abdullah Al-Muzani did not see the Prophet Muhammad 
('alayhis salam) so he has not named the companion he heard it from. Bakr was a tabi 'i (of the second 
generation), and reported from Ibn 'Abbas, Anas Ibn Malik, Mughirah Ibn Shu'ba and others. It was 
said that he saw thirty of the companions. Ibn Sa'ad said of him, "He was trustworthy, established, 
impeccably honest, a proof (hujj ah), and he was a jurist!" 

There is yet another proof within this hadith, and that is that some of the scholars accept mursal Sahih 
hadith as proof in the law. The Imam Isma'il Al-Ansari said, 'And the utilization of Mursal Sahih 
reports as a proof is correct according to the majority of the jurists. Al-Hafith Ibn Kathir said, 





j^i ,)a~*\ ^jo ^^J J*J ' A $ f "» ' ^ J ^ ^/l** L5*^J ^IjLo 1—1A.S-0 4j ^-1 Vi^Vlj 

"And using them [i.e. the mursal sahih] as proof is the madh-hab of Malik, Abu Hanifah and his 
companions, and it is a reported opinion of Ahmad." [Kitab Ash-Shaybani 1/134-135] 

Imam Ibn Abdul -Barr states in his At-Tajrid At-Tamhid that the position of all the Maliki jurists is 
that the mursal hadith of a thiqah tabi'i is a proof and can be acted upon. Imam Ash-Shafi'i also 
accepts mursal Sahih hadith with conditions as he has mentioned in his Risalah! He rejects mursal 
narrations that do not come from the elder Tabi'in. Ibn Abdul-Barr in fact says the first Imam to reject 
mursal narrations such as this was Imam Ash-Shafi'i (Tawjih An-Nathr page 245). Such a claim may 
not be true however, considering it is reported from Ibn Mahdi and Yahya Ibn al-Qattan that they also 
held similar views. 

Imam Abu Dawud wrote a letter to the people of Makka responding to some issues. He stated therein, 

-■fill <A=kj -(-nsLSjl *L=». g^iai .^c-l jj^'j u^ilLoj ii_$jyi\ (jLLoi jlo ^-^a-o LoJS l^J [ jj>'i*» 1 *L«1»JI jjSI jjl£ jia JjjuiIjaII LoIj 

"As for the marasil (pi. of mursal) many of the scholars sought proof with them, the likes of them 
being Sufyan Ath-Thawri, Malik, Al-Awza'i, until Imam Ash-Shafi'i (rahimahullah) came. He spoke 
[negatively] regarding it and Imam Ahmad and others followed him." 



The Savant, Jurist, Shaykh-ul-Islam, Virtuous and Pious Wali of ALLAH iju-ta'alaa, The 
Ascetic, Defender of the Sunnah, Mountain of Knowledge, Known as the Second Imam Ash- 
Shafi'i, the Reviver of Islam in his time, The Mujaahid, The Hafidh of Hadith, Abu Zakariya 
Yahya Ibn Sharaf, known best as "Imam An-Nawawi" recorded in his tome, Al-Adhkaar (J^VI) the 
following story from Al-'Utbi': 

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v, U;;, ^i ^ ££ ^ :JIJ * ^»4>-v ^ ^ *M ^-> 


SI f- >*j jl 

'^ji-M aljf ^Ll 

^jiij l ilLii; ifc^ ^ ^ o^ 1 Jl ^ ^ «* liL ^ J 
W j* u^ ^v . g-J' jistf ^ -~^ ^ ^j ^ >' '-^ 

. 4Zj*i ,S jl J 

^LUii a^issw -J* ji-% l- ua-^ji v^y ^~-j ; -^J 


* * , * 

pj\j Ai) 1 ^4-> ^ JlW <IiU Mill iLii ^ >^ u 

I _ 

aKUtbi' said: "As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be 
upon you, O Messenger of ALLAH! I have heard ALLAH saying: "If they had only, when they were 
unjust to themselves, come unto thee and asked ALLAH's forgiveness, and the Messenger had asked 
forgiveness for them, they would have found ALLAH indeed Oft-returning, Most Merciful" (4:64), so 
I have come to you asking forgiveness for my sin, seeking your intercession with my Lord. Then he 
began to recite poetry: 

O best of those whose bones are buried in the deep earth, 

And from whose fragrance the depth 

and the height have become sweet, 

May I be the ransom for a grave which thou inhabit, 

And in which are found purity, bounty and munificence ! 

Then he left, and I dozed and saw the Prophet in my sleep. He said to me: O "Utbi', run after 
the Bedouin and give him glad tidings that ALLAH has forgiven him."(Al Adhkaar -pages 253 and 
254).Utbi' is Muhammad Ibn Ubaydullah Ibn 'Amru Ibn Mu'awiyah Ibn 'Amru Ibn Utbah Ibn 
Abi Sufyan Sakhr Ibn Harb. He was from the most eloquent of men, a companion of narrations, and a 
narrator of literature. He reported from his father and from Sufyan Ibn 'Uyaynah. Taqiyud-Din As- 
Subki reports the narration that we have went over in his Shifaa ' As-Siqaam regarding the visiting of 


the grave of the Nabi (sallALLAHu 'alayhi wa sallam). He reports this narration with his 
chain. ((See Futuhaat Ar-Rabbaaniyah 5/39)) Imam An-Nawawi placed this narration below the 
chapter titled, "Chapter: Regarding Visiting the Grave of Rasulullah ('alayhis salaam) and its 
Remembrances (adhkaar)". The publisher "Dar-Al-Huda" from Riyadh, Saudia Arabia changed 
"Grave" to "Masjid" so as to make it seem one is not to visit the Prophet Muhammad 's grave. 
Furthermore, they intentionally changed the text and words of Imam An-Nawawi when he said, 

lil]j jjl£ f.\jui ( (_)-a) <&l i}j±*J " a J*ij <_sA' ^>y u' &*■ Cy <J^ Ls*&£ ^j' A^^ '. l*jlS^lj (0**) ^ iij^J ji* "'J^ij LS^ " <S^& 
CjllUall JjJaSlj ?U)lj Cllljjsll ?A\ jja ( (_>*a)<Jljjlj j _jji _j£j pi j\ ajjjia 

Dar-Al-Huda changed these words to what is clear tahreef: 

This is simply one example of their distorting the Adhkar as was pointed out by Shaykh Mahmud 
Sa'id Mamduh in his Rafa' Minaara. 

Here are the exact words of Imam Ibn Kathir in his Tafsir under aayat number 64 of surah an nisaa: 

"ALLAH S&subhanahu wa ta'ala is instructing the sinners when they commit a sin to come to 
Rasulullah (saws) and ask forgiveness in his (saws) presence [yurshidu taala al-usaata wal- 
mudhnibeena idha waqa'a minhwn al-khata' wal asyaan ay yaatu il al-Rasuli (saws)fa- 
yastaghfiroollaha 'indah.] And then they ask him to make istighfaar for them. [Wa yas'aluhu an 
yastaghfira lahum] And certainly if they did that, ALLAH ^would relent towards them and have 
mercy on them and forgive them, [Fa-innahum idhafa K alu dhalik taaba-ALLAHu ^alayhim wa 
rahimahum] and for that reason He said "they would have found ALLAH ^Oft-Returning, 
Merciful." And Shaykh Mansur as-Sabbagh recollected in his book "the Perfections", [ash- 

Shama 'il] the well-known transmission from 'Utbi' : ( and then the aforementioned report 

without weakening it) 

The report is well known and related by Nawawi, Adhkar, Mecca ed. p. 253-254, al-Majnm^ 8:217, 
and al-Idahfi manasik al-hajj, chapters on visiting the grave of the Prophet; Ibn Jama a, Hidayat al- 
salik 3:1384; Ibn "Aqil, al-Tadhkira; Ibn Qudama, al-Mughni 3:556-557; al-Qurtubi, Tafsir of 4:64 
in Ahkam al-Qur'an 5:265; Samhudi, Khulasat al-Wafa p. 121 (from Nawawi); Dahlan, Khulasat al- 
Kalam 2:247; Ibn Kathir, Tafsir 2:306, and al-Bidayah wa al-nihayah 1:180; Abu al-Faraj Ibn 
Qudama, al-Sharh al-kabir 3:495; al-Bahuti al-Hanbali, Kashshaf al-qina" 5:30; Taqi al-Din al- 
Subki, Shifa' al-siqam p. 52; Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al-amakin p. 490; 
al-Bayhaqi, Shuab al-iman #4178; Ibn s Asakir, Mukhtasar tarikh Dimashq 2:408; Ibn Hajar al- 
Haytami, al-Jawhar al-munazzam [commentary on Nawawi's Idah] Imam AI-Baji reports this 
narration in his Sunan As-Saaliheen. Imam Ath-Tha'labi narrates it in his Tafsir; Ibn al-Najjar, 
Akhbar al-Madina p. 147. Imam Qustulani too mentions the report from al Utbi in his great work "Al 
Mawahib Laduniya" in the chapter on visiting the Prophets grave under the title of "Adab of Ziyarah". 
Evidently, al-"Utbi"s account of the Arab's tawassul for forgiveness at the Prophet's grave is found in 
many books on the subject of ziyara (visiting the Prophet's grave in Madina) or manasik (rites of 
pilgrimage) by the many scholars of the Four Schools, none of whom have rejected it or declared it 
weak. See, for example, the translations of Ibn al-Jawzi, Nawawi, and Ibn Jama' a in the last section of 
this book. Those of the contemporary "Salafi" scholars who choose to contest this report of its 
established grade of mashhur, do not measure up to the reliability of a single one of the sources 
named above. As for the "Salafis"' recourse to the isolated opinions of Ibn Taymiyya or Ibn "Abd al- 


Hadi who have cast aspersions on the authenticity of the report, in the words of Ibn Jama" a: no 
attention is paid to it. 

A similar report is cited through Sufyan Ibn "Uyayna (Imam ShafiTs Shaykh), and through Abu 
SaTd al-Sam" ani on the authority of "AH. 

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Liao Lo j*j ^gjljcl Ljjlc oa ;Jla ^gle (je jjL^a jjI (_jjj "Jj^jll j»^J jailulj <iiil tjjaT.'imli iiljjb> ,ig i.isil tj«1h jj .»£Jl jlj" 

; Jlaa 4j1jj £)* 4-jIj ^ylc Ij^j (^^j "SA «•! ls^ 3 "^ Jj^J _J^ cr^ ** ' "^'J ls" ^ 'P^ -Ci!itjj aIuij 4jjc jil ,_yL-a ■&! Jj^j 

t"u1h jSj t*uVI "a^ "ilM Ij^lja jj jj^jl jlj" i J ljlr- <)Sll J jj| UuS (jl^j nilic Ijjc jj <iill (jc CiiCjj niiljS UT.<mfl <uil Jj^jj Lj iliis 

jjc. V (jVj*i-o LoAj i^ijjl 5Ui (_jl "1 n;*» j Wj-" "I 'j- 1 ?'^" .™ J^ -^ ^jt _>^' (j -0 lSA^ -cs^ _>s*J j ->'J ' '?J cj"^. 

al-Qurtubi in al-Jami li ahkam al qur'an [5:265/6] regarding surah an-Nisa, ayah 64: 

". . ..If they had only, when they were unjust to themselves, come unto thee and asked ALLAH S&'s 
forgiveness, and the Messenger had asked forgiveness for them, they would have found ALLAH 3& 
indeed Oft-returning, Most Merciful." 

..Abu Sadiq has reported it from " Ali. A villager came to see us three days after the burial of the Holy 
Prophet [sallALLAHu alayhi wa sallam]. He placed himself near the Prophet's grave, sprinkled its 
earth over his body and said: 


"O Messenger of ALLAH §s>, you said and we have heard from you. You received commands from 
ALLAH S&and we received commands from you, and of these divine commands is wa law annahum 
idh zalamu anfusahum. It is true that I have wronged myself, therefore, you should pray for my 

(In response to the villager's act of imploring) he was called out from the grave: 'there is no doubt 
that you have been forgiven.' 


Muhammad bin 'Alawi al-Maliki has reproduced these two occurrences in his book Mafahim yajib an 
tusahhah (pp. 157-8) and then offered a review which is quite relevant to our context. He writes, "This 
episode has been reproduced by Imam Nawawi in the sixth chapter of his famous book al-Idah, Abu 
al-Farj bin Qudamah in his book ash-Sharh-ul-kabir and Mansur bin Yunus al-Buhuti in his book 
Kashshaf-ul-qina' which is a popular book in Hanbali school of thought." 

Muhammad bin 'Alawi al-Maliki expresses in his review an undecided attitude towards the tradition 
as he cannot positively certify its authenticity, but in spite of its lack of certainty, most of the 
traditionists have relied on its credibility. We may only ask if these heavy weights (traditionists and 


exegetes) have reproduced disbelief and infidelity, or they have reproduced something that tempts 
people towards idolatry or worship of the graves? If (may God forbid) this happens, then it would 
become almost impossible to sort out the genuine books from the spurious ones, leading to 
unmanageable chaos and confusion. 

Recently after mentioning the story and its usage to one of my salafi friends I found him reluctant. He 
said "Firstly it has no sanad and secondly it is not something that was done by a companion of the 
Prophet". I was literally shocked. Here I would like to make things a bit clear: 

I was once reading the edition rather translation of Ibn Kathirs Tafseer by Maulana Muhammad 
Jonaghadi who has remained a very foremost Ahle hadith scholar in India and after mentioning the 
story in his translation quite nicely, he has placed brackets and written the same things that my friend 
said "this story has got no sanad and is actually not even a hadith and in a narration of sahih muslim 

the Prophet alyhi salaam said that when a person dies all his deeds come to cease ". I was even 

shocked then but now I have become quite used to it. One should understand that this story really isn't 
a hadith and no one takes it to be a proof rather the people who say that its a used proof for tawassul 
are the ones who are against tawassul and they do it only to mock the ones who consider it valid 
because of the status of "no sanad" it has!!!. The people who consider tawassul valid rather take its 
usage by the relied upon aaema as a proof. Anyone with an open heart knows what Imam Ibn Kathir 
was trying to imply by mentioning this narration after the verse of the holy Qur'an and so is the case 
with Imam Qurtubi. Imam Nawawi straightaway in his book "al majmu" says that "one of the best 
thing one can do while visiting the prophets grave is what has been narrated to us on account of Utbi 
about the Bedouin" ! ! ! . Furthermore Imam Ibn Quddama AL-Hanbali has mentioned this narration 
under the chapter of visiting the grave of the prophet and has after mentioning it taken things from it 
to be done while visiting the grave of the prophet ! ! ! Imam Ibn Kathir even mentions it in al bidaayah 
wan nihaayah as a historical narration not to mention so many other ulema mentioned above. This 
sroty sure doesn't have a sanad but it has acquired the level of proof as it has been used as a proof 
without even a single word of criticism against it by the great aaemaa mentioned among whom 
someone claims it to be "one of the best things" , the other takes from it for usage under the chapter of 
visiting the prophet alyhi salaam, some others mention it to expound the contemporary meaning of a 
verse. These are surely things to be reflected upon by people who have open eyes and don't see things 
with only one eye. Their denial of this narration as "having shirq, or kufr, or haraam" in it is indirectly 
painting the aaema I mentioned in the same colour as they praise it and take it as proof. Either we 
have to accept that the rightly guided scholars and relied upon scholars of the past have understood 
the concepts of tawassul better and accepted tawassul as a an act that is established or we have to 
accept that they were "careless" and brought into the deen and called people towards "shirq" and acts 


THE NARRATION OF UTHMAAN BIN HUNAYF: (and its usage by the aaemaa): 

(NOTE: there is a very important point I would like to add here. The following scan is taken from 
Imam An-Nawawi's famous treatise "Al-Adhkaar", that is soon to be translated by Shaykh Nuh 
Haamim Keller (a respected Shaykh of the shaafie Fiqh) insha' ALLAH . In this scan you will see 
Imam An-Nawawi quoting the hadith of Uthman Ibn Hunayf as proof for "Salaatul-Haajah - or the 
Prayer of Need". You will also notice that he believes this hadith is Sahih, as he quotes At-Tirmdhi's 
grading, "The narration is Hasan Saheeh", without disagreeing. It is his policy that when a hadith has 
weakness, and he quotes it in the adhkaar, that he mentions its weakness. In fact he does this in the 
hadith prior to this one in his adhkaar. The footnotes of this scan are by Shaykh Subay' Hamza 



4XJL, laJMji ^f Uj ,1^1, Jx lt ci J^Jji, ^j, W i jt 

\S»s *fiz u* 4B ^ 4d xw .UjJv, i4*&JI 44Mj *vM» jtfiVi 

^ Jr-*'J * JL~j ^ p U.LJI 4JLUI ^ ;^S'» hSji ^ L*JL£, 

>^* a*u. jm <u^ s^it ai^ ^j ^ a* .iu^ ij> 

irUJl i^U Jtfil ilt. mo 

^ 4^-U j,\ s ^x.^J| v ^ ^ L^, _ t v\ 

JI feu 3 ^jtf ^ : |g -till J^, ju :JU ^ Jj 

1 *-*J >> f 

Haakimi that was published in 1991 by Mu'asassa 'Ulum Al-Qur'an in Beirout, Lebanon. 


i^3 ^ ^> ^4i ^*£ fi $■<&■#$')& *J J^ ^ l 
4*5 Jb il^ji i ^i ^^i ij Jui 5u^ ^^t /J^ Sri ^i 

JLJ Jjl £al ; JUi ^ £j# ^ j*JL i>- ^j j! t ^ 4JL ^j 
: Jt* iijJ ^-^Ji o^ Oii -VLt i^ ; ■"---; ;i t* : JL* '^j* 1 *! -J r 
j?l J-J^i iJHJTuf. ^--Ll, .i^j j*j**j Li^ jt a^Ei twit 

^^Jji S^U* jKi) l!l_ vii 


Notice the words in the footnote: "Tirmidhi (3573), Ibn Maajah (1385), and Al-Haakim reported it 
1/313 and said, "This hadith is Sahih upon the condition of the Two Shaykhs and they did not report 
it. And Adh-Dhahabi agreed.". 

Imam Nawawi in his baab as salaatal haajaat is not mentioning the hadith that is found in Mu'ajam 
of Tabarani and that Mundhiri and Haythami declared sahih. But rather he is using the narration of 
Uthmaan bin Hunayf about the blind man itself and as the book "al adhkaar" is a manaasik type of a 
book it clearly shows that Imam Nawawi is PRESCRIBING this kind of salaat when one has a need, 
to the common people and this duaa and we even saw above that Allama Shawkani even cited this 
hadith as support for what Imam jazri said. This points towards two very important points : 

1) They are "prescribing" this hadith to those who are in need! 

2) They don't consider this to be restricted to the Prophets life alone, but their prescribing it 
in such books as "A/ Adhkar" and others shows that they consider it valid even after the 
Prophets death! 

3) Imam Nawawi baab or chapter speaks for his aqeedah! 

valid even aite: 

Furthermore, I found something very interesting in the book of the "ahle hadith" Imam (Salafi Imam) 
of India, Allama Nawab Siddiq Hassan Bhopali al qanuwji, who was a great admirer of Allama 
Shawkani and was inspired by him. In his book "Nazi ul Abrar" which is a book like "Adhkar" of 
Nawawi and "Tuhfat Adh Dhakireen" of Shawkani, he has formed a separate chapter naming it "baab: 
Adhkar Salat al Hajat", exactly like Imam Nawawi did. In it he quotes the hadith of Uthman bin 
hunayf and writes, as I present before you the direct scan from the aforementioned book: 

A*Lij ^& ^\ g* ^-9- wUa- tfA. jjl jk "j AmiiS^JJt J ^^ ,j* ^L J 

^ ^Ps ^ .^ M j? 3*3 }**;&} <^t^cy^^ ,Jl -* j - ^ *"»>•» ** 

(After mentioning the actual hadith and notes on it, he writes): and Nasai has added in some of his 
narrations, (from some routes), regarding making wudu" and praying two Raka't of salah, .... And it 
has been said in Sharh Idah (meaning tuhfat adh dhakireen by Shawkani): this hadith is sahih and it 
has been indicated sahih by Ibn Khuzaymah and others, and Nasa'I is alone in the mentioning of the 
addition of praying two cylces of prayer, and he has been supported by tabarani from some routes that 
he has narrated. And in this hadith there is proof (daleel) on the "jawaz" (legality, correctness, 



,o. * 




licitness, legibility, allowabilty) of tawassul through the prophet sallalahu alyhi wa sallam (tawassul 
bir rasul), to ALLAH azza wa jalla (ila ALLAH), with the belief that the one who works (the one who 
is the fa v il, meaning: the one who is the doer of affairs, and fullfiller of needs in reality) is ALLAH, 
and he gives to whom he wills and doesn't to whom he doesn't will" 

Note that above after mentioning what Shawkani said, Bhopali didn't oppose him, nor added or 
deleted anything from it, showing that he has the same belief, because had it been otherwise, he would 
have added something, or had he been opposed to it, he would have opposed what Shawkani said and 
would have tried to refute him either by proof, or only by making a statement, but that is not the case ! 
The same aqeedah is that of Ahle Sunnah wal Jama' ah, that making tawassul through the prophet 
sallalahu alyhi wa aalihi wa sallam to ALLAH is allowed, keeping the faith that it is ALLAH who 
performs all kinds of things, the same of which is the aqeedah of Imam Shawkani and Allama Nawab 
Siddiq Hasan Khan Bhopali al Qanuwji, both being "Ahle hadith" (Salafi) Imams! Note also that 
bhopalis mentioning this hadith under such a chapter heading is proof to show that he too believes it 
valid for a muslim to act as such when in need, as does Imam Nawawi as his book "Nazil ul Abrar" is 
for people, and tells them what to say at specific moments in all parts of ones life!. These are things to 
be pondered upon. If some prejudiced people claim that I am making this up on my own, I would like 
to present to the readers a scan of another passage of the same book "Nazi ul Abrar", and this is from 
the beginning of the book, and the chapters name is "Baabfi Aadab ad Dua", where the Shaykh 
mentions the necessary elements for one to make du'a and the aadaab of it. Here is the scan: 

'■** j j\ 3 *^oi-1 L_^ 

.uWlj .Lj.'VI J-yJl Alt. 
i>OUI J' j^JI j J! J 

AlLU v^-J *4^-\> j f j£ 

^J.:- y i^A.Jvll a*, il A* *_ : U Jo. « tL.^'VL «CL«ft^ 

o\ dL~i Vj ^ A^jlc jl^ Vj a-Ap^L* Vj'.-iUjJl 
Us "*U'Jj *t-^l li J*«y ^,#j \x)) ^j ■ -fh +»)* u*d & 

"And from it (the aadab of dua) is tawassul towards ALLAH by the prophets alyhim us salaam and 
the proof for this is the hadith that imam tirmidhi mentioned in his jamT from the hadith of uthman 
bin hunayf radiallhu anh (and then he mentions the hadith), and more is coming (regarding this 


hadith) in this book when we talk of salat al hajjah. And from it (the aadaab of dua) is tawassul 
towards ALLAH by the pious people as the proof is from what was narrated in the sahih (of al 
bukhari)that the sahaba made tawassul through al abbas (note he didn't say: "through the dua of al 
abbas)), the uncle of the prophet alyhi salatu was salaam, and Umar radiallhu anh said: O ALLAH we 
beseech you by the means of the uncle of your prophet alyhi salatu was salaam. And the mas'alah of 
tawassul has been differed upon so greatly that it reached upto the point that some people made 
takfeer of others and some others placed the blame of innovation and misguidance on others and the 
realty is that this mas v alah is too easy for all this (there was no need of such a great difference), and 
the matter was decided upon by the person who wrote "deen al khaalis" and Allama Shawkaani in 
"durr an nadeed" and the sum of their research was that it is allowed as for what has been related and 
what has reached us (in ahadith) and we don't add anything nor do we lessen anything from that. ..." 

This clearly shows that Allama Bhopali believed in tawassul through the prophet sallalahu alyhi wa 
sallam as he has proved it through the hadith of uthman bin hunayf and Shaykh Albani who claims 
that to prove such from this hadith shows lack of knowledge of Arabic language should better try to 
look back and see which of the scholars have derived the same ruling from the same hadith and apply 
his conclusions on them also, may ALLAH forgive him. 

Allama Siddiq Hasan Khan has rightly said that this matter has been lengthened a lot, so much so that 
some people and gave fatwas of apostacy on this issue and others gave fatwas of shirq on others, 
which for sure was unnecessary. 

This duaa was even used by the Salaf without the salaah and no less than Allama Ibn Tayimiyyah has 
narrated it : the story of Imam Abdul Malik Ibn Abjar (Rahmatullahi alyhi) as we relate it here from 
Ibn Abu dunya: 

Ijjj V *ta (Jj ; Jlsa <GJaj (_yt?J i j*-}\ oi ' s \\n\\ .ajc J] J^j *L> ; Jla <claj ^jjI ^yiiS jjj 1o-» « (jj .ijjj (jj io*» n »Li& jjl I '■* '■«■ 
t<* y-jj iaa^i liLiii <4^! "^jji lP' (^1 ''-^" ^ liljJli V (_jjj M M M : Jlaa J?.jll J_j^j9 ; Jla t^lujll ;JIS ? j» U : Jli 

■Uc (j* iiL Lm <-1ujj JS ; Jlsa 4jiaJ (jJiaJ Jla i^yj Laj ^In-tj-i ^JJJ <£}J J) ^> ^-J^ (jj) 1t» n L). 

^jjLuullj (_jio^)ollj Jjb ^jjlj plum Jla.J (j*s jAj lULi-o (JjUII (_Jjlii l^)ALo 1 )))l-i lilli A-o (jlSj t-Uj Uaala. __>aul (jjt jjlS jSj 



Ibn Taymiyyah (alyhi rahmah) has related a story in the perspective of this tradition that Ibn Abi 
Dunya has narrated a tradition in his book Mujabi ad-du 'a ' that a person came over to see ' Abd-ul- 
Malik bin Sa'id bin Abjar. 'Abd-ul-Malik pressed his belly and told him that he was suffering from an 
incurable disease. The man asked him: 'what is it?' 'Abd-ul-Malik replied that it was a kind of ulcer 
that grows inside the belly and ultimately kills the man. It is said that the patient turned round and 
then he said: 

Allah! Allah! Allah is my Lord. I regard no one as His rival or partner. O Allah! I beseech You and 
submit myself to You through the mediation of Your Prophet Muhammad (SAWS) ( *&j <^- «&! i^o 
pl*"j), the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord 
that He should take mercy on me in my state is said that 'Abd-ul-Malik pressed his belly 
again and said: 'you are cured, you are no longer suffering from any disease.' And here's what Ibn 
Taymiyya exactly said: 

(jj iit. i ii (jj lillall ^jc ^yll J=».j *l=>. ; Jjsj <c-lij jjj jjjS jjj ^«-»<i jjj jjjS iImam ajilA jjI lilii. ; Jla *lcJI ^jL=>-o \ l_jIjS 


Uju 4j liljjii V ^j ,&l M ju\ ; Jlaa JjaJia Jla' . Aiu^ll ; Jla 1 _j& U ; Jla . Ijjj V *b tdj : Jlaa 4jka (_>*si jaj 

5ic liL U Cijjj J : Jlaa -uLu ,juaj Jli . 
<uil (jL^ (j^W J-^j^l lS^LSJ" 4 ^ i j \ih'u (-i JjJ^- (Jj Aa^.1 (jc JaJj i tlmil <u lei <Ul (_sjj -4 o^^jj »lcjll l-i^a ; CJa 

(Qa'idah jalilah fit-tawassul wal-wasilah, p.91). 

After narrating the story he says: "I say this dua and others like this, have verily been narrated from 
the salaf and it has also been narrated from Ahmed bin Hanbal, from the mansak of marwadhi that he 
prescribed the tawassul through the prophet alyhi salatu was salam in the dua (probably by "wa nahi 
anhu aakhirun" means: he stopped from that in the end and ALLAH knows best. But I say that his 
tawassul through th prophet in the dua is an accepted fact and mardawi mentions this according to the 
principles of the school and Allama Ibn Taymiyyah has again said something without substance as he 
had said regarding the narration of Malik where he said" turn towards the prophet.." and this is a 
matter know. Even Shaykh Albani has mentioned and accepted in his book "Tawassul: its types and 
rulings", that Imam Ahmed allows tawassul through the prophet Alyhi Salatu was Salam)! 

The noteworthy point is that Ibn Taymiyyah (alyhi rahmah) has also endorsed it that (1) it is an act of 
our predecessors, and (2) it is quite valid to recover from disease through this act. 


Let us look at the narrator chain now 

. Ibn Abjar is Abdul -Malik Ibn Sa'id Ibn Hayyan Ibn Abjar. Imam Ahmad Ibn Hanbal said of him, 
"Thiqah!" Sufyan reported to him that his eyes had never seen one like Ibn Abjar! He also said, 
"He is from the Abraar (righteous)!" Al-Tjli said of him, "He was an impeccably trustworthy and 
established narrator of hadith. A companion of the Sunnah. He was a doctor for the people and he 
never accepted payment for it." 

Ya'qub Ibn Sufyan said, "He is from the best of the Kufans and of their most trustworthy narrators." 
[See Tahthib At-Tahthib] 


According to Ibn Hajr he had insight into medicine. This being the case, this story is not at all 
"shocking", as the Muslim physician prefers spiritual healing over conventional means. (note: it was 
important to lay some light on the AbdulMalik himself. Here we prove that he was one of the abaraar 
and no mubtaadi and a righteous Salaf) 

Now for the narrator: Muhammad Ibn Yazeed Ibn Muhammad Ibn Kathir Ibn Rifa'ah, Abu Hishaam. 
<clij (jjl jjjS tjJ ^ ■"*>■" £n -^Jy Cn s ~~ * »iu»A _jjI 

He can be found in Mizan al Itidal of Imam Dhahabhi and there seems some criticism about him. 
Here is the extract: 

<jiJallj i Jji>rt (jjlj ' i_y>\-&- tlii J& <_s^ 0° "^ ■ ^LaL"^ .1^.1 . ^jijSlI ^ji-lijll aLiA _jji t [ Jj i Cj ( a 1 Jjjy jjj Jjaj 
^^jliail Jlflj . JjjJU-a ; ^kl Jlfij . 4j (J^W « '. q '>* " laat Jla . UJ^^J ' 13 ** *J'J ' <A.Lo (jjlj i (_£^jj]1j t .-.linn 4JC j 


(_jJlc jjjl Jlij I 4jl i >!■•> (J*ua,l Lo I (JJJJ VI i Jlii ? j»LjA ^jI ^gi (Jj&i La ; j£j ^jjV dllaa < 4j->Ut I— l_y aa n ^yC-lijll aLuA _jj| 
^jt.iii«i (jc ( -LoIiUi ^jj .ioa.1 ^gjUJl . ( 1 ) lA jSi J_jiaJ — LaA JJC- j l (_>uJjj| jjjlj 4 ^J ^jjl (jc <JllJ.}lal »Li& ^jjl ^jJc j£jl ; 

l <l^j (JJ j-"=ilc. ^je i (_j jl^)!! ^>S*a. _yjl Ljjia. t (jbuLj (jj (jjla^ul Liiia. i ^ycla^ll 

^ Aa.1 j ii!jj ^ill ; Jli jlill ^i (^jaIjj) ^jill Lai j>l^j <j1c <il ^L^> ■&! iiy>j J13 ; Jla t Sjjj* ^t jc < ?JL-a ^1 (jc 

The Sum of our research regarding him: 

Imam Adh-Dhahabi calls him "One of the 'Ulama' (scholars)! He took from Abi Bakr Ibn 'Ayyash, 
Ibn Fudayl, and a group of scholars. Imam Muslim, Tirmithi, Ibn Majah, Al-M ahaamali and 
others took from him." 


Imam Al-Mizzi says, "He was the Judge of Baghdad." 
Those declaring him trustworthy: Imam Al-Burqani (thiqah), Al-Tjli (there is nothing wrong with 
him). Imam Muslim narrates from him in his Sahih. Ibn Ma'in said, "I don't see anything 
wrong with him." [Tahthib At-Tahthib] Talhah Ibn Muhammad Ibn Ja'afar mentioned that "he was a 
man of the Qur'an, knowledge, Fiqh, and hadith. . ." [ibid] Maslamah said, "There is no problem with 
him", [ibid] 

His character was praised by Ibn Abi Shaybah: "He is a man with good character, a reciter of the 
Qur'an" [Tahthib Al-Kamal] 

Adh-Dhahabi said, "Another group called him Saduq (honest)." 

Weakened him: Bukhari says, "I saw them (ulema of hadith that Bukhari intends to mean here) 
gathering upon his weakness." Ibn Numayr said that he 'stole the narrations.' Ibn 'Adi Ankara his 
narrations from Abi Bakr, Ibn Idris, and other than the two. An-Nasa'i declared him weak. Abu Hatim 
said that he was weak [tahthib Al-Kamal] Al-Hakim Abu Ahmad said, "Not with strength (laysa bil 
qwwi)." [Tahtib at tahthib] 

Ibn Hibban mentions him in his thiqat and says, "He made mistakes, and he contradicted other 

So there is definitely disagreement regarding him. However, the criticism is with regards to hadith 
from the Nabi ('alayhis salaam). It is not with regards incidents that he mentioned. In fact, based upon 
what we have seen, his testimony in the court of law would be acceptable, considering he is righteous 
man, and according to great 'Ulamaa' is perfectly ok in memorization. He was not even criticized for 
poor memory. He was criticized for "stealing the hadith" which is known well to the students of the 

So anyone who rejects this narration due to these criticisms is not being just and not properly applying 
principles in our view since the di'f (weakness) applies to his narration of *hadith*, we do not apply 
that to what he states from his own personal experience and his own era. And still we have Imam 
Muslim who has narrated from him meaning he is one of his rijaal and for the layman this is enough 


to attest to the truth as then the reports that Imam Muslim report from him would fall to weakness. 
He was, after all, the judge of Baghdad and a knowledge and Fiqh, and so there's no problem with 
him relating direct accounts. WALLAHu taalaa alam - Ruhan) 

Note that the most important point is that this aathaar that is sahih strengthens further the argument 
that the duaa that the Prophet alyhi wasallam prescribed to the blind man was considered applicable 
even after his death and not like Shaykh al Albani and his followers and Allama Ibn Tayimiyya have 
deemed that the thing was restricted to the life the Prophet alyhi salaam only because the words of 
Abdul Malik Ibn Abjar are almost the same as the dua for the blind man! 


It has also been narrated from Imam Ibn Abi Fudayk, one of the early scholars of Madina and one of 
ShafiTs Shaykhs, who said: "I heard one of the authorities whom I have met say: "It has reached us 
That whoever stands at the Prophet's grave and recites: "ALLAH and His angels send blessings on the 
Prophet..." (33:56) and then says: "May ALLAH bless you, O Muhammad" (sallALLAHu "alayka ya 
Muhammad) seventy times, an angel will call him saying: May ALLAH bless you, O So-and-so; none 
of your needs will be left unfulfilled."" Ibn Jama" a related it in Hidayat al-salik 3: 1382-1383, Ibn al- 
Jawzi in Muthir al-gharam p. 487, Qadi "Iyad in al-Shifa', and Bayhaqi in Shuab al-iman (#4169). 
[This is Tawassul through the durood on the Prophet ^j <fij -Sj^ <&' J^ directly and this is also near 
the grave of the prophet alyhi salam ] 

I may only ask: Ibn Abi Fudayk is from the salaf and the salaf have narrated such an account, then 
those who claim to "follow the salaf should perform such an act and at least not call it bid" ah because 
their frame of reference for anything to be bid" ah and thus haram is actually the salaf! Now if this is 
shown by accounts that the salaf indeed performed tawassul through the prophet alyhi salatu was 
salaam in dua then to call it shirq will be a very far away call, rather in definitions it wont even be a 
bid" ah! 

The muhaddith al-Samhudi and others also relate the account of the Arab who sought the 
Prophet's means at his grave: 

Al-Asma"i said: I saw a Bedouin stand at the Prophet's grave and say: "O ALLAH, here is Your 
Beloved, and I am Your servant, and Satan is Your enemy. If You forgive me, Your Beloved 
will be happy, Your servant will attain victory, and Your enemy will be angry. If You do not 
forgive me, Your Beloved will be sad, Your enemy will be satisfied, and Your servant will be 
destroyed. But You are more noble, O my Lord, than to allow Your Beloved to be sad, Your 
enemy to be satisfied, and Your servant to be destroyed. O ALLAH, the highborn Arabs, if one 
of their leaders die, release one of their slaves over his grave in his honor, and this is the leader 
of the worlds: therefore release me over his grave, O Most Merciful of the Merciful!" al-Asma"i 
said: "I said to him: O brother of the Arabs! ALLAH has surely forgiven you and released you for the 
beauty of this request." Narrated by al-Samhudi in Khulasat al-wafa' (Madina, 1972) p. 123, by 
Shaykh al-Islam Ibn Hajar al-Haytami in his Jawhar al-munazzam (Cairo: Dar jawamT al-kalim, 
1992) p. 126-127, and others. 

{Personally I love this dua because of the wisely chosen words the Bedouin has usen in it. It is so that 
I too use this supplication in prostrations and I feel as if I am forgiven each time after making dua as 
such with an attentive heart } 


Imam Ibn Jawzi has narrated a very astonishing incident in his book "a/ wafa bi ahwal il Mustafa" 
about Imam Tabarani and Imam Abul Shaykh through Imam Hafidh al Minqari as I reproduce the 
scan below and translate it accordingly after it: 

J_i^l c '« Vj i>. i* *I1 ^ ^/s- Ijk* ^jk-*i tljLui : Jtf i^ti* 4_*™Jl ^j 
* * *■ I * 

1^1 ^i J**, ^ti fJ J1 J ^ il 

* * * 

.4, . .IJiJjU»JiiJuJ' JjifitoJi(^T) 



: "(al-hafiz) Abu Bakr al-Minqari (Abu Bakr bin Muqri")said: I was with (al-hafiz) al-Tabarani and 
(al-hafiz) Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That 
day and the next we didn't eat. When it was time for v isha, I came to the Prophet's grave and I said: "O 
Messenger of ALLAH, we are hungry, we are hungry" (ya rasullALLAH al-ju al-ju" )\ Then I left. 
Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh 
slept. al-Tabarani stayed awake, researching something. Then an 'Alawi (a descendant of v Ali) came 
knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up 
and ate. We thought that the children would take back the remainder but they left everything behind. 
When we finished, the "Alawi said: O people, did you complain to the Prophet? I saw him in my 
sleep and he ordered me to bring something to you."( Kitab al-Wafa (p. 818 #1536)). Similiar 
narration can be found in Imam Dhahabi's Siyar a lam al-Nubala (16/400-401). 

I also found the same narration related by Dhahabhi in his "Tadhkirat al huffadh", under the tarjamah 
of Imam Abu Bakr ibn Muqri, who was a friend of Imam Abul Shaykh, and Tabarani. Below I present 
the scan from the book directly: 

J JU» i £j}A"M Jj-j V *• ^ 3 j^ ^j*>~ ^ ^3 oK 

(This shows Imam Tabaranis and Imam Abul Shaykhs aqeedah also and they didn't cast aspersion in 
doing so and it also shows the aqeedah of Allama Imam Ibn Jawzi as he narrates this account. The 
explanation can be sought from the times of battle of the trench when the sahaabis were digging and 
at the same time were very very hungry. They went to the Prophet and said to him that they were very 
hungry and could not work as they were working with a stone tied on their stomachs and then the 
Prophet pi** j <ll j 4j1c <&l J^=> raised his cloth or such and showed them that he had two stones tied. The 
fact is that inference is made by their going to the Prophet to complain about their hunger and here the 
aaemaa do the same. This only shows that they did believe in requesting the prophet to pray ! And 


these are Muhadditheen and not "sufis" (they call anyone doing such things as "sufis" these days!) 
performing such an act which some people today call shirq and haraml 

We also see that Imam Dhahabhi has mentioned and related and narrated this incident through Shaykh 
Abu Bakr bin Abu Ali, not even raising one word of criticism, instead it was rather to mention the 
narrations and incidents through Ibn Muqrf and his greatness for the prophet alyhi salam ordered his 
descenedent to give and provide food to the three ulema amongst which was even ibn Muqrf !. This is 
just a matter of thinking over! 

Imam Bukhari in his book "Aadab al Mufraad" relates the narrations of Ibn 'Umar and Ibn "Abbas 
whereby they would call out Ya Muhammad whenever they had a cramp in their leg (Chapters 
entitled: "What one says if he feels a cramp in his leg"). Regardless of the grade of these narrations, 
it is significant that Bukhari didn't consider saying "O MUHAMMAD" shirk. Bukhari's Adab al- 

1990 v Abd al-Baqi Beirut edition: p. 286 

^ v 

1994 Albani (May ALLAH forgive and have mercy on him) edition entitled DaHf al-adab al- 
mufrad: p. 87 (as we see here Shaykh Albani has written a "sahih ul adab al mufrad" and also a "daeef 
ul adab al mufrad" and this according to me [Ruhan] is not at all a good move that he began to correct 
even Imam Bukhari and made a complete separate book called "daeef ul adab al mufrad"\ ! !. 
According to the sunnis this is the worst kind of tadlees done in an open manner! ! As people call 
Imam Bukharis aqeedah that of the "ahlul hadith" and the "salafis" but at the same time commit a 
great blunder by even correcting the syyed ul muhadditheen and thus indirectly even becoming the 
"shaykh" and teacher of Imam Bukhari! ! !. In this book "sahih ul adab al mufrad" shaykh Albani has 
not mentioned 85 chapters of the book that Imam Bukhari has written and thus kep hidden from the 
people 85 parts of Imam Bukharis aqeedah as an Imam forms a "baab" or a chapter and names it 
according to his aqeedah just like Imam Bukhari named a chapter in his sahih as "Iman increases and 
decreases" and we know that it was his aqeedah from the name of the chapter, similarly Imam 
Bukhari in his adab al mufrad had formed various chapters like the one in discussion that is the 
chapter "what to say when on has a cramp in the leg" and then his mentioning the ahadith of "yaa 
muhammadah" clearly and without any doubt show his aqeedah and creed. Apart from this the 
chapters on "kissing the hands" and kissing the hands and feet" were also formed, they too have been 
removed completely!! !. This kind of "scholarship" is not needed when an Imam of hadith and that too 
the shaykh of all the shuyukh of hadith too is being corrected and then things are said in his name and 
aqeedah. May ALLAH save us from all this) 

The latter gives as a reference: Takhrij al-kalim al-tayyib (235)" 
date? Beirut: "Alam al-kitab: p. 324 

date? Beirut: Dar aLkutub al-Tlmiyya: p. 142. 
The same thing is even mentioned by Imam Nawawi in his "adhkaar" and Allama Imam Shawkani in 
his tuhfat az zaakirin. It is interesting to note that if we follow those wo say that saying yaa 
Muhammad is shirk then we will have to accept that Imam Bukhari, Imam Nawawi, and Imam 
Shawkani are calling the common man towards shirk(here we don't discuss the authenticity of these 
reports but our main point is to show to the shamelessness of the people who call themselves "Salafis" 
that according to their aqeedah Imam Bukhari, Imam Nawawi and Allama Imam Shawkani are not 
only mushriks and kaafirs themselves as they hold their aqeedah in it but also are blasphemers as they 



even call to this! ! !)and to verify whether Imam Nawawi said so or not anyone having doubts can 
consult Nawawi's Adhkar. 

1970 Riyadh edition: p. 271 

1988 Ta'if edition: p. 383 

1992 Mecca edition: p. 370 

and even Shawkanis Tuhfat al-dhakirin: 

1970 Beirut: Dar al-kutub al-Mlmiyya: p. 206-207. 
Here I present the scans of the ahaadith mentioned by al bukhaari and Imam Ibnul sunni in Arabic for 
the analysis of the people themselves: 

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[To all the critics of these ahaadith I would like to ask a very fundamental question about the aqeedah 
of the righteous scholars who have preceded us. If calling upon the Prophet alyhi salaam i.e. saying 
"yaa Muhammad" in a time off difficulty even points towards shirq or kufr or haraam, then we will 
have to agree to the fact that this is against the fundamental and basic principles of Islam as Islam 
came to banish all such things like "calling upon other than ALLAH in times of difficulties" etc. if we 
agree to this fact that this is against the fundamentals of Islam then why do these great aaemaa even 
mention such ahaadith in their books that were written with the intention of making them public and 
with the knowledge that wide masses will read them. Forming a chapter separately by a muhaddith on 
a particular topic firstly shows the aqeedah and creed of the muhaddith or the great Imam. But here 
the thing is even extra on that that I will be explaining right now. Whenever an Imam forms a chapter 
on a particular topic we come to know about his aqeedah. But if he doesn't do so, he mentions the 
hadith anyway and people might say that this is natural as being an Imam and a muhaddith it is the 
duty to mention the hadith be it mawduh or daeef or sahih whatsoever. But here we see that the body 
of these ahaadith according to the "salaafies" contain nothing but shirq or kufr or haraam or according 
to some new "Salaries" an innovation that can lead to such acts of apostacy and nullify ones faith. So 
the question is that when such a hadith is present then why in the first place are these aaemaa 
mentioning these ahaadith and that too in books that are those of manaasik like we have aadaab al 
mufraad and adhkaar and tuhfat adh dhaakireen. They are written for the people to act upon the 
ahaadith in them at various times. The version mentioned by bukhari in his "adab al mufrid" has this 
chain of narrators : .Abu Nu.aym [al-Fad. 1 Ibn Dukayn] narrated to us and said: Sufyan [Ibn .Uyayna] 
narrated to us: From Abu Ish aq [Sa.d Ibn Ibrahim]: From Abd al -Rahman Ibn Sa.d [al-Makhzumi al-] . al-Dhahabi said of him in Mizan al-I.tidal (2:566 #4875), "This narrator is trustworthy 
(dha thiqa).." This is a chain of sound narrators despite the contrary claim of al-Albani in the book he 


titled D. a.if al-Adab al-Mufrad (p. 87). So we have some important points here leaving out even a 
chapter formation on these things: 

1) They are mentioned by aaemaa of high repute and who are accepted universally 

2) These ahaadith are mentioned by them in books that are those of manaasik. 

3) These ahadith according to the "Salafies" smell of shirq and kufr and bidat and haraam 
and the ascribe this to the Salaf and the rightly guided scholars that is they say that they 
would have stopped from this but the ahaadith are mentioned by the aaemaa anyway 
inspite (according to the "Salafies") of their having symptoms of kufr and shirq in them. 

4) Imam Khafaji in naseem ur Riyadh declares the practice as a common practice of the 
ahlul madinah. 

So from this brief discussion we conclude without any necessary usage of wording about the aqeedah 
of the Salaf and the muhadditheen and the rightly guided aaemaa and the "Salafies". Wa ALLAHu 

Musnad Ahmad, Imam Ahmad's compilation of 30,000 mostly sound narrations from the Prophet, was 
held in such high reverence that it was read in the sixth century by a society of devout hadith 


scholars from cover to cover in fifty-six sittings before the grave of the Prophet in Madina. 

Where is such devotion to the Prophet found today? 

Imam Bukhari said that he wrote his biographical book on the subnarrators of authentic hadith al- 
Tarikh al-kabir by the Prophet's graveside, under the light of the moon and it has also been narrated 
that he started to write his sahih in masjid al haram of mecca and completed and arranged it in a 
pattern NEAR THE GRAVE OF THE PROPHET! It is related by Ibn al- Jawzi in Sifat al-safwa 
(4:147) and al-Subki in Tabaqat al-shafiiyya al-kubra (2:216). 

Ibn Hajar said in Sulayman Ibn Sunayd Ibn Nashwan's biographical notice in his al-Durar al- 
kamina that he performed forty pilgrimages. On the fortieth he was seized by fatigue and fell 
asleep by the side of the Noble Grave. Thereupon he saw the Prophet who told him: "O So-and- 
so, how many times you come have, and you have received nothing from me? Give me your 
hand. " He gave him his hand, and the Prophet wrote upon it something against fever after which, 
if ever he suffered from it, he would be cured by ALLAH's permission. This invocation is: "I 
have sought refuge with a Master who never judges unjustly nor leads to other than victory. Go 
out, O fever, from this body, nor does pain of any sort follow this." Ajluni mentions it in Kashfal- 
khafa (#1 175). If this is nof'help from the prophet" then there is no help from the prophet that we 
know! ! And this is also proof that the prophet does guide and HELP after his death. And ALLAH 
knows the best ! 



This is Shaykh al-Islam al-hafiz Taqi al-Din al-Subki's invocation of tawassul through the 
Prophet. It is taken from his Fatwas, Vol. 1 p. 274, at the beginning of the fatwa entitled "The 
Descent of Tranquility and Peace on the Nightlights of Madina" (tanazzul al-sakina ^ala 
qanadil al-madina). 


al-hamdu lillahi al-ladhi as^adana bi nabiyyihi sallALLAHu 
^alayhi wa sAllama saadatan la tabid 

wa ashhadu an la ilaha illALLAHu wahdahu la sharika lahu 
al-wali al-hamid 

wa ashhadu anna muhammadan "abduhu wa rasuluhu al-hadi ila 
kulli amrin rashid 

sallALLAHu ^alayhi wa ^ala alihi salatan taliqu bijalalihi 
la tazalu ta^lu wa tazid 

wa sAllama tasliman Kathiran ila yawm al-mazid 

wa ba^dfa inna ALLAHa ya^lamu anna kulla khayrin anafihi 
wa manna "alayya bihifa huwa bi sababi al-nabi sallALLAHu 
"alayhi wa sallam wa iltija'i ilayh 

wa rtimadifi tawassuli ila ALLAHifi kulli umuri "alayh 

fa huwa wasilati ila ALLAHifi al-dunya wa al-akhira 

wa kam lahu "alayya min nVamin batinatin wa zahira. 



To ALLAH belongs all praise, Who has blessed us with his Prophet, 
blessings and peace be upon him, with an endless felicity. 

I bear witness that there is no deity except ALLAH alone without 
partner, the protecting Friend, the Glorious. 

I bear witness that Muhammad is His servant and Messenger, the 
guide to every upright matter. 

May ALLAH send blessings and peace upon him in a manner befitting 
His majesty, with a blessing rising ever higher and increasing 

And a superAbundant greeting of peace until the Day of the 
Increase (Day of Judgment). 

To proceed: Verily ALLAH knows that every goodness in my life 
which He has bestowed upon me is on account of the Prophet 
and that my recourse is to him 


And my reliance is upon him in seeking a means to ALLAH in 
every matter of mine. 

Verily he is my means to ALLAH in this world and the next. 

And the gifts of ALLAH I owe to him are too many to count, 
both the hidden and the visible. 

This is the language of Ahl al-Sunna. We embrace this language as faultless and accept it. 
Those in whose hearts there is a disease find fault with it. And praise belongs to ALLAH, the Lord of 
the worlds. Following is a short description of Subki's stature as an Imam in Islam, based on Nuh 
Keller's biographical notice in the Reliance of the Traveller. 

Abu al-Hasan Taqi al-Din al-Subki (683-756 / 1284-1355) is the son and father of illustrious 
scholars and jurists all of the Shaffi school. He was a hadith master (hafiz), Koranic exegete, and 
Islamic judge who was described by Ibn Hajar Haythami as "the mujtahid Imam whose Imamate, 
greatness, and having reached the level of ijtihad (competence for independent legal reasoning) are 
agreed upon," by Dhahabi as "the most learned, eloquent, and wise in judgment of all the Shaykhs of 
the age," and by Sakhawi as "one of those who are named Shaykh al-Islam" along with his son Taj al- 
Din. Suyuti says of him: "He authored more than 150 works, his writings displaying his profound 
knowledge of hadith and other fields and his magisterial command of the Islamic sciences. He 
educated the foremost scholars of the time, was a painstaking, accurate, and penetrating researcher, 
and a brilliant debater in the disciplines. No previous scholar attained to his achievements in Sacred 
Law, of masterful inferences, subtleties in detail, and carefully worked-out methodological 
principles." Salah al-Din Safadi said of him: "People say that no one like him has appeared since 
Ghazali, though in my opinion they do him an injustice thereby, for to my mind he does not resemble 
anyone less than Sufyan al-Thawri." With his vast erudition, he was at the same time a godfearing 
ascetic in his personal life who was devoted to worship and tasawwuf, though vigilant and 
uncompromising in matters of religion and ready to assail any innovation or departure from the tenets 
of the faith of Ahl al-Sunna. 



(this is the scan from the copy of hashiya of ibn hajar maki on idah fi manasik of Nawawi (published 
from maktabatus salafiyya) 

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From amongst the untruths of Ibn Taymiyya which no scholar before him had said, and whereby 
he created dissent between the people of Islam, is that he denounced tawassul and istighatha 
(seeking aid) through him ; and that is not as he had decreed (i.e. that it is impermissible). 
Rather, Tawassul through him is hasan (good) in every state: before his creation and after his 
creation, in the dunya and in the akhira. That which proves seeking tawassul through him before his 
creation and that it is the path taken by the pious predecessors, the Prophets, the Awliya and others 
(and thus the view of Ibn Taymiyya has no basis [and is] from his concoctions) is: that which al- 
Hakim transmitted and declared sahih that he said: "When Adam committed his mistake he said: O 
my Lord, I am asking you to forgive me for the sake of Muhammad. ALLAH said: O Adam, and how 
do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You 
created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on 
the heights of the Throne: la ilaha illALLAH muhammadun rasulALLAH. I understood that You 


would not place next to Your Name but the Most Beloved One of Your creation. ALLAH said: O 
Adam, I have forgiven you, and were it not for Muhammad I would not have created you." The 
meaning of 'for his sake' (bi-Haqqihi) is his rank and station in His sight Most High, or the right 
(Haqq) that ALLAH made for him over creation, or the right which ALLAH Most High made 
obligatory on Himself over him by His grace as in a sahih Hadith, 
"He said: what is the right (Haqq) of the servants over ALLAH?" not [that it is] incumbent (wajib) 
[upon ALLAH] since nothing is incumbent upon Him. Furthermore, asking by him is not actually 
asking him such that it may be considered associating [partners with ALLAH] . It is truly but asking 
ALLAH Most High through one who has a high estimation, an elevated rank and a great distinction 
with Him. From amongst his miracles from his Lord is that He does not fail one asking 
through him, and seeking intermediary to Him through his rank. I suffices as humiliation for one who 
denies this that he is deprived of this [blessing]. [That which proves seeking tawassul through him] 
during his lifetime is that which was transmitted by al-Nasa'I and al-Tirmidhi who declared it sahih 
that: "An afflicted man approached the Prophet and said, 'supplicate to ALLAH on my behalf that He 
cures me'. He said, 'if you wish, I will supplicate (to ALLAH on your behalf) and if you wish you can 
remain patient and that is better for you.' He said, 'supplicate to Him.'" 
And in (another) narration (he said) "T have no guide and it is difficult for me', so he (the Prophet) 
instructed him to perform wudu and perfect his wudu and supplicate with this supplication: 'Oh 
ALLAH, I ask You and turn to You through my Prophet Muhammad, the Prophet of Mercy; O 
Muhammad, I seek your intercession with my for my need, that it may be fulfilled. O ALLAH! Grant 
him intercession for me.'" Al-Bayhaqi also declared it sahih and added, "he stood and was able to 
see". (again we see that an Imam is using the hadith of uthman bin hunayf directly for as proof of 

Tawassul just as we saw Imam Nawawi doing above in his al adhkaar and the usage of it by 

AbdulMalik taabiee- Ruhan. WALLAHu taalaa alam) And, in [another] narration, "O ALLAH! 

Grant him intercession for me and grant me intercession for myself The Prophet knew that but did 

not supplicate for him because he desired to achieve from him concentration and the toil of poverty, 

brokenness and desperation, seeking istighatha through him , so as to attain for him the perfection of 

his objective. And such an implication is attainable in his life and after his death; and therefore the 

Salaf have used this supplication in their needs after his death. "Uthman Ibn Hunayf taught it to a 

Sahabi. . . al-Tabarani and al-Bayhaqi narrated it and at-Tabarani narrated with a jayyid (good) chain 

that, "He mentioned in his supplication 'for the sake of Your Prophet and the Prophets before me.'" 

There is no difference between the mention of tawassul, istighatha, tashaffu" and tawajjuh 
(directing/turning) through him or through others of the Prophets and likewise the Awliya. This is 

because the permissibility of tawassul with actions as in the sahih Hadith of the cave has been 

mentioned despite them (the actions) being transitory; therefore pious souls are more preferable, and 

(also) because "Umar Ibn al-Khattab sought tawassul through al-" Abbas for seeking rain and (al- 

" Abbas) did not repudiate this. It is as though the wisdom of his tawassul through him and not th 

Prophet and his grave was to display humility on his behalf, and elevation of his relatives, and thus in 

his tawassul through al-" Abbas he is performing tawassul through the Prophet and more. It is not to 

be said that the expressions tawajjuh and istighatha presuppose that the one by whom aid is sought 

(al-mustaghath bihi) is higher than the one whose aid is sought (mustaghath ilayhi). That is because 

tawajjuh comes from [the word] jah which is a high status. Tawassul could be sought from possessor 

of rank unto one who possesses a higher rank than him. Istighatha is seeking aid, and the one seeking 

aid is seeking from the one from whom aid is sought in order to obtain aid from other than him, even 

if that other is greater than him. So tawajjuh and istighathah with him and others than him does not 

have a meaning in the heart of the Muslims other than that and they do not intend by these two 

matters (i.e tawajjuh and istighatha) anyone besides Him . So, whoever's breast is not opened with 

this, then let him cry over himself. We ask ALLAH for well-being. The one in whom aid is sought in 

reality is ALLAH the Exalted, and the Prophet is a intermediary between Him and the one seeking 

aid. So aid is sought from Him, the Exalted, and the aid comes from Him both in creating and 

bringing fourth. The Prophet is the one whose aid is sought and aid is from him by way of 

intermediary means and kasb (acquisition) and aid is sought from him metaphorically. So in general, 

using the term istighatha in an unrestricted sense for the one from whom aid is obtained, even if only 

by way of intermediary means and kasb, is something well known and there is no doubt regarding it; 

not in the language, or in the Sacred Law. Therefore, there is no difference between it and asking, 


especially in light of the narration that has been mentioned in al-Bukhari concerning the intercession 

on the day of judgement: "As they were in that state, they sought aid (istaghathu) from Adam , then 

Musa , then Muhammad " Tawassul could also mean seeking supplication from him for indeed he is 

living and knowing the question of the one who asks him. I has been authentically reported from a 

long Hadith: The people suffered a drought during th successorship of 'Umar , whereupon a man 

came to the grave of the Prophet and said:"0 Messenger of ALLAH, ask for rain for your 

Community, for verily they have but perished," after which the Prophet appeared to him in a dream 

and told him that the rain shall come. And in it also it appears: "Go to "Umar and give him my 
greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!" 

Meaning, gentleness, because he was severe in the religion of ALLAH. So he came to him and 
informed him, after which he cried and then said: "O my Lord, Ispare no effort except in what escapes 

my power!" In another narration it states that the one who saw the dream was Bilal Ibn Harith al 

Muzani, the companion . ( This is taken from :Ibn Hajar al-Haytami, al-jawhar al-munazzam; as cited 

by al-Qadi Yusuf al Nabhani in shawahid al-Haqq fil-istighatha bi-sayyid al-khalq (The Proofs of 

Truth in the Seeking of Aid with the Master of Creation ) 

I say that "tawassul" and "tabarruk" is also performed by Sahih of Imam Bukhari!. And this is not a 
hollow statement that is made, rather almost all the muhadditheen have accepted this as stated by 
Imam Ibn Kathir in his "al bidayah wan nihayah". 

It is very interesting and intruiging to know that the so called "ahle hadith" faction in India denies all 
such things today and call them shirq and bid" at, when their own IMAM and greatest muhaddith, 
Allama Abdur Rahman Mubarakpoori in his very acclaimed book "tuhfat al ahwadhi" that is a 
commentary on sunnan of Imam Tirmidhi, under the chapter of the "sharaf of sahih bukhari" has 
quoted all this and he quotes probably four references, among which we will mention only some. 
He quotes Imam Ibn Katheer who in fact writes in his bidayah wan nihayah under the tarjamah of 
Imam Bukhari, while writing about the greatness of the sahih al bukhari: 

JaLaill ^\j>&} Uiainij (_£jliall yrj-wi 1—lUS 

And he even quotes Imam Abdul Haqq muhaddith dehlavi from his ishat ul limat in Persian where 
Imam abdul haqq has said that ulema ath thiqaat have had it that sahih al bukhari is recited amongst 
them for gaining benefits and to cure sickness and gaining blessings and fulfilling needs, and to ward 
of evil and the list goes on and on. The third reference that he gives in his tuhfat al ahwadhi is the 
reference of Imam jamal ad din muhaddith who narrated from his shaykh of hadith that the 
muhadditheen were given permission to perform "khatm" of sahih al bukhari for warding of evil and 
other such things because it was an "amal al mujarrab" that is effective in its nature and in the end al 
mubarakpoori concludes by writing a "tanbeeh" (crudely translated as "warning") that "there is no 
shirq in this"!!. 

Now if we open a copy of tuhfat al ahwadhi now a days we can see how "angry" the able hadith are 
by this fact that their Imam has written such things and they usually in the "hashiyya" write that 
Allama Mubarakpoori is wrong in this matter and that and this is shirq and kufr and haram and bid v at 
and they mention everything against it! Or the easy way out can be to completely get away from the 
thing by erasing all such things in the name of "edition"! Sahih al bukhari has been used as tawassul 
material and it has barakah in it and the muhadditheen have had its qirat for barakah and fulfilling 
needs, then I say that this is a non living thing and such benefit from this, then there is benefit in even 
visiting the graves of the pious and praying to ALLAH there because there is the barakah of ALLAH 
and HIS mercy descends and having this intention that my dua has more chances to be accepted here 


than other places because this is a place where ALLAH descends his mercy and blessings is allowed 
in this case! Then if they say that this is grave worship, I say that the muhadditheen then performed 
"book worship" by having such aqaaed about a book named "sahih al bukhari"!. We perform tawassul 
even through sahih al bukhari as it is a thing that has been used and has been found to be effective and 
this is the minhaj of the ulema and aaema among the muhadditheen! 

Mubarakpoori even writes that it has come from mashayakh and aaema that "innas sahih al bukhari, 
maa quriyyatfi shiddatin ilia furijat" that verily sahih al bukhari, whoever reads and performs 
"qira'at" of it in a shiddah (difficulty) he is freed from that difficulty (through the blessings in it 
because it has the aqwaal of the prophet alyhi salatu was salam to the highest level of accuracy), and 
shaykh mubarakpoori even mentions that anyone who carries it with him, when he has to travel by sea 
route, then his chances of drowning also decrease ! And imagine it is he who in the end writes that 
there is no shirq in this!. 


I say that this very thing is tawassul and tabarruk and this is found to be effective and is written as 
such by him who is called "Imam" by the people who themselves are against such things!. These are 
matters just to think about and we have mentioned what is correct. (All this discussion can be found in 
the introduction of tuhfat al ahwadhi). 

May ALLAH guide those who only see by one eye and open up their hearts to the truth! Ameen. 





The evidence for tawassul through the awliya' or saints is also Abundant, and it suffices that 
ALLAH strictly warns all believers to keep company with them when He says: "O believers! 
Be wary of ALLAH, and keep company with the truthful!" (9:1 19) and He enjoins us to follow 
those who have turned to Him in true and complete repentence (31:15). The Prophet said to al-Firasi, 
concerning asking from people: "If you absolutely must ask from people, then ask from the righteous 


ones" (in kunta la budda sa'ilanfas'al al-salihin). There is no doubt that the visit of pious persons 
is a Sunna in Islam for that very purpose, as shown by the chapters to that effect entitled Bab ziyarat 
al-salihin in the books of etiquette and invocations. 

Some people think that if a du v a from a holy man is answered while he is alive then he cannot 
help you if he is dead, as if the holy man or Shaykh or saint is the origin of the help, but it is always 
ALLAH who is the source of the baraka and never a human being; so to think that ALLAH can only 
give when that saint is alive, and that when he is dead, ALLAH does not give anymore, is to say that 
the source is the person and not ALLAH in the first place! But in reality it is ALLAH who is giving 
help in both cases: life or death. 

As for the objections of some "Salafis" today that it is not permissible to seek the blessings of 
saints after their death, they are based on the false belief that ALLAH's influence through the saints is 
in need for the saints' biological life to be effective, and this is absurd! As we said before, ALLAH's 
gift to the saints is independent from their being alive or dead, since in either case the real power 
always belongs to ALLAH, and the saints are only a secondary cause with no effective power in 
themselves. Moreover, the views of the early and late Imams and scholars quoted below concerning 
the permissibility of tawassul through the pious, also confirm that the objections of "Salafis" to 
tawassul through the saints after their passing from this life do not stand up to scrutiny. 

It is obligatory for Muslims to believe that the abdal or Substitute-saints exist — so called 
because, as the Prophet said (see #3 below), "None of them dies except ALLAH substitutes another in 
his place" — and that they are among the religious leaders of the Community concerning whom there 
is no doubt among Muslims. No less than Ibn Taymiyya writes at the end of his ^Aqida wasitiyya: 

The true adherents of Islam in its pristine purity are Ahl al-Sunnat wal-Jama v a. In their ranks 
the truthful saints (siddiqin), the martyrs, and the righteous are to be found. Among them are 
the great men of guidance and illumination, of recorded integrity and celebrated virtue. The 
Substitutes (abdal) and the Imams of religion are to be found among them and the Muslims 
are in full accord concerning their guidance. These are the Victorious Group about whom the 
Prophet said: "A group within my Community manifestly continues to be in the truth. Neither 
those who oppose them nor those who abandon them can do them harm, from now on until 


the Day of Resurrection." 

The Prophet emphasized in many authentic narrations the benefits brought to all creation 
through the intercession of ALLAH's saints and their standing with Him. Suyuti in his fatwa on the 
abdal in his Hawi li al-fatawi provided many examples of this type of universal intercession from 
which we quote the following: 

1. Imam Ahmad Ibn Hanbal says in his Musnad (1:112): 


... The people of Syria were mentioned in front of 'Ali Ibn Abi Talib while he was in Iraq, and 
they said: "Curse them, Commander of the Believers." He replied: "No, I heard the 
Messenger of ALLAH say: "The Substitutes (al-abdal) are in Syria and they are forty 
men, every time one of them dies, ALLAH substitutes another in his place. By means of 
them ALLAH brings down the rain, gives (Muslims) victory over their enemies, and 
averts punishment from the people of Syria."" al-Haythami said: "The men in its chains are 


all those of the sahih except for Sharih Ibn "Ubayd, and he is trustworthy (thiqa)." 

2. al-Hakim narrated the following which he graded sound (sahih), and al-Dhahabi confirmed him: 

"Ali said: "Do not curse the people of Syria, for among them are the Substitutes (al-abdal), 
but curse their injustice." 

Note that any religious knowledge unattainable through ijtihad and authentically conveyed 
from one of the Companions is considered a hadith by the experts of that science. 

3. Tabarani said in his Mujam al-awsat: 

Anas said that the Prophet said: "The earth will never lack forty men similar to the Friend of 
the Merciful [Prophet Ibrahim], and through them people receive rain and are given help. 
None of them dies except ALLAH substitutes another in his place. " Qatada said: "We do not 
doubt that al-Hasan [al-Basri] is one of them." 


Ibn Hibban narrates it in al-Tarikh through Abu Hurayra as: "The earth will never lack forty 
men similar to Ibrahim the Friend of the Merciful, and through whom you are helped, receive your 
sustenance, and receive rain. " 


4. Imam Ahmad also narrated in the Musnad (5:322): 

The Prophet said: "The Substitutes in this Community are thirty like Ibrahim the Friend of the 
Merciful. Every time one of them dies, ALLAH substitutes another one in his place." 

Hakim Tirmidhi cites it in Nawadir al-usul and Ahmad's student al-Khallal in his Karamat al- 
awliya'. Haythami said its men are those of the sahih except "Abd al- Wahid who was declared 
trustworthy by al-'Ijli and Abu Zar'a (as well as Yahya Ibn MaTn). 

5. Abu Dawud through three different good chains in his Sunan (English #4273), Imam Ahmad in his 
Musnad (6:316), Ibn Abi Shayba in his Musannaf, Abu Ya'la, al-Hakim, and Bayhaqi narrated: 

Umm Salama the wife of the Prophet said: "Disagreement will occur at the death of a Caliph 
and a man of the people of Madina will come forth flying to Mecca. Some of the people of 
Mecca will come to him, bring him out against his will and swear allegiance to him between 
the Corner and the Maqam. An expeditionary force will then be sent against him from Syria 
but will be swallowed up in the desert between Mecca and Madina, and when the people see 
that, the Substitutes (abdal) of Syria and the best people Casaba) of Iraq will come to him 
and swear allegiance to him..." 

6. Imam Ahmad cited in Kitab al-zuhd, also Ibn Abi al-Dunya, Abu Nu'aym, Bayhaqi, and Ibn 
"Asakir narrated from Julays: 


Wahb Ibn Munabbih said: I saw the Prophet in my sleep, so I said: "Ya RasulALLAH, where 
are the Substitutes (budala') of your Community?" So he gestured with his hand towards 
Syria. I said: "Ya RasulALLAH, aren't there any in Iraq?" He said: "Yes, Muhammad Ibn 
Wasi\ Hassan Ibn Abi Sinan, and Malik Ibn Dinar, who walks among the people similarly to 
Abu Dharr in his time." 

Nawawi in Bustan al-^arifin (1985 ed. p. 31) mentions that the hadith master Hammad Ibn 
Salama Ibn Dinar (d. 167) was considered to be one of the abdal. 

Shaykh 'Abd al-Qadir Gilani said in the Third Discourse of his masterpiece Futuh al-Ghayb, 
as slightly adapted from the 1958 translation of M. Aftab-ud-Din Ahmad published in Lahore: 

And he said (may ALLAH be pleased with him): 

When the servant of ALLAH is in a trial, he first tries to escape from it with his own efforts, and 
when he fails, in this he seeks the help of others from among men such as the kings and men of 
authority, people of the world, men of wealth, and in the case of illness and physical suffering, from 
physicians and doctors; but if the escape is not secured by these he then turns towards his Creator and 
Lord the Great and Mighty and applies to Him with prayer and humility and praise. 

So long as he finds the resources in his own self he does not turn towards the people and so 
long as he finds resources in the people he does not turn towards the Creator. Further, when he does 
not get any help from ALLAH he throws himself in His presence and continues in this state, begging 
and praying humbly entreating and praising and submitting his neediness in fear and hope. ALLAH, 
however, tires him out in his prayer and does not accept it until he is completely disappointed in all 
the means of the world. The decree of ALLAH and His work then manifest themselves through him 
and this servant of ALLAH passes away from all the worldly means and the activities and efforts of 
the world and retains just his soul. 

til the 

At this stage he sees nothing but the work of ALLAH and becomes, of necessity, a believer in 
the unity of ALLAH (Tawhid) to the degree of certainty, that in reality there is no doer of anything 
excepting ALLAH and no mover and stopper excepting Him and no good and no evil and no loss and 
no gain and no benefit and no conferring and no withholding and no opening and no closing and no 
death and no life and no honor and no dishonor and no affluence and no poverty but in the hand of 

He then becomes in the presence of ALLAH as a nursing baby in the hands of its nurse and a 
dead corpse in the hands of the person who gives it the funeral bath and a ball is before the stick of the 
polo-player, as it keeps revolving and rolling and changing position after position and condition 
after condition, and he feels no strength either in his own self or in others besides himself for any 
movement. He thus vanishes from his own self out into the work of his Master. 

So he sees nothing but his Master and His work, and hears nothing and understands nothing 
excepting Him. If he sees anything it is His work and if he hears and knows anything, he hears His 
word and knows through His knowledge and he becomes gifted with His gifts and becomes lucky 
through His nearness and through his nearness he becomes decorated and honored and becomes 
pleased and comforted and satisfied with His promise and is drawn towards His word and he feels 
aversion for and is repelled from those besides Him and he desires and relies on His remembrance and 
he becomes established in Him, the Great and Mighty, and relies on Him and obtains guidance from, 
and clothes and dresses himself with, the light of His knowledge and is apprised of the rare points of 
His knowledge and of the secrets of His power and he hears and remembers only from Him the Great, 
the Mighty, and then offers thanks and praise therefore and takes to prayer. 


Imam Ibn Hajar al-Haytami said in his book al-Khayrat al-hisanfi manaqib al-Imam Abi Hanifa 
al-Numan, chapter 35: 

When Imam al-ShafTi was in Baghdad, he would visit the grave of Imam Abu Hanifa, give 
him salam, and then ask ALLAH for the fulfillment of his need through his means 


(yatawassal UALLAH taala bihifi qada' hajatihi). 

Imam Kawthari mentioned in his Maqalat (p. 412) that the hafiz al-Khatib al-Baghdadi 
mentions ShafiTs tawassul through Abu Hanifa in the beginning of his Tarikh Baghdad (1:123) with 
a good chain. 

Shah 'Abd-ul-Haqq Muhaddith Dihlawi has reproduced a statement by Imam Shafi'i in his book 
Ashi" at-ul-lam 'at (2:923): 

"The lighted grave of Musa Kazim is a patent antidote for the acceptance of prayer." 

Haytami also said in many places in his book al-Sawa "iq al-muhriqa li ahl al-dalal wa 
al-zandaqa (cf. p. 180) and al-Khayrat al-hisan (p. 69): "Imam Shafi'i made tawassul 
through the Family of the Prophet (Ahl al-Bayt) when he said: 

Al al-nabi dhanati wa hum Hay hi wasilati 
arju bihim uta ghadan bi yadi al-yamini sahifati 

The Family of the Prophet are my means and my 
intermediary to him. Through them I hope to be 
given my record with the right hand tomorrow. 

This is found in Diwan al-Shaffi as edited by v Umar Faruq al-Dabbagh (Beirut: Dar al- 
arqam, n.d.) p. 50. 

• □ The hafiz al- v Iraqi(he is an authority on hadith and is the famous teacher of Imam Ibn 

Hajar Asqalaani) relates with his chain in his Fath al-muta^al: "We narrated that the Imam 
Ahmad sought blessing from drinking the washing-water of Imam al-ShafiT's shirt, and Ibn 
Taymiyya himself also related it." 

al-Khatib relates that the hafiz Abu Nu'aym considered it incumbent upon all Muslims to invoke 
ALLAH for Abu Hanifa in their prayer due to his preservation of the Prophet's Sunan and Fiqh 


for them. This is explained by the fact that among Abu Hanifa's merits that are exclusively his 


is his standing as the first in Islam to have compiled a book of Fiqh. 

The following excerpt translated from an early Islamic Hadith reference illustrates the 
permissibility of considering the Prophet a source of help in salvation from the Fire and the 


importance of making Salawat on the Prophet, salla ALLAHu alayhi wa sallam. It is cited in Tanbih 
al-ghafilin bi ahadith sayyid al-anbiya' wa al-mursalin (Warning the Heedless with the Sayings of the 
Master of Prophets and Messengers) by al-faqih, al-zahid, al-'alim al- v amil, al-ustadh al-muhaddith 
al-muHaqqiq... Shaykh Nasr Ibn Muhammad Ibn Ibrahim al-Samarqandi (died in 373 hijree): 

By way of SaTd Ibn "Umayr al-Ansari who fought in the battle of Badr: he said: The 
Messenger of ALLAH, blessings and peace be upon him, said: "Whoever invokes blessings 
upon me from my Community sincerely from his heart once, ALLAH sends ten blessings 
upon him, and raises him ten degrees." 

And he (al-Samarqandi) said: I heard my father narrate: It happened that while 
Sufyan al-Thawri was circumambulating the Ka'ba, he saw a man who did not raise a foot nor 
lower a foot except that he made salat for the Prophet, sallALLAHu ^alayhi wa sallam. Sufyan 
said: I told him: "O you, you have left saying subhan ALLAH and la ilaha illALLAH and have 
proceeded with the salat on the Prophet! Do you have any explanation regarding this?" 

He said: "Who are you, may ALLAH Pardon you?" I said: "I am Sufyan al-Thawri." 

He said: Had it not been that you are one of the Strangers among the people of your 
own time (i.e. one of Ahl al-Sunna), I would not have told you of my condition, nor exposed 
to you my secret. I went out with my father on pilgrimage to the Holy house of ALLAH, until 
I reached one of the resting stations. My father became sick and I began to care for him. Then 
one night when I was at his bedside, he died and his face turned dark. So I said, "We belong 
to ALLAH and to Him we are returning!" Then I pulled the covers over his face, after which 
sleep overcame me and I slept. I saw a man next to me with a face such as I had never seen a 
more handsome one, nor clothes cleaner than his, nor a scent finer than his; he was raising 
one foot and lowering the other until he came close to my father and removed the covers from 
his face, whereupon the face turned light. 

f B 

Then he started to go back, so I held onto his clothes and said: "O servant of ALLAH, 
who are you, with whom ALLAH has graced us in this foreign land?" 

He said: "Don't you know me? I am Muhammad Ibn "Abd ALLAH, the Companion 
of the Qur'an. Now your father transgressed against himself, but he used to do invoke salat on 
me frequently, and when he was affected with what affected him he called on me for help 
(isthaghatha bi), and I am a prompt helper of one who makes salat on me frequently (wa 
ana ghayyathun liman akthara al-salata ^alay)." 

He said, "Then I woke up, and I saw that the face of my father was white. "(Al-Samarqandi, 
Tanbih al-ghafilin, ed. Shaykh Ahmad Salam (Beirut: Dar al-kutub al-Tlmiyya, cl986) p. 319- 
320) [note: the urdu translation I have of the tanbih ul ghafileen although mentions the report of s 
Ibn Umayr Ansari, doesn't after that mention this happening and this is either due to the edition 
differences or because of mistrust exhibited by someone during the process of the translation, may 
ALLAH forgive me if I am suspecting without any reason. It was translated by Mowlwi Abdul 
Ghafur Ameeni who was the student of Mawlana Kifayat dehlavi who once was the grand mufti 
of India and ALLAH knows the best-Ruhan] 

This report illustrates the acceptability of asking the Prophet for help even after his life not on the 
basis of the dream — for dreams are not retained by the SharVa for the derivation of legal rulings — 
but on the basis of the account of the dream being part of the teaching of Islam and taqwa by one of 
the luminaries of the Community. The acceptability of this narration to the author, the narrator, 
and the Community indicates that they viewed its contents as being valid, not as being 
conducive to shirk as the "Salafis" claim! And the important point is that Imam al samrqandi is 
almost from the Salaf or really from the Salaf as he died in 373 hijree and it is natural that he 



might have had an age of 60 atleast at the time of death; so he is from the Salaf. This is the 
aqeedah of the Salaf.l And see the aqeedah of the "Salafis"!!! 

al-hafiz Abu v Ali al-Ghassani relates in Ibn al-Subki's Tabaqat al-shafiiyya 2:234 and also in Imam 
Dhahabis Siyar ^alam an Nubulla vol. 2 p. 469: 

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Abu al-Fath Nasr Ibn al-Hasan al-Sakani al-Samarqandi came to us in 464 hijree and said: "We 
had a drought in Samarqand some years ago. The people made the istisqa' (prayer for rain) prayer 
but they did not get rain. A saintly man named al-Salah came to the judge and said to him: I have 
an opinion I would like to show you. My opinion is that you come out followed by the people and 
that you all go to the grave of Imam Muhammad Ibn IsmaTl al-Bukhari and make istisqa' there. 
Perhaps ALLAH will give us rain. The judge said: What a good opinion you have. He came out 
and the people followed him, and he prayed for rain in front of them at the grave while people 
wept and sought the intercession of the one who was in it. ALLAH sent such heavy rain that those 
who were in Khartenk (where this took place, 3 miles away from Samarqand) could not reach 
Samarqand for seven days because of the rain's Abundance. "(Note again that the arrator is talking 
about a period before 464 hijree and that is almost a thousand years ago. If anyone does the same 
act today, he will be named a "mushriq" of "kaafir" or "mubta^adi" or "a person misled by 
Hinduism and mushriqs" . ) 

The late mufti of Lebanon al-Shahid al-Shaykh Hasan Khalid said in his fatwa on tawassul on 
September 16, 1980 (reprinted in the Waqf Ikhlas offset reprint of Sayyid Ahmad Ibn Zayni 
Dahlan's book Fitnat al-wahhabiyya 1992): 

Tawassul was declared permissible in our own time by the mufti of the world, our Shaykh the 
savant Abu al-Yusr "Abidin. We went with him to Nawa, a place in Hawran wherein is 
buried the Shaykh Muhyiddin al-Nawawi. When we arrived at his grave, our Shaykh Abu al- 
Yusr ordered us to ask ALLAH the Exalted for our need in front of him and said to us: "The 
dua (invocation) at his grave is answered." 

Ibn al-Jawzi in his biographies of the awliya entitled Sifat al-safwa lists many of those at whose 
graves tabarruk (seeking blessing) and tawassul is recommended. Among them: 

Abu Ayyub al-Ansari: "al-Waqidi said: It has reached us that the Eastern Romans visit his 
grave and seek rain through his intercession when they suffer from droughts" (1:243). 
Mujahid said: "People would uncover the space above his grave and it would rain." 

Ma'ruf al-Karkhi (d. 200H): "His grave can be seen in Baghdad, and one seeks blessings with 
it. Al-Hafiz Ibrahim al-Harbi (d. 285H) — Imam Ahmad's companion — used to say: Ma v ruf s 
grave is proven medicine" (2:214) Ibn al-Jawzi adds: "We ourselves go to Ibrahim al- 
Harbi's grave and seek blessings with it" (2:410) 

The Ustadh, the learned Imam, Abul Qasin Qushayri says, regarding Ma'ruh al Karkhi in his 


He was a great master whose prayers were answered [by God] and whose grave 
was [a source] of healing. The inhabitants of Baghdad say that the grave of 
Ma'ruf is a proven panacea. 


{Al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma" ruf al-Karkhi: "Ma'rufs 
grave is proven medicine." Siyar a^lam al-nubala' (9:343) 

Abu al-Hasan al-Daraqutni said: "We used to seek blessings from Abu al-Fath al- 
Qawasi's grave" (2:471). 

Abu al-Qasim al-WaTz: "His grave can be seen in Ahmad Ibn Hanbal's cemetary and it is 

sought for blessings." Related in the notice on v Abd al-Samad Ibn v Umar Ibn Muhammad Ibn 

Ishaq (2:482). 

Imam dhahabhi also related in his Siyar alam an nuballa under the tarjamah of the muhaddith lady, 

Sayyida nafeesa says that the dua near her grave is answered as dua near the graves of the prophets 

and the pious is answered. 


Imam Ibn Hajar Asqalani under the tarjamah of "yahya bin yahya bin bukayr at tamimi" in his 
"tahdheeb al tahdheeb" mentions this in the ending: 

J*»ifcjMJrV«>-£ HUM JUUSL^tojrf; 

"and Al Hakim Nisaburi (the Imam who wrote al mustadrak) related from Hafidh Abu Ali Nisaburi 
(the Shaykh of Al Hakim) that he was in a great difficulty and he saw the prophet sallalahu alyhi wa 
sallam in his dream who told him to go to the grave of Yahya bin Yahya and ask forgiveness from 
ALLAH there, and ask ALLAH of the need he had, thus when he got up, he did as directed and his 
need was fulfilled." 

I say: no one would take the dream of the Hafidh as a proof from the learned ones as dreams cant 
make a share'ah ruling. The only proof here is and that holds a lot of weight is the reliance of the 
Imam on such an act, because it is a known fact that if one sees a dream or has a kashf (spiritual 
unraveling) that is against the share' ah (even if it supposedly is from the prophet sallalahu alyhi wa 
sallam), the person who saw all that cannot and should not act on the kashf or dream. But Imam Abu 
Ali Nisaburi acted on it and even found it fulfilling, and Imam Hakim related it and Asqalani 
reproduced it although it was not found in the "tadhib al kamal" of al mizzi of which "tadhdheeb al 
tahdheeb" is a summary! Asqalani brough this in the praise of the thiqah and trustworthy narrator and 
Imam "Yahya bin yahya bukayr"so much so that dua at his grave is answered just like we have 
reproduced earlier about how other scholars narrated similar things about other Imams and scholars. 

Infact a scholars also said that it is allowed to make a masjid near the grave of a pious slave of 
ALLAH by the intention of receiving blessings from the nearness to the grave of the pious person. 

Salafis are often seen quoting the hadith of the prophet alyhi salatu was salam wherein he cursed the 
jews and the Christians who made the graves of their prophets and pious slaves of ALLAH as 
"masaajid" or places of worship. Not understanding the hadith as the scholars understood it makes 
them believe that this hadith lends support to their idea of "haraamising" and "shirkising" the building 
of masajid near the graves of the pious slaves of ALLAH and even to pray in there! 
Imam Ibn Hajar Asqalani, under the commentary of this hadith in his "Fath al Bari Sharh Sahih al 
Bukhari" says: 


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LiUji L»>ia, i^y aui ^ jj^^ «u i«;>*j j^Llj Lw *l^i j^jj 

iJjjjJI j-^»j ^JU jlj»j. ^ L*— j£| ^ UU ttiili JU j* o&JLU £*, ^ 

(Asqalani talks about the hadith of A'isha radiallhu anha wherein one of the wives related that she had 
seen a church named "marya" wherein she had seen pictures of Isa alyhi salam. . . , and he says that 
this hadith proves that it is not allowed to draw pictures), and al Baydawi said: the jews and the 
Christians began to prostrate towards the graves of their prophets to show their respect towards them, 
and they made these graves their qibla (direction of prayer) and started paying attention towards them 
in their prayers and things like that, and they made them idols and things that were worshipped, and 
thus the prophet sallalahu alyhi wa sallam cursed them and told us not to do such things, and as for the 
one who makes a masjid near the grave of a person who was pious and his intention is to seek 
blessings because of nearness to it, not out of respect of the grave and not to turn towards the grave 
during ones prayers, then this act doesn't enter in the prohibition of this hadith"! 
This is what al Asqalani mentions and he doesn't oppose the view and thus shows his compliance 
with it! Even Imam Qutullani in his "irshad as saari" has mentioned and quoted the same thing! 
Imam Tayyibi, whose name a student of hadith who studies books on commentary of hadith books 
reads now and then, is quoted by Imam Ali Qari regarding this matter as : 


^-*~ J*^l» «3>~5J (j^ 1 ) lo*^ o^* 


(Tayyibi said): "Whoever builds a place of worship near the grave of a pious one and prays in 
it, so as to derive blessings and help from the person in the grave and his intention is not to 
pray towards his grave nor to show respect to his grave, nor to pay attention (or direct ones 
attention) towards the grave, then there is no problem with such a thing. Don't you see that in 
the "hateem al ka'bah" there is the grave of sayyidina isma'il alyhi salam and it is the most 
beloved place to worship and to pray to ALLAH around the Ka'abah". ... (then Ali Qari states 
that there are ulema other than tayyibi who mentioned that there are the graves of 70 prophets 
there, etc.) 

It is not our topic here to go into the details of the placement of the grave of sayyidina isma'il 
alyhi salam as the words of tayyibi are required only and not more than that. 

Imam Muhammad bin Khalafah dwishtani Maliki (radiallhu anh) whose "ikmal ul ikmal ul 
mu'alim sharh sahih muslim" is regarded as a very important commentary on sahiih muslim 
by a maliki Imam, in this book of his states: 


- k - 

"Whosoever makes a masjid near a pious person (near his grave) or prays in his maqbarah 
(near his grave towards the qibla), intending by this only to take blessings from his "athaar" 
(traces, mark, etc.), so that his dua (and prayer) are accepted, then there is no harm in such a 
persons doing this and the support for this is that the grave of Ismail is in the Masjid al 
Haram near the "hateem", and furthermore that place is the best place for prayer in!" 

The matter a to where the grave of isma'il alyhi salam is, is a secondary issue and it is not our 
subject to discuss that, and Al Asqalanis words are enough to show that the hadith that is 
quoted against such an act which wasn't opposed by such scholars, is actually not prohibited 
by the hadith at hand, so where does the matter stand? Even the story of as'haab al kahf 
according to many scholars shows that it is allowed to build a masjid near the grave of pious 
people to derive blessings from the place! Allama Shawkani has explained that supplications 
are answered at the graves of the prophets and the awliya because these places are those ones 
where the mercy and blessings of ALLAH descend, and it is not for ALLAH that if he makes 
blessings to descend on a place, he wont make them descend on the person who resides in that 
place (meaning it is not his quality, because he is the utmost merciful and loving), (see 
Allama Shawkanis "dur an nadeed" and also Allama siddiq Hasan Khan Bhopalis "nazl ul 
abrar". Note that Siddiq hasan completely agreed that supplications are accepted near the 
graves of the anbiya and the awliya but he said in his "nazl ul abrar" that making dua there is 
not allowed according to him because firstly it is not proved from the Qur'an and Sunnah and 
secondly because people these days perform shirq at such sites. I humbly request that if it was 
not something that was allowed from outside the sunnah that has been transmitted to us, then 


why is such an overwhelmingly large group of well known scholars from the past allowing it? 
Allama Siddiq Hasan bhopali, as is the trait of the Ghair Muqallideen of India understands 
every new thing in the actual sense as "bid" ah". This is not the time to discuss the intricacies 
of this term. Allama Shawkani, in his "durr an nadeed" has condemned the wrongdoings that 
are happening and happened even then in his time, at the graves of the pious servants of 
ALLAH but he, to my knowledge didn't prohibit making dua near the grave of a pious 
servant of ALLAH completely. I even say that, Allama Siddiq hassans deriving the ruling of 
such an act to be haraam from the fact that people perform things at such graves which 
shouldnot be performed, is faulty. This is because such things as circumambulation of the 
graves of the pious and prostration before them and even the prophets grave itself (sallalahu 
alyhi wa sallam) were present event in the time of Imam An Nawawi and al Dhahabhi as well, 
ut when an Nawawi explained the "manasik" of visiting the grave of the prophet sallalahu 
alyhi wa sallam and making tawassul through him there and requesting him for intercession, 
he only after such cautioned people against acts of ignorance like circumambulation of the 
grave of the prophet sallalahu alyhi wa sallam or placing ones back with it or ones belly with 
it, etc,. He only cautioned against acts that were wrong and were being done near the grave of 
the prophet sallalahu alyhi wa sallam, but didn't stop from the main thing itself! Similarly ad 
dhahabhi as we have elsewhere explained in full detail in this book, stated and clarified that 
how prostrating before the grave of the prophet sallalahu alyhi wa sallam is not an act of shirq 
or kufr, but haraam. This shows that such things were even prevalent in his time, but while 
explaining this, he never stopped anyone from making dua there or making tawassul through 
him! Then how can Shaykh Siddiq Hassan Khan Bhopali think differently when even the 
common people of his group claim to be on the path of the pious scholars? Neither did the 
past scholars of ahlus sunnah wal jama" ah stop inventing new ways of saying salams to the 
prophet sallalahu alyhi wa sallam while visiting him, although such kinds of salam aren't 
mentioned in any book of hadith or in any verse of Qur'an. Imam An Nawawi in his "idah fi 
manaasik al hajj" mentions the following salutation: 

I vIAJlp f^Ul c<il £J L 4Jlp f"SU! c4>l Oj-j I iLU ^illl :ijli 
dJUip. f*>Ul c^i I dL> ^>UI ^ I dJLle ^Ul ijik L, ddi 

c^^-l jpUJI ^ I dJUU f*Jl i^ ^ ^ o^-^ 1 V- 

ii£ jitj M j^j dL> ^lui c^^jlA^ji >ji jaii l du* f"5* — » 

; ijSM JL* J^j dL> i"5U! <.&*^\ dLU^lj &£"j>j vlUljjIj 
tl»£ ^ S^ O^J ^ ^S ^ dUlp 4ll JU>j t<£l ^ V^jJ 

. ^oi-I jiiJi 1^j£\j* j^ li v^b j^b 3-^ 


In al Majmu\ he mentions the following salutation: 


jfU ^j dLU f>LJ! 4 ^-^l dlb^tj dla-ljjb <i^> J*b *^T 

J_ aal Uc 4ljj^.j li «&1 iJlj*- 4 j^l -aN til iL* At^J cKrr^' 

0* J^J / b r^jfr ^ 4^ t>^ « <^ j& V^jj U tfj> Lo 

-tfj-^j 4 <Jj— jj »-V- ^ J+Jij i <J <i4)^S V ^Os-j <Al ^\ <J1 V jl 
OAaUj -tity C*^aJj AjU^I Crf^j ^IL-jll cii> <^ J^^j 4aU ^ 

I may only ask, where in the holy sunnah of the messenger of ALLAH sallalahu alyhi wa sallam is it 
mentioned, or which companion of the prophet sallalahu alyhi wa sallam went to his grave and said 
his salams like this, in such wordings? If someone says that Imam Nawawi only has mentioned the 
virtues of the messenger of ALLAH sallalahu alyhi wa sallam and these are proved from the sunnah, 
then I could similarly reply, that the scholars of Ahlus Sunnah allow praying near the places of 
barakah, (here, meaning the graves of the prophets and the awliya"), because it is proven from the 
sunnah that there is no harm in praying at places of barakah or to make places of barakah as a place to 
worship ALLAH and make dua to ALLAH! If someone opposes that and claims that I am only 
claiming this without any proof, then the answer to this is the hadith of al bukhari and muslim in 
which a companion, after he got blind in the eyes, requested the prophet sallalahu alyhi wa sallam to 
visit his house and pray on a musalli so that he would make it a "masjid", as one of the versions has it 
and all the scholars who commented on the hadith derived from it the virtue of deriving blessings 
from the remains of the pious and praying near them for blessings (see Imam Nawawis Sharh Sahih 
Muslim, Asqalanis Fath al Bari, Imam Aynis Umdat al Qari, Imam Qustullanis Irshad as saari etc.). 
this act of making dua near the grave of a pious person is thus an analogy to the sunnah mentioned 
above, just like Imam Nawawi has made this supplication as an analogy to simple salams! This 
reasoning is valid and I believe that only a prejudiced person would say no to that .May ALLAH 
forgive me if I am wrong and guide the readers if I am right!.) 


al-Hafiz I may Abu al -Qasim Ibn "Asakir says in Musnad Abi ^Uwana (1:430): "Abu v Abd 
ALLAH Muhammad Ibn Muhammad Ibn v Umar al-Saffar said to me that the grave of Abu 
"Uwana in Isfarayin [near NaysAbur] is a place of visitation for the whole world (rnazar al- 
^alam) and a place for obtaining blessing for the entire creation (mutabarrak al-khalq)." 

al-Hafiz Diya' al-Din al-Maqdisi al-Hanbali said in his book al-Hikayat al-manthura 
(Zahiriyya ms. 98, an autograph) that he heard the hafiz v Abd al-Ghani al-Maqdisi al-Hanbali 
say that something like an abcess appeared on his upper arm for which there was found no 
medicine. He came to Ahmad Ibn Hanbal's grave and applied his arm against it, after which 
he found himself healed. Imam Kawthari said that he read this account in Diya' al-Din's own 
handwriting. See Maqalat al-Kawthari (Riyadh and Beirut: Dar al-ahnaf, 1414/1993) p. 407, 


[and touching the grave and obtaining blessing blessing from it that way is the position of the 
Hanbalies and the reported position of Imam Ahmad bin Hanbal as will be cited later in this book 

I have personally encountered many such people who don't care about the athar of he prophets and 
the sahaba and the saliheen and seeking barakah from such things is very alien to them. There were 
many, who simply negated any such thing as "barakah" in the relics of the pious ones, and there were 
others who didn't understand the concept of athar at all in the first place. I would like to submit here 
some words regarding the blessings even in the names of the prophets and the pious people very 
briefly. It must be noted that there is a lot to write regarding this subject, but because to avoid 
elongation of the speech, I would rather keep it brief and present only some statements. 
Imam Ibn Salah, the great shaffT muhaddith whose book on hadith speciality and hadith sciences 
"ma'rifat uloom ul hadith" also named as "uloom ul hadith" and also "muqaddamah ibn salah", in the 
same book (p.245, 246) mentions: 


**Jl » : JLfti a 5 ^jJ-i <-^x\ <J> "dX; » : ^ J^» <■ C^^ 3 

. « ^Ui ^f, gj <& Jj-> » : JU 

(Imam Ibn Salah has been explaining about the etiquettes of the student of hadith in learning the 
science of hadith and he says in the end): "and from the best reasons and methods of making ones 
intention pure while studying the science of hadith is what has been related from abu umruw ibn 
nujayd that he asked abu jaTar ahmed ibn hamdan and both of them were pious slaves of ALLAH, 
and he (ibn nujayd) asked him (ibn hamdan): "with what intention should I write hadith?" so he 
answered: "haven't you seen that at the mention of the pious servants of ALLAH, the mercy of 
ALLAH descends?", so he (ibn nujayd) said: "yes!", so Imam Ibn Hamdan said: "and Rasool ullah 
sallalahu alyhi wa sallam is the best of the saliheen(or the leader of the pious ones!)!" 

Imam Ibn Nujayd and Imam Ibn Hamdan are from the pious predecessors and Imam Ibn Salah praised 
them for their piety, and also praised their statement, thus showing his own belief in it. This statement 
by these great men of ALLAH clearly shows that it was their common and known belief that the 
mention of the pious people (talking about them, talking about what they said, and just merely taking 
their name) brought the mercy of ALLAH on them (the people who were mentioning the pious 
people). I say: with mercy of ALLAH, HIS blessings too descend as these are closely related and with 
mercy, even does the peace of ALLAH descend because they are closely related! 
Imam Ali al Qari also says the same in his "sharh shifa li Qadhi Iyadh" while explaining one of the 
commentaries of the verse of the Qur'an "verily in the mention (Dhikr) of ALLAH do hearts find rest. 
He explains (vol.1 p. 60): 

. <LSn*J1j oLl<J»*yi i_JjJU1J (Ua>«J <L*»-^Jl Jj^j XPj h>j>- Jl 


". . .verily by the dhikr of ALLAH do hearts find rest, and he said that (meaning) "by Muhammad 
sallalahu alyhi wa sallam and his companions (do hearts find rest)", meaning by their mention, 
because what has been narrated from him (the prophet sallalahu alyhi wa sallam) and from his 
companions (may ALLAH be pleased with all of them), in it is a lot of benefit for us because all of it 
is a proof for us and has many knowledge giving benefits for us in the matters of legal jurisprudence 
because of which ones heart finds rest and peace is found by the self, or (It could mean) simply the 
mentioning of the (Prophet sallalahu alyhi wa sallam and the) companions because verily at the 
mention of the pious the mercy of ALLAH descends and at the descent of mercy of ALLAH, the 
hearts receive peace and harmony". 

This is enough to illustrate that the scholars believe that at the mention of the pious, mercy of ALLAH 
descends, and mercy of ALLAH brings peace and harmony and even blessings from ALLAH are 
connected to HIS mercy. When such are the benefits and blessings hidden in just mentioning the pious 
(And note that mentioning them also involves mentioning about their athar, their relics!), then what 
would inturn be the benefits and blessings of ALLAH in their relics themselves and they themselves? 
Also note that the graves of the prophets and the pious slaves of ALLAH are their greatest relics. As 
we have been saying: "these are just things to ponder upon!". 



Do those who hav e left this life know about the affairs of the thing? 

Ibn Qayyim in Kitab al-ruh narrates with his chain from Ibn al-Mubarak on the authority of Abu 
Ayyub al-Ansari that the latter said: "The works of the living are clear to the dead. Whenever they 
see a good deed they rejoice and are pleased; but if they see evil they say (supplicate): O ALLAH, 
return its equivalent in good. " 

^ ^W ^^^^ 

Ibn Qayyim in the same book, and Ibn Abi al-Dunya in Kitab al-qubur narrated that 'Abbad 
Ibn v Abbad called upon Ibrahim Ibn Salih while he was ruler of Palestine and said: "Exhort me." He 
said: "With what should I exhort you? May ALLAH set you right! I have heard that the works of the 
living are clear as day to their dead relatives. So consider what is laid open to the Messenger of 
ALLAH of your work." Ibrahim wept until his beard was wet.(note: Allama Ibnul qayyim jawzi was 
Allama Ibn tayimiyyah(alyhi rahmah)s student and he had the same beliefs as those of Allama Ibnul 
tayimyyah as claimed by "Salafies". But the Salafies are the people who have been claiming that the 
dead cannot hear and "are cut of from the world". Allama Ibn Qayyim al Jawziyyah in his book 
"kitaab ar ruh" has negated this point completely and has separate chapters in this book CITING 

At one point citing the proofs for their hearing he says [and I cite this particularly as it also 
will show the Salafiyya creed that talqin bil mayyit is also considered to be good by Allama Ibn 
Qayyim al Jawziyyah]: 

Another proof of this Tthe dead hearing the livingl is also the practice of people Carnal al- 
nas) formerly and to the present time of instructing the dead in his grave (talqin al mayyit fi 
qabrihi). If the dead did not hear that and did not benefit by it there would be no 
advantage in it and it would be done in vain . Imam Ahmad was asked about it and he 
considered it good (istahsanahu) and adduced for it a proof from usage (ihtaija ^alayhi bi al- 
^amal) . 

{Kitab al-ruh (Madani ed. p. 20-21)} 

Then he relates ahaadith on the subject thus grading them thereby. What I want to draw 
attention towards here is that even the aqeedah of Allama Ibn Qayyim al Jawziyyah is that the dead 
can hear and that is completely contrary to what the pseudo and counterfeit "Salafies" say.- 
Ruhan.wALLAHu taalaa aalam.) 


However Ibn Taymiyah narrates in his Fatawa (vol.24 p.331) that Nabi Muhammad <Nj <&■ &\ J^a 
fl«j said that "When one passes by the grave of his mu'min brother who he had known in the 
dunya, and stands at the qabr and says, ^Assalamu ^alaykum ', the person in the qabr will know 
him and also return his greeting "(yarifuhu wa yarudda alayihi as salaam) ". 

This shows that the dead have awareness and are able to invoke Du v a for the living, as the Islamic 
greeting is a Dua. 

Furthermore Ibn Taymiyah was asked in his Majmu at al-Fatawa (vol.24 p.362) whether the dead 
could perceive the living acquaintances that visit them. He replied that: There is no doubt that they 

can. (Note carefully the question that was asked and his answer to that) 

And he quoted the following Sahih Hadith in substantiation of that: 

Evidence to this effect comes from the two Sahih books of Bukhari and Muslim where Nabi 
Muhammad ^>j *$j <£c «&! J^-^ said that when the people have buried a dead person and leave for 
home the dead person can HEAR the steps of those who leave (yasma^u qar'a ni ^alihini). (This 
even refers to the kuffar). 

The Dead are Aware of the Presence of the Living 



In Surah al-A'araf, we are told by ALLAH that after the evil people of Thamud were destroyed, 
Nabi Salih alyhi salaat u wassalam addressed them and said "my people! I did indeed convey to you 
the Message for which I was sent by my Lord: I gave you good counsel, but ye love not good 
counsellors!" '(7:79). Nabi Shif ayb alyhi salaat u wassalam also addressed his destroyed nation and 
said similar words (7:93). 

The fact that Nabi Salih alyhi salaat u wassalam and Nabi Shuayb alyhi salaat u wassalam addressed 
their destroyed nations proves that according to these Nabi's, even the dead kuffar can hear. If the 

kuffar can hear in their graves (the destroyed people didn't even have graves) why can't Believers 
hear from their graves? And they would not have done something that was "useless" and "frivolous". 

In a Sahih Hadith regarding the Battle of Badr, it is narrated that the Muslims threw Abu Jahal and 
other kuffar who were slain into a well. Nabi Muhammad ^>j *$j <£& <&! <jl^ went to their Qubur and 
asked them whether they had found the promise of ALLAH (subhanahu WA taala) to be true (that the 
kuffar would be punished.) 

Sayyidana Umar radiALLAHu anh inquired of Nabi Muhammad (J-j ^j <&■ <&' <J^ whether the 
dead could hear him. Nabi Muhammad ^j *$j <£& <&! ^J** explained that he (Umar) could not hear 
any better than them, but they did not have the ability to respond (Bukhari and Muslim). This is the 
life of the dead of the kuffar. 

Some people say that the principle of "aam" and "khaas" is applied here. They say that the sahih 
narration of aaisha that the dead can't hear is ENOUGH proof for it and this hadith is a khaas hadith 

We would like to clarify this point here. Imam Qustulaani (the student of Imam Ibn Hajar Asqalani an 
Imam Sakhawi) in al irshaad as saari HI sharah sahih al bukhaari under this hadith writes that 
PROPHET fU, <llj a^MJu^ DID THIS PARTICLUAR THING . . .and then he mentions more 


Ulema who have explained the aayat that "you cant make the dead hear" with respect and accordance 
to this hadith of Ibn Umar. 

This explanation by Imam Qastalani leads us to an important conclusion: 

1) The jumhoor because of their considering this hadith OPPOSED to that of aaishaah radiALLAHu 

2) There is another very important usool or principle that the serious students of usool know and that 
is "al ithbaatu muqaddamun alan naff "Affirmation takes precedence over denial"; and another one 
that states, man 'alima hujjatun 'aid man lamya lam, meaning: "The one who knows is a conclusive 
proof against the one who does not know." And Imam Suhailis statement mentioned by Imam 
Qastalani in his book "al irshaad as saari" under the hadith of Ibnul umar. As aaiShah radiallhu anh 
wasn't present and has said no to the point and as the jumhoor accept that the saying of Ibnul umar is 
opposed to aaiShah radiALLAHu anh then the preference is given to the statement of Ibnul uma that 
is "ithbaat" or affirmation and the thing also shows the relation of the topic to the Prophet alyhi 
salaam. Whereas the saying of sayyidah aaishaah is not by the Prophet ^j *$j ■^ &\ <J^ and is 
based on her own ijtihaad and inference from the quraanic verse and that is not necessarily given by 
the Prophet ^j *&j <£& «&l <jl»-a to her as there is no proof for that. And the fact is that Ibnul umar 
relates the happening directly and witnessed it and the Prophet ^j <fij -^ «&! cjl^s words at no place 
show that this is a khaas thing only with the Prophet alyhi wasallam. And the usage of the three 
principles has elucidated the point very clearly and the aqeedah of Allama Ibn tayimiyyah(alyhi 
rahmah) and Allama Ibnul qayyim al jawzi too is in the same thing, so I think the discussion will be 
enough for this fact.-Ruhan. WALLAHu taala aalam. 

Here is the research of Imam Asqalaani about this matter in Fath al Baari: 

Narrated "Ubayd Ibn Isma N il, that Abu Usama narrates from Hisham from his father that he said: It 
was mentioned in the presence of "A'iShah that Ibn "Umar elevates a report to (rafa'a) Rasulullah 
that the dead are tormented when that person's relatives wail over them. She said: [tormented because 
of] of fright (wahil). Verily Rasulullah said that the dead man is punished for his mistakes and sins; 
and his relatives weep upon him now. And then she said: this is similar to what he [Ibn v Umar] has 
said [elsewhere - discussing funerals (al-jana'iz) ]: Verily, Rasulullah stood upon the pit (qalib) 
where the polytheists killed in Badr were put and he did not say [as Ibn "Umar reports] 'now they hear 
what I say' ; rather he said 'verily now they know [they realize] what I used to tell them is the truth.' 
and then she recited the verses: 'verily you cannot make the dead to hear' (Surat al-Naml 27:80; Surat 
al-Rum 52) 'and you cannot make them hear, those in their graves' (Surat al-Fatir, v.22) He CUrwa) 
said, 'that is, when they are sent to hellfire.' [dhukira]: it has been mentioned in Isma'ili's narration, 
he says: 'it reached "A'iShah but I don't know who the muballigh (reporter) is.' However, he 
[IsmaMli] has another report from which it is inferred that it is TJrwa who has reported this, [wahil]: 
fright, terror. It has also been reported as wahal but that which is well-known is wahil (fright); it is 
wrong both in meaning and also incorrect in tense. If it is read wahal it means: [he is] terrified, 
forgetful, cowardly and apprehensive. Farabi, Azhari, Ibn al-Qatta'a, Ibn Faris, Qabisi and others have 
said: T was apprehensive about it' with the fatha; ahil with kasra and wahlan with sukun. That is, 
'when your doubt inclines towards that.' Qali and Jawhari said: 'and you mean [something] other than 
that and Ibn al-Qatta'a has added more.' [He said: 'that is, when they are sent to hell']: The reporter 
here is "Urwa. He is trying to explain what "A'isha meant and indicates that the negation in the 
Qur'anic verse: 'you cannot make the dead hear' is relegated andrestricted (muqayyad) to the period 
after they [the polytheists] are put in hellfire. And here there is no conflict in the denial of "A'isha and 
the affirmation of Ibn v Umar [that the dead hear] as this has been clarified and explained in the 
chapter on funerals (al-jana'iz). However, the narration after this one proves that "A'isha denied [such 
hearing of the dead] in absolute terms, since she insisted that the Hadith was in the words 'verily, they 
shall know' and that Ibn v Umar was mistaken (wahma) when he said 'they shall hear.' Bayhaqi said: 


'Knowledge does not negate hearing.' The verse is then explained that 'they cannot be made to hear 
when they are dead but then ALLAH gave them life and then they heard' according to Qatada. [Also] 
'Umar and his son are not the only ones who have reported this event [of those killed in Badr being 
addressed] ; even Abu Talha agrees with them as we have described earlier. Tabarani has a rigorously 
authenticated report (sahih) narrated from Ibn Mas'ud similar to this one. There is a similar report 
narrated from "Abdullah Ibn Sidan and in that report it is has these words: '"they [companions] said, 
Oh Rasulullah! Do they [the dead] hear? ' He replied, 'they hear as you hear, but they cannot reply.'" 
And in the Hadith of Ibn Mas'ud it states, "However, on today they can not respond!" In [the book] 
al-maghazi [campaigns] by Ibn Ishaq there is an exceptional narration (gharib) reported by Yunuslbn 
Bukayr through a valid chain (jayyid) from "A'isha that is similar to the narration by Abu Talha and 
[additionally,] it contains: "You do not hear what I say anymore than they [the dead] do." And [Imam] 
Ahmad has [also] reported this with a well authenticated chain (hasan) and if this is retained, then it is 
as if she retracted from her former position of denial as proven from these companions [in these 
reports] because she had not witnessed that event [of Badr, whereas 'Umar did]. IsmaTli says: there is 
no doubt that "A'isha had the perspicacity, intelligence, a vast collection of narrations and a deep 
insight in the sciences which is unrivalled; but still, even she cannot refute a report of a reliable 
narrator [in this case Ibn v Umar and Abu Talhah] except with a similar narration that can prove, either 
the abrogation, exclusivity or the impossibility of the contradicting report. Therefore it is impossible 
to reconcile [contradictory] reports of her denial and her affirmation except as above [that she 
retracted from her former position]. 

Also the verse 'verily, you cannot make the dead to hear' does not contradict his saying, 'verily, now 
they hear.' because 'to make someone hear' is to deliver the sound in the ear of the hearer. And it is 
ALLAH Ta v ala who makes them to hear by making the voice of His Prophet to reach their ears. And 
regarding what she fA'isha] said in her report, 'verily they know,' she would not have negated the 
other report if she had heard of this one." Suhayli said that it is evident from the query of his 
companions, that the basis of the very report is an unusual occurrence and a miracle of Rasulullah , 
when they asked him: 'do you address a people who are dead and rotten?' and he replied to them [as 
is mentioned in the Hadith above]. So, if they can 'know' in that state, certainly they can hear? This is 
possible by their external ears, according to most commentators, or by the ears of their heart. Those 
who say that 'the question is directed towards the soul and the body' use this Hadith as their proof. 
And those who refute them say: 'the question is addressed only to the soul; because hearing can be 
either by external ears or by the ears of the heart, and there does not remain any scope for further 
argument. I say [Ibn Hajar]: if this was a miracle of Rasulullah , it is not correct to use this as a proof 
for [the generic] matter of questioning [in the grave.] The Qur'anic exegetes have differed on who is 
described by the word 'dead' in the verse: 'verily you cannot make the dead to hear.' Similarly, there 
is a difference on who is described by 'those in the graves. ' ' A'isha inferred by the obvious meaning 
and took it as the principle to explain the saying of [Rasulullah ] 'you do not hear anymore what I say, 
than they do.' that is what most scholars say [about "A'isha's denial]. It is also said that 'the dead' and 
'those in graves' is a metaphor (majaz) that describes the disbelievers. That is, even though they are 
alive, they resemble the dead. If that is the case, then this verse cannot be used as evidence for what 
"A'isha negated. ALLAH Ta'ala knows best. 

Imam Suyuti on the Life of the Dead 

The Great Hadith, Tafsir and Fiqh scholar Imam al- Suyuti was asked the following questions: 

Do the Dead recognize their visitors and know their states in life? 

Do the Dead hear what the living say? 

Do the souls of the Dead meet and see each other? 


He replied to all Questions: "YES", and produced many aHadith in support. 

About the Ayah which some people quote about the Dead not hearing, the learned Suyuti says that 
it is an allegorical statement (an-Nafi Ja'a ala m'ana al-Majaz). And the actual meaning of it is that 
"They cannot listen to Guidance (Ma'naha Soma Huda) i.e. they are dead and they cannot be guided 

Any scholar or layman can check al-Hawi HI Fatawi (vol.2 p.169-175) by Imam Jalaluddin al-Suyuti. 

Imam Ahmad bin Hanbal narrates that before Sayyidina Umar radiALLAHu anh was buried in 
her room, Sayyidah Aisha radiALLAHu anh would go their without Hijab, as the Nabi <&! <^* 
jj« j -Ulj <ule and Sayyidina Abu Bakr radiALLAHu anh, who were buried there were her Husband and 
Father. However, when Sayyidina Umar got buried there, she would only go in the room with Hijab. 
(Check al-Mishkat: Bab ziyarat al-Qubur). 

This action clearly shows that according to Sayyidah Aisha, the dead can feel and see their visitors 
and are aware of those who come to them and how they come to them. . 

Imam Suyuti in his book Sharh al-sudur (p. 263-266) has an entire chapter devoted to that topic 
entitled: "The Exhibition of the deeds of the living to the dead." In it he lists fifteen hadiths and 
sayings of the Companions to that effect: 

1. Ahmad in his Musnad, al -Hakim al-Tirmidhi in Nawadir al-usul, and Ibn Mindah narrated from 
Anas that the Prophet said: "Your deeds are shown to your relatives and ancestors among the dead. If 
they consist in good they are happy with it, if otherwise, they say: O ALLAH! Don't let them die 
before you guide them as you have guided us." 

2. al-Tayalisi in his Musnad narrated from Jabir Ibn 'Abd ALLAH that the Prophet said: "Your deeds 
are shown to your relatives and ancestors in their graves. If they consist in good they are happy with 
it, if otherwise, they say: O ALLAH! Inspire them to act in obedience to you." 

3. Ibn al-Mubarak and Ibn Abi al-Dunya in Kitab al-qubur narrated from Abu Ayyub: "Your deeds 
are shown to the dead, who rejoice if they see any good in them, and if they see evil in them they say: 
O ALLAH, give them another opportunity." 

4. Ibn Abi Shayba in his Musannaf, al-Hakim al-Tirmidhi, and Ibn Abi al-Dunya narrated from 
Ibrahim Ibn Maysara that when Abu Ayyub campaigned to take Constantinople he passed by a story- 
teller who was saying: "What a servant does in the morning, before evening is shown to those in the 
hereafter who know him; and what he does at the end of the day is shown to them by the next 
morning." Abu Ayyub said: "Be careful what you say." He replied: "By ALLAH it is as I said." Abu 
Ayyub said: "O ALLAH, I seek refuge in you lest you reveal my shame to "Ubada Ibn al-Samit and 
SaM Ibn "Ubada concerning what I did after them." 

5. al-Hakim, al-Tirmidhi cited in Nawadir al-usul the hadith of 'Abd al-Ghafur Ibn "Abd al-'Aziz 
from his father, from his grandfather, whereby the Prophet said: "One's deeds are shown to ALLAH 
on Monday and Thursday, and they are shown to Prophets as well as fathers and mothers on Fridays, 
at which time they rejoice for the good deeds, and the latter increase the brightness and light of their 
faces. Therefore be wary of ALLAH and do not harm your dead." 

6. al-Hakim al-Tirmidhi also cited — as well as Ibn Abi al-Dunya in his Book of Dreams (Kitab al- 
manamat) and Bayhaqi in Shuab al-iman from al-Nu v man Ibn Bashir: I heard the Prophet say: 
"ALLAH, ALLAH! [Be wary of Him] concerning your brethren among the dwellers of graves, for 
your deeds are shown to them." 


7. Ibn Abi al-Dunya and al-Asbahani in al-Targhib cited from Abu Hurayra that the Prophet said: "Do 
not shame your dead with your evil deeds for your deeds are shown to your relatives among the 
dwellers of the graves." 

8. Ibn Abi al-Dunya, Ibn Mindah, and Ibn "Asakir narrated from Ahmad Ibn "Abd ALLAH Ibn Abi 
al-Hawari: My brother Muhammad Ibn v Abd ALLAH related to me: "Abbad al-Khawass walked in to 
see Ibrahim Ibn Salih al-Hashimi when the latter was governor of Palestine. Ibrahim said: "Admonish 
me." He replied: "It has reached me that the deeds of the living are shown to their relatives among the 
deceased. Therefore beware what is shown to ALLAH's Messenger from your deeds." 

9. Ibn Abi al-Dunya cited from Abu al-Darda' that he used to say: "O ALLAH, I seek refuge in you 
lest my maternal uncle v Abd ALLAH Ibn Rawaha should loathe me when I meet him." 

10. Ibn al-Mubarak and al-Asbahani cited from Abu al-Darda' that he said: "Your deeds are shown to 
the dead, whereupon they rejoice and they are saddened" and he would say: "O ALLAH, I seek refuge 
in you from committing a deed by which 'Abd ALLAH Ibn Rawaha should be dishonored." 

This v Abd ALLAH Ibn Rawaha al-Ansari was the great-grandson of the poet Imru' al-Qays 
and was himself a great poet among the Companions. He said of the Prophet: 

Law lam takunfihi ayatun mubina 

Lakana manzaruhu yunabbi'uka bi al-khabari 


"Even if there were not, concerning him, clear and evident 
Signs, yet the sight of him would have told you the news." 

Ibn Hajar narrated it in al-Isaba (2:299) and said: "This is the most beautiful verse of poetry 
by which the Prophet was ever praised." 

Ibn Sayyid al-Nas said of Ibn Rawaha in Minah al-madh (p. 166): 

He was killed as a martyr on the day of Mu'ta in Jumada 8 before the conquest of Mecca. On 
that day he was one of the commanders. He was one of the poets who did good and who used 
to fend off harm from ALLAH's Messenger. It was concerning him and his two friends 
Hassan (Ibn Thabit) and Ka'b (Ibn Zuhayr) that was revealed the verse: "Except those who 
believe and do good deeds and remember ALLAH Abundantly." (The Poets 26:227). 

Hisham Ibn "Urwa narrated from his father that the latter said: I never saw anyone 
more aggressive or faster in his poetry than "Abd ALLAH Ibn Rawaha. I heard ALLAH's 
Messenger say to him one day: "Recite some poetry appropriate to the moment, while I look 
at you." He rose up then and there and said: 

Inni tafarrastu fika al-khayra a^rifuhu 

WALLAHu ya^lamu anna ma khanani al-basaru 
Anta al-nabiyyu wa man yuhramu shafa^atahu 

Yawma al-hisabi laqad azra bihi al-qadaru 
Fa thabbat ALLAHu ma ataka min hasanin 

Tathbita musa wa nasran kalladhi nusiru 

I foresee for you immense good, of this I am certain. 

ALLAH knows that my sight never betrayed me. 
You are the Prophet, and whoever is deprived of your intercession 

On the Day of Reckoning, his destiny is disgrace. 
May ALLAH make firm all the good that He gave you, 

With a firmness like Musa's and the same victory. 


Upon hearing this, the Prophet said to him: "And you also, may ALLAH make you 
firm, Ibn Rawaha." Hisham Ibn v Urwa continued: ALLAH indeed made him firm with the 
staunchest firmness. He died as a martyr, and Paradise was opened for him and he entered it. 
End of Ibn Sayyid al-Nas's words. Blessings and peace on the Prophet, his Family, and his 

11. Ibn al-Mubarak also cited from v Uthman Ibn 'Abd ALLAH Ibn Aws that SaTd Ibn al-Jubayr said 
to him: "Give me permission to see my brother's daughter" — "Uthman's wife and the daughter of 
"Amr Ibn Aws — so he permitted him. He went and asked her: "How is your husband treating you?" 
She said: "He does his utmost with me." Then Sa'id said: "O 'Uthman! Treat her well, for there is 
nothing that you do with her except its news reaches 'Amr Ibn Aws." v Uthman said: "The news of the 
living reaches the dead?" He said: "Yes, there is no one with an intimate friend [among the deceased] 
except the news of his relatives reaches him. If it is good he rejoices and is cheered by it, and if it is 
bad he is saddened and distraught." 

12. Ibn Abi al-Dunya cited the following report through Abu Bakr Ibn v Iyash, from a grave-digger 
who was with the Banu Asad and who said: I was among the graves one night when I heard someone 
in a grave say: "O Abu "Abd ALLAH!" and another answered: "What, O Jabir?" He said: "Tomorrow 
our mother will be coming to us." The other replied: "Of what use will that be for her? Let her not 
come, for my father became angry with her and swore that he would not pray over her." The next day 
a man came to me and said: "Dig a grave for me between these two," indicating the graves from 
where I had heard the voices coming. Whereupon I said: "This one's name is Jabir, and that one is 
^Abd ALLAH?" He said: "Yes!" So I told him what I had heard. Then the man said: "Yes, I had 
sworn that I would not pray over her, but I shall break my oath and pray over her." 

13. Abu Nu'aym cited from Ibn Mas'ud that the latter said: "Keep relations with those your father 
kept relations with, for that is the way relations are kept on behalf of the dead in their graves." 

14. Ibn Hibban cited from Ibn "Umar that the Prophet said: "Whoever likes to keep relations with his 
father in his grave, let him keep relations with his father's brothers after him." 

15. Abu Dawud and Ibn Hibban cited from Abu Usayd al-SaTdi that a man came to the Prophet and 
asked: "O Messenger of ALLAH! Does anything remain of my responsibility to keep piety to my two 
parents after their death?" He said: "Yes, four aspects of filial piety remain: praying for them, keeping 
the promises they made, honoring their friends, and keeping relations with those whom you know 
only because of them." 

(End of quotation from Imam Suyutis book) 





There is no contradiction in asking ALLAH both with or without an intermediary, although in 
reality there are always several kinds of intermediary present, beginning with one's own state, 
obedience, belief, acts, sincerity, etc. Only those with deficient knowledge or imperfect belief 
imagine that the person who asks ALLAH through an intermediary has associated another to his 
worship of ALLAH. The Prophet explained this to the Companions once and for all when he said to 


Abu Bakr al-Siddiq: "Help is not sought with me (i.e. in reality), help is sought with ALLAH." 
He did not say to Abu Bakr: "Asking me is forbidden and constitutes association to ALLAH." What 
he said meant that the Prophet is not the source of help but only the most effective intermediary to 
obtain help from ALLAH. 

The meaning of the hadith is elucidated by the Qur'anic verses: "You did not throw when you 
threw, but ALLAH threw" (8:17) and: "Those who swear allegiance unto thee swear allegiance only 


unto ALLAH" (48: 10). Further, the Prophet said, "I did not bear you but ALLAH bore you." Thus 
the meaning of the hadith "Help is not sought with me" is: 

(Even if I am the one ostensibly being asked 
For help,) I am not the one being asked for help, 
In reality ALLAH Himself is being asked. 

The hadith "Help is not sought with me" must therefore be interpreted in the light of the fact 
that asking for help applies to whoever the help comes from including in respect to causation and 
acquisition (i.e. secondary causes); this is what the Arabic means and the Sharfa permits. This 
meaning is supported by the hadith in Bukhari (Kitab al-tawhid) touching on intercession on the Day 
of Resurrection, in which people sought help(the words are istisgatha and derived from it) from 
Adam, then Musa, then Muhammad, on him be ALLAH's blessings and peace, and the latter replies: 
"I can do it." 

It is essential to understand that it is not, in reality, the Prophet who is the ultimate object of 
supplication, nor is he the one who grants it, but he is the best means of forwarding it to ALLAH and 
for its being granted by ALLAH. This is clear in the Prophet's prayer to ALLAH, in his words, 
"through Your Prophet and the Prophets before me" and "through those who ask" in the following two 

On the authority of Abu Sa'id al-Khudri, may ALLAH be pleased with him: He relates that the 
Messenger of ALLAH said: "The one who leaves his house for prayer and then says: O ALLAH, 
I ask you by the right of those who ask you (bi haqq as saaileen) and I beseech you by the right of 
those who walk this path unto you that my going forth bespeak not of levity, pride nor vainglory 
nor done for the sake of repute. I have gone forth in the warding off your anger and for the 
seeking of your pleasure. I ask you, therefore, to grant me refuge from Hellfire and to forgive me 
my sins, for no one forgives sins but yourself. ALLAH will accept for his sake and seventy 
thousand angels will seek his forgiveness." 

It is related in Musnad Ahmad 3:21, Ibn Majah (Masajid), al-Mundhiri in al-Targhib 1:179, Ibn 
Khuzayma in his Sahih, Ibn al-Sani, and Abu Nu'aym. Ghazali mentions it in the Ihya and Traqi 
said: "It is hasan." Nawawi mentions only Ibn al-Sunni's two chains in the Adhkar and says they are 
<ia^y (weak). However, Ibn Hajar al-'Asqalani says it is hasan in al-Amali al-masriyya (#54) and also 


in the Takhrij of Nawawi's book, explaining that the latter neglected Abu Sa v id al-Khudri's narration 
and omitted to mention Ibn Majah's. Imam Suyuti Radiallhu anh in his beneficial book "tuhfat al 
abrar bi nukat dial adhkar" that he wrote, making notes on some points of Imam Nawawis Al Adhkar 
under this specific hadith writes: 

( J L > fc w >j| ^lj 4>jj IS] (Jjfa U) 

. Uu*J> Uajf (Y) iJaPj : <uJjJ _ ^0 
t^j-JjlJlj jjjidl JJ y* «-U- UJl <UaP i— iiw» :JiiUJl JU 

^lj -U*4 *>-j>~\ J-*- «JI jLLjl ( l >Ju^ J doJb-j 
^Jj ^yt* tJLfcw-^jf ,^jJb- liJaP JP oljj ^ Jlij tS!>L^Jl 

ajIjj (J^* Jx- ^aiSI u-ii' ^j-liJ c«>*pj :JaiUJl Jli 
I t^>Jl cj>y -W d hbj J}* J*J '-*s*- <>J ^ 0) <J^ 

"And his saying: Atiyya is da'eef,: 

Imam Ibn Hajar Asqalani said (most probably in his Amali): he weakened Atiyya because of what has 
come about his shi v I behavior and because of his tadlees, andhe in himself is saddooq (truthful), and 
Bukhari has narrated from him in his "adab al mufrid" and Abu Dawud has narrated from him many 
Ahadith and he remained silent about them (meaning, they were good enough as a proof for him), and 
Imam Tirmidhi called many of his ahadith "hasan", and some of them were ones that were only 
narrated from him, so don't think he is like "wazf" who is matrook by agreement, and Ibn Ma v een 
said about him and Nasa'I said: he is not thiqah, and Hakim said: he used to narrate ahadith that are 
mawdu\ and Ibn Adiyy said: All of his Ahadith are ghayr mahfoodh. 

And the hadith of Abu Sa'eed Khudri is hasan, it was narrated by Ahmed in his Musnad, Ibn Maja, 
Ibn Khuzaymah in his "tawheed", Abu Nu'aym in his Kitab as Salat, and Atiyya al Awfi said in this 
hadith,while narrating it from Abu Sa'eed Khudri radiallahu anh "Haddathani Abu Sa'eed", and hence 
we were saved from his tadlees (by his using the word "haddathini") Hafidh Ibn Hajar Asqalani 
(further said): And I am surprised by Shaykh (Imam Nawawi) as to how heonly relied on the narration 


of Bilal and not Abu Sa'eed " I (Ruhan) very humbly submit that Imam Suyuti didn't raise 

aspersions upon as to what Ibn Hajr Asqalani ruled regarding the hadith and thus inshALLAH he 

probably shared the same view as that of Asqalani. 

I say: the words of Imam Asqalani as quoted by Imam Suyuti are very beneficial as they clearly show 


1) This narration is hasan 

2) Atiyya is not completely da'eef, rather he is good in his narration except some flaws 

3) Imam Asqalanis points that we are safe from Atiyyas tadlees here as he used the words 
"haddathani" and such was also said by Hafidh Ghumari, and Albani criticized him a lot and 
others who said so, upto a very high extent, although they spoke the same language as that of 
Ibn Hajr Asqalani and thus they had grounds to speak so! 

4) Imam Ibn Hajar Asqalanis words suggest that he probably doesn't believe the jarh of Imam 
Ahmed bin Hanbal on Atiyya to be strong. As for those who don't know about the matter in 
hand, I would like to explain as such: 

Atiyya al Awfi was criticized by Imam Sufyan Thawri and Imam Ahmed and many followed tjem 
in that because a narrator who was called "kalbi",( who was a fabricator of ahadith and all the 
scholars of hadith are agreed upon, regarding him being "kazab" and "matrook" and he used to 
fabricate ahadith in the tafseer of Qur v an), said to Sufyan Thawri that Atiyya had given him the 
title of "Abu Sa'eed" and whenever he narrated from him, he used to say "qaala Abu Saeed" etc. 
trying to indicate that he had heard it from Abu Sa'eed Khudri, thus performing tadles ash 
shuyukh (the worst kind of tadlees). Imam Ahmed bin Hanbal relied on this story and he declared 
Atiyya to be da'eef because of this. Later, some scholars of hadith cast aspersions on it because 
the main reason for Atiyya al Awfis general tad v eef was the story from Imam Sufyan Thawri, and 
in turn what Kalbi had told him. The scholars have suggested that as Kalbi in himself is a liar, 
then how could we rely on his information regarding Atiyya and how, then could we judge Atiyya 
al Awfi based on what has been narrated basically from him? 
Imam Ibn Rajab al Hanbali radiallhu anh in his ""Sharh ilal at Tirmidhi" thus says: 

jfl, \ -j^. Jt <J* jlS : JU ^ c— : JU ,^si 
I .^UJU-jlowM^ 


Abdullah ibn Ahmed said that he heard his father mentioned Atiyya al Awfi, then said: he is 
da'eef. It has reached me that Atiyya' used to go to Kalbi and would take Tafseer from him and 
he had nicknamed him "Abu Sa'eed" and thus he used to say "Abu Sa'eed said, Abu Sa'eed said" 
Abdullah (ibn Ahmed bin hanbal, then) said: My father narrated to me, Abu Ahmed Zubayri 
narrated to him, who narrated from Thawri who said: I heard Kalbi say: Atiyya has nicknamed me 
"Abu Sa'eed", but Kalbi is not relied upon in what he says. ( the words in bold are those of 
Imam Ibn Rajab Hanbali and are the deciding factor here) 

And if the correctness of this story is accepted from Atiyya al Awfi, then it would mean that we 
remain silent (and thus call it da'eef) regarding what he narrates from Abu Sa'eed about Tafseer 
of Quran specially. 

As for the Ahadith al Marfu'a that he narrated from Abu Sa'eed, then there he means "Abu 
Sa'eed Khudri" and at some places he has even made it clear by mentioning (Abu Sa'eeds) nisbah 
(that is: al Khudri). 


I (Ruhan) say: the words of Imam Ibn Rajab Hanbali are the correct ruling in this chapter and 
almost the same ruling is that of Imam Ibn Hajar Asqalani. 

Some people who pretend to be ones who have knowledge of hadith sciences claimed that the 
scholars of hadith who called Atiyya as Da" eef because of his tadlees ash Shuyukh didn't only 
rely on the stpry of Al Kalbi, rather they must have had some other proofs regarding this thing, 
and they must have looked into all the narrations of Atiyya al Awfi. I say: Saying this, the man 
who said it has negated knowledge of hadith sciences from himself! This is because of two 

1) The knowledge of as to whether a person is performing tadlees ash shuyookh or not only 
comes from information from an Imam in Jarh wat TaMeel and cannot be decided by a 
Muhaddith even after looking into all the narrations of a narrator of hadith! This is a known 
fact amongst the scholars 

2) Secondly, there is not even a single statement in any book of Jarh wat TaMeel where an Imam 
cirticised Atiyyas narrations from Abu Sa'eed because of his tadlees except that he did it, 
relying on the story of Kalbi himself who cant be relied upon in anything, and nothing is 
taken from him. 

3) Thirdly it is only out of ones "fantastical thoughts" that such an idea could come into the 
mind and it is nothing except "zann" and "zann" is not given place in hadith sciences where 
we only talk with proofs and Hujjah. 

4) The person who is saying this, is a laa madhabbi, and he doesn't believe in taqleed of the four 
A'ema, but he is here, unknowingly exhibiting the most rigid taqleed by showing his 
prejudice and saying thinks simply out of idle benefits and desires to meet ones own ends! 
And ALLAH knows the best 

This is the main matter regarding Atiyya al Awfi that will suffice for any knowing person and 
also for he who doesn't know! As for other doubts that are raised upon him who only try to create 
problems that are baseless for idle desires, then all such doubst were brilliantly answered to 
Shaykh Mahmud Sa'eed Mamdouh in his "Raf al Minarah", and he proved sufficiently that this 
hadith is nothing but Hasan (just as Asqalani said) and ALLAH knows the best. 

See Imam Kawthari's remarks on this hadith below.. All the doubts regarding him and his credibility 
and the material that has been presented to us by the scholars regardinh him has been analyzed, 
examined and well documented by Shaykh Mahmud Sa'eed Mamdooh in his "raf al minarah". There 
is actually no need to make a propaganda out of him because after researching well, we can easily 
conclude that his ahadith are "hasan" and not weak inshALLAH. Actually there are five hadith 
scholars of the past who indicated that either the hadith is hasan or sahih and amongst them is hafidh 
dimyati who in his book "al muttajjar ar raajih" (page 471 and onwards) indicates that the hadith is 
hasan for him and Imam Mundhiri in his "targheeb at tarheeb" copies the ruling of his shaykh and 
teacher Imam Abul Hasan Maqdisi who also indicated that the hadith inshALLAH is hasan for him. 
Imam Buwseyri in his "sharh sunnan ibn majah" states that the hadith with the sanad(chain) of Ibn 
Majah is weak for him, but he mentions that Imam Ibn Khuzaymah mentioned the hadith (with a 
slightly different chain with difference in the beginning) in his sahih, and hence it must be sahih for 


him (or in the hukm of hasan). It could be summarized that the hadith must be hasan as stated by the 
scholars, and not da'eef as can be grasped by having an overview of all the arguments against this 
hadith by various salafis and other parties, and the answers to them that are satisfying. As for us, it is 
enough that scholars of such great repute as mentioned above have classified this hadith in good 
ranks, and even if it is not sahih, it can be used in fadaTl al amaal, as a da'eef (weak) hadith is 
applicable there and there too we will be asking ALLAH by the "haqq" of someone! As there is no 
proof as such (not even a weak one) that could categorically negate such an act and classify or render 
it as haram, the reasoning of the opposition goes down the dust bin. There are separate works that 
have been written wholly and solely for the defense of the reliability of this hadith and its narrators, 
like Shaykh Mahmud Mamdooh has done. I would like to inshALLAH write a separate epistle that 
would contain the crux of his research and some of my own points for the amateur audience to 
understandand comprehend in full. 

The Prophet also said on the authority of Anas Ibn Malik: "O ALLAH, grant forgiveness to my 
mother, Fatima Bint Asad, and make vast for her the place of her going in [i.e. her grave] by the 
right of thy Prophet (bi haqqi nabiyyika) and that of those Prophets who came before me (wal 
anbiya al ladheena min qabli)" and so on until the end of the hadith. 

Tabarani relates it in al-Kabir and al-Awsat. Ibn Hibban and al-Hakim declare it sound. The 
"Fatima" referred to here is the mother of Sayyidina v Ali who raised the Prophet. Ibn Abi Shayba on 
the authority of Jabir relates a similar narrative. Similar also is what Ibn v Abd al-Barr on the authority 
of Ibn "Abbas and Abu Nu'aym in his Hilya on the authority of Anas Ibn Malik relate, as al-hafiz al- 
Suyuti mentioned in the J ami" al-Kabir. Haythami says in Majma" al-zawa'id: "Tabarani's chain 
contains Rawh Ibn Salah who has some weakness but Ibn Hibban and al-Hakim declared him 
trustworthy. The rest of its sub-narrators are the men of sound hadith." 

Some people try to say that ibn hibban and hakim are mutasaahil (free handed) in calling someone 
thiqah etc. and Shaykh Albani is one of them. I am very surprised that shaykh albani, a learned man is 
speaking the language of the juhala' in this case because such doubts and aspersions are only carried 
about by the juhala" and no one else! Imam Hakim is openhanded in calling narrations sahih in his 
book "al mustadrak" and he isn't so in other books of his except at some places and those kinds of 
mistakes are made by all ulema. But to call a narrator as thiqah is something else and that too in 
suwalaat al sijzi. His tasaahul or freehandedness to call a hadith sahih is existent in al mustadrak only, 
but at other places he acts normally. Even if we agree that hakim is open handed to some extent 
outside his mustadrak, then too he calls rawh ibn salah "thiqah ma" moon", which is one of the best 
ta'deel one can do! Agreeing that he is mutasaahil still the grading would at the most fall to "sadooq" 
and still the hadith would be hasan!. Imam ibn hibban too mentioned him in his thiqaat and Imam 
ya'qub bin sufyan has narrated from him in his "tareekh" and Imam Ya'qub bin Sufyan narrates from 
shuyukh whom he considers to be thiqah as is known amongst the scholars of hadith. So there are 
three imams of hadith who are calling him reliable and acceptable. The scholars who have called him 
da'eef, or have assigned some kind of weakness to him, haven't clarified the reason of it and this kind 
of jarh or weakening is called "jarh al mubham". Jarh al mubham doesn't hold strong in front of 
taqwtheeq, only jarh al mufassar does (the kind of weakening in which the imam states the reason of 
his weakness). Then there is shaykh albani who claims that for rawh in salah exists jarh al mufassar in 
the statement of some aaema "ruwaytu anhu munaakeer" and "fi ba'di hadeethi nukrah". I say that 
these aren't clear statements of jarh al mufassar, because in suwaalaat of hakim to daarqutni, Imam 
Hakim asked him about sulayman ibn bint shurjail, and daarqutni said that he ius thiqah. Hakim, 
surprised asked daarqutni: don't you say that he has munkar ahadith (alysa indahu manaakeer)?" 
Imam Darqutni answered "he was narrated from, by a people who were da'eef ' (and hence the blame 
is not on him). 

It must be noted that when a scholar of hadith uses words like "from him are munkar ahadith", or "in 
him is some nukrah", then that is in no case equivalent to "munkar al hadith" (he is munkar in hadith, 
meaning simply da'eef). Only the latter case would lead the person regarding whom this is said, to be 
da'eef, the first two cases cant necessarily lead him there, rather they could easily imply that the 
shuyookh from whom he took ahadith were da'eef, or the students who took ahadith from him were 
da v eef, as stated by scholars (like in da qeeq al eid, zayla'I, sakhawi etc.). as far as ibn adiyys 


bringing two ahadith in which supposedly, rawh ibn salah "shoes nukarah", then the answer is that ibn 
adiyys habit is that he even brings ahadith for proving them munkar for a particular narrater when 
actually the "nukrah" in the same hadith is due to some other narrator of the hadith. Shaykh albani 
said that ibn hiban too is open handed in calling people thiqah and mentioning them in his "thiqaat". I 
am again surprised at him using the language of the non scholars, for it is known that ibn hibban is not 
open handed at all, rather the only "fault" (even if you can call it so) in him is that he even mentions 
those in his thiqaat who are not known to the extent that neither jarh, nor ta v deel has come regarding 
them and he himself doesn't know any munkar hadith from them, in which nukrah can be ascribed to 
them. This is his point of view in ta v deel which some scholars accept and some reject. If there is some 
difference of opinion regarding someones being thiqah or not, acceptable or not, he mentions him in 
his thiqat if he is acceptable to him. To ascribe open handedness to ibn hibban completelt, is nothing 
but prejudice because shaykh albani knows that what he is claiming is not the case in realty, rather it 
is something else in entirty, may ALLAH forgive him and me ! 

Imam al-Kawthari says about this hadith in his Maqalat (p. 410): "It provides textual evidence 
whereby there is no difference between the living and the dead in the context of tawassul, and this is 
explicit tawassul through the Prophets, while the hadith of Abu SaTd al-Khudri, O ALLAH, I ask 
You by the right of those who ask You, constitutes tawassul through the generality of Muslims, both 
the living and the dead." 

The Prophet used to say after the two rak'at of the dawn prayer: "O ALLAH, Lord of Jibril, of 
Israfil, of Mika'il, and Lord of Muhammad the Prophet: I seek refuge in You from the Fire..." 

Nawawi mentions in the Adhkar that it was narrated by Ibn al-Sani, and Ibn Hajar graded it 
hasan or fair as mentioned by Ibn "Allan in his Commentary on the Adhkar (Vol. 2 p. 139). Shaykh 
Muhammad Ibn "Alawi al-Maliki said: "The specific mention of the above in his dua is understood 
as tawassul, as if he were saying: "O ALLAH, I ask You and I seek as means to You Jibril, Israfil, 


Mika'il, and Muhammad the Prophet. Ibn "Allan referred to this in his commentary." 

And this is also very logical as when we repeat some name of ALLAH like "yaa hafeez" or "yaa arhama r 
rahimeen" we actually are asking ALLAH to be with us as his names indicate like yaa hafeez denotes: O 
ALLAH protects us and "yaa arhamar rahimeen" denotes: O ALLAH you are raheem so have mercy on 
us and this is the module of speaking here. Muhammad bin alawi al maliki al makki has placed quite a 
good argument even if not STRONG here. 





mam Shawkani said in his treatise entitled al-Durr al-nadidfi ikhlas kalimat al-tawhid: 

.There is no harm in tawassul through any one of the Prophets or Friends of ALLAH or scholars of 
knowledge... One who comes to the grave as a visitor (za'iran) and invokes ALLAH alone, using as 
his means the dead person in the grave, is as one who says: "O ALLAH, I am asking that you cure me 
from such-and-such, and I use as a means to You whatever this righteous servant of Yours possesses 
for worshipping You and striving for Your sake and learning and teaching purely and sincerely for 
You." Such as this, there is no hesitation in declaring that it is permitted... 

Shawkani's denunciation of Wahhabis 


He also says in a/-Durr al-nadid and it has also been mentioned by Allama abdur rahmaan al 
mubaarakpoori (one of the most important figures in the "Ahle Hadith" group in India) in "tuhfat al 
ahwadi shark al Tirmidhi vol.4 p. 283: 

4J^ :^JW 4Jjl jf*i j (r) ^U**1 in £* \jfiJJ tttyi :^JUJ 

il £* ^Jb 0^ rf ^ ^JjA & £* ^J*^ Vj^ ^J 5 

lS aoL* ^aaju ?JU# J-oJU *J* J-^jaJl 4^ jJSj UJli ill 

j p^U*^ nJUdLh Sjjuaiji *-i~U cJLkH ^JJ 1 ifrWl JJjjS 


Regarding what those who forbid tawassul to ALLAH through the Prophets and the saints cite to 
support their position, such as ALLAH's sayings: 

• □ "We only worship them in order that they may bring us nearer" (39:3) 

• □ "Do not call on any other god with ALLAH, or you will be among those who will be 
punished" (26:213) 

• □ "Say: Call on those besides Him whom ye fancy; they have no power to remove your 
trouble from you or to change them. Those unto whom they cry seek for themselves the means of 
approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His 
wrath: for the wrath of thy Lord is something to take heed of" (17:57) 

These verses are irrelevant. Rather: they support exactly the reverse of what the objectors to tawassul 
claim, since the verses are related to another issue. To wit: the verse "We only worship them in order 
that they may bring us nearer" explicitly states that they worship them for that purpose, whereas the 
one who makes tawassul through a scholar, for example, never worships him, but knows that he has a 
special distinction (mazxyya) before ALLAH for being a carrier of knowledge; and that is why he uses 
him as a means. 

v \v 

Similarly irrelevant to the issue is ALLAH's saying: "Do not call on any other god with 
ALLAH." This verse forbids that one should call upon another together with ALLAH, as if saying: "O 
ALLAH and O So-and-so." However, the one who makes tawassul through a scholar, for example, 
never calls upon other than ALLAH. He only seeks a means to Him through the excellent works that 
one of His servants achieved, just as the three men in the cave who were blocked by the rock used 
their good works as a means to have their petition answered. 

[Sahih Bukhari, English translation Volume 8, Book 73, Number 5: Narrated Ibn v 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: 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 sexual 
intercourse 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 afaraq (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 and 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."] 

Similarly irrelevant to the issue is ALLAH's saying: "Those unto whom they cry..." for it 
refers to people who call upon those who cannot fulfill their request, at the same time not calling upon 
ALLAH Who can; whereas one who makes tawassul through a scholar, for example, never called 
except upon ALLAH, and none other besides Him. 

The above shows the reader that these objectors to tawassul are bringing forth evidence that is 
irrelevant to the issue at hand. Even more irrelevant is their citing of the verse: 

• □ "The Day when no soul shall have power to do anything for another: for the Command 
that Day, will be all with ALLAH." (82: 19) 

For that noble verse contains nothing more than the fact that ALLAH alone decides everything on the 
Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul 
through one of the Prophets or one of the scholars never believes that the one through whom he makes 
tawassul is in partnership with ALLAH on the Day of Judgment! Whoever believes such a thing in 
relation to a Prophet or non-Prophet is in manifest error. 

Equally irrelevant is their objection to tawassul by citing the verses: 

• "Not for you is the decision in the least" (3: 128) 

• □ "Say: I have no power over over good or harm to myself except as ALLAH wills" (7:188) 



for these two verses are explicit in that the Prophet has no say in ALLAH's decision and that he has no 
power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two 
verses to prevent tawassul through him or any other of the Prophets or Friends of ALLAH or scholars. 

ALLAH has given His Prophet the Exalted Station (al-maqam al-mahmud) — the station of 
the Great Intercession (al-shafa^a al-^uzma), and He has instructed creation to ask for that station for 
him and to request his intercession, and He said to him: "Ask and you shall be granted what you 
asked! Intercede and you shall be granted what you interceded for!" And in His Book He has made 
this dependence on the fact that there is no intercession except by His leave, and that none shall 
possess it except those whom He pleases... 

Equally irrelevant is their adducing as proof against tawassul: 

• □ "And admonish your nearest kinsmen" (26:214) 


Whereupon the Prophet said: "0 So-and-so son of So-and-so, I do not have any guarantee on your 
behalf from ALLAH; and O So-and-so daughter of So-and-so, I do not have any guarantee on your 
behalf from ALLAH. " For in the preceding there is nothing other than the plain declaration that he 
cannot benefit anyone for whom ALLAH has decreed harm, nor harm anyone for whom ALLAH has 
decreed benefit, and that he does not have any guarantee from ALLAH from any of his close relatives, 
let alone others. This is known to every Muslim. There is nothing in it, however, that prohibits making 
tawassul to ALLAH through the Prophet, for tawassul is a request from the One Who holds power to 
grant and deny all requests. The petitioner who makes tawassul only desires to place, at the front of 
his petition, what may be a cause for the granting of his petition by the One Who alone gives and 
withholds, the Owner of the Day of Judgment. 


Imam Ahmad Shihabud-Din Ibn Hajar Haythami Makki, who possesses an eminent 
among experts on Islamic jurisprudence and tradition, has proved on the basis of position 
experience and observation narrated by Abu 'Abdullahi Qurayshi that Allah's them the 
favourites help people after death as they help during life and the value of their benefit is 
not in the least reduced. Produced below is an incident attributed to Abu 'Abdullah 


A severe drought had gripped Egypt and the people's grief and distress due to hunger and thirst 
remained unspoken of even after many supplications. This is what Imam Ahmad Ibn Hajar says: 

I journeyed towards Syria and when I reached ALLAHs friends (Ibrahim) tomb he met me on the 

way. I said to him "O messenger of ALLAH I have come as a guest and you should show your 

hospitality by making a supplication for the natives of Egypt. He prayed for them and the famine was 

driven away from them by ALLAH. (Ibn Hajar Haythami ,al-Fatawa al-hadithiyyah) pp. 255-6) 

In this extraordinary reference the face to face meeting with the Prophet and friend of ALLAH; 

Ibrahim has been commented upon by Imam Yaafi'i in these words: the statement made by Abu 

Abdullah Qurayshi that he had a face to face meeting with Ibrahim alyhi salaam is based on truth. 

Only an ignorant person can deny it who is unaware of the mode of living and status of saints because 

these people observe the heavens and see the Prophets in their living condition. (Ibn Hajar 

Haythami ,al-Fatawa al-hadithiyyah) pp. 255-6) 


(The book of fatwaas of Imam Shihab ud Din Ramli was compiled by his 
eminent son Imam Shams ud Din Ramli. He is Shams al-Din Muhammad Ibn 
Ahmad. He was born in Ramla, a village near Manufiyya in Egypt, in 919AH. He 
was the son of the famous Shafi'i faqih and mufti, Shihab al-Din al-Ramli. His 
teachers include his father, Shaykh al-Islam Zakariyya al-Ansari and al-Khatib al- 
Shirbini. After his father's death he became the chief Shafi'i mufti in Egypt. Such 
was his eminence that many came to identify him as the mujaddid of his century. His 
works include 'nihayat al-muhtaj', a commentary on al- Nawawi's 'minhaj', 'ghayat al- 
bayan', a commentary on Ibn Ruslan's 'zubad', a commentary on Shaykh al-Islam's 
(Zakariyya al-Ansari) 'tahrir', a commentary on al-Nawawi's 'idah fi manasik al- 
hajj', a collection of his father's fatwas. He died in the year 1004AH in Cairo. 


(Cited from 'Ibn Hajar al- Haytami and Imam Ramli' by ShaykhTaha Karaan) 

The Imam was asked: 

Regarding what occurs amongst the awwam who when in distress say "ya 
shaykhfulan" and "ya Rasulullah" and things like this from seeking aid 
(istighatha) with the Prophets and the Awliya, the 'Ulema and the 
righteous, is this permitted or not? And do the Messengers, Prophets, 
Awliya, the righteous, and the Mashayekh possess the ability to 
assist others after their deaths, and what strengthens that view? 

He replied: 

Istighatha (seeking aid) with the Prophets and Messengers, the Awliya, the 'Ulema and the 
righteous is permitted. The messengers, Prophets and the Awliya have [the ability to] assist 
after their death because the miracles of the Prophets and Awliya are not severed following 
their death. As for the Prophets, then they are alive in their graves praying and doing hajj as it 
has come in the reports. So assi stance from them will be a miracle on their behalf; and the 
martyrs are also alive, and have been seen, openly killing the kuffar. 

And as for the Awliya, then it is a karama from them. The people of the truth believe that this 
occurs from the Awliya both with intention, and without intention-things that sever the 
customary manner of phenomenal reality (khariqa HI adah), that Allah the Exalted brings forth 
through them. The proof for these things is that they are matters that are (intellectually) 
possible and the permissibility of their occurrence does not necessitate anything that is 
impossible. So everything that is in this realm, then it is possible to occur. (An example) of its 
occurrence is the story of Maryam and how the provision came to her from Allah - as stated in 
the revelation, and the story of Abu Bakr and his guests as appears in the sahih, and the 
gushing (flowing forth) of the Nile river due to the letter of 'Umar, and him seeing, while on 
the minbar in Medina, the army (being approached for a sneak attack), till he said to the 
Amir of the army: "O Sariya, the mountain!", warning him of the enemy behind the 
mountain. And Sariya heard his speech even though there was a great distance between them - 
the distance of two months journey. Khalid Ibn Walid drank poison without it harming him. 

Khawariq (matters that customarily go against the rules of 
phenomenal reality) have occurred by the hands of the companions, the followers, 
and those after them. It is not possible to deny this due to the fact that taken as a 
whole; they are at the level of tawatur. So, in general, what is possible to be a 
miracle (mu'jiza) for a Prophet, is possible to be a karama for a Wali. There is 
no distinction between them except in the area of provocation. 

Imam Mahmud Alusi rehmatullahi alyhi, the great Qur'anic exegete in his exegenesis of the 
Qur'an ruh ul maani commenting on a verse of surah al naaziaat writes: 

"In the introductory sentences of this surah (,the separation of the souls of pious persons 
from their bodies at the time of death is described and Allah has sworn by these different 
states of the souls. These souls have to be wrenched out of the bodies because, on account 
of their long and deep association with their bodies, they are disinclined to leave them. The 
reason for this disinclination is that, in order to earn virtues, the body acts as a means of 
transport, and it is on this count that there is a greater possibility of adding to the score of 
one's virtues. Then these souls fly to the world of angels and reach the sanctuary of purity, 



and on account of their force and nobility, they blend with the elements that help decide the 
destinies of the creatures, that is, they are included among the angels, or they acquire 
administrative capability. That is why it is said: 'when you are invaded by troubles, you 
should seek help from the residents of the tombs, that is, from the favourites of Allah who 
are embodiments of virtue and purity, and those who have left us.' There is no doubt that 
a person who visits their tombs, receives spiritual helpBY THE VIRTUE OF THEIR 
BLESSINGS , and on many occasions, the knots of difficulties unwind through the 
mediation of honour and reverence they enjoy." (Alusi ,Ruh-ul-ma'ani.(%-?>0:21) ) 
He adds : "In these verses) Allah has sworn by these good-natured people, who step into the 

field of virtue and sanctity and try to purify both the inner and the outer self through 

worship, persistent practice and a concerted confrontation with the evil and, as a result, are 

permeated with immediate divine consciousness. (These verses may be applied to these 

holy persons in the sense that) they control their own instinctive cravings and concentrate 
all their energies on the world where holiness prevails, and finally achieve perfection after 

passing through the evolutionary phases so that they can guide those who are stuck up in 
their flawed schedules and invest their lives with a sense of purpose and direction" (Alusi , 

Ruh-ul-ma' am. (30:28) ) 

At another place this great muffassir of al Qur'an al hakeem says as follows as I quote: 

Ji* 'J\»l «li^ j* iLe J\ jj-jj ^au obJl q* jI^j .ta^j 

11 Uf J*fe al w^-j< J-y ^1 :^Jjij Uk ^ Jji 
jjl H J< Uf >J yi U*-> lJ^-j >pt J» Uif *■• 

y ^jj if>* ^j «yi y fetor kyji y ^ij 


Translation: I consider no problem in making dua by the waseelah of the hurmaah or 

the jaah of the Prophet after his death to ALLAH. By the jaah of the Prophet here a 

siffat of ALLAH is mentioned that means ALLAHs love for the Prophet by virtue of 

which he won't reject his dua and accept his shafaat. When a person says "O ALLAH i 

ask you by the jaah of your Prophet to fullfill my need" it means only this "O ALLAH 

i ask you by the waseelah of your love" and in this dua and the next dua there is no 

difference as such "O ALLAH i make your rahmah my waseelah and hence accept my 

plea" rather i consider even saying this permissible : "O ALLAH i give you the 

"qasam" of the Prophets jaah so please do this for me' "(then further on he 

discusses about the greatness of other duas also mentioned in the Quran) .(Mahmud 
Alusi: ruh ul maani fi Tafsir e Qur'an ul azeem wa saba masaani vol.6 p. 128) 

Shah Wali ALLAH muhaddith dehlavi was one of the greatest Ulema that India has 

seen and he has repute all over the world. He has written a matchless book Fuyud-ul- 

haramayn based on observations .The gist of its ninth and tenth chapters is as follows: 

We called at madinah and saw with our own eyes the soul of the holy Prophet ^ilc. ^ cr^ 

piwj 4-fi j and on that day that reality was revealed to us that the pure soul can also be seen as 

a body and the secret of the life of the death of the Prophets was also opened up to us. On 

the third day we called and sent salutations on the Prophet (*l**j <Rj <d& M iS L^ and also 

visited graves of Abu bakr siddiq and umar ridwaanALLAHi ajmaeen. 

Then we humbly submitted: "we have called on you with great expectations to receive your 

mercy and blessings. Show your mercy to us (or have mercy on us)." (Fuyudh al 

haramayn: 9th and 10 th chapters). 


^aiJ *Jbj iilla* jlT cJL/tt ^ <U*b» UsUwl ^l^Wtt 

jl; l*t-*f tijT (jiy^j iJl^jri uJig i5i.uj ^JUij . IU.J.V 

Then he adds: "the holy Prophet Alyhi Salaam expressed great joy and i felt that the sheet 

of his kindness had wrapped covered me. Then he embraced me and appeared before 
me, disclosed many secrets, personally informed me and briefly helped me and told me 

how I could seek his help for my needs ".(fuyoodul haramin p. 82) 
He writes in his beautiful poetic ode to the prpophet named "qaseedah ateebul ghanam": 

LyJ^J jjh 

kj Jj*k jJ- k} 

3jjj i^LiSi 

i^ji Cf J** kj 

h_JL*t*Ji $jtr 

*jii <& isjir j* j 

A*JU ?>** 

J* <£jfr* cjI j 

: 'OlAjl jJ 

l_JUJi ^ v-iii lil 




(Ateebul ghanam p. 22) 

The reputation of Ibn ' Abidin Shami al Hanafi as an eminent religious scholar has spread far and 
wide. His intellectual subtlety and juristic expertise have added many extra feathers to his illustrious 
cap. His intellectual and investigative masterpiece Radd-ul-muhtar 'ala Durr-il-mukhtar provides 
food for thought even today for scholars in the form of its hefty volumes and reveals his analytical 
vision. A number of traditions relate that when he decided to take up the burden of such a stupendous 
work, which amounts to enclosing an ocean within a teapot, he, instead of relying on his invaluable 
intellectual ability and subtlety, prayed to ALLAH through the mediation of the Holy Prophet ( <&! J^ 
-Ulj -Uc fiwj). His mode of presentation was as follows: 

"And I beg ALLAH through the means of His exalted Prophet (fVj 4-fij <&■ &\ ls^O, His high-ranking 
obedient servants, and especially the truthful Imam A'zam (Abu Hanifah) that he should ease my 
problem by His kindness and enable me to complete it". Ibn 'Abidin Shami, Radd-ul-muhtar 'ala 
Durr-il-mukhtar (1:3). 

This form of supplication proved so effective and the blessing of mediation gave him such power that 
he composed the record-breaking book on Islamic law. It is so authentic and so well-documented that 
no other book has excelled it in repute and popularity. 


The encouraging factor in this context is that it is an exegesis of the book called Durr-ul-mukhtar and 
before he started writing the book, he had written its holy pages relating to Jibril (pull <ule) after he 
received permission from the Prophet (^j <&j <&■ <&' ls^>) which Ibn 'Adidin Shami has mentioned in 
these words: 

And the exegete had clearly received the Prophet's permission either in the form of an inspiration or a 
dream. It was by virtue of the Prophet's blessing that this exegesis edged out the interpretations of 
others. . Ibn 'Abidin Shami, Radd-ul-muhtar 'ala Durr-il-mukhtar (1:9). 

If we reflect on the backdrop of these events, we will find that it is more a product of faith than 
labour, obedience than hardwork. 



Sheikh Rashid Gangohi has been idolised by almost all the deobandi ulema as a great man of GOD 
and a great man of knowledge. He was a prolific activist in the dar ul uloom deoband during the 
earlier 1900s and his aqeedah alongwith Sheikh Ashraf Ali Thanvi and others has been followed by 
the deobandis. 

Here is what he says regarding these acts as I quote him in urdu: 


vhat is ruling ab 
Mustafa, Ya Muhammad, or Help me for the sake of ALLAH" etc? 

Question: what is ruling about saying in poetry (or any other time) things like: "Ya 

Answer: to say such thing out of love, with this intention that ALLAH will inform HIS 
beloved Prophet about this, or just out of love if one says so then it is allowed. If one 
considers the Prophet to be "aalim ul ghayb" (here it means knowing the unseen without 
ALLAH!), and one who fullfills ones need (without ALLAH) then this is shirq and one 
should not say such things among common people because it may lead them to believe in 
things that are not intended from these things, hence (to say such things among common 
people) will be "makruh".(Fatwa Rasheediya Kamil. p. 95) 

We may only ask that have all these ulema lost their minds by committing that is shirq and kufr or 
even haram? It is not justified to call these things even haram, far is the conjecture of kufr and shirq as 
had they reallt been such things then it would be good to say that most of the scholars of islam that are 
known have committed such an act at one or the other time in their lives and masy ALLAH save us 


from such a thing because this would no longer leave the scholars credible and would easily label 
them as "mushriqs" or "kujfar" or "people who like to commit haram "11 

Even Shaykh Muhammad Ibn Abdul Wahaab doesn't consider the tawassul through the status of the 
Prophet sallalahu alyhi wasallam to be "haram" or shirq or kufr. 

The author of the book "the life teachings and influence of Muhammad bin Abdul Wahab" (page 252) 
who writes this book to vehemently defend him (although I don't oppose him in doing so) writes: (the 
brackets and the references are of the writer of the book "life teachings and influence of Muhammad 
Ibn Abdullah) 

"Over time, though, there developed a new way of approaching Allah. In this way, one begs of Allah 
by invoking the name or by referring to the honored status of one of Allah's servants. Hence, one 
says, for example, "O Allah, I beseech you by the right or status of Muhammad (peace and blessings 
of Allah be upon him), grant me. . ." Or, "O Allah, I beseech you by the status of the 'saint' Abdul - 
Qaadir, grant me. . ." Ibn Abdul- Wahhaab considered this type of tawassul as a type of innovation that 
should be avoided. However, he never considered this type of tawassul an act of kufr, especially not 
when done in the name of the Prophet (peace and blessings of Allah be upon him), since in this case 
the person is truly praying toward Allah. Such a form of prayer is considered an innovation because it 
was never performed by the Prophet (peace and blessings of Allah be upon him), his Companions or 
their followers. For example, the Prophet (peace and blessings of Allah be upon him) never beseeched 
Allah by invoking the status or right of his forefather Abraham. Similarly, in no authentic report did 
the Companions invoke Allah by the right or status of the Prophet Muhammad (peace and blessings of 
Allah be upon him). Hence, as Ibn Abdul- Wahhaab and his followers concluded, such an act is 
definitely an innovation although there is no evidence to conclude that it is kufr or shirk. Even though, 
in a blatant fabrication, Dahlaan wrote, "In every Friday sermon in the mosque in al-Diriyyah, 
Muhammad Ibn Abdul- Wahhaab would say, 'Whoever makes tawassul through the Prophet has 
committed an act of disbelief. '"( Quoted in al-Abdul-Lateef, p. 255.) Adding to such lies, al-Amali 
wrote, "The 'Wahhabis' prohibit every form of tawassul and consider them shirk.'"( Quoted in al- 
Abdul-Lateef, p. 255) In his letter refuting Ibn Suhaim, Ibn Abdul- Wahhaab specifically stated that this 
claim — that he considers the one who makes tawassul via the pious a disbeliever — is nothing but a 
fabrication.(See Muhammad Ibn Abdul-Wahhaab, Muallifaat, vol. 7, p. 64.). In fact, he considered this 
issue of seeking a means of approach by invoking the names of the righteous as an issue of fiqh in 
which there is a difference of opinion. Since there was an acceptable difference of opinion, he would 
not even rebuke those who performed such an act." 




Although I cant agree to all the things that the learned author writes but his saying that Muhammad 
Ibn Abdul Wahab didn't consider such a dua as that of "O ALLAH I beseech you through the status 
of the Prophet Muhammad" etc as "innovation" and "makruh" and he didn't call it "shirq" and "kufr", 
rather he considered it as an issue of fiqh in which there was difference of opinion and quoting the 
author "he would not rebuke those who performed such an act" in very notable ! But the authors 
allusion to the fact that such a supplication or invocation is "innovation" is wrong as we have proven 
in the couse of the entirety of this small book that it is not an innovation, rather is a valid way of 
making dua to ALLAH through various documented proof texts from the Ahadith and the aqwaal 
(sayings) of the ulema and aaema. The author seems to be angered by the fact that Ibn Abdul Wahab 
is being accused of calling such a supplication as shirq and kufr and he even tries to cast aspersions on 
the statuses of men as those of Imam Hafidh Ahmed bin Zayni Dahlan to as to vent out his nger and I 
don't oppose him in that but the fact is that those who call themselves the followers of Muhammad 
Ibn Abdul Wahaab or whom I specially call "Ibn abdul Wahaabis" do call such a supplication as such 
and say that these kinds of supplications should not be used as they lead one out of the folds of Islam. 
My statement needs no proof because we are in a time where many scholars of the salafis and 


Ibnabdulwahaabis do so and say so and stop the ones doing so and sometimes even go far enough to 
call them "kaafir" and this act as "kufr" whereas we see that the author himself is saying that "he 
(Muhammad Ibn Abdul Wahab) would not even rebuke those who performed such an act"! ! and Al- 
Amalis statement is not at all a lie as the author would have it because the present day "Ibnabdul 
wahaabis" do infact call it shirq to perform any of the kinds of tawassul with the prophet or the saints 
and tabarruk that we are discussing about and this statement of mine needs no proof. Regarding 
Ahmed bin Zayni Dahlan, then it could have been that he had been mis informed or so (and I am 
making such a statement only because I tend to think good of everyone! !) and if it is true that Shaykh 
Muhammad Ibn Abdul Wahab didn't call such a supplication shirq, kufr or haram and considered a 
fiqh issue on which difference of opinion could exist then it would be better for the author to stop his 
takfeeri and tahereemi brothers out in the mosques throwing fatwaas of kufr and shirq on people who 
use such supplications. 

The authors saying "this supplication is definitely an innovation" are a wrong statement as 
inshALLAH I must have convinced and inshALLAH will convince the readers further. And even if 
we agree that it is an innovation then we would like to say that it is a permissible innovation as that of 
building minarets on mosques! ! And how can that be called kufr?! 

The authors saying that it is an innovation because the Prophet alyhi salaam never beseeched ALLAH 
by the status or through the means of his forefather Abraham, then it is said that the prophet alyhi 
salatu was salam is himself the greatest means to ALLAH! ! And in this small book we prove against 

My reason to mention Shaykh Muhammad Ibn Abdul Wahabs REAL thinking regarding tawassul 
through the status of a prophet or wali was that the readers who have a misconception regarding this 
as concerned to Ibn Abdul Wahaabs aqeedah should be clarified although the author of the book I 
mentioned after writing all this says that Ibn Abdul Wahab was adamant against seeking help from 
anyone except ALLAH and called it shirq and he quotes verses from the Qur'an etc to show this. 

Shaykh Albani in his book "Tawassul: its rulings and types" although doenst act decietfuly everytime 
and he at sometimes has provided a good argument but I after reading his argument against the type of 
tawassul we are discussing here found that although he had some notable points to mention but his 
way showed prejudice as the question that can be raised is that how could asking by the means of the 
prophet for instance be shirq and kufr or haraam?. For it is known to a faqih that to declare something 
unlawful or haram we need a proof but here there is none as I have been saying again and again. 
Shaykh albaani tries to answer the questions I am raising here in his "tawassul: its types and rulings" 
under a special chapter as I present before you here the complete chapter for you to judge: 


Someone may say: It is correct that there is nothing established in the Sunnah which is an evidence to 
show the recommendation of tawassul by means of the persons of the prophets and the pious, but 
what is there to prevent us if we do it merely as something that is permissible for us, since there is no 
forbiddance of it reported? 

This is a futile doubt which we have heard from some people who wish to take a middle position 
between the two sides, in order to please them both and to avoid being accused by either of them! 
Then the reply is: We must not forget here what the meaning of Waseelah is, which is that by means 
of which some goal is attained, as has preceded. Then the goal which we wish to arrive at will either 
be religious or worldly. So if the first is the case, then it is not possible to know the means that will 
attain the religious goal except by way of the Share"ah. So if a man claimed for example that he was 
going to use one of the great signs of Allaah, the Most High, in His creation such as the night and the 
day, and that it were a reason for his supplication to be answered. Then that would be rejected unless 
he brought a proof for it, and he could not merely say that it was a permissible form of tawassul. That 
would be a self-contradictory statement since he calls it „tawassul" and this has not been established 


in the Sbaree"ah, and he has no other way of affirming it. This is different to the second of the two 

cases, i.e. worldly affairs, since worldly means can be known by means of the intellect or through 

knowledge or experience and so on. Like a man who does business by selling wine. This is a known 

way of attaining wealth, so it is a way of attaining the goal of amassing wealth. However this is a 

means which Allaah has prohibited, so it is forbidden to sell it, as opposed to the case if he traded in 

something which Allaah - the Mighty and Majestic - has forbidden, then it would be lawful. But as for 

something which it is claimed is a means of drawing nearer to Allaah, and that it causes ones 

supplication to be more acceptable - then this cannot be known except by means of the Sharee"ah. So 

when it is said: This is not found in the Sharee"ah, it is not permissable even to call it a „waseelah" 

nor then to follow that by saying that it is permissable to use it as a means of tawassul. This has been 

spoken about in detail in the second chapter of this book. 

A second matter is that this tawassul which we have agreed is not found in the Sharee"ah - while there 

is in the Sharee"ah that which will fully suffice us so that we have no need of it. So what can cause 

the Muslim to prefer this tawassul 

which is not found in the Sharee"ah, and turn away from the tawassul which is found in the 

Sharee"ahl All of the scholars are agreed that if an innovation clashes with a sunnah, then it is an 

innovation of misguidance, and this tawassul is like that - so it is not permissable to use it, not even as 

something which is not recommended, but as something permitted! 

A third matter is that tawassul by means of peoples persons resembles the tawassul which people do 

by means of an intermediaries to their earthly kings and rulers. Whereas there is nothing like Allaah - 

the Blessed and the Most High - as is agreed to even by those who perform that tawassul So if the 

Muslim performs tawassul to Him - the Most High - by means of persons, then in his action he has 

made a resemblance between Him and those kings and rulers - as has been explained, and that is not 


(End of Shaykh Albanis words) 

The intelligent and knowing reader must have noticed the amount of sophism the shaykh used here to 

convince his point although his reasoning is in itself rejected. 

I would reply to this in points: 

1) The point shaykh albani is trying to prove is that it is unknown whether this kind of tawassul 
is allowed or not and he casts aspersions on the fact of calling this tawassul in the first place. 
So for shaykh albanis argument we would change the name of this kind of tawassul to say 
"ABC". Shaykh albani tries to indicate that it has no basis in the shareeah, in short that it is 
baseless. Firstly his example regarding the man who seeks the day and night as means and he 
calls it rejected. How could he call it rejected when the person who is supplicating through the 
means of the day and night is actualky supplicating through ALLAHs mercy and creativity 
because verily the night is HIS mercy on us ! ! And those are attributes of ALLAH and Imam 
Mahmud Alusi too pointed to such an explanation for the tawassul through the prophet! ! And 
the basis in the shareeah would be needed if it would have been a matter like that of halal and 
haram, rather it is not (although shaykh albani calls it haram with no basis at all and it is a 
principle of usool that until somethings hurmat or being haram is not found out it will be 
regarded as halal. Th rule applies at least in the shafii usool). His giving the example of the 
wine seller can be used by us as a support. To attain something that is worldly or even 
religious we cant oppose the shareah and wine drinking and selling is prohibited in the 
shareah but to ask ALLAH by the means of the prophet was never declared haram in the 
shareah based on proofs, rather people do it for fulfilling their idle desires. His argument here 
is baseless as can be seen by any reader who reads without prejudice. 

2) The second point I want to lay here is that his saying that it is an innovation that collides with 
the sunna and hence is rejected is itself rejected because the ummah and the ahle sunnah wal 
jamaah never ceased using the other forms of tawassul rather their discussion is regarding this 
type is that it is allowed that is why they lay stress on this one but we use the other forms of 
tawassul more frequently than the themselves use it and the meaning if the tawassul named 
ABC under discussion is the same as that has been agreed upon even by shaykh albani as has 
been shown above for the understanding reader. 


3) His third point really made me smile inspite of myself may ALLAH forgive me if I hurt 
someone by these comments but its is manifest how faulty his argument here is. If he 
continues to say so then the fault is also found in the tawassul through HIS names because it 
is His attributes and siffat by whose means we ask ALLAH and that would too resemble that 
of earthly kings because at times they too are reminded by their great virtues and that makes 
them accept ones plea! And he says that there is no one like him and there is no resemblance 
between HIM and anyone and that is completely true but it seems that it is the salafis who 
resemble HIM to the makhlooq when they attribute a direction to HIM and attribute limbs to 
HIM although they say that those are different from ours ! ! ! This is not the time to discuss all 
these things but I mention this only to open up the loopholes in his argument. And 
furthermore the tawassul we are mentioning that is ABC doesn't resemble that of the KINGS 
and rulers at all as their meanings as we expounded above no where are similar to the method 
of people with kings and rulers rather we showed above that this kind of tawassul means same 
as the tawassul that he accepts ! And his declaring it unlawful at the end based on these 
conjectural principles go simply against the methodology of the people of learning and he is 
no faqih to make a decision like this calling anything he wishes as haram. 

His discussion is weak indeed here and there needs no clarification formy statement as the learned 
readers could easily understand after reading his argument. I would say adopting his methods then : 
ABC is allowed as there is no proof against it rather there is proof in its favour and the pious ulema 
have worked according to it and we don't replace tawassul by ABC as we use tawassul too and also 
say that ABC is allowed and by using ABC we mean the same thing that we described above as Imam 
Mahmud Alusi too used that explanation and hence it is allowed although not recommended and the 
farmost one can go against it is that it is "makruh(tanzihi)" as shaykh Muhammad bin Abdul Wahab 
would have it as he declares it a fiqh issue as he had more knowledge of fiqh and the usool of fiqh that 
shaykh Albani had as his arguments reflect, may ALLAH have mercy on me if I hurt someones 
feelings by saying so. So using shaykh albanis methodology we say that this ABC is allowed and can 
be used and ALLAH knows best, (note that shaykh albani after the argument in the chapter mentioned 
above from his book doesn't say that ALLAH knows the best especially when he is declaring 
something unlawful and haram just based on conjecture and desire!. May ALLAH forgive me if I 
point out something that is rejected and leads to hatred. Aameen) 

We say that seeking help from the pious is allowed but of course upto some extent and we have proofs 
for that as we have discussed some in the course of this small book and this has been the practice of 
our pious predecssors as we demonstrated and will further demonstrate inshALLAH and I would like 
to add here at this very important point what Shaykh Gibril Foud Haddad said. 


"As for the expressions mentioned, such as "Ya "Abdul Qadir adrikni" (Ya v Abdul Qadir look at me) 
or "Ya Naqshbandi Madad", the Ulema differ about their appropriateness but the majority consider 
them harmless and say that such expressions boil down to asking those Awliya for their du'a and their 
istighfar on behalf of the supplicant, with the firm understanding that the supplicant's supplication is 
ultimately directed to Allah Most High. This was clarified by al-Habib al-Zayn in the same source 
mentioned above. 

As for the questions "How can the Awliya hear from afar," and "are their souls informed directly or 
indirectly," and what is the proof: these questions, strictly speaking, concern the modalities of the 
interlife (barzakh) which are of no concern to us. Proofs on the reality of their hearing and the fact 
that they are neither unaware nor uninformed abound in the books devoted to the life of the soul after 
death such as Ibn al-Qayyim's al-Ruh among others. 

The question remains that the Prophet alyhi salaatu was salaam) and the Awliya should not be 
addressed in a way as to suggest to the unprepared witness that they are placed on an equal 
footing with Allah Most High or that they are being supplicated instead of, or with Allah Most 
High. Even if such is not the intention, a person making Tawassul must also avoid the 



appearance of such intention since that would create fitna or worse. Therefore, it is best to stick 
to the formulations used and taught by the people of learning, chief among all of them the form 
of dua taught by the Prophet (salAllahu alyhi wasallam) to the blind man, and this was the most 
preferable of all forms of Tawassul in the eyes of Imam Ahmad Ibn Hanbal 

(rahimahumALLAH). We should also exert patience and ask Allah Most High to increase our 
knowledge, which may take time, and keep us in the company of His righteous servants, not only so 
we can fulfil His command to "be with those who are truthful" but because our souls and hearts may 
spiritually suffocate and die otherwise. Finally we should be aware that the Sufi Faqih is rarer than the 
purest gold, not to mention the uneducated. All success is from Allah Most High." 

(Adapted from what was originally posted on "sunna principles" under the title "another tawassul 
question" and I have taken this extract from what was released of it by the beneficial site and may 
ALLAH increase it namely in 1428 hijree) 





The following legal opinion on tawassul was given by Shaykh Salih al-Na v man, the Secretary of 
the Section of Ifta' and Religious Education at the Ministry of Religious Endowments (wizarat 
al-awqaf) of the Syrian Arab Republic in the city of Hama on March 22, 1980. It is reproduced 
in full in the 1992 Waqf Lkhlas reprint of Sayyid Ahmad Zayni Dahlan's section of his history of Islam 
al-Futuhat al-Islamiyya on the Wahhabi sect entitled Fitnat al-wahhabiyya. 

Text of the fatwa: 

>ur Master Muh 

"Praise belongs to ALLAH the Lord of the Worlds. Blessings and Peace on our Master Muhammad 
and on his Family and all his Companions. 

"From the slave who is poor and in need of Him, the Secretary of Legal Opinions in the city 
of Hama (Syria) and the Preacher in the Madfan Mosque, to the brother who asked a question, Sayyid 
"Ashiq al-Rahman in Wilayatullah Abad in India: Warm greetings and blessings. To proceed: You 
have asked a question on a legal issue, and this answer is given after some delay because I was away 
in the Hijaz. 

"You asked about al-tawassul UALLAH taala bi al-anbiya' wa al-mursalin — seeking/using 
means to ALLAH the Exalted with/through/by means of the Prophets and the Messengers — and about 
hukmu man tawassal, the law's position with regard to the person who makes tawassul. This is the 

"Praise belongs to ALLAH the Exalted! Seeking or using means (al-tawassul) to ALLAH 
through his Prophet or the Prophets or the Righteous (al-salihin) or with the deeds (a^mal) that are 
done purely for His glorious countenance: There is no legal prohibition against it, because ALLAH 
the Exalted said: "Seek ye the means to Him" (5:35) and "Had they but come to thee when they had 
wronged themselves, and asked ALLAH forgiveness, and the Messenger had asked forgiveness for 
them, they would have found ALLAH Oft-Returning, Merciful" (4:64) and because the Companions - 
- may ALLAH be well pleased with them — used to seek a means through ALLAH's Messenger, as 
narrated concerning the blind man who used ALLAH's Messenger as a means (to obtain his request) 
and his eyes were opened. 

"The Community has reached consensus on the fact that tawassul is permissible as long as 
one's belief is sound (idha sahhat al-^aqida), and the consensus of the Community constitutes a legal 
proof (ijma" al-umma hujjatun sharHyya); as the Prophet said: "My Community shall not agree on an 
error." As for the claim of some extremists (ghulat) of the Wahhabiyya whereby the law's position 
with regard to the person who makes tawassul is that it is shirk (worshipping other than ALLAH 
together with Him): there is no proof for such a claim either legally or rationally, because the person 
who makes tawassul does not contravene the Prophet's order: "If you ask, ask ALLAH, and if you 
seek help, seek help from ALLAH. " Rather, he is asking Him through one beloved to Him in order 
that his supplication be answered, and this is what our Glorious and Majestic Lord likes from us. How 
then can we judge that he is committing shirk when he is not a mushrik (one who commits shirk). 
Such an act the law considers abominable and our religion declares itself innocent of it, since it has 
been said: "Whoever declares a believer to be a disbeliever has committed disbelief." 

"Our master Usama Ibn Zayd killed a mushrik after the latter had said: "There is no god but 
ALLAH" (la ilaha UlALLAH). When news of this reached ALLAH's Messenger he condemned our 



master Usama in the strongest terms and he said to him: "How can you kill him after he said la ilaha 
illALLAHT He replied: "But he said it with the sword hanging over his head?" The Prophet said 
again: "How can you kill him after he said la ilaha illALLAHT He replied: "O Messenger of ALLAH, 
he said it in dissimulation (taqiyyatan)T The Prophet said: "Did you split his heart open (to see)?" 
and he did not cease to reprove him until Usama wished that he had not entered Islam until after he 
had killed that man so that he might have been forgiven all his past sins through belief. 

"From this and other narrations we conclude that some of the Wahhabis today may be guilty 
of hastening to accuse others of disbelief (takfir), as they have done in the past with hundreds of 
thousands in the Hijaz whom they massacred even as they were saying la ilaha ill ALLAH, and as the 
Kharijis have done in the time of our Master v Ali — may ALLAH ennoble his countenance. 

"In short, tawassul is not prohibited, rather it is legally commendable (mustahsanu shar^an), 
and it is not permitted to cast the label of shirk on the believer. This is what will be found in the 
established books of Islamic law. And ALLAH knows best." 

^. ^^^ 


6 Jumada I 1400 

22 March 1980 

Signature of the Secretary of Fatwas in Hama 

Seal of the Ministry of Religious Endowments 

District of the Muhafazat of Hama, Syria 




he following fatwa on tawassul was given by Shaykh Abu Sulayman Suhayl al-Zabibi the 
Imam of the Mosque of Najjarin in Damascus. It is reproduced in full in the 1992 Waqf Ikhlas 
reprint of Sayyid Ahmad Zayni Dahlan's section of his history of Islam already cited. 

Text of fatwa: 

"In the Name of ALLAH the Merciful the Beneficent, and Blessings and Peace upon our Master 
Muhammad and upon his Excellent and Pure Family and all those who follow them with excellence 
until the Day of Judgment. 


"To proceed, you have sent us a letter in which you ask the fatwa concerning belief in 
tawassul through the Prophets and Messengers, Blessings and Salutations be upon them, and the text 
of your question is: Is the person who believes in this {tawassul) a mushrik (one who worships other 
than ALLAH together with Him) or a kafir (disbeliever), and is his worship — such as salat, zakat, 
hajj, and sawm — sound or void (sahiha amfasida)? And you have asked for an exposition from the 
Glorious Book because it is the first source of legislation, and from the True Sunna because it holds 
the second rank in the derivation of proofs after the Noble Qur'an, and from the Consensus (ijma^) and 
the sayings of the pious early generations, may ALLAH be well pleased with them, because they are 
closer than us to the full understanding of ALLAH's Book and the Sunna of His Messenger. 

"This is the answer which I give while asking ALLAH's help and His power and might: 

Belief (ftiqad) in tawassul through the Prophets and Messengers, Blessings and Peace be upon 
them, and through the Righteous Friends of ALLAH (al-awliya' al-salihin) upon whose goodness, 
righteousness, uprightness, and friendship with ALLAH there is general agreement, is true belief, 
not disbelief, and I consider it permissible, not forbidden; and 

The person seeking such as the above as a means to ALLAH in order that his need be fulfilled is a 
believer and one who declares the oneness of ALLAH, not one who worships other than ALLAH 
together with Him, and all his acts of worship are sound. 

"Among the proofs for this from Qur'an: ALLAH the Blessed and the Exalted said: "O ye 
who believe, fear ALLAH and seek ye the means to Him" (5:35) in Surat al-Ma'ida verse 35 juz' 6. 
Some of the scholars of Islam have derived from this verse a proof for the legality of seeking help and 
a means to ALLAH through the righteous ones among His servants, and of considering them a means 
between ALLAH the Almighty and His servants for the fulfillment of needs provided that the person 
making tawassul believes that the effective doer (al-fa^al) is ALLAH and none other. If one thinks 
otherwise, he has committed disbelief, may ALLAH the Exalted protect us! 

"Also among the proofs from Qur'an for tawassul is the saying of ALLAH the the Blessed 
and the Exalted: "Had they but come to thee when they had wronged themselves, and asked ALLAH 
forgiveness, and the Messenger had asked forgiveness for them, they would have found ALLAH Oft- 
Returning, Merciful" from sura al-Nisa' verse 64 juz' 5. Ibn Kathir said in explanation of this verse: 
ALLAH the Exalted advises those who disobey and those who sin, when they commit their mistakes 
and disobedience, to come to ALLAH's Messenger and seek ALLAH's forgiveness in his presence 
and ask him (the Prophet) to forgive them. If they do this, ALLAH relents towards them, grants them 
mercy, and forgives them; whence He said: "They would have found ALLAH Oft-Returning, 

"Ibn Kathir continues: A large number of the scholars, among whom is Shaykh Abu Mansur 
al-Sabbagh in his book al-Shamil, have mentioned the well-known account related by al-'Utbi' who 
said: As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: Peace be upon you, 


O Messenger of ALLAH! I heard that ALLAH said: "If they had only, when they were unjust to 
themselves, come unto thee and asked ALLAH's forgiveness, and the Messenger had asked 
forgiveness for them, they would have found ALLAH indeed Oft-returning, Most Merciful," so I have 
come to you asking forgiveness for my sin, seeking your intercession with my Lord {mustashfian 
bika ila rabbi). Then he began to recite poetry: 

O best of those whose bones are buried in the deep earth, 
And from whose fragrance the depth and the height 

Have become sweet, 
May my life be the ransom for a grave which thou inhabit, 
And in which are found purity, bounty, and munificence! 

"Then he left, and I dozed and saw the Prophet in my sleep. He said to me: O v Utbi', run after 
the Bedouin and give him glad tidings that ALLAH has forgiven him. This is the end of Ibn Kathir's 


"Here now is the proof from the noble hadith. The following hadith was extracted by the 
following masters of hadith among the Imams: Ibn Khuzayma in his Sahih (the rank of which 
approximates that of Sahih Muslim), al-Nasa'i in his book ^Amal al-yawm wa al-layla, al-Tirmidhi in 
his JamV and he said of it hasan sahih gharib, that is, with respect to the fact that only Abu JaTar 
"Umayr Ibn Yazid al-Khutami al-Madani al-Basri narrates it, and he is thiqa (trustworthy) according 
to Nasa'i and Ibn MaTn, therefore the fact that it is gharib does not jeopardize its rank of sahih. Ibn 
Majah also narrated it and confirmed Abu Ishaq [Ibn Rahawayh] who declared it sahih, and so did al- 
Hakim in his Mustadrak who said: "It is sound according to the criterion of Bukhari and Muslim," and 
Dhahabi confirmed him. 

"From v Uthman Ibn Hunayf: He was with the Prophet at the time a blind man came to him 
complaining of his lack of eyesight, etc. This is a sound hadith in which the Prophet explicitly orders 
those who have a certain need to make tawassul and call him in his absence — both in his life and after 
his death. This is precisely what the Companions understood from him, as his order to any given 
person in the Community is directed to all the Community in every time as long as there is no proof 
that it is specific to an individual. What then if there is proof to the contrary — i.e. that it is not specific 
to an individual? Tabarani related in his Mujam al-kabir and Mujam al-saghir that a man in need 
used to try to visit "Uthman Ibn "Affan frequently, etc. Tabarani said the hadith was sound and 
Bayhaqi narrated it in Dala'il al-nubuwwa with a good chain." 


Abu Sulayman Suhayl al-Zabibi 

Imam of Masjid al-Najjarin 

(Damascus, Syria) 





rom the 1994 Waqf Ikhlas offset reprint of al-Shatti's al-Nuqul al-shafiyyafi al-radd K ala al- 
wahhabiyya (The Legal Proof-Texts Concerning the Reply to the Wahhabi Sect) 

ALLAH said: 

1. Fa istaghathahu al-ladhi min shVatihi (28:15) "The man of his [Musa's] own people appealed to 
him [P: asked him for help] against his foe. " 40[40] 

2. Wa law annahum idh zalamu anfusahum ja'uka fa istaghfarullah... (4:64) "If they had only, when 
they were unjust to themselves, come unto thee [Muhammad] and asked ALLAH's forgiveness, and 
the Messenger had asked forgiveness for them [P: and asked forgiveness of the Messenger], they 
would have found ALLAH indeed Oft-returning, Most Merciful." 

If a Wahhabi says: "This is specific to him (the Prophet) being alive," we say there is 
unanimity and the clearest evidences about the Prophet being alive in his honored grave. 

The rule of this noble verse is applicable now and any time ALLAH wills. This is why you 
see that all scholars recommend reading this verse when visiting his honored grave. 41[42] This fact 
cannot be hidden from anybody who has studied the sayings of the scholars in this respect. There is no 
need to detail it again. Anyone who claims a contrary interpretation has to bring evidence to that 
effect. And how will he get such evidence when many other verses teach the believers to seek shelter 
with the Prophet?[and more over if a person who rejects Tawassul says that this is only restricted to 
the Prophet in his life then we can also ask a question: do you think these allegorical verses of the 
Qur'an or the verses of the Qur'an in all or in part arenyt applicable in the contemporary world?. 
Rather the two greatest mufassireen Imam Qurtubi and Imam Ibnul katheer have showed the 
contemporary meaning of the verse in their Tafaseer of this verse] 

Among such verses are: al-nabiyyu awla bil mu'minina min anfusihim (33:6) "The Prophet is 
closer to the believers than their own selves, and his wives are (as) their mothers," and wa ma 
arsalnaka ilia rahmatan HI ^alamin (21:107) "We did not send you except as a Mercy to the worlds. 
This is exactly what was understood by the father of humanity, Adam, from the juxtaposition of the 
name of the Prophet to Almighty ALLAH's name. Adam understood that the Prophet is the 
intermediary and the means to Him, so he sought intercession through him to his Lord in order to be 
forgiven; and he was forgiven as has been established. 421431 

As for the verses and ahadith which have been put forward by the Wahhabis such as the 
following: ud^uni astajib lakum (40:60) "Call on [P: pray unto] me; I will answer [P: hear] your 
prayer" '; fa firm Ha ALLAH (51:50) "Therefore flee unto ALLAH"; wa in yamsask ALLAHu bi durrin 
fa la kashifa lahu ilia hu (6:17, 10:107) "If ALLAH touch thee with affliction, none can remove it [P; 
relieve therefrom] but He", "If ALLAH do touch thee with hurt, there is none can remove it but He" 
wa nahnu aqrAbu ilayhi min habl al-warid (50:16) "For We are nearer to him than his jugular vein" 
Hadith: idha ista^anta fa ista^in billah "If you ask for help, then ask help from ALLAH" etc; these 

11 "The Qur'anic translation used for this section is that of Yusuf Ali (Revised King Fahd edition) 
unless marked by a "P" which indicates that of Muhammad Marmaduke Pickthall. 

''This is a reference to the hadith of "Umar: "When Adam made his mistake..." that concerns Adam's seeking 
forgiveness for the sake of the Prophet Muhammad. This hadith is accepted as authentic by some scholars and 
rejected as inauthentic by others and I (ruhan) say that this hadith is with this sanad inauthentic but as we have 
shown above in this small book, it has gor supporting narrations especially that of Maysara which has a jayyid 
(good) sanad. 


verses do not support the Wahhabis' claim that it is prohibited to use the means of Prophets and the 
pious. This is very clear. Those who agree among Muslims about the permissibility and 
recommendability of seeking the Prophets and pious ones as means never meant to suppose any 
effective power as originating in them. They never believed such a belief at all! Rather, all Muslims 
believe that ALLAH Almighty is the doer of His own free deliberation, and He alone is the giver and 
taker of existence, of benefit, and harm. This is one of the basic beliefs in Islam. The scholars never 
considered seeking the means of Prophets and the pious ones as consisting in mimman ittakhadha min 
dunillahi andadan or "taking equals other than ALLAH" as the Wahhabis have claimed.(I would like 
to humbly submit: if one makes this statement: o ALLAH I invoke you and ask you to increase my 
sons and daughters in number and I present to you the means of your Prophet or I ask you for the 
hurmatt of your Prophet or I ask you for the sake of your Prophet or I take my means to you as your 
Prophet;then how do thse ahaadith and Qur'anic verses allude to such kind of an invocation.??, here 
we don't CALLupon anyone except ALLAH and there is no shirq or even a thing that can lead to 
shirq according to the Qur'an and Sunnah. Rather here a person takes someone as a means because he 
considers the Prophet to be the beloved of ALLAH and so ALLAH may show his mercy and love 
towards the people also and thus the usage of such words may bring the duaa closer to ALLAH for 
acceptance. Where is any kind of "shirq" or "kufr" or haraam in it.???) 

How dare they use for evidence to support their school of thought verses like: wa la 
ya'murukum an tattakhidhu al-mala'ikata wal-nabiyyina arbaban (3:80) "[P:] And He commanded 
you not that ye should take the angels and the Prophets for lords" and the like! This is a clear 
manipulation of the meaning of the verse and a use of something out of its proper place. If you 
mention the specious argument of those who forbid using an intermediary, namely that they see the 
common people often requesting from the pious ones, whether living or dead, what should properly be 
requested only from ALLAH Almighty: that is open to question in our opinion and not a proven fact 
as Ibn Taymiyya overtly misrepresents it in many of his books and treatises! For he discusses 
something to that effect in relation to the hadith of the blind man when he begins with the words: 
"Concerning this [tawassul] there is the hadith of the blind man..." This is a summation of his 
opposition to the issue at hand: "And they find that the common people say to the saint (wali): Do 
such-and-such for me, and these words that they use suggest an influence on their part which properly 
belongs only to ALLAH Almighty." 

I answer that these confusing expressions must be interpreted figuratively, and the proof for 
their having to be taken figuratively is that they originate in the mouth of a pure monotheist 
(muwahhid). Therefore, if the common person is asked of the soundness of his belief in what he is 
saying, he will answer that ALLAH alone is the Most Effective Doer (al-Fa^al) without partner; and 
that he asks of those great ones who are honored by ALLAH and brought near Him because they 
mean by that to use them as their intermediaries to reach their goal which is ALLAH Almighty. The 
reason that they have recourse to the pious ones is that the latter have been placed high by ALLAH 
Himself and He is the One who holds them in such consideration and they obtain what they desire 
from Him, as He Himself has said. 

We concede that it is good to recommend to the common people that they observe the path of 
good manners towards ALLAH Almighty in masking their requests; indeed it is a part of ordering the 
good and forbidding the reprehensible. However, it is not correct for us to forbid them from seeking 
means and using help in absolute terms. How can that be done when ALLAH Almighty said: "The 
man of his (Musa's) own people appealed to him against his foe" (28:15)? 



Mawlana Ashraf 'Ali Thanwi, commenting on the blessings of the holy Prophet ( <&l i^-a 
fLij -Ul j -uk) in his book Nashr-ut-tib, writes: "It was transparently reflected from the 
foreheads of his ancestors. It was his universal light that persuaded ALLAH to accept 
Adam's repentance; again it was his light that salvaged Nuh (^XJI <uk.) from the tempestuous waves 
and transformed the glowing coals of fire into the blossoms of flowers for Ibrahim (<J<=- f^UJI). 

The panegyric that his uncle 'Abbas composed in his praise has some of the verses as follows: 

And you were with ALLAH 's Friend when he faced the ordeal of the fire. How could your 

light in his back burn him out? 

And when you were born, the earth was lighted up and the cosmos turned into a place of 


So we in this light And illumination are passing through the way of guidance. 

The holy Prophet (^j <Sj <£& <&' cs^ 5 ) listened to these verses by 'Abbas with rapt attention and 
expressed his appreciation instantly. If they were grounded in mere fantasy, he would have stalled him 
in his tracks. Since he did not do so, it proves that he was in agreement with the substance of the 
verses and therefore, this is a form of tradition which is embodied in the form of address or delivery. 

Besides, Mawlana Ashraf 'Ali Thanwi, has named the thirty-eighth part of his book as 
"intermediation through the Prophet (^j -^j <£& <&! ls^*) at the time of supplication." In this part, 
after mentioning a tradition attributed to 'Uthman bin Hunayf, he writes: "It proves that just as 
intermediation through someone's supplication is valid, similarly, reliance on someone in the 
supplication for intermediation is also valid." When during the period of 'Uthman bin 'Affan, 
'Uthman bin Hunayf asked a petitioner to utter the same supplication which the Prophet ( -^ ^ <_?!"= 
fLjj -Uij) has taught to the blind Companion, Mawlana Ashraf 'Ali Thanwi makes it the basis of 
establishing the validity of intermediation after death. In addition, he has proved the relevance of 
intermediation through someone other than a Prophet (pUl -ule) by 'Umar's intermediation through 
'Abbas. Mawlana Thanwi has also declared the act of intermediation through the Prophet's grave 
during the time of 'A'iShah as valid. Finally, after reproducing 'Utbi's tradition in which a bedouin 
had called on the Prophet's grave for the repentance of his sins, as we have explained in reference to 
the 64th verse of surah an-Nisa' in the 3rd section of chapter five, he writes: "As it happened in the 
early days, and there is no contradiction of it, it has acquired the status of a proof." 






As for the specious comparison by some "Salafis" of Muslims making tawassul through the 
Prophet to the Christian worship of Jesus, or Muslims making tawassul through awliya to the 
Christian worship of saints, we ask ALLAH to reform those who make such comparisons and 
stray so widely from the right path in their views as to forget, by ignorance or design, that Muslims 
are strict monotheists who worship ALLAH alone and use the blessings of particular acts, times, 
places, and persons to benefit them, not as objects of worship. If they persist in not seeing the 
difference between taking one as an object of worship on the one hand, and using one as a means to 
obtain blessings on the other, we ask ALLAH for protection from such misguidance, for persistence in 
making analogies between the doctrines of Muslims and Christians in disregard of their fundamental 
disparity is a characteristic of the enemies of Islam. 

One deviant sect in particular among these enemies of tawassul are the bukhala' or misers 
who wish to curtail sending "too much blessings and peace" on the Prophet on the pretense that it 
would foster worship of the Prophet. They claim — and what a detestable claim — that "praising him 
too much would be like ascribing a partner to ALLAH." Subhan ALLAHl The Prophet explicitly 
declared their status in the hadith when he said: "The miser (bakhil) is he before whom my name is 
mentioned and he does not invoke blessings and peace upon me 






Narrated by Tirmidhi (#3546 — hasan sahih gharib), Nasa'i, Ibn Hibban, and al -Hakim. Bayhaqi 
also cites it in Shuab al-iman (2:213 #1565-1566). 


ALLAH said: 

"Verily, ALLAH and His angels send blessings on the Prophet. O believers! Invoke blessings 
upon him, and utmost greetings." (33:56) 

The bukhala' have declared their opposition to ALLAH Himself, since ALLAH Himself is 
sending his salat on the Prophet. If ALLAH does something, can anyone compete with Him in that? If 
not, and if He gives the order nevertheless to do the same, then how can that same thing ever be "too 
much"? Even one salat of ALLAH on His Prophet is more than all the salawat jinn and mankind can 
ever make, even if they made it forever. For that reason, our salat on the Prophet can never be 
enough, nor does it consist of anything at all on our part, but is only our asking more salat from 
ALLAH on him: ALLAHuma salli ^ala Muhammad, i.e. "O ALLAH, we beg You to send Your salat 
on Your Prophet." 

It is beyond us how anyone can dare say that there is too much praise for the Prophet when 
his very name is the Praised One. The scholars have even said that ALLAH has cut the name of the 
Prophet from His Own Name, as we shall explain insha ALLAH in the section on the Prophet's 
Names. Suffice it to say here that the names of Muhammad, Ahmad, and Mahmud: "Praised One, 
Most Praised, and Praiseworthy," were never given to any one person before or after him; and 
ALLAH said, as read by al-Baydawi in his Commentary: 44 ' 451 

V V 

ALLAH suffices as witness 
(That) Muhammad is the Messenger of ALLAH! 


What differentiates the Muslims from the Jews? The Jews say la ilaha illALLAH but they 
never like to say Musa rasulullah. They are stingy in love for their Prophet. Christians similarly 
refuse to say ^Isa rasulullah although for other reasons. Both groups refuse to say Muhammadun 
rasulullah and that is where we differ. You cannot be Muslim without the latter, even if you are a 
believer in God. This makes the second part of the Shahada a requirement for entering Islam, and thus 
belief in the Prophet is a means for salvation from error and punishment. ALLAH never accepts 
anyone to come to Him saying "I love You directly": instead they must obey the order "If you indeed 
love ALLAH, then follow me, and ALLAH will love you" (3:31). Therefore love of ALLAH can only 
proceed from love of the Prophet and its sign is to praise him and invoke blessings upon him often, as 
he requested in the hadith akthiru al-salat ^alayya ("Send much blessings upon me") which we cite 

The scholars have explained that ALLAH's salawat or sending of blessings stands for rahma - 
- mercy— while the believers' salawat or invocation of blessings stands for dua — supplication. 451461 
This verse on the salawat of ALLAH and His angels is absolute in sense and unrestricted with respect 
to quantity and time. In other words ALLAH and His angels send blessings, peace, mercy, honor, 
gifts, and salutations upon the Prophet at all times and with boundless Abundance. ALLAH orders 
the believers to invoke blessings upon him similarly, that is: incessantly, as far as they are able. 

Furthermore, since the best remembrance is la ilaha illALLAH, a Muslim does not remember 
ALLAH except he also remembers the Prophet since he says directly after it: muhammadun 
rasulullah. This is established by ALLAH's saying: "Remember Me and I shall remember you" 

H| " al-Baydawi, Anwar al-tanzil in Majma al-tafasir 6:34. 

1 See Ibn aKArabi's commentary on Tirmidhi's Chapter on the Description of salat on the Prophet in 
Tuhfat al-ahwadhi and Tirmidhi's words to that effect (2:268, 2:271). 


(2:152) as elucidated by the hadith: "Whoever invokes blessings upon me once, ALLAH sends ten 
blessings upon him." 46[471 In this connection al-hafiz Sakhawi said: 

Just as in the testimony of faith (Shahada) ALLAH has placed His Messenger's blessed name 
next to His own sacred name and has said that he who obeys the Prophet obeys Him and he 
who loves the Prophet loves Him, in the same manner He has related our invoking blessings 
upon the Prophet to His own blessings upon us. Therefore just as ALLAH said about His 
remembrance: "Remember Me and I will remember you," likewise is His assurance: "ALLAH 
sends ten blessings on the one who invokes a single blessing on the Holy Prophet," as it is 
established in the sound hadith. 47 ' 481 

Sakhawi mentions on the same page al-Qadi Abu Bakr Ibn aKArabi's similar explanation of 
the verse: "Whoso brings a good deed shall have ten the like of it" (6:160) as referring to the good 
deed of invoking blessings on the Prophet, in the light of the aforementioned hadith. 

Anyone who dares claim that there is a limitation in quantity, quality, timeliness, or in any 
other aspect of invoking blessings and peace upon the Prophet has erred and strayed from the Qur'an, 
the Sunna, and the Religion of Islam. Be warned, Muslims who love your Prophet — and every 
Muslim loves his Prophet - about the dissemination of such false advice in your midst, which typifies 
the logic of those who cannot differentiate between worship and respect and are remiss in both, and 
typifies the hatred of non-Muslims for the central symbol of the Religion of Muslims — Blessings and 
Peace upon him. Diminishing one's praise of the Prophet on the pretense that "it would foster his 
worship" is to imitate Iblis, who refused to prostrate to Adam on the claim that he only worships 

Such are those who desire to extinguish ALLAH's light, but ALLAH will perfect His light in 
spite of them. None but non-Muslims cringe at the enthusiasm of the believers in invoking blessings 
on their Prophet. Such enthusiasm proceeds directly from the Prophet's own joy when he received 
news from Heaven of the immense mercy granted his Community for invoking blessings upon him: 

Sahl Ibn SaM narrates: ALLAH's Messenger came out and met Abu Talha. The latter rose and 
went to him saying: "My father and mother be sacrificed for you, Messenger of ALLAH! I 
see joy and delight in your countenance?" The Prophet said: "Yes, for Gabriel has just come 
to me saying: O Muhammad, whoever among your Community invokes blessings upon you 
once, ALLAH records for Him ten meritorious deeds, erases from his register ten evil deeds, 
and raises him ten degrees because of it." al-Sakhawi said: "Our Shaykh (Ibn Hajar) graded it 
hasan without doubt." 48 ' 491 

Another extremely important reason why one must incessantly invoke blessings on the 
Prophet is that it is established in the hadith that "the dua or invocation of the believer is suspended 
between heaven and earth as long as the invocation of blessings and peace upon your Prophet does not 
accompany it." Tirmidhi narrates this hadith from "Umar in the section of his Sunan entitled Sifat al- 
salat "ala al-nabi, and al-Qadi Abu Bakr Ibn aPArabi comments it thus: 

The chain of men who narrate this is sound and both Malik and Muslim have cited it though 
not Bukhari. Such an utterance on the part of "Umar can only be a Prophetic legislation 
because it is not subject to opinion. It is strengthened by Muslim's narration of the Prophet's 
words: "If you hear the mu'adhdhin, repeat his words after him then invoke blessings upon 
me... then ask ALLAH to grant me al-wasila..." 49[50] 

1 'Narrated by Muslim, Abu Dawud, Tirmidhi (hasan sahih), Nasa'i, Ibn Hibban, Tabarani (sahih), 
and others. 

47|4S A1-Sakhawi, al-Qawl al-badC p. 132. 
48[ *A1-Sakhawi, al-Qawl al-badf p. 107. 
49[501 Ibn aRArabi, Tuhfat al-ahwadhi 2:273-27 4. 


It is established that invoking blessings on the Prophet is especially meritorious on Friday 
according to the following hadith: 

"Invoke blessings upon me Abundantly on Friday because it is a day that is (particularly) 
witnessed and the angels witness it (Abundantly). As soon as a person invokes blessings on 
me his invocation is shown to me until he ends it." Abu al-Darda' said: "Even after (your) 
death?" The Prophet replied: "Verily, ALLAH has forbidden the earth to consume the bodies 
ofProphets." 50[51] 

The Prophet explicitly confirmed that the believer gains by invoking blessings and peace 
upon him without restriction, even if one ceases all other forms of dua. This is established in the 

Ubayy Ibn KVb said: "After one third of the night the Prophet used to get up. One such time 
he said: O People! Remember ALLAH! The rajifa [first blow of the Trumpet] is upon us! The 
radifa [second blow of the Trumpet] 51 ' 521 follows it. Death has come." Ubayy said: ya 
rasulALLAH inni ukthiru al-salata "alayka fa kam afal laka min salati "O Messenger of 
ALLAH, I make much salawat upon you as a habit. How much of my prayer should I devote 
to you?" The Prophet said: "As much as you like." Ubayy said: "A quarter?" The Prophet 
said: "As you like, but if you add to that it will be better for you." Ubayy then mentioned a 
third, then a half, then two thirds, and always the Prophet answered: "As you like, but if you 
add to that it will be better for you." Finally Ubayy said: ya rasulALLAH inni uridu an aj^ala 
salati kullaha lak"0 Messenger of ALLAH, I want to devote my entire prayer (i.e. du*a) 
to you." Whereupon the Prophet said: "Then you will be freed from care and your sins 
will be forgiven." (Another version has: "Then ALLAH will suffice you in the matter of your 
worldly life and your hereafter. ") 52[53] 

The scholars of Islam have contributed many commentaries on this important hadith, of 
which we cite the following from Shaykh al-Islam Ibn Hajar al-Haytami's Fatawa hadithiyya and 
from the hafiz al-Sakhawi's al-Qawl al-badf: 

(Haytami:) It is understood from the wording of these narrations that the meaning of the word 
salat in the expression: "I shall devote my salat to you" is dua' — invocation... Then the 
meaning is: "There is a time in which I make dua on behalf of myself: how much of that 
should I devote to you?" If this is established firmly, then consider what the Shaykh al-Islam 
al-hafiz Ibn Hajar said as reported from him by his student al-hafiz al-Sakhawi who 
particularly commended this saying of his: "This hadith constitutes a tremendous principle of 

^W^W .^^ 

Related by Ibn Majah with a sound chain through Abu al-Darda'. Also related with a sound chain 
from Aws Ibn Aws al-Thaqafi by Ahmad, Ibn Abi Shayba, Abu Dawud, al-Nasa"i, Ibn Majah, al-Darimi, Ibn 
Khuzayma, Ibn Hibban, al-Hakim (sahih, confirmed by Dhahabi), Tabarani in his Kabir, and Bayhaqi in many 
places, some with the initial addition of the following: "The best of your days is Friday, for in it Adam was 
created, and in it his soul was taken back, and in it is the Blowing of the horn, and in it is the universal Seizure, 
therefore invoke blessings upon me Abundantly on Friday," etc. 

The first part (concerning the order to invoke more salat on Friday and the disclosure ot this invocation 
to the Prophet) is related by Bayhaqi in Shuab al-Iman through Abi Umama, Anas, and Abu Mas'ud al-Ansari, 
and by al-Hakim in his Mustadrak from the latter. ShafTi in his Musnad relates the first part only ("Invoke 
blessings upon me Abundantly on Friday") mursal from Safwan Ibn Salim. 

|,2 These are Mujahid's glosses as related by Bukhari in his Sahih (Riqaq ch. 43). 

!I53, Narrated by Tirmidhi (Qiyama 23 - hasan sahih), Ahmad (5:136, 2:527), Abu Dawud (2041), al- 
Hakim (sahih), and al-Bazzar through various chains. al-Dhahabi narrates it from one of his Shaykhs, Tahir Ibn 
"Abd ALLAH aKAjami, in Mujam al-shuyukh: al-mujam al-kabir (Ta'if: maktabat al-siddiq, 1408/1988) 
1:311 (#342). 


the Religion for whoever makes dua after his recitation and says: O ALLAH, grant our 
Master ALLAH's Messenger the reward of this worship. " 53[54] 

(Sakhawi:) Salat in this hadith means invocation {dua') and habitual devotion (wird) in the 
following sense: "There is a time in which I make dua on behalf of myself: how much of that 
should I devote to you?" The Prophet did not consider that he should place a limit for him in 
this respect in order not to close the gate of superAbundance for him. Accordingly he 
persisted in giving Ubayy the choice at the same time as he stressed for him surplus in 
invocation until Ubayy said: "I shall devote my entire prayer to you." That is: I shall invoke 
blessings upon you instead of asking anything for myself. Whereupon the Prophet said: "Then 
you will be freed from care," that is: do not worry either for your Religion or for your worldly 
need, because invoking blessings on me includes both remembrance of ALLAH and 
rendering honor to the Prophet; and the sense of this is an indication to Ubayy that he is 
actually invoking for himself, as confirmed by the Prophet's report on behalf of his Lord: 
"Whoever is occupied from beseeching Me because of remembering Me, I shall grant him the 
best of what I grant those who beseech." 54 ' 551 Know then that if you make most of your 
worship consist in invoking blessings upon your Prophet, ALLAH will suffice you in the 
matter of your worldly life and your hereafter. 55[56] 

However, according to the party of the bukhala' — the mean and miserly — to follow the 
Prophet's advice in this matter "would foster his worship"! How far is this "Salafi" opinion from the 
Qur'an and the Sunna! In 1,400 years of sending salawat on the Prophet far more Abundantly than in 
our age, we have never witnessed what they claim; how then do they want us to fear its occurrence 
now? Have they forgotten that the Prophet specifically said: "Those closest to me in the hereafter are 
those who invoked blessings upon me the most (in dunya)" [57] and "No people sit at length without 
mentioning ALLAH and invoking blessings on His Prophet except they will incur dissatisfaction from 
ALLAH (or: dissatisfaction on the Day of Rising): if He likes He will punish them and if He likes He 
will forgive them" 57[58] ? Rather, they are intent on hindering Muslims from expressing love for their 
Prophet through invoking blessings upon him, celebrating his birth, reading his life story, and 
encouraging each other towards knowing him and loving him more than their own parents and 
children. This is the great characteristic of this Community which its enemies wish to eradicate: we 
know our Prophet; we keep his status high; we prefer his Sunna to all other lifestyles; and we cherish 
his love among us more dearly than our own lives and properties. 

The following is a list of the principal benefits obtained by invoking blessings on the Prophet 
as compiled by the hafiz al-Sakhawi in his book devoted to the topic, entitled al-Qawl al-badP fi al- 
salat ^ala al-habib al-shafp (The Radiant Discourse Concerning the Invocation of Blessings on the 
Beloved Intercessor): 

* |4 'al-Haytami, Fatawa hadithiyya p. 18. 

Narrated from Ibn "Umar by Tabarani with a "soft" chain bi sanadin layyin according to Ibn Hajar 
in Fath al-bari (Beirut, 1989 ed. 11:161, #6329), i.e. the narrations of one or more of the narrators, although 
retained, need investigation. Cf. the definition of layyin in Muqaddimat Ibn al-Salah (p. 239 of the 1974 
Egyptian ed.) and Nawawi's Taqrib (p. 51 of the 1987 Beirut ed.). However, Ibn Hajar considers this hadith 
authentic (11:177, #6345). Also narrated by Bukhari in his Tarilch (2:115), Abu Nu'aym in al-Targhib (1337), 
Ibn "Abd al-Barr in al-Tamhid (6:46), and Bayhaqi in Shuab al-iman (1:413-414 #573-574). Also narrated from 
Abu Sa4d by Tirmidhi (last hadith of Thawab al-Qur'an #2926, hasan gharib) with the wording "Whoever is 
occupied by the Qur'an and My remembrance..." 

"'' 'al-Sakhawi, al-Qawl al-badi" p. 133. 
'Tirmidhi (hasan gharib), Ibn Hibban in his Sahih, al-Bukhari in his Tarikh al-kabir, Ibn Bashkuwal, 
Ibn Abi "Asim, Abu Nu'aym, al-Sakhawi in al-Maqasid al-hasana (#268) and al-Qawl al-badC (p. 125), and 
Bayhaqi in Shuab al-iman (2:212-213 #1563-1564). 

Narrated from Abu Hurayra and Abu Sa'id al-Khudri by Ahmad, Tirmidhi (hasan sahih) in the 
beginning of the Book of Da^awat, Ibn Hibban in his Sahih, Ibn Majah in his Sunan, Ibn al-Sani in ^Amal al- 
yawm wa al-layla p. 443, and by al-Hakim in the Mustadrak (1:496) who said it is sahih. 


Among the rewards of one who performs salat upon ALLAH's Messenger are the following: 

The salat — blessing — of ALLAH, His angels, and His Prophet on that person; 

the expiation of his faults; 

the purification of his works; 

the exaltation of his rank; 

the forgiveness of his sins; 

the asking of forgiveness for him by his own salat; 

the recording of rewards the like of Mount Uhud for him and his repayment in 

super Abundant measure; 

the comfort of his world and his hereafter if he devotes his entire salat to invoking 

blessings upon him; 

the obliteration of more faults than that effected by the manumission of a slave; 

his deliverance from affliction because of it; 

the witnessing of the Prophet himself to it; 

the guarantee of the Prophet's intercession for him; 

ALLAH's pleasure, mercy, and safety from His anger; 

admission under the shade of the Throne for him; 

preponderance of his good deeds in the Balance; 

his admission to drink from the Prophet's Pond; 

his safety from thirst and deliverance from the Fire; 

his ability to cross the Bridge swiftly; 

the sight of his seat in Paradise before he dies; 

numerous wives in Paradise; 

the preponderance of his salat over more than twenty military conquests; 

its equivalency to giving alms to the needy; 

its being zakat and purification for him; 

his wealth will increase because of its blessing; 

more than one hundred of his needs will be fulfilled through it; 

it constitutes worship; 

it is the most beloved of all deeds to ALLAH; 

it beautifies meetings; 

it cancels out poverty and material duress; 

it lets him expect and find goodness everywhere; 

it makes him the most deserving of goodness; 

he benefits from it as well as his children and theirs, as well as those to whom its reward 

is gifted in the register of his good deeds; 

it brings him near to ALLAH and to His Prophet; 

it is a light that helps him against his enemies; 

it cleans his heart of hypocrisy and rust; 

it commands the love of people and the sight of the Prophet in dreams; 

it forbids slander (ghiba) against him; 

ission of a slav< 

In sum, it is among the most blessed, most meritorious, most useful of deeds in 
Religion and in the life of the world, and carries desirable rewards other than all this for those 
who are clever and eager to acquire the deeds which constitute treasures for them, and harvest 
the most flourishing and glowing of hopes. They do this by focusing on the deed that includes 
all these tremendous merits, noble qualities, manifold and all-encompassing benefits which 
are not found together in any other. Nor do they characterize any other human action or 
speech except this: sALLAHu ^alayhi wa sAllama tasliman Kathiran — may ALLAH bless 
him and greet him Abundantly. 581591 

al-Sakhawi, al-Qawl al-badi" p. 




he following is a transliteration and translation of a famous invocation of blessings on 
the Prophet entitled Darud taj or "Invocation of the Crown" which is especially well 
known in the Indian subcontinent: 


ALLAHumma salli "ala sayyidina wa mawlana Muhammad 

sahibi al-taji wal-mFraji wal-buraqi wal-^alam 

dafV al-bala'i wal-waba'i wal-qahti wal-maradi wal-alam 


ismuhu maktubun marfuun mashfuun manqushunfi al- lawhi wal-qalam 
sayyidi al- "arabi wal- "ajam 

jismuhu muqaddasun muattarun mutahRuhanmunawwarun fil-bayti wal-haram 

shams al-duha badr al-duja sadr aPula nur al-huda 
kahf al-wara misbah al-zulam 

jamil al-shyam shafV al-umam sahib al-judi wal-karam 

wALLAHu "asimuhu wajibrilu khadimuhu wal-buraqu markAbuhu 

wal-mVraju safaruhu wa sidratu al-muntaha maqamuhu 

wa qaba qawsayni matlubuhu 

wal-matlubu maqsuduhu wal-maqsudu mawjuduhu 

sayyid al-mursalin khatim al-nabiyyin 
shafV al-mudhnibin anis al-gharibin 

rahmatun li al- "alamin 

rahat al- "ashiqin murad al-mushtaqin 

shams al- "arifin siraj al-salikin misbah al-muqarrabin 

muhibb al-fuqara' wal-masakin 

sayyid al-thaqalayn 

nabiyy al-haramayn 

Imam al-qiblatayn 

wasilatinafi al-darayn 

sahibi qaba qawsayn 

mahbub rabbi al-mashriqayni wal-maghribayn 

jadd al-hasani wal-husayn 

mawlana wa maw la al-thaqalayn 

Abi al-Qasimi MUHAMMAD Ibni Abdillah 

nurin min nurillah 

ya ayyuha al-mushtaquna bi nuri jamalihi 


sallu ^alayhi wa alihi wa sallimu taslima 
ALLAHumma salli "ala Muhammadin wa "ala ali Muhammadin wa sallim 


ALLAH, send blessings and Peace upon our Master and Patron Muhammad, 

The Owner of the Crown and the Ascent and the Buraq and the Standard, 
The Repeller of Affliction and Disease and Drought and Illness and Pain. 

His name is written on high, served and engraved in the Tablet and the Pen, 
The Leader of All, Arabs and non-Arabs, 
Whose body is sanctified, fragrant, and pure, 
Illumined in the House and the Haram, 


The Sun of Brightness, the Full Moon in Darkness, 

The Foremost One in the Highest Fields, the Light of Guidance 

The Cave of Refuge for Mortals, the Lamp That Dispels the Night, 

The Best-Natured One, The Intercessor of Nations, 

The Owner of Munificence and Generosity. 

ALLAH is his Protector, Gabriel is his servant. 

The Buraq is his mount, the Ascent is his voyage, 

The Lote-Tree of the Furthermost Boundary is his station, 

Two Bow-Lengths or Nearer is his desire, 

His desire is his goal, and he has found his goal, 

The Master of the Messengers, the Seal of the Prophets, 

The intercessor of sinners, the friend of the strangers, 

The Mercy for the Worlds, 

The rest of those who burn with love, the goal of those who yearn, 

The sun of knowers, the lamp of travellers, 
The light of Those Brought Near, 
The friend of the poor and destitute, 

The master of Humans and Jinn, 
The Prophet of the Two Sanctuaries, 
The Imam of the Two Qiblas, 

Our Means in the Two Abodes, 

The Owner of Qaba Qawsayn, 

The Beloved of the Lord of the Two Easts and the Two Wests, 

The grandfather of al-Hasan and al-Husayn, 
Our patron and the patron of Humans and Jinn: 
Abu al-Qasim MUHAMMAD Son of v Abd ALLAH, 
A light from the light of ALLAH. 

O you who yearn for the light of his beauty, 
Send blessings and utmost greetings of peace 
Upon him and upon his Family. 



This is another well-known invocation of blessings and peace upon the Prophet. Some of the words in 
it come from the Ansar who greeted the Prophet with outpourings of joy and acclamation when he 
entered Madina for his Emigration there. 59[60] On this chapter the Companion al-Bara' Ibn "Azib 

The first people who came to us (in Medina) were Mus v ab Ibn "Umayr and Ibn Umm Maktum 
who were teaching Qur'an to the people. Then there came Bilal, SaM, and 'Ammar Ibn Yasir. 
After that "Umar Ibn al-Khattab came along with twenty other Companions of the Prophet. 
Later on the Prophet himself came and I had never seen the people of Medina so joyful as 
they were on the arrival of ALLAH's Apostle, for even the slave girls were saying, "ALLAH's 
Apostle has arrived!" Before his arrival I had already memorized the Sura starting with: 
"GLORIFY THE NAME OF YOUR LORD, THE MOST HIGH" (87:1) together with other 
Suras of al-Mufassal. 

Blessings and peace on the one who said: "I was sent to all people without exception" and 
"I was sent only as Mercy. I was not sent as a punishment. " 62[63] 

ya nabi salam "alayka 
ya rasul salam "alayka 
ya habib salam "alayka 
salawatullah "alayka 

O Prophet, Peace be upon you. 
O Messenger, Peace be upon you. 
O Beloved, Peace be upon you. 
The Blessings of ALLAH be upon you 

tola a al-badru alayna 
min thaniyyat al-wada" 
wajaba al-shukru "alayna 
ma da" a lillahi da" 

The full moon has risen over us 
From the mountains of al-Wada\ 
We shall ever give thanks for it 
^.s long as there will be callers to ALLAH. 



anta shamsun anta badrun 
anta nurunfawqa nur 
anta iksiru al-wujud 
anta misbah al-sudur 

You are a sun, you are a full moon, 

59I60, See the relevant section in Ibn Kathir's history al-Bidaya wa al-nihaya. 

' English Sahih Bukhari, Volume 5, Book 58, Number 262. al-Mufassal is a name for the last part of 
the Qur'an beginning with al-Hujurat, or Qaf, or al-A"la. 

1 ' 'Bulthtu ila al-nasi "ammatan / kaffatan. Narrated by Ahmad (3:304), Bayhaqi in the Sunan (2:433), 
Ibn Kathir in his Tafsir (2:112, 281, 3:389, 4:397, 6:101, 506, 512), Tabarani in the Kabir (12:413), and others. 
al-Haythami said in Majma" al-zawa'id (8:259-261): "The narrators in Ahmad's chain are trustworthy." 

'' ''Narrated by Muslim in his Sahih: innama bu"ithtu rahmatun wa lam ub"athu "adhaban. 


You are light upon light, 

You are the quintessence of existence, 

You are the lamp in every breast 

ashraqa al-badru "alayna 
fakhtafat minhu al-budur 
mithla husnik ma ra'ayna 
qattu ya wajh al-surur 

The full moon has risen over us 
Eclipsing all other moons. 
Such as your beauty we have never seen 
No, never, O face of delight! 

ya habibi ya muhammad 
ya ^arus al-khafiqayn 
ya mu'ayyad ya mumajjad 
ya Imam al qiblatayn 

O My beloved, O Muhammad, 
O bridegroom of the East and the West, 
The one ALLAH vindicated and exalted, 
O Imam of the Two Directions ! 




ya nabi salam "alayka 
ya rasul salam "alayka 
ya habib salam "alayka 
salawatullah "alayka 


Abundant Blessings and Greetings of Peace upon the Prophet, his Family, and his 
May ALLAH fill us with the love of the Prophet and the light of His guidance. Ameen. 






Following is a concise refutation of a recent dissertation by the "Salafi" Shaykh Albani (May 
ALLAH forgive and have mercy on him) entitled Tawassul: Its Types and Its Rulings currently 
distributed in translation among English-speaking Muslims by his supporters in order to replace 
with "Salafi" ideology the understanding of AM al-Sunna regarding tawassul. 63[64] It will be seen with 
ALLAH's permission that the commentary of Albani (May ALLAH forgive and have mercy on him) 
is a proof against "Salafis" and all those who follow new teachings instead of clinging to the sawad 
al-a"zam or massive majority of scholars. Their pretext that "there is disagreement about tawassul" 
and that "we follow proof, not scholars" is a sham. There is no disagreement about tawassul among 
Ahl al-Sunna except the dissent of some lone voices in the matter, such as Ibn Taymiyya who 
declared travel undertaken to visit the Prophet an act of disobedience: this is not disagreement but 
shudhudh or dissent, as classified by Imam Ahmad in speaking of the disagreement of the lone scholar 
with the consensus. There seems to be little doubt that Albani (May ALLAH forgive and have mercy 
on him) has achieved the same dubious distinction of dissenting with one and all, as he proudly 
admits in the following lines of his book, especially the second sentence which we have emphasized: 

Imaam Ahmad allowed tawassul by means of the Messenger alone, and others such as Imaam ash- 
Shawkaanee allowed tawassul by means of him and other Prophets and the Pious. [Note that he omits 
to mention Imam Malik and Imam Shaffi as permitting tawassul also.] However we [i.e. Albani (May 
ALLAH forgive and have mercy on him) and his party], as is the case in all matters where there is 
disagreement, follow whatever is supported by the proof whatever that is, without blindly sticking to 
the opinions of men. 

The proofs that Albani (May ALLAH forgive and have mercy on him) alone purports to see — 
against what the majority understand — are characteristic of the "Salafi" method. As the scholars who 
debate them well know, the "Salafi" method consists in a lack of method in and a non -recognition of 
any of the established principles of the derivation of rulings from the primary sources other than what 
fits the purpose of their position at the time. Scholars of Ahl al-Sunna may traditionally familiarize 
themselves with the Fiqh and the usul of other than their own school, but this is impossible to do with 
the "Salafis," because they completely lack any type of method and shift constantly from one position 
to another depending on the purpose at hand. Albani (May ALLAH forgive and have mercy on him) 
has achieved particular notoriety for his contamination of the field of hadith scholarship with this 
systematic unaccountability and free-lance style. 

As we will see in the section on salat in the present work, Albani (May ALLAH forgive and 
have mercy on him) had previously suggested altering the prayer by changing the words as-salamu 
^alayka ayyuha al-nabi to as-salamu K ala al-nabi in the taShahhud whereas the Prophet explicitly 
said, as related in Bukhari and Muslim: "Pray as you see me pray," and: "Who innovates something in 
this matter of ours (meaning religion), it is radd (rejected)." And here is Albani (May ALLAH forgive 
and have mercy on him) now trying to alter the tawassul through the Prophet which is valid for all and 
for all times, and reduce it to a one-time dua of the Prophet valid only for a single man in the 
Prophet's time. But, as the Prophet said: "There is no preventing what ALLAH has given, and there is 
no avoidance of what He has decreed." 65 ' 661 

1. ALBANI (May ALLAH forgive and have mercy on himYS TAMPERING WITH THE HADITH 


' M. Nasir al-Din al-Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and 
Its Rulings, trans. Dawud Burbank (Birmingham: al-Hidaayah, 1995). 

" |: Albani (May ALLAH forgive and have mercy on him), Tawassul p. 38. 
65IW,, Bukhari, Muslim, Abu Dawud, and Ahmad. 


It is reported by Ahmad and others with an authentic chain of narration from Uthmaan bin Haneef 
[sic] "that a blind man came to the Prophet (SAW) and said, 'supplicate to Allaah that He should cure 
me.' So he (SAW) said, 'if you wish I will supplicate for you and if you wish I will delay that for that 
is better (and in a narration: and if you wish have patience and that is better for you).' So he said, 
'supplicate to Him.' So he (SAW) ordered him to make wudoo, and to make wudoo well, and to pray 
two rak'ahs and to supplicate with this du'aa, 'O Allaah I ask you and turn to you by means of your 
Prophet Muhammad, the Prophet of mercy, O Muhammad I have turned by means of you (i.e. your 
du'aa) [sic] to my Lord in this need of mine, so that it may be fulfilled for me, O Allaah accept him as 
supplicant on my behalf, and accept my supplication for him (to be accepted for me) [sic].' He said, 
'So the man did it and he was cured.'" 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 68 

1 . Albani (May ALLAH forgive and have mercy on him) or his translator err on the narrator's name. 
This is the Companion "Uthman Ibn Hunayf, not Haneef, and his full name is Abu "Aim "Uthman Ibn 
Hunayf Ibn Wahb of Aws, may ALLAH be well pleased with him. 66[6?I 

2. The wording of the hadith is: "O Muhammad I have turned with you (bika) to my Lord." It is not 
"O Muhammad I have turned by means of your dua (bi dua'ika) to my Lord." We shall see that this 
blatant interpolation of another term in lieu of the explicit wording of the hadith is central to Albani 
(May ALLAH forgive and have mercy on him)'s attempt to reword this hadith of the Prophet (we 
have already transcribed the complete and correct translation of this hadith above, in the section 

3. The blind man's final words are not "and accept my supplication for him" nor could they be, since 
he is not praying for the Prophet but for himself. He is imploring ALLAH to help him by means of the 
Prophet's intercession, not by means of his own, and he is practicing Islam, not egalitarianism! 

The original Arabic is (in one of two versions in Ahmad): WA tashaffani fihi which must be 
translated: "and join me to him in supplicating You (i.e. join my supplication to his)," as he is well 
aware that the likelihood of his being heard increases exponentially if it is linked to the Prophet's 

One may excuse the false suggestion that the man not only prays for the Prophet's intercession 
for him but also for his own interceding for the Prophet as stemming from a bad translation. However, 
the poor translation is just as deliberate as the misrendering of "O Muhammad I have turned by means 
of your dua to my Lord," since Albani (May ALLAH forgive and have mercy on him), as we shall 
see, tries to adduce the supposed dua of the blind man on behalf of the Prophet as additional evidence 
to support his idea that the tawassul in the hadith is by means of dua and not by means of the person 
of the Prophet. 

Furthermore the words of the blind man's final request "and join me to him in supplicating 
You" are not in all versions. They are not found in Ahmad's first version out of two, nor in Tirmidhi's 
version, nor in Ibn Majah's version, nor in Nasa'i's version, nor in the version retained by Imam 
Nawawi in his Adhkarf 1[6&] Why then does Albani (May ALLAH forgive and have mercy on him) 
cite it as the primary text instead of assigning it parenthetical mention, as he does with the phrase: 
"(and in a narration: and if you wish have patience and that is better for you)"? Because, as we have 
said, he wants to make the entire hadith revolve around tawassul through the dua of the Prophet as 
opposed to his person, and he wants to adduce the blind man's own supposed tawassul through his 
own dua as additional evidence of his claim, as we see below. 

1 Ibn Hajar, al-Isaba 4:220 #5427. 
67I6S1 Nawawi, al-Adhkar (Ta'if: Maktabat al-mu'ayyad, 1408/1988) p. 239 #562. 


2. SHAYKH ALBANI (May ALLAH forgive and have mercy on himYS DISSENT AND CONTEMPT 


The opponents hold that this hadeeth shows that it is permissible to make tawassul in du'aa by the 
status of the Prophet (SAW) or other pious people, since the Prophet (SAW) taught the blind man to 
use him as a means of nearness in his du'aa, and the blind man did that and his sight was restored. 
Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 69 

Observe how he says "the opponents," although it is he who has brought opposition to something 
established in Islam, and he invented that it is not through the Prophet's sacred status (hurmat) or 
person (dhaat) but through his dua that tawassul is permissible, in open contradiction to the 
understanding of the Salaf such as Mujahid, Imam Malik, 68[69] Imam al-ShafiT, 69[70] Imam Ahmad, 70 ' 711 
Ibrahim al-Harbi, and al-Shawkani as we have already seen, and that of Ibn al-Jawzi, Nawawi, Ibn al- 
Humam, and Ibn al-jawzi as we see below.(apart from these we have Imam Shah wali ALLAH 
dehlawi, Shah Abdul Azeez muhaddith dehlawi, Shah Abdul Haqq, Imam Ibn Hajar alhaythami, 
Imam Abu al Shaykh, Imam tabarani, Imam Suyuti, Imam jazri, Imam Ibnul aabideen, Imam hakim 
naishaapuri, Imam baihaiqi, Imam Bukhari, Imam Ibnul khuzaima, Imam Ibn hibban, Imam al 
mardawi Imam Ibn Quddama Hanbali, Imam qastalaani, Imam Ibn Abdulbaaqi zurqaanijmam 
aMahmud Alusi,qaadi iyyaad, Imam Ibn Kathir, Imam qurtubi, Imam Ibn Hajar Asqalaani as far as 
their considering of the saying "yaa Muhammad" as permissible is concerned and as far as their 
narrations of the hadiths that support istisgaathhaa without declaring them weak or rejected or leading 
to shirq rather using them as proofs and also their considering it very good and mustahabb to go to a 
grave of the pious and pray their and keeping in mind that duaas get accepted their and help is 
provided by ALLAH thus also proving tabarruk") 

As for us, than [sic] we hold that the hadeeth has no proof for them concerning this form of tawassul 
about which there is disagreement, which is seeking nearness by means of his person. Rather it is a 
further proof for the third type of lawful and prescribed tawassul which we have spoken of previously 
[i.e. through the du'aa of another person], since the tawassul of the blind man was through means of 
his (SAW) du'aa, and the proofs for what we say are many being contained in the hadeeth itself, most 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 69 

Rather, Muslims believe as Ibn al-Jawzi said that it is through the Prophet's person and status and 
not only through his dua that one makes tawassul, as is clear from this excerpt from his chapter 
concerning the Prophet's superiority over the other Prophets in his book al-Wafa: 

1 'Imam Malik said to al-Mansur inside the Prophet's Mosque in Madina: "Face him [the Prophet].... 

and ask for his intercession (istashfC bihi) " It is cited by al-Qadi Tyad in al-Shifa (2:92-93) with a sound 

(sahih) chain, and also cited by al-Samhudi in Khulasat al-Wafa, Subki in Shifa' al-siqam, Qastallani in al- 
Mawahib al-laduniyya, Ibn Jama" a in Hidayat al-salik, and Haytami in al-Jawhar al-munazzam and Tuhfat al- 
zuwwar. See also Ibn "Abd al-Hadi in al-Sarim al-munki p. 244. Imam Ibn Jama" a says in Hidayat al-salik 
(3:1381): "It is related by the two hafiz Ibn Bashkuwal and al-Qadi Tyad in al-Shifa' after him, and no attention 
is paid to the words of those who claim that it is forged purely on the basis of his idle desires." 

1 "Imam ShafTi in his Diwan declared his reliance on tawassul through the Prophet's family, and he 
also made tawassul through Imam Abu Hanifa, as related by al-Haytami respectively in al-Sawa^iq al-muhriqa 
in many places and al-Khayrat al-hisan p. 63. 

As reported by "Ala' al-Din al-Mardawi in his book al-insaf fi ma^rifat al-rajih min al-khilaf "ala 
madhhab al-Imam al-mubajjal Ahmad Ibn Hanbal (3:456). [See above] 


Part of the exposition of his superiority to other Prophets 
is the fact that Adam asked his Lord through the sacred status 
(Hurma) of Muhammad that He relent towards him, as we have 
Already mentioned. 71[72] 

The importance of this remark does not lie in the veracity of the hadith, which is a separate 
discussion — and Ibn al-Jawzi clearly considers it authentic — but in the wording of Ibn al-Jawzi 
whereby tawassul is correct as made through the status of the Prophet. This is enough of an indication 
that Ibn al-Jawzi's ^aqida or doctrine concerning tawassul fully contradicts that of Albani (May 
ALLAH forgive and have mercy on him) and his followers. It comes down to deciding who is closer 
to following the Sunna: the Imams, huffaz and historians on the one hand — or the polemicist and 
scholar of books? Al-hamdu lillah, this is no dilemma at all. 

Indeed the position of Albani (May ALLAH forgive and have mercy on him) is not founded 
upon the explicit words of the hadith, but upon their figurative interpretation. The hadith clearly says: 
bi nabiyyika i.e. with/by means of/through Your Prophet. Even a child of seven years old can see that 
this does not mean "through the dua of your Prophet." Nor does he provide any justification for his 
recourse to figurative interpretation in a matter where the literal meaning is clear and true. 

1) The reason the blind man came to the Prophet (SAW) was for him to make supplication (du'aa) 
for him, as he said, 'Supplicate Allaah that He should cure me.' So he sought to use his (SAW) du'aa 
as a means of nearness to Allaah, the Most High, since he knew that his (SAW) supplication was 
more likely to be accepted by Allaah than the du'aa of others, and if the intention of the blind man was 
to seek nearness to Allaah by means of the Prophet's (SAW) person or status or his right, then he 
would have had no need to go to the Prophet (SAW), or to ask him to make du'aa for him, rather he 
would have sat in his house, and supplicated to his Lord saying, for example, 'O Allaah I ask You by 
the status of your Prophet and his station with You, that You cure me and enable me to see.' 

But that is not what he did. Why? because he was an Arab and knew very well the meaning of 
'tawassul' in the Arabic Language, and knew that it was not a word said by a person with a need, 
mentioning the name of a person as an intermediary, rather it had to include coming to one whom he 
believed to be pious and have knowledge of the Book and the Sunnah and ask him to make du'aa for 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 69 

This argument is entirely speculative and the Sharp a is not derived from speculation. The 
facts are clear. The ruling is not derived only from the fact that the blind man came to the Prophet but 
from the entirety of the hadith. The blind man came asking for the Prophet's du "a, and the Prophet 
subsequently taught him a form of dua that he should make after performing wudu' and praying two 
rak'at. In the latter dua the Prophet further taught him to make tawassul with certain clear and 
explicit words. These same words were used by the man in need in the time of sayyidina "Uthman Ibn 
"Affan, after the time of the Prophet. Was the man in need not also an Arab who knew very well the 
meaning of 'tawassul' in the Arabic Language? 

About the hadith of the man in need which we have already cited in full earlier, Shaykh Yusuf 
al-RifaT wrote in his rebuttal to a "Salafi" critic entitled "The Evidence of the Sunni Community" 
(Adilla AM al-Sunna wa al-Jama^a): "This is an explicit, unequivocal text from a Prophetic 
Companion proving the validity of tawassul through the dead"; and Shaykh Muhammad al-Hamid 
(1910-1969) has written in his "Rebuttals of Falsehoods" (Rudud ^ala abatil): "As for calling upon the 
righteous (when they are physically absent, as in the words Ya Muhammad in the hadiths of 'Uthman 

Ibn al-Jawzi, al-Wafa (Beirut: dar al-kutub aKilmiyya, 1408/1988), p. 365. 


Ibn Hunayf), 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." 72 ' 731 Are Shaykh al-Sayyid Yusuf al-Rifa v i, Shaykh 
Muhammad al-Hamid, and Shaykh v Abd ALLAH al-Ghumari not also Arabs who know very well the 
meaning of 'tawassul' in the Arabic Language? 

Were Imam Ahmad, Shawkani, and Ibn al-Jawzi not also Arabs who knew very well the 
meaning of 'tawassul' in the Arabic Language? What about Imam Nawawi and Ibn al-Humam, Ibn 
Haaj and Ibn Quddama, Abdul Qadir Jeelani, and Abdul Haqq muhaddith Dehlavi (who lived in 
Madinah for a considerable time), who are cited below as instructing every visitor to the Prophet in 
Madina to seek him as a means in tawassul — are they not Arabs who knew very well the meaning of 
'tawassul' in the Arabic Language? All these major scholars did not seem to experience the same 
problem as Albani (May ALLAH forgive and have mercy on him) with the language of tawassul, nor 
with the fact that tawassul is said by a person in need mentioning the name of another person as 

2) The Prophet (SAW) promised that he would make du'aa for him, after advising him of what 
would be better for him, and this was his (SAW) saying, If you wish I will supplicate for you, and if 
you have patience that is better for you.' And this second matter is what he (SAW) indicated in the 
hadeeth which he narrated from His Lord, the blessed and Most High, that He said, 'when I afflict My 
servant in his two beloved ones, that is his eyes, and he has patience, then I give him Paradise in 
place of them.' [Reported by al-Bukhaaree (transl. 7/377/no.557) from Anas, quoted in as-Saheehah 

3) The blind man's insistence that he (SAW) should supplicate for him, as he said, 'Supplicate to 
Him.' Which means that the Messenger (SAW) definitely did make du'aa for him, since he (SAW) 
was the best at fulfilling a promise and he had already promised to make du'aa for him if he wished as 
has preceded, and he wanted du'aa from him, and so the point is established. Also the Prophet (SAW), 
out of his mercy and desire that Allaah, the Most High, should answer his du'aa for him, guided the 
blind man to using the second type of lawful and prescribed tawassul, which is tawassul by means of 
righteous actions, in order to combine the different types of good. 

So he ordered him to make wudoo, and to pray two rak'ahs, and then to make du'aa for 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 70 

... in the words taught to him by the Prophet, which consist verbatim in asking ALLAH through the 
Prophet himself and his status. That is the essence of the dua taught by the Prophet, and of the entire 


... and these are acts of obedience to Allaah, the One free of all blemish or defect, and the Most High, 
which he offered along with the du'aa of the Prophet (SAW) on his behalf, and this falls under Allaah, 
the Most High's Saying: 'Seek means of approach (waseelah) to Him' (5:35) as has preceded. 

The Messenger (SAW) did not suffice with making du'aa for the blind man, as he had promised, he 
also gave him an action to perform which involved obedience to Allaah, the One free of all blemish 
and defect, the Most High, and drawing near to Him, so that the affair would be complete from all 
angles, and nearer to acceptance and being pleasing to Allaah, the One free of all blemish and 
imperfections, and the Most High, therefore the whole event revolved around du'aa, as is clear and 
contains nothing of what they mention. 

Both quoted in The Reliance of the Traveler p. 935-940. 


Shaikh al-Ghumaaree 73[741 is ignorant of this or pretends to be, since he says in 'al-Misbaah' ([p.] 
24), '"... If you wish I will make du'aa for you", means, "if you wish I will teach you a du'aa which 
you can make and will repeat it to you," this explanation is binding so that the start of the hadeeth 
agrees with its end.' 

I say: this explanation is futile due to many reasons, from them that the blind man asked him 
(SAW) to make du'aa for him, not to teach him a du'aa, and since his (SAW) saying to him, And if 
you wish I will make du'aa' was an answer to his request, it was then definitely a request for du'aa, 
and this has to be, and this is the meaning which agrees with the end of the hadeeth, which is why we 
find that al-Ghumaaree does not try to explain his saying at the end, 'O Allaah accept him as a 
supplicant for me, and accept my supplication for him (to be accepted for me),' since this clearly 
shows that his tawassul was through the du'aa of the Prophet (SAW) as we have shown in what has 
Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 70-71 

Rather, the end does confirm that the essence of this dua revolves around the Prophet's 
intercession, and that is what making tawassul through him means. Shaykh al-Ghumari is right when 
he says that the Prophet taught the dua of tawassul as an answer to the blind man's request for dua, 
since the dua of tawassul is the main lesson of this hadith and the means through which ALLAH 
fulfills the Prophet's own dua and returned the blind man's sight to him. Nor does the fact that the 
blind man asked the Prophet to make dua for him preclude the Prophet in any way or form from 
teaching him that dua — and through him all Muslims — in addition to responding to his specific 
request, for the Prophet is by essence the Teacher and Purifier of the Community: 

Truly ALLAH was gracious to the believers when He raised up among them a Messenger 
from themselves, to recite to them His signs and to purify them, and to teach them the Book 
and the Wisdom, though before they were in manifest error. (3: 164) 

To insist that the Prophet could not have been acting didactically in a general way but only 
making the du v a for the blind man alone simply because that is all that the blind man wanted, is to act 
like the man who kept repeating to the Prophet: "Teach me something (about Islam)!" not realizing 
that the Prophet's answer: "Do not get angry" 74[75] constituted a universal Islamic teaching of the 
highest order. Yet this is what Albani (May ALLAH forgive and have mercy on him) insists, in order 
to reduce the hadith to a one-time occurrence that bears no significance to the Umma at large, and in 
order to annihilate its availability to all Muslims as a universal and enduring dua of tawassul. 

The great characteristic of Islam is that the overwhelming part if not all of the Prophet's 
guidance, his teachings, and his miracles are enduring for all time, the greatest being the Glorious 
Qur'an, and not limited to the time of the Companions or to some individuals among them! To believe 
otherwise is to rob Islam of its primacy as the Religion that pleases ALLAH and to place it on a par 
with Christianity and Judaism as an abrogated religion, and we seek refuge in ALLAH from such 
aberrant suggestions. 

Then he [Ghumari] says, 'Even if we admit that the Prophet (SAW) made du'aa for the blind man, 
then that does not prevent those hadeeth from being generalised to include others.' 

I say: This is clear error, since no one prevents the hadeeth from applying to other then [sic] 
the blind man, from those whom the Prophet (SAW) made du'aa for. However since du'aa from 
him (SAW) after he left to join the highest company is something that those seeking tawassul for 
all various needs and desires do not know about, and also they themselves do not seek tawassul 

v Abd ALLAH Ibn Muhammad Ibn al-Siddiq al-Ghumari, a muhaddith and Sufi Shaykh from 
Morocco and the Shaykh of Hasan "Ali al-Saqqaf. 

74|75| Related by Bukhari. Cf. Nawawi's Forty hadiths #16. 


by his (SAW) du'aa after his death, therefore the ruling is different, and this admission of al- 
Ghumaaree is a proof against him. 
Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 71-72 

Observe the aberration of Albani (May ALLAH forgive and have mercy on him)'s declaration 
that "du'aa from him (SAW) after he left to join the highest company is something that those seeking 
tawassul for all various needs and desires do not know about," when it is established in the authentic 
hadith that the Prophet continually makes du v a and asks forgiveness for his Umma and makes tahmid 
(al-hamdu lillah) even in the grave: 

My life is a great good for you, you will relate about me and it will be related to you, and my 
death is a great good for you, your actions will be presented to me (in my grave) and if I see 
goodness I will praise ALLAH, and if see other than that I will ask forgiveness of Him for 

y „,»™ 

Observe also how Albani (May ALLAH forgive and have mercy on him) boldly claims: "they 
themselves do not seek tawassul by his (SAW) du'aa after his death" — this is clear and manifest error, 
and may ALLAH save us from such. As we have shown in many places already, the Companions 
sought tawassul, tabarruk, istisqa, and istishfa^ both through his person and through his dua after his 
death, in which he stands the same as he stands in his life in the world in relation to ALLAH, i.e. 
praying and making du v a for his Community. 

This is another clear proof against misguidance, and it is confirmed by Malik al-Dar's 
narration of the Companion Bilal Ibn al-Harith's request to the Prophet that he make istisqa ' (prayer 
and dua for rain) on behalf of his Community. We have already cited this hadith which Ibn Hajar 
said "Ibn Abi Shayba related with a sound chain from the narration of Abu Salih al-Saman from 
Malik al-Dar who was "Umar's treasurer": 

The people suffered from drought during the successorship of "Umar, whereupon a man came 
to the grave of the Prophet and said: "O Messenger of ALLAH, ask for rain for your 
Community, for verily they have but perished"... 
Note that the hadith that is in talk presently is mentioned by Imam Nawawi under the chapter heading 
"adhkaar for the prayer of need" in his book "Al Adhkaar muntakhib min kalaam al sayyid al abraar" 
and this is a book Imam Nawawi wrote for the common masses to tell them what to do at specific 
moments and wha to say at particular times!!!. Note that the "salaries" ignorantly and may ALLAH 
forgive them for that have been trying to point that the hadith is muqayyad for the prophets time only 
and not after his "leaving to join the highest company" when we here see that Imam Nawawi is 
forming a very decisive chapter and unintentionally gives us the key to his Aqeedah in this matter as 
the chapter and the hadith in it can lead us to "sharh al baab li tarjamatal baab" or "commentary on the 
chapter heading from the ahadith in the chapter"!!!! and that clearly depicts the flaw in the 
understanding of the "salafies" and their ulema. Similarly we see the same hadith used by the non- 
muqallid Imam Shawkani being used for justifying Imam Shamsud Din Ibn Muhammad Jazris saying 
that tawassul should be performed through the prophet in his book "tuhfat az zaakireen" the 
commentary over Imam Jazris "iddat al hisn wal hasien". Why are we finding that the understanding 
of the "salafies" and the ulema is in contradiction and head on contest with the sayings and 

1 Haythami says in Majma al-zawa'id (9:24 #91): "al-Bazzar relates it and its sub-narrators are all 
sound (rijaluhu rijal al-sahih)." Qadi Tyad cites it in al-Shifa (1:56 of the Amman edition). Suyuti said in his 
Manahil al-safafi takhrij ahadith al-shifa (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama cites it in his Musnad 
from the hadith of Bakr Ibn " Abd ALLAH al-Muzani, and al-Bazzar from the hadith of Ibn Mas'ud with a sound 
(sahih) chain." Ibn al-Jawzi mentions it through Bakr and then again through Anas Ibn Malik in the penultimate 
chapter of the penultimate section of al-Wafa, and also mentions the version through Aws Ibn Aws with a sound 
chain: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." 
See also Fath al-bari 10:415, al-Mundhiri's al-Targhib wa al-Tarhib 3:343, and Musnad Ahmad 4:484. 


understanding of the relied upon ulema of the past? Why do they want to form their own minhaaj and 
ways in everything? 

We will note here that in his obstinacy in asserting that the Companions did not seek tawassul 
by the Prophet's dua after his death Shaykh Al Albani (May ALLAH forgive and have mercy on 
him) went far afield trying to disprove the authenticity of this hadith: 

We do not accept that this story is authentic since the reliability and precision of Malik al-Daar is not 
known, and these are the two principle [sic] conditions necessary for the authenticity of any narration, 
as is affirmed in the science of hadeeth. Ibn Abee Haatim mentions him in al-Jarh wat-ta'deel 
(4/1/213) and does not mention anyone who narrates from him except Aboo Saalih. So this indicates 
that he is unknown, and this is further emphasized by the fact that Ibn Abee Haatim himself, who is 
well known for his memorisation and wide knowledge, did not quote anyone who declared him 
reliable, so he remains unknown. Then this does not contradict the saying of al-Haafidh: "... with an 
authentic chain of narration, from the narration of Aboo Saalih as-Saman..." since we say: It is not 
declaration that all of the chain of narration is authentic (saheeh), rather only that it is so up to Aboo 
Saalih. If that were not the case then he would not have started mentioning the chain of narration from 
Aboo Saalih. Rather he would have begun: "From Malik ad-Daar... and its chain of narration is 
authentic." But he said it in the way that he did to draw attention to the fact that there was something 
requiring investigation in it. The scholars say this for various reasons. From these reasons is that they 
may not have been able to find a biography for some narrator(s) and therefore they would not permit 
themselves to pass a ruling on the whole chain of narration... 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings p. 120 

1. The above is disproved by Ibn Sard's (d. 230) biographical notice on Malik al-Dar in his Tabaqat: 

Malik al-Dar: "Umar Ibn al-Khattab's freedman. He narrated from Abu Bakr and "Umar. He 
was known. 76[77] 

2. It is further disproved by the hafiz al-Khalili's (d. 445) notice on Malik al-Dar in his Kitab al-irshad 
fi marifat ^ulama' al-hadith: 

Malik al-Dar: muttafaq ^alayh athna ^alayhi al-tabiun — He is agreed upon (as 
trustworthy), the Successors have approved highly of him. 77[78] 

(please see the end of the research on this hadith in this book for further knowledge) 

3. It is further disproved by Ibn Hajar aKAsqalani's biographical notice on Malik al-Dar in his al- 
Isabafi tamyiz al-sahaba: 

Malik Ibn N Iyad: v Umar's freedman. He is the one named Malik al-Dar. He has seen the 
Prophet and has heard narrations from Abu Bakr al-Siddiq. He has narrated from Abu Bakr 
and "Umar, Mu v adh, and Abu v Ubayda. From him narrated Abu Salih al-Saman and his 
(Malik's) two sons 'Awn and "Abd ALLAH... 

7,,|771 Ibn Sa'd, Tabaqat 5:12. 

'Abu Ya'la al-Khalil Ibn "Abd ALLAH al-Khalili al-Qazwini, Kitab al-irshad fi ma^rifat "ulama' al- 
hadith, ed. Muhammad Said Ibn Umar Idris, 1st ed., 3 vols. (Riyad : Maktabat al-Rushd, 1989), as quoted in 
"Abd ALLAH al-Ghumari, Irgham al-mubtadV al-ghabi bi jawaz al-tawassul hi al-nabi, ed. Hasan "Ali al- 
Saqqaf, 2nd ed. ("Amman: Dar al-Imam al-Nawawi, 1412/1992) p. 9. 


Bukhari in his Tarikh narrated through Abu Salih Dhakwan from Malik al-Dar that 
"Umar said during the period of drought: "0 my Lord, I spare no effort except in what escapes 
my power!" Ibn Abi Khaythama also narrated it in those words but in a longer hadith: 

The people suffered a drought during the time of 'Umar, whereupon a man came to 
the grave of the Prophet and said: "0 Messenger of ALLAH, ask ALLAH for rain for 
your Community." The Prophet appeared to him in a dream and told him: "Go, see 
"Urnar and tell him: You will be watered, and: You must put your nose to the 
grindstone Calayk al-kaffayn)\" (The man went and told "Umar.) Then v Umar wept 
and exclaimed: "O my Lord, I spare no effort except in what escapes my power!" 

We have also narrated in the Fawa'id of Dawud Ibn v Amr and al-Dabbi compiled by 
al-Baghawi in the narration of "Abd al-Rahman Ibn SaTd Ibn Yarbu' al-Makhzumi from 
Malik al-Dar: he said: "'Umar Ibn al-Khattab summoned me one day. He had with him a 
purse of gold containing four hundred dinars. He said: "Take this to Abu v Ubayda," and he 
mentioned the rest of the story. 

Ibn Sa v d mentioned him (Malik al-Dar) in the first layer of the Successors among the 
people of Madina and said: "He narrated from Abu Bakr and "Umar, and he was known." Abu 
"Ubayda said of him: " v Umar put him in charge of the dependents in his household. When 
"Uthman succeeded him, he put him in charge of financial allotments and he was then named 
Malik of the House." 

IsmaTl al-Qadi related from "Ali Ibn al-Madini: "Malik al-Dar was v Umar's 
treasurer. " 78[79] 

4) Imam Ibn Hibban mentioned him in his "Thiqat", that again is tawtheeq of Malik ad Dar on 
Ibn Hibbans part. 

5) Some recent researchers brought forward still more substantial proof about Malik ad Dar 
being known and he was a companion!: Hafidh Dhababhis un -published book "Tajreed 
Asmaa as Sahaba" which has been published in Hyderabad, India too mentions Malik ad Dar 
in it as a Sahaba. On the next pages we will copy down the scans that can be infact found in 
some areas on the internet too. 




Ibn Hajar, al-Isaba (Calcutta 1853 ed.) 6:164 #8350. 



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2. Again, the student of Imam Ibn Hajar Asqalani, Imam Ibn Fahad too has mentioned Malik ad Dar 
among the sahabas in his "Mukhtasar Asma as Sahaba" (again not a popular book) 



IBN FAHD, p. 85 





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Courtesy of Abu! Hasan, London, Jan. 2006 



It is further disproved by Hasan al-Saqqaf s rebuttal of Albani (May ALLAH forgive and have mercy 
on him)'s discourse and entire method on this hadith in Saqqafs preface to "Abd ALLAH al- 
Ghumari's refutation of Albani (May ALLAH forgive and have mercy on him) entitled Irgham al- 
mubtadV al-ghabi bijawaz al-tawassul bi al-nabi (The compulsion of the ignorant innovator with the 
permissibility of seeking means with the Prophet): 

Albani (May ALLAH forgive and have mercy on him) has declared this sound hadith weak 
upon pretexts frailer than a cobweb in his Tawassul. He has claimed that Malik al-Dar is 
unknown (majhul) and has reproduced only his biographical notice from Ibn Abi Hatim's 
Kitab al-jarh wa al-tadil in order to give his readers the impression that only one man has 
narrated from Malik al-Dar, and that is Abu Salih al-Saman. And it has been decided by 
Albani (May ALLAH forgive and have mercy on him) on the basis of what he reproduces 
from one of the scholars that a man remains "unknown" until two or more narrate from him. 
In order to help his cause he mentioned that al-Mundhiri and al-Haythami did not know Malik 
al-Dar, that he is therefore unknown, and that a chain of transmission containing an unknown 
is unsound. Then he began to brag saying: "This is a critical piece of information which none 
will know but those who have practiced this science." As for us we say to him: Rather this is 
deliberate concealment (tadlis) and deceit and treachery which none commits except one 
whose heart is filled with spite and enmity against the Sunna and Tawhid and its people... 

Now, if al-Mundhiri and al-Haythami declared that they did not know him, we say to 
the searcher for truth: This means that they did not declare him either trustworthy or 
unreliable, because they do not know him. However, there are those who do know him, such 
as Ibn Sa v d, and Bukhari, and v Ali Ibn al-Madini, and Ibn Hibban, and al-hafiz Ibn Hajar al- 
"Asqalani, and others! Which of the two assessments, O Albani (May ALLAH forgive and 
have mercy on him), is retained: that of those who know him, or that of those who don't?! 

It is a wonder that Albani (May ALLAH forgive and have mercy on him) approves 
the statement of those who don't know Malik al-Dar's case, selects it, and prefers it to the 
statements of those who do know it, which he conceals and with which he dislikes that 
anyone be acquainted. 

What I will cite from the sayings of the Imams among the masters of hadith who have 
recognized Malik al-Dar as reliable is enough to confirm what al-Sayyid 'Abd ALLAH al- 
Ghumari and other hadith scholars as well as some of those who work with hadith have said: 
namely, that Albani (May ALLAH forgive and have mercy on him) knows the correct 
facts in many matters but ... is not to be relied upon for (assessing) a single hadith. This 
is the explicit position of many of the scholars such as the three muhaddiths al-Sayyid Ahmad 
al-Ghumari, al-Sayyid v Abd ALLAH al-Ghumari, and al-Sayyid 'Abd aKAziz; the Shaykh 
"Abd al-Fattah Abu Ghudda; the muhaddith of India and Pakistan Habib al-Rahman al- 
A^zami; Shaykh IsmaTl al-Ansari; Shaykh Muhammad "Awwama; Shaykh Mahmud SaTd; 
Shaykh SluTayb Arna'ut; and tens of others among the experts in this field and those that 
deal with it. The People of Hadith therefore witness that that man's word is not relied upon in 
the authentication and weakening of hadith because he authenticates and weakens according 
to whim and mood, not scientific rules, and whoever examines his sayings and writings can 
verify this. 79[80] 

The noble readers must know this that there is not a consensus and agreement regarding mail ad dar 
being a sahabi, rather from ibn sa'ad, and Al Khalilis words we see that they regarded him a tabi'i. 

"' Saqqaf then mentions the above references. See his preface to al-Ghumari, Irgham al-mubtadi" p. 


some people have created problems with this also, saying that dhahabhi in his tajrid asma" as sahaba 
lists tabids too who are confused to be sahabis, or regarding whom there is ikhtilaf. 
I must admit that although this is not completely correct but it is not completely wrong too and we 
should accept this and know this. But the truth is that maliks being a tabFI still leaves this narration to 
be sahih because the chain is excellent inspite of maliks being a tabFI (if taken to be so for the sake of 
argument) as only words of ta v adil have come regarding him from Ibn Sa'ad, Khalili, and Ibn Hibban! 
We know that Ibn Sa'ad said "Kana ma'rufan" regarding him as we have cited above and this means 
"he was known" and these are words of tawtheeq from ibn Sa'ad for malik, as the students of hadith 
science must be knowing. I will inshALLAH try to prove this later. We also know that khalili called 
him "relied upon by the tabids" meaning his veracity was relied upon and the noble tabFun bore 
witness of his veracity, and this again is a very good tawtheeq for Malik ad Dar as the students of 
hadith science know. Furthermore, Ibn Hibans mentioning him in his book "thiqat" too is tawtheeq for 
him. Furthermore, the Aaema didn't perform Jarh on him whatsoever! 

Some people might say that "kana marufan" meaning "he was known" aren't words of tawtheeq from 
Ibn Sa'ad, but that is only our of jahalah and less knowledge of hadith sciences and terminology. 
Hafidh Ibn Hajar Asqalani too used these exact words from Ibn Sa'ad, for another raawi whose being 
a sahabi or being a tabFI was a differential issue, and he even used ibn hibbans mentioning him in his 
thiqat, as tawtheeq for him and called him thiqah in his taqreeb ut tahdheeb! That man was "Shareek 
bin Hanbal" on whom only these two ta'dils were mentioned, meaning that of ibn Sa'ad ( TabFI kana 
ma'rufan") and ibn hibbans mentioning him in his thiqat. I looked him up in mizzis tahdheen al kemal 
and found only one thing of these two. Ibn hajar asqalani in his tahdheeb al tahdheeb goes in more 
detail and explains the two ta'adils on him, and dhahabhi in mizan deems him to be unknown, 
although he declares him thiqah in his "Kashif ! it must have been because his tawtheeq was 
performed by ibn hibban and ibn sa v ad and there was no jarh on him! 
Note that the two criterion based on which shareek was called thiqah are: 

1) Ibn Sa'ad saying of him "he was known" (kana Ma'rufan) 

2) Ibn Hibban mentioning him in his "Thiqat" 

And there was nothing more that I could find in the tawtheeq of this narrator, and still he was 

called thiqah. 
The same two things are present for Malik ad Dar if he is to be taken as a Tabri instead a sahabi. Ibn 
Hibban mentioned him in his "Thiqat" and Ibn Sa'ad said of him "Kana Marufan". Furthermore there 
is a third tawtheeq regarding him by Hafidh Khalili saying "he was relied upon"! and this adds roses 
to everything! 

So know O noble readers that the matter still remains the same as it was earlier, as we had to prove 
the veracity of Malik ad Dar, and we prove it both the ways, by the way of his being a sahabi if he 
was so, and by the way of his being a Tabri if he was so! ! 

There is one more problem they sight in it. They say that the man doing the supplication is not known 
and is thus majhul and thus this hadith is not hujjat. Firstly the man isn't even necessary for the hadith 
as the whole hadth revolves around Malik ad Daar and not the man doing so as the practice according 
to Malik ad Daar WAS done and nothing more. Furthermore the man was accepted as Bilal bin 
Haarith al Muzaini by Imam Asqalaani in Fath al Baari and also by Imam Ibnul hajar al haythami in 
his book Jawaahar al Munazzam. The people against this narration say that the only man narrating the 
man was Bilal bin Harith al Muzaini was Sayf bin Umar who was declared weak in hadith almost 
unanimously and this was also mentioned by Imam Asqalaani in his Taqreeb al Tadhib. But the 
pseudo Salafies as always again quote only half of the narration of Imam Asqalaani. Imam Ibn Hajar 
al- Asqalani in his Taqreeb al-Tahdhib (no. 2724) said that he was "Da'eef fil Hadith Umda fil 
Ta'rikh. . ." Meaning: "Weak in Hadith, a PILLAR in HISTORY.." 

Sayf Ibn "Umar Al-Asadi al-Tamimi al-Dabbi al-Kufi (d. ca. 178) met the TabFin and was a 
"chronicler" (akhbari) as opposed to a muhaddith historian and the author of al-Ridda, Futuh al- 
Buldaan, al-Fitnatu wal Jamal and other historical works. 


In hadith he was declared weak by Yahya Ibn MaTn, Ya'qub Ibn Sufyan, al-Nasa'i, and Abu Dawud. 
Abu Hatim said he was "discarded, of the same type as al-Waqidi." Al-Daraqutni said he was 
discarded. Ibn Hibban even said he was accused of hidden heresy (zandaqa) and forgery in his "al 
majruhin", charges which Ibn Hajar rejected as outlandish in al-Taqrib where he merely grades him as 
da' if, while Dr. Nur al-Din "Itr in his notes on al-Dhahabi's Mughni says: "There is no proof of any 
heresy (zandaqa) in him, rather, the narrations from him indicate the contrary." 

Al-Tirmidhi narrates from him the hadith: "When you see those who insult my Companions, say: The 
curse of ALLAH '*& be on the evil you do!" which al-Tirmidhi then grades "disclaimed" and he 
describes Sayf as unknown. Al-Dhahabi in al-Mughni fil-Du'afa' said he was "discarded by 
agreement" and, in Tarikh al-Islam, said "he narrated from Jabir al-JuTi, Hisham Ibn v Urwa, IsmaTl 
Ibn Abi Khalid, "Ubayd ALLAH i&Ibn "Umar, and many unknowns and chroniclers." 

Yet, he is considered not only reliable but "eminently reliable" in history, as shown by Ibn Hajar's 
grading in the Taqrib: "DcCiffil-hadith, ^umdatun fil -tarikh ," notwithstanding the acrimonious dissent 
of Shu'ayb al-Arna'ut and Bashshar "Awwad Ma'ruf in their Tahrir al-Taqrib. Indeed, he is a 
primary source for al-Tabari in his Tarikh, Ibn Hajar in his Isaba, and Ibn Kathir in his Bidaya 
while Ibn v Abd al-Barr cites him in al-Isti^ab as does al-Sakhawi in Fath al-Mughith. Even al- 
Dhahabi cites him often in his Tarikh al-Islam. Those who questioned the "adl of al-Waqidi and 
Sayf were dismissed.The issue here is dabit vs. non-dabit. You know well we can have honest people 
who do not have a clue what dabt requires. Imam Malik mentioned that he met 70 extremely honest 
shuyukh in Madina but he did not narrate from a single one of them because they were nescient in 
hadith transmission. Now, take someone who does have a clue but given the Abundance of things he 
transmits he makes so many mistakes that he becomes similarly discardable. Now make him so 
erudite, so researched, so full of gems that it is simply impossible to discard him altogether. This is 
the case with al-Waqidi and Sayf. These scholars would go to the actual sites of battles and look for 
descendents and interview them one by one for stories. Hence the large number of "unknowns" in 
their chains. Yet, when it comes to purely historical details such as whether a certain Sahabi was a 
Badri or not, they might even have better knowledge than Imam al-Bukhari and Imam al-Muslim. 

And the identification of the Sahabi in Malik al-Dar's report as Bilal Ibn al-Harith al-Muzani is 
definitely a historical clue. ALLAH ^JVlost High be well-pleased with them all. 

Another reasoning that can be followed up is that Imam Asqalaani himself after saying that Sayf is 
weak in hadith in Taqreeb al tadheeb says that the companion was Bilal bin Haarith al Muzaini in 
Fath al Baari shows clearly that he too considered this incident to be historical as the man was indeed 
Bilal bin Harith al Muzaini; to this fact only sayf who was called umdatfi taarikh bears witness. 
WALLAHu aalam. 

So our conclusions, for the benefit of the noble readers are: 

1) This narration is sahih, as all the narrators are thiqah, and Malik ad Dar is reliable too, as 
pointed out by the words of ibn Sa v ad, Khalili, and Ibn Hibbans mentioning him in Thiqat. 
Apart from this, there is no jarh for Malik ad Dar, which gives more strength to his tawtheeq 
according to a view held by the later muhadditheen. Even if this later view is un acceptable to 
someone, still based on the tawtheeq present for him, he is acceptable and reliable 

2) This act was done in the time of Umar radiallhu anh! 

3) Neither Umar, nor any of the companions, nor any of the pious tabiTn, nor even Malik ad Dar 
rebuked the man (Bilal bin Harith Muzayni) for what he did, and they would have surely done 
so had it been "an act of shirk", or an act "taking towards shirk"! 

4) It is clear proof that the prophet alyhi salatu was salaam knows what is happening in his 
ummah and the world, as he knew that they had not been sent rain with, and he knew that the 


man had asked and requested him for asking ALLAH for rain, and he knew that Umar wasn't 
choosing the wise path, and he knew that they would be sent with rain, by the will of ALLAH 
and by the knowledge that HE has given to him alyhi salatu was salam! 

5) He can help after he has left us from his wordly life, as he did infact help the man, by telling 
him what to do! He did infact help him with advice, and this was the help of advice, when he 
told him to go to Umar radiallhu anh and do so and so a thing! If this is not help of guidance 
and advice, then what is it? 

6) This act was established in the times of the salaf and that too during the times of sahaba, had 
it not been the case then at leas Malik ad Dar would have rebuked this man, and even if not 
that, some of the verifying aaema like imam asqalani, ibn kathir, ibn hajar haytami al makki 
ash shafiT or anyone else would have called this thing leading to shirq, or someone of them 
would have shown disgust or distaste for such kind of an act, rather we cannot find any such 
thing! Rather ibn hajar makki al haytami al shafn radiallhu anh, the student of imam 
zakariyya ansari and many other students of ibn hajr asqalani, used this as a proof in his 
jawahar al munazzam to prove the authenticity of tawassul through the prophet alyhi salatu 
was salam by istifsha' etc ! 

From the benefits of this hadith, and from the long discussion we have been going through, 
checking the sanad and malik ad daars reliability scrupulously we conclude what we conclude and 
every person who doesn't have a prejudiced mind will accept the haqq and truth that we have 
presented above, and ALLAH knows the best! 


Muhammad b. Salih Al-'Uthaymin has objected to taking proof from the verse of the Qur'an 
[and had they, when they were unjust to themselves, come to you and asked forgiveness of 
ALLAH and the Messenger had (also) asked forgiveness for them, they would have found 
ALLAH Oft-returning (to mercy), Merciful] as he said in his formal legal opinions (Fatawa) 
what follows: "Idh (when) is an adverb [denoting time] that has passed by and not an adverb 
[denoting action that will take place] in the future. Allah has not said: "And had they, when they are 
unjust", rather Allah said "when (idh) they were unjust". Hence this verse is referring to something 
that took place during the life of the Messenger of God . And the possibility that the Messenger of 
God asks forgiveness for them after his death is something impossible. This is due to the fact that 
after the death of a person all of his actions are discontinued - as the Messenger has said - except for 
three: ongoing charity, knowledge which is being benefited from or a righteous child who prays for 
him. Hence there is no possibility for a man to ask forgiveness after his death for anyone, or even for 
himself, because his deeds have been discontinued." (End of quote) (fatawa of uthaymin 1/89) 

He is a "Salafi" Shaykh and is quoted frequesntly for legal rulings by "Salafies" on networking sites 
and others. Here he has made a very bold statement about the verse of the holy Qur'an that the people 
who say that tawassul is valid assert as a proof for their stance. Going into the grammatical lexicons 
of the verse Shaykh Ibn uthaymin has tried to convince people that their position is right and our 
position is wrong. Shaykh Ibn uthaymin is wrong in various ways: 

3. We have already seen what the aaemaa of Tafsir and Fiqh have said about the aayat. It is very 
surprising that inspite of the particular understanding of teh aayat by a tremendously large amount 
of ulema from the past that you might have found throughout the book the "salafies" and their 
ulema again are trying to go against all odds to prove their point. It is upto the reader as to who is 
wrong and who is right. We already know that Imam Ibn katheer has expounded the verse by the 
hadith of al Utbi' and the bedoin, this showing us the contemporary usage he has derived from the 
verse. We have also seen that Imam Qurtubi mentions another hadith narrated by Abu saadiq 
about Ali and the bedoin; a tradition similar to that of al Utbi' but still different. He, by doing this 


has again expounded the meaning of the verse of the holy Qur'an with its sense of usage today. 
Then we also saw that when Imam Malik was asked about turning towards the Prophet while 
making dua near his noble grave by Mansur, Imam Malik said what has been related and then 
recited this verse and thus showed his ijtihaad regarding the verse. We have also seen that Imam 
Ibn Quddama maqsidi al hanballi basing his manaasik of hajj on the act of al Utbi' has again 
directed people to read the verse of the holy Qur'an. This also shows his saying about the aayat. 
So Ibn uthaymins saying that it is restricted only to the Prophets time goes against the principles 
of established Ulemaa of our religion and thus is easily rejected. 
4. Let his restriction of idh to the past tense be examined. Idh is used in the past as well as in the 
future and it has several other meanings that were mentioned by Ibn Hisham in Mughni Al-Labib. 
Al-Azhari has [also] stated that idh (when) is used in the future; he said in Tahzib Al-Lugha that 
Arabs use idh for the future and idha for the past. God, the Great and Almighty said: "And could 
you see when (idh) they shall become terrified". Qur'an: Saba', 51. We could also mention as an 
example of using idh in the future what Allah, Exalted is He, said: "And could you see when (idh) 
they are made to stand before the fire" Qur'an: Al-An 'am, 27; "And could you see when (idh) they 
are made to stand before their Lord." Qur'an: Al-An 'am, 30 ;"And if you had seen when (idh) the 
unjust shall be in the agonies of death" Qur'an: Al-An 'am, 93 ; "And could you but see when (idh) 
the guilty shall hang down their heads before their Lord" Qur'an: Al-Sajda, 12 
And regarding what he said about "all actions are discontinued". Shaykh Mahmud syyed mamduh in 
his book "raaf al minaarah" again has refuted Shaykh uthaymin quite clearly: 

The first one is that it was authentically reported that the Prophet said: "the Prophets are alive in their 
graves praying" as mentioned by Al-Bayhaqi in Hayat Al-Anbiya' p. 15 , by Abu Ya'la in his 
musnad 147/6,Abu Nu'aym in akhbar asbahan 44/2, Ibn Adi in Kamil 2/739, Al haytami said in 
majmua az zawaaid "the narrators of Abu Yala are trustworthy" and there are other chains for the 
hadith. [Furthermore], the Messenger of ALLAH said "I came across Moses when he was standing 
praying in his grave" as mentioned by Muslim 4/1845, Ahmad 3/120, and Al-Baghawi in Shark Al- 
Sunna 13/351 as well as by others. In addition to that, Ibn al-Qayyim said in his (poem) Nuniyya 
about the life of the Messengers after their demise Al-Nuniyya with Sharh Ibn Tsa 2/160, 

The Messengers are at a more excellent state than him (the Martyr) and this is clearly demonstrated 
Because they were even in their lives more accomplished than our martyrs in wisdom and in giving 
proofs And because the Messenger 's marriage is not annulled after his death, and his wives remained 
chaste and protectedln this is not there evidence that He is alive, for he who has ears to hear? 

Ibn Taymiyya in his book Al-Sarim al-Maslul Ala Shatim Al-Rasul, which is one of his best books:. 
And he is in progress and exaltation till the Day of Judgment. And such matters are known as a 
necessity from the religion and affirmed in the books of Al-Khasa 'is, Dala 'il al-Nubuwwah Al-Shifa 
and the corresponding commentaries. As he has said that "Whoever calls to guidance will have the 
same reward as those who follow it without their reward being reduced in the slightest bit" Reported 
by Muslim and others. , All the deeds which are done by the Community of Muhammad, therefore, 
revert to the Prophet of Allah's preaching (da'wah) and the reward, (for these good acts) reverts to 
him. And he certainly takes profit of them (the good actions of the ummah) without the rewards (of 
the ummah) being reduced the slightest bit. And regarding this, Ibn Taymiyya said in his legal 
opinions Fatawa: 1/191. It has been proven about the Prophet in the Sahih that he said: "Whoever 
calls to guidance will have the same reward as those who follow it without their reward being reduced 
in the slightest bit". And Muhammad is the caller (da'i) to his community's good deeds (i.e. he 
originally called them towards these good deeds), hence he has from what they do the same reward as 
they do without theirs being reduced the slightest bit. [End of Ibn taymiyyahs words.] 

I say: the life of the prophet in his grave has is a fact that has reached to certainity in the Muslim 
Ummah and the proof for this is many many ahadith. 


ma min aHadin yusallimu "alayya ilia radda ilayy-Allahu rfiHi Hatta arudda v alayhi 


"No-one greets me except Allah has returned my soul to me so that I can return his 


From Abu Hurayra, in Abu Dawud with a sound (SaHeeH) chain. This hadith has been adduced by 
the scholars as the legal proof for the validity and modality of visiting and greeting the Prophet £&, 
although the hadith does not mention the necessity of physically visiting the Prophet fix in Madina. 

A note about the translation of "has returned": Suyuti said that "radda" means "ala al-dawam," i.e. 
permanently, and not temporarily: in other words, Allah does not return the ruH and take it back, then 
return it again and then take it back again, but He returned it to the Prophet ££ permanently, and the 
Prophet c£ is alive permanently. 

k VS.N 

Sakhawi, Ibn Hajar al-'Asqalani's student, said: "As for us (Muslims) we believe and we confirm that 
he 4fc is alive and provided for IN HIS GRAVE" (al-qawl al-badee" p. 161). Ibn al-Qayyim said in al- 
RuH p. 58: "It is obligatory knowledge to know that his body ££ is in the earth tender and humid (i.e. 
as in life), and when the Companions asked him: 'How is our greeting presented to you after you have 
turned to dust' he replied: 

'Allah has defended the earth from consuming the flesh of Prophets,' 
and if his body was not in his grave he would not have given this answer." 

Ibn Hajar al-Haythami wrote in al-jawhar al-munazzam (?): 

"tawatarat al-adillatu wa al-nuqulu bi anna al-MuSTafa Hayyun Tariyyu... wa Sawmun thumma 
Hajjun kulla "dmin yaTTahhiru li al-Saldti bi md'i ghaythi" which means: 

"The proofs and the transmitted texts have been established as authentic in the highest degree that the 
Prophet ££ is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies 
himself with water which rain s on him." 

inn-Allaha qad Harrama "ala al-arDi an ta'kula ajsad al-anbiya'. 

"Allah has defended the earth from consuming the bodies of Prophets". 
A sound (sahih) tradition related on the authority of Aws Ibn Aws al-Thaqafi by: Ahmad in his 
Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah 
in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, Ibn Hibban in his Sahih, Hakim in 
the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya, 
Dhahabi who confirmed Hakim's grading, and Nawawi in the Adhkar. 

Another version in Ibn Maja has this addition: 

fa nabiyyAllahi Hayyun yurzaq 

"And the Prophet of Allah is alive and provided for." 

Bayhaqi mentions it also in the Sunan al-kubra. 

Anas bin Malik narrates : the prophet sallalahu alyhi wasallam said: "al anbiya ahyaahumfi 
quboorihim yusalloon" "The Prophets are alive in their graves , praying." Narrated by Abu yala and 
many others and haythami in his majma az zawaaid says : "narrated by abu yala and his men are 


trustworthy and reliable" and Ibn Adi in Kamil and he said "wa arju anhu laa basa bihi" " there is no 
problem with the isnaad" 

Asqalani in fath al baari (6:487) writes: "Imam Bayhaiqi has compiled a beautiful book on the lives 
of the prophets in their graves in which he has narrated the hadith from Anas bin Malik that the 
prophets are alive in their graves and even pray. This hadith he has narrated from Yahya bin Abi 
Katheer who is the narrator of sahih hadith and from Mustalib bin Saeed and he has been called 
reliable by Imam Ahmed bin Hanbal and Ibn Hibban has narrated this hadith from Hajjaj Aswad and 
he is Ibn Abi Ziyyad al Basri and he too has been called reliable by Imam Ahmed bin Hanbal. Ibn 
Ma'in has narrated tis hadith from Thabit (al bunaani) and Abu Yala has narrated tis hadith in his 
musnad from this very route and Imam Bazzartoo has narrated it and Imam has declared it sahih". 
And in Lisan al Mizan too Asqalani has mentioned this hadith and he quotes Ibn Adis words that have 
been mentioned above. 

There are several more Ahadith and proof texts for this fact but this is not the correct moment to 
discuss this and the amount that we have mentioned above will suffice for anyone who has a heart that 
doesnt have any prejudice in it. And ALLAH knows best 


Here i have a very exciting, interesting and sizzling as I call it review over the "Salafi" section in 
India who call themselves the ' Ahl e Hadith". Although the ahle hadith have always been very against 
tawassul and waseelah and have always voiced out their concerns over this "shirq" and "kufr", i 
would like to expose some faults again in their thinking and their differences with their own founders. 
Allama Waheed uz Zamaan has been a very famous Ahle Hadith activist in India and respected by 
many. He was but very surprisingly in favour of tawassul and istisgatha and to prove his point he even 
quotes Allama Nawaab Siddique Hassan Bhopaali who was one of teh founders of the Ahle hadith 
movement in India. I have personally heard and read many statements of Allama nawaab siddique 
hasan bhopaali that I have found simply opposed to what the Ahle Hadith today say and do just like i 
have found the aqeedah of Imam shah wali Allah muhaddith dehlavi and Imam shah abdul azeez 
muhaddith dehlavi and Imam shah abdul haqq muhaddith dehlavi to be almost congruent to the hanafi 
section of barelwis than any other section much to my surprise as the Ahle hadith are usually seen 
quoting them around and calling them their Imams and all. The personalities of these aaemaa have 
become like the issue of Kashmir in India where India says that Kashmir belongs to us and Pakistan 


says the same and china too says the same! ! ! ! Allama Waheeduz Zamaan in "hashiyaa tul mahdi p.20 

iii j,ii artist jik* jiT j*» f^pJu *j,-diff ^i ( J^ 1 



V V 

^J+J-jlJ Oj£-j ^-ff-'jj J l# 

The writer of "jami al bayaan" (Nawaab Siddiq) in the beginning of his tafseer has 
sought help from the prophet ^j <llj 4j1c M ^L^i and if seeking help from other than 
Allah is completely shirq then it is for sure that Nawaab Siddique Hasan becomes a 
mushriq then how can one depend on his tafseer?. Although the entirety of the ahle 
hadith have accepted his tafseer. Nawaab siddique Hasan has written a long 
"qaseedah ": 

my master my support my means the one who in hardships and good times is with me 

I have just come on your door in this way that i am "zaleel" and i am begging and i am full of pain 
and short of breath 

I have no one except you from whom i can seek help o mercy for the worlds have mercy on my 

Nawaab Siddiq hasan Bhopaali in the commentary of the hadith of "Rabia bint K'ab" the hadith 
where the prophet ordered him to ask from him anything and he asked the prophets companionship in 
jannah.(Sahih Muslim volume 1 hadith number 489) writes: 

"In this hadith the prophet is asking completely (mutalaqqan) to ask and not for a particular task and 
thing. From this we come to know that power is in the prophet's hands and thus whoever he wills he 
can give to him through the will of ALLAH (izn of ALLAH)" 

(Nawab Siddiq Hasan Bhopaali: Al miskul khutaam sharh al buloogul muraam vol. 1 page 286) 



As we have seen already that this ahle hadith aalim has been in favour of tawassul apart from many 
others. It is very interesting that nawaab siddiq hasan bhopaali who is quoted greatly by the ulema of 
the ahle hadith even considers a "bettered form" of milad as allowed. And i have also seen llama 
waheed uz zamaan in favour of many things taht are considered to be bad by the ahl e hadith\ 


He himself says: 



jUr »3i 4*j** ^j our dl*- jj J-aw au^ ^yd^Ji *r>-T 

^j t>*j* ^ *>^ ^^ ^ : - l *- J1 ^ Jb Ji ^ 

A4A4J tUJUil sL-jJtj- ^i 3_)JJ J&iWl t^JLijsJl 4tl?l^ 
^jSC^Jl Jti (uJ^U Xfi'Sj ^Sj^o- jJJv j'jsw ^SCLi 

When there is proof for using means in dua then what is the proof to keep it muqayyad for people who 
are alive only? The means that Hadrat Umar used as such of Hadrat Abbas is not a proof for the 
waseelah of the prophet to be "mana" (prohibited). Hadrat Umar had used Hadrat Abbas as a means 
only to involve even the people with Hadrat Abbas in dua. The prophets are alive in their graves. Just 
like that the shuhada and the saaliheen too are alive in their graves. Ibn Ata has said things against 
our Shaykh Ibn Tayimiyyah then he has proved nothing except this that asking the prophet as such as 



in worshipping is not allowed, but yes to present the means of the prophet alyhi salaam is allowed. 
After the death of the prophet Uthman Ibn Hunayf used to ask the person to use the prophet as a 
means in his dua when the man used to go to Uthman Ibn Affan and he didn't pay attention towards 
him. In this dua the words were "0 ALLAH I ask you and turn to you by the means of your prophet 
alyhi salaam. This hadith has been mentioned by Imam Bayhayqi by a sanad al mutassil with thiqa 
narrators. O, would it be so that my understanding would go the munkireen of waseelah. When the 
kitaab and sunah say that the good deeds are a means then the saaliheen can be held qayaas upon this. 
Imam Jazri in his book "al hisnul hasein" in the chapter of aadab al dua that the waseelah of the 
saaliheen should be taken in dua. In another hadith is "yaa Muhammad inni atawajjahu bi 
nabi...lmam Tirmidhi has said that this hadith is sahih. In another hadith has come "O ALLAH I ask 
you by the means of Muhammad and moosa" and this hadith has been mentioned by Imam Ibn Athir 
in al nihaayah and Imam Tahir Patni in "majmu al bihaar ul anwar" and Imam Hakim and Imam 
Tabarani etc. have mentioned the hadith of Adam when he said "O ALLAH i ask you by the right of 
your prophet.." and Ibn munzir has mentioned 'o Allah i ask you by the jaah and honour of your 
prophet". Allama subki has said the presenting waseelah and seeking aid and seeking intercession is 
mustahsin. Imam qustulaani has added that seeking means through the prophet had never been said no 
upon until Ibn tayimiyyah came and said that it was not allowed, (end of waheed uz zamans words) 

I (Ruhan) say that Imam Subqi too has said that tawassul through the prophet was accepted by all 
until Allama Ibn Taymiyyah and even Imam Izz Ibn Abdis Salam used it! 







(I have chosen these four great aaemaa from all of the aaemaa because they are all authorities from 
the four schools of thought. Imam Nawawi without any blink of eye is called the second shaafi'i. 
Imam Ibnul Humam Hanafi is also an authority in Hanafi Fiqh and is quoted by both the Hanafis as 
well as the "Salafies". Imam Ibn al Haaj al Maliki who lived during the 800 th century hijree although 
considered being among the stricter jurists who made many strict rulings etc. is considered to be an 
authority of high repute over Maliki Fiqh and his book "Al Madkhall" is considered to be an 
important book. Imam Ibn Quddama Al Hanbali again is an authority in Hanbali Fiqh and is quoted 
by all. All the Ahlul Ilm knows the virtue and value of these four Ulema. I am trying to point that this 
evidence that I have reported below only is enough to show the "Salafies" what they believe in and 
what the legal opinion of the four schools of thought established by authorities is.) 
The other reason I am mentioning this here are the misleading words of Sheikh Albaani in his "at 
tawassul: types and rulings" when he clearly declares as if without any knowledge: 

"Neither did any of the scholars write that in the rites of Hajj, nor at any other time, is it 
recommended for anyone to make request of the Prophet (sallalahu walyhi wasallam) at his grave, nor 
that anyone should ask him to intercede for them, nor that they should ask him to supplicate for his 
Ummah, nor should anyone complain to him of any misfortune afflicting the Muslims in their worldly 
life or their religion." (page 117 of the English translation). 


1) A proof that tawassul through the Prophet after his time is universally recognized and 
encouraged in the Sharfa is Imam Nawawi's description of the etiquette of visiting the 
grave of the Prophet after the fulfillment of the Pilgrimage in the Book of Hajj in the 
Adhkar, under the chapter of visiting the prophets grave where he says: 

^k ^k ^^ 

[After giving Salam to the Prophet, Abu Bakr, and v Umar] Then he [the visitor] returns to his initial 
station opposite the Prophet's face, and he uses the Prophet as his means in his innermost (fa 
yatawassalu bihi fi Haqqi nafsihi), and seeks his intercession before his exalted and mighty Lord 

(wa yatashaffa^u bihi ila rabbihi subhanahu wa ta^ala)... and he avails himself of this noble spot, and 
glorifies and praises and magnifies ALLAH and invokes blessings on His Messenger. Let him do all 
that abundantly 80[81] 

I have for the benefit of the readers scanned the entire chapter of Imam Nawawi from his book "al 
adhkar" and not taken even the liberty to translate it as his words are precise and speak for 
themselves. This is the chapter under the "book of Hajj" in "al adhkar" named "chapter on visiting 
the grave of the prophet alyhi salam" that had already been mentioned elsewhere in this book but now 
this time I hae copied down the entire chapter of Imam Nawawi for the benefit of those whose hearts 
are open and want to know the truth about the minhaj of the ulema of the past regarding tawassul and 
tabarruk and other such things. The edition from which I have mentioned this chapter is from "daar al 
misriyyah al lubaaniyyah" 1988 edition and anyone who has doubt can check it out by buying the 
book as it is present in all big Islamic libraries because of its great stature in Islamic literature. 

'Nawawi, al- Adhkar (Ta'if ed.) p. 262 and al- Adhkar (Cairo ed.) p. 264 



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Nawawi similarly says in the part devoted to visiting the Prophet in his book on Pilgrimage 
entitled al-Idahfi manasik al-hajj: 

41 (jjii:-:^ 5ya^ ,#2*1 gajJ ^ jyS jjj > :0jb ai c^ 

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Ci : 3& r ^l ^ 41 -41 J>-j i-1> <^^ c^iii a>^l yS : 015 


[The visitor stands and greets the Prophet, and then he moves to greet Abu Bakr and "Umar] 
Then he returns to his original position, directly in front of ALLAH's Messenger, and he uses 
the Prophet as his means in his innermost self (fa yatawassalu bihifi Haqqi nafsihi), and 
seeks his intercession before his exalted and mighty Lord (wa yatashaffau bihi ila rabbihi 
subhanahu wa ta^ala) and one of the BEST things that he can say is what has been narrated 
by our colleagues on al-"Utbi"s authority, and they admired what he said: 

As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon 
you, O Messenger of ALLAH! I have heard ALLAH saying: "If they had only, when they 
were unjust to themselves, come unto thee and asked ALLAH's forgiveness, and the 
Messenger had asked forgive-ness for them, they would have found ALLAH indeed Oft- 
returning, Most Merciful" (4:64), so I have come to you asking forgiveness for my sin, 
seeking your intercession with my Lord..." 81[82] 

After mentioning al this in his much reputed "al adhkar" he in the end of the chapter mentions the 
story of Al-Utbi and doesn't call it deviation rather I say that his mentioning it there is clear proof of 
his intentions and furthermore this is strengthened by the words he uses for the story in his Idahfi 
Manasik al-hajj!! 
And he also says such in his MajrmT Sharh Muhaddhab: 


[The visitor stands and greets the Prophet, and then he moves to greet Abu Bakr and "Umar] 
Then he returns to his original position, directly in front of ALLAH's Messenger, and he uses 
the Prophet as his means in his innermost self (fa yatawassalu bihi fi Haqqi nafsihi), and 
seeks his intercession before his exalted and mighty Lord (wa yatashajfa^u bihi ila rabbihi 
subhanahu wa ta^ala) and one of the BEST things that he can say is what has been narrated 
by our colleagues Al mawardi, Qadi Abu tayyib and an overwhelming majority of our 
companions (the scholars of the shafHs) on al- v Utbi"s authority, and they admired what he 
said VO\ 

As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon you, O 
Messenger of ALLAH! I have heard ALLAH saying: "If they had only, when they were unjust to 
themselves, come unto thee and asked ALLAH's forgiveness, and the Messenger had asked forgive- 
ness for them, they would have found ALLAH indeed Oft-returning, Most Merciful" (4:64), so I have 
come to you asking forgiveness for my sin, seeking your intercession with my Lord, and then he said: 
(the poetry that has been mentioned elsewhere also) 

Then (al utbi says) I fell asleep and I saw the prophet alyhi salatu was salam in my dream and he told 
me that go and inform that bedoiun that verily ALLAH has forgiven him! 


Presented on the next page is the original Arabic text scanned from the book directly: 


'Nawawi, al-Idah fi manasik al-hajj (Damascus: Dar Ibn Khaldun, n.d.) p. 144. See also a similar 
passage in Nawawi's Majmu (8:212f.). 



A-flA-fift ±Jijp- .4 VjL-VI * ^ul f\ &J}\ j** l^dLl* v>LJI J^j 

'I <Jl9 4J '.ill »JteLkJu« 

i w« 

; Jjii tilt p ^ j J\ til UiuzJ^ <^J i j* I jil 

^ li » : JUi fj$\ J gj ^l cuTjJ ^L* ^^L*^ o^l J- 

2) Similarly the Hanafi faqih and Mujtahid Imam Kamal al-Din Ibn al-Humam said in Fath al- 
qadir (2:337), book of hajj, chapter on visiting the Prophet: 

.JjiJ ipLidi ^(j-JI JL-j *i t«jii*Jlj jl^Jlj i«j*UJi ( y-a- <Jlj— L$**Ij Jil Jl J&^j -f^-Jb 

i ^k— _, dbL jLp Ll. o^.I jl j 4>i Ji db J-ylj ipUiJi dUL.1 4i j^j u i apUjJi dilLI <S>i j^j l 

olr *d^" •■** ^* ^ t/r^' j^ aip *- J "J <>* ^ ^*^ : ^>*i C-S'jil ^ (j^y C^.*-<. : Jli db^i ^t ^1 jfij . (_jit 

WA yas'alu ALLAHa hajatahu mutawassilan il ALLAH bi hadrati nabiyyihi thumma qala 
yas'alu al-nabiyya sallALLAHu ^alayhi wa sallam al-shafaatafa yaqulu ya rasulALLAH 
as'aluka al-shafaataya rasulALLAH atawassalu bika UALLAH: 


Then let him ask ALLAH for his need, using ALLAH's Prophet as his means to ALLAH; 
(then he said): Let him ask the Prophet for his intercession and say: O Messenger of 
ALLAH, I am asking you for your intercession; O Messenger of ALLAH, I am using 
you as my means to ALLAH. 

3) Imam Ibn al Haaj al Maliki, one of the greatest of the Maliki jurists and whose book "al 
madkhal" is regarded an authoritative book over Maliki Fiqh says: 

After quoting the narration of the tawassul of 'Umar Ibn al-Khattab through 'Abbas , Ibn al- 
hajj said: 

Then he is to perform tawassul through the people of those graves, I mean: through the 
righteous from among them in fulfilling his needs and forgiving his sins. Then he should supplicate 
for himself, his parents, his teachers, his relatives, and the inhabitants of those graves, and the dead 
from among the Muslims and their living and their offspring until the Day of Judgment and those who 
are not present from his brothers. He should turn to ALLAH the Exalted in supplicating at their place 
(of burial) and frequently make tawassul through them unto ALLAH the Exalted, because He, the 
Glorified and Exalted choose them, honored them, and ennobled them. So, just as He caused them to 
be a source of benefit in this world, so it will be in the hereafter, nay, even more. So, whoever has a 
need to be fulfilled, and then let him go to them and make tawassul through them, for they are the 
intermediaries between ALLAH the Exalted and His creation. It has been established in the Sacred 
Law, and ALLAH the Exalted knows what He has vouchsafed to them of (Divine) care. That is 
Abundant and well known. The people have not ceased, among the scholars and elders, from elder to 
elder, both East and West, deriving blessings by way of visitation of their graves, and they find the 
blessings of that both in the sensory, and spiritual (issan wa ma'nan). The Shaykh, the Imam, Abu 
'AbdALLAH Ibn Nu'man (may ALLAH have mercy upon him) mentioned in his book titled: safinat 
al-naja' li ahl al-iltija', regarding the miracles of the Shaykh, Abul Naja'. 

Speaking about this, he said: 'It has been realized by those who possess insight and consideration, that 
visiting the graves of the righteous is beloved for the sake of obtaining blessings along with reflection. 
The blessings of the righteous flow after their death, just as it did during their life. Supplicating at the 
graves of the righteous and seeking intercession through them has been acted upon by our verifying 
scholars from the Imams of the religion.' (Al-Madkhal; 1/255) 

In the section on the manners of visiting the Prophet , Ibn al-Hajj said: 

As for what has been mentioned regarding visiting the grave of the Master of the first and last , then 
all that has been mentioned should be increased by many folds, meaning, in humility, brokenness, and 
tranquility, because he is the one who will intercede and have his intercession accepted, the one 
whose intercession will not be rejected. The one who intends him (in their journey of visitation) will 
not be let down, nor will the one who disembarks upon his place, nor the one who seeks his aid or 
refuge (wa la man ista'ana aw istaghatha bihi ), for he , is the pole of perfection and the crown jewel 
of the kingdom. ALLAH the Exalted said in His mighty Book: "He has certainly seen the greater 
signs from His Lord." Our scholars (may ALLAH the Exalted have mercy upon them) have stated: 
He saw his image, for he is the crown jewel of the kingdom. So, whoever makes tawassul through 
him, seeks aid through him (istaghatha bihi), or seeks his needs through him, then he will not be 
refused or disappointed. (Madkhall 1; 258) 

Ibn al-hajj further said: 

Our scholars (may ALLAH the Exalted have mercy upon them) said: The visitor should cause himself 
to feel as if he is standing in front of him just as he would be\ in his life, for there is no difference 
between his death and life, meaning, in his witnessing of his Ummah, and his knowing of their 
situations, intentions, resolves, and inner thoughts. That is (all) clear to him without there being any 
Concealment whatsoever. If someone said (in objection to this): These attributes are particular to the 
Master (ALLAH) , the response is: All of those who have relocated to the hereafter from among the 
believers know the situation of the living predominately. That has occurred to no end (found) in 
accounts that have been (reported) to have occurred. It is possible that their knowledge of that is when 
the actions of the living are presented to them, and there are other possibilities to it (as well). These 


matters are hidden from us. The truthful one informed about the presentation of deeds to them (the 
dead) so it must occur. The knowledge of how it occurs is not known and ALLAH knows best about 
it, and it is sufficient as a clarification, the statement of the Prophet : "The believer sees with the light 
of ALLAH." 

The light of ALLAH is not veiled by anything. This is regarding the living among the believers, so 
what about those among them in the other worldly abode? The Imam, Abu 'AbdALLAH al-Qurtubi 
said in his al-Tadhkirah: (It has been narrated that) Ibn al- Mubarak narrated with his chain to al- 
Minhal Ibn 'Amr who narrated that he heard Sa'id Ibn al-Musayyib say: 'There is not a day, except 
that on it, the actions of the Ummah are presented to the Prophet , both in the morning and the 
evening. So, he knows them by their deeds and appearances, and it is due to that he will bear witness 
against them. ALLAH the Exalted said: "So how will it be when We bring every nation with a witness 
and bring you as a witness over these" It has proceeded, that the deeds are presented to ALLAH the 
Blessed and Exalted on Thursday and Monday and (the deeds are presented) to the Prophets and 
fathers and mothers on Friday and there is no contradiction, for it is possible that it is specific to the 
Prophet that the deeds are presented to him every day and on Friday with the other Prophets. (End 
quote from al-Qurtubi) (Madkhall 1: 259) 

Further on, Ibn al-Hajj said: 

So when he visits him , if he is able to (remain standing) and not sit, then this is better. If he was 
unable, then he can sit with proper decorum, respect, and honor. When the visitor is seeking the 
fulfillment of his needs and forgiveness of his sins, he might not need to mention that with his tongue. 
Nay, he may bring that to presence in his heart while he is standing in front of him , because he 
knows his needs and benefits more than him, and is more merciful to him than himself, and more 
caring towards him than his own relatives. He said : "The likeness of me and all of you is like moths 
that are rushing into the fire while I am standing to prevent you from It.", or as he said. This applies to 
the Prophet at all timesmeaning in tawassul through him and seeking the fulfillment of one's needs 
by way of his rank with his Lord . Whoever is unable to undertake a visit to him with his body, then 
let him intend it at all times with his heart, and let him bring present to his heart that he is there in 
front of him seeking intercession through him unto the One who bestowed (His) bounty (ALLAH) 
through him, as was said by the Imam, Abu Muhammad Ibn al-Sayyid al-Batalayusi (may ALLAH 
have mercy upon him) in his line (of poetry) that he sent to him: 
Unto you I flee from my slips and sins, 
And when I meet ALLAH you are the one sufficient for me 
Visiting your grave that is visited by foot 
Is my longing and desire if my Lord Wills 
So if visitation of him is prevented by my body, 
Then I am not prevented from visiting him with my heart 
To you oh Messenger of ALLAH I send, from myself, 

A salutation of a believer and lover. (Madkhall 1 : 264) 

4) Imam Ibnul Quddama al Hanbali after mentioning the hadith of al Utbi' in his voluminious 
book "Al Mughnifi Fiqh al Imam Ahmad bin Hanbal" has written the following as I quote in Arabic 
directly from the book: 


•I Jji 'bil ^ j J dl U3L* ^i) I^&u, dbu jJj ( U j 1,1/ il 1^ J J^JI 

. Jb*. 

JH j^Uo IS! dfi"> J^r 0! I J* H| ilj,-j jl 
jj/tfl 4i <L : ;> *;j^ ^JBI ^1 Aill *L}'j tjgJL^I^di D* ^^j^M***' ^ 

1 1 * 1 — — — ~ 


*jjijj V^j ^ i' J^-J gf Ui 1J3* ^. Jl JjjUII j^l eJLU f >lJI j, juII 
jUI ^^ ^ {j* U ^Jp ^ \j*> r ^LNI 0&J UiJ 6ft ^5.1 j^il <K^j il «-jj 


Translation: "Then you visit the grave, you turn your back, face its center and say: May the peace, 
mercy and blessings of Allah be upon you, O Prophet! May the peace of Allah be upon you O Prophet 
of Allah and the best of His creation. (Till he says after praising and sending blessings upon the 
Prophet): O Allah! you said, and your saying is truthful: "and had they, when they were unjust to 
themselves, come to you and asked forgiveness of ALLAH and the Messenger had (also) asked 
forgiveness for them, they would have found ALLAH Oft-returning (to mercy), Merciful" , and I have 
come to you seeking forgiveness for my sins, seeking intercession through you (O prophet alyhi 
salaam)to my Lord, hence I ask you O Lord to obligate forgiveness for me as you have made it an 
obligation for those who came to him during his lifetime . O ALLAH make him be the first among 
intercessors, the most successful among seekers and the most generous of the last and first [Prophets], 
with your mercy, O Most Merciful. Then he invokes Allah in favor of his parents and all his Muslim 
brothers". End of the concise quote.(the last paragraph here in arabice presented above has been 
omitted from the translation and it speaks about sending salaams over the companions of the Prophet 
alyhi salaam)(al Mughni volume 3/590) 

(Please note that even Imam Ibn Quddama al Hanbali considers the verse "and had they, when they 

were unjust " to be contemporary and to be about the visitation to the Prophets grave and seek 

forgiveness of ALLAH through them, not to mention the words of Imam Malik Ibn anas to al Mansur 
that we have again and again quoted throughout this book) 



Imam Bahuti al Hanbali, was one of the greatest of the hanbali imams, who is relied upon, the fiqh 
master, and the author if Kashaf al Qina" that is relied upon, and how great this book is, one of the 
best books on hanbali fiqh. He was the relied upon shaykh of the hanbalis in Egypt and he was unique 
in his times for reviving the madhabb of the reverent Imam of Ahle sunnah wal jama' ah, the relied 
upon Imam, Imam Ahmed bin Hanbal. 

Amongst his shuyukh were Shaykh Yahya bin Sharaf al hijawi al Dimishqi, Imam Muhammad Ash 
Shami, Imam Abdul Aldunwishri Shafnjmam Jamal Abdul Qader Dunwishri al Hanbali, Imam Nur 
Ali Halabi, Imam Ahmed warithial Siddiqi and many many more. Most of the the great scholars of the 
later scholars of hanbali tes took from him like Imam Jamal Yusuf Bahuti, Imam Abdur Rahman 
Bahuti, Imam Shaykh Muhammad Shami Mardawi,etc. amongst his other students and those who 
took from him also are Shaykh Muhammad Khulwati, Yasin lubdi, Shaykh Abdul Haqq bin "ummah, 
Shaykh yusuf al Karmi, and Shaykh Muhammad bin Surwur, etc. 

He has written many books, most of them shuroohat (explanations) of books on fiqh, like the sharh of 
Iqna' (other than Kashaf al qina"), and sharh on muntaha, etc. But Kashaf al Qina" remains his tome 
and the most popular of his books. In this book of fiqh, under the chapter of Hajj, he also forms a 
chapter of "Ziyarat al Mustafa" and under that chapter he mentions almost the same words ass those 
of Ibn Quddama as I have quoted in Arabic above, and even translated, so I wont take the liberty to 
translate it again while mentioning it again here, except some of it from the ending. 

Here I have presented the scan from the original book itself for the readers to see and know what the 
verifying scholars of the madhabbs say: 


4>l l^jj ^}\ y ciLU f SJt : djHj ■ ^ c^ c^ 1 ^ JU ( <>-^ ) 

4)1 VI <Jl V jt x^,\ t «Lp, <uU ^ 4;^^ 4)1 ^ I dLl* f%Jl <, «;IS^ 
t*lLj <JL.j oJjj *iUT Jt^Jit i *^yjj «-M* ^■^* fc4 ^ JL f*-^j 4 ^ ^j-* ^ «Jb-j 

bJ b _j>l *^Ul i ^jij ^j v-^u U£ i 1^ dUU 4)1 ( J^9 i o^ 1 ^ 

p?* 1 ^! iJ* cJUtf US ju^. JT ^j juj^. ^ J-^ jv^Ui t oj>-Nlj o^yVi 
M *(HP' h t ' JJ-' ^yj oiS viiJl p^IJl t jl*, jl^ dL*l ^1^1 Jl JLpj 

v ' <$ U-^-j \>\y -Oil tj-l>-^ J^-.^il *-jJ ^^ai^lj <Ull Ij^^iil-li ilj*U ■«$,.. ail IjJUi 
ijJbLJl ?t^ij t ^^oeLiJl Jj! <d«»-l *_gJLJl 4 <;L>- ^ olj! ^ l4~rj^ U5 4 Sjjjdl 

.: JUi ^l^i >UJ *|§ ^1 jS jlp Ul> cj5 : Jli ^xJ! ^p ^jy. « 3J5U » 
ilj*U °,V.a;i IjJlIj il "p^i _^j » : J^ «tt)l ojc*- 4 4)1 J^-j L dUU- ^!)LJl 

: i}yu LiJi *J 4 ^j ,_jJ} dL ua I : — • ^^i 
^i^lj f-UJl j^-J» ^ «— 'Uai ^aIip! f^^! C-'J^ j^ ^^ L 

^ L » : Jlii c^Jl J ^g ^1 c^j> ^ ^^L^J 4 ^I^Vl 4-i^l pi 

. <Y) « <J ^ Ji JUJ 4)1 jl o^Li ^I^pNI jJ-t 

Note that the first part is similar to that of Imam Ibn Quddamas quotation from Mughni, but the 
second part, starting from "Faidah" (benefit) relates the story of Utbi" in its full and he passes no 
criticism on it, rather in the main body of the quotation he has benefitted from it and taken from it, 
and his mentioning the narration of al Utbi" under the heading "benefit" indicates that he has 
presented the above, and tells the readers that the benefit of doing as above is so and so, and this also 
shows that he had believed in such a narration and didn't consider, whatever was in it ito be shirq, or 
kufr, or haram! 



6 Shaykh "Abd al-Qadir al-Jilani writes the following in the section on entering Madina, at the 
end of the section on the Pilgrimage in his book al-Ghunya li talibin tariq al-Haqq ^azza wa 
jalla /al-Jilani, al-Ghunya, ed. Farj Tawfiq al-Walid (Baghdad: maktabat al-sharq al-jadida, 
n.d.) 1:89-93]. 

Entering Madina the Illuminated 


If ALLAH blesses the pilgrim with prosperity and he is able to come to Madina, then what is 
desirable for him is that he come to the mosque of the Prophet and say upon entering it: 

ALLAHumma salli "ala muhammadin wa "ala ali muhammad, waftah li abwab rahmatik, wa 
kaffi "anni abwab "adhabik, al-hamdu lillah rabb al- "alamin. 


O ALLAH, send blessings upon Muhammad and upon the family of Muhammad, and open 
for me the gates of your mercy, and close for me the gates of your punishment, all praise 
belongs to ALLAH. 

Then let him come to the grave of the Prophet and stand in its proximity so that he will be 
between the grave and the Qibla, and let him stand so that the facade of the Qibla will be behind him 
and the grave in front of him exactly facing his face, and the minbar to his left... Let him then say: 

Peace upon you, O Prophet, and ALLAH's mercy and His blessings ! 

O ALLAH, send blessings upon Muhammad and upon the family of Muhammad as you have 
sent blessings upon Ibrahim, praised and glorified are You! 

O ALLAH, bestow upon our master Muhammad the Means (al-wasila) and the Priority (al- 
fadila) and the high rank (al-daraja al-raffa), and raise him to the exalted station (al-maqam 
al-mahmud) which You have promised him! 

O ALLAH, send blessings upon the spirit of Muhammad among all spirits, and upon his body 
among all bodies, just as he has conveyed Your Message and recited Your signs and fought 
according to Your command and striven in Your path and commanded that You be obeyed 
and forbade that You be disobeyed and opposed those who opposed You and befriended those 
who befriended You and served You until death came to him. 

O ALLAH, You said to Your Prophet in Your Book: "If they had only, when they were 
unjust to themselves, come unto thee and asked ALLAH's forgiveness, and the 
Messenger had asked forgiveness for them, they would have found ALLAH indeed Oft- 
returning, Most Merciful" (4:64), and I have come to Your House [sic; two other 
manuscripts have: "and I have come to You"] in repentence from my sins and seeking 
forgiveness, therefore I ask You that you make forgiveness guaranteed for me as you 
have made it guaranteed for those who came to him in his lifetime acknowledging their 
sins, so that their Prophet invoked You on their behalf and You forgave them. 

O ALLAH! I am turning to You with Your Prophet, upon him Your peace, the Prophet 
of mercy. O Messenger of ALLAH! I am turning with you to my Lord so that He will 
forgive me my sins. O ALLAH, I am asking You for his sake (bi Haqqihi) that You 
forgive me and grant me mercy. 


O ALLAH, grant to Muhammad that he be the first of the intercessors, the most successful of 
those who ask, and the most honorable of the first and the last. O ALLAH, just as we believed 
in him without seeing him; and just as we confirmed him without meeting him: enter us 
where he entered and raise us in his group and bring us to his Pond and quench us with his 
cup of a satisfying, pure, fresh, whole drink after which we shall never thirst , and keep us 
forever away from disappointment, betrayal, deviation, negation, and doubt, and make us not 
of those You are angered against, nor of the misguided, but place us among the people of his 

(It is very important to note that Imam Abdul Qadir is prescribing the dua: "Allahumma inni 
attawajjahu ilayka binabiyyika alyhis salamika nabiyyir rahmah ya rasoolALLAH inni tawwajjahtu 
bika ila rabbi liyaghfirali dhunubi"\ The fact is that he is prescribing the dua of the blind man that we 
have discussed above! He has just changed some words, keeping the other main words of tawassul 
and means intact and here our "need" is the "forgiving of our sins" as is mentioned in the end of his 
prescribed dua!. I even say that this proves that the great Imam and Sheikh too deems it allowed to 
make dua like this AT LEAST near the prophets grave, and the dua of "bihaqqi" too is mentioned and 
this too is too clear !-Ruhan) 

Then let him step to his left and say: Peace be upon both of you, O Companions of ALLAH's 
Messenger, and ALLAH's mercy and His blessings. Peace be upon you, O Abu Bakr the Most- 
Truthful. Peace be upon you, O "Umar the Distinguisher. O ALLAH, reward them with Abundant 
good on behalf of their Prophet and all Islam, and forgive us and our brothers who preceded us in the 
faith, and do not place in our hearts rancor towards the believers, O ALLAH! for You are Most Kind, 

Then let him pray two rak^at and sit. It is desirable that he pray between the grave and the 
pulpit in the Rawda; and, if he so desires, that he rub the pulpit to take its blessing (wa in ahabba 
an yatamassah bi al-minbar tabarrukan bill); and that he pray in the mosque of Quba'; and that he go 
visit the graves of the martyrs and make Abundant invocations there. 

Then, if he wants to leave Madina, let him come to the Prophet's mosque, approach the 
grave, greet the Prophet, and do exactly as he did before, then bid him farewell and similarly 
greet his two Companions and bid them farewell. Then let him say: O ALLAH, don't make this 
the last of my visits to the grave of Your Prophet, and if you cause me to die, then make me die 
loving him and his Sunna. Amin, O Most Merciful of the merciful! 

Then he may leave in peace, by ALLAH's will. 

7) Imam Abdul Haqq Muhaddith Dehlavi in his book "Maa thabbat minas sunnat" (114-116) 
under the passage of visiting the prophets grave after mentioning many things and the aadaab 
to enter Madinah and to enter the prophets mosque writes that the visitor should say: 

Assalaamu alyka ya sayyid al mursaleen! As salaamu alyka yaa khaatam an nabiyyeen. As 
salaamu alyka yaa qaaed ulgurril muhajjaleen. As salaamu alyka yaa man arsalahu laahu rahmat 
al HI aalameen. As salaamu alyka WA alaa ahle baytika wa azwaajika wa as haabika ajmaeen. As 
salaamu alyka ayyuhan nabiyyu WA rahmatullahi wa barakaatuhu! Ash hadu an laa ilaaha 
illalahhu wa ash hadu annaka abduhu wa rasoolahu wa ameenuhu wa kharatuhu mina khalakihi 
wa ash hadu annaka risaalata wa wa addayta al amaanata wajaahadtafi sabeelillahi Haqqun 
jihaadihi wa abadta rabbuka hataa ataaka al yaqeenafajazaaka ALLAHu anna yaa 
rasoolALLAHi afdala maajazaa nabbiyyan an ummatihi. 

ALLAHumma salli alaa sayyidina muhammadin wa alaa aali sayyidinaa muhammadin kamaa 
sallyta alaa ibraahima wa alaa ibrahima innaka hameedul majeed wa baaraka alaa sayyidina 


muhammadin wa alaa aali sayyidinaa muhamadin kamaa baarakta alaa ibraahima wa alaa aali 
ibrahima innaka hameedul majeed. 

ALLAHumma inakka qulta wa qawlukal Haqqu: {wa law annahuma iz zalamu anfusahum 
jaawwooka fastagfarullaha wastagfara lahum or rasoolu lawajadooALLAH tawwabar raheema} 

ALLAHumma qad saminaa qawlaka wa ataanaa anraka wa qasadna nabbiyyuka mustashfieena 
bihii ilayka min dunoobinaaALLAHumma fatub alynaa wasadanaa biziyaaratihi wad khalnaafi 
shafaatihiwa qad jinaakaa yaa rasoolalahi zaalimeena anfusana mustagfireena lidunoobinaawa 
qad samaka ALLAHu taalaa biruoofi raheemi fashfa limanjaaaka zaaliman linafsihi mutarifan 
bidanbihi taaiban ilaa rabbihi. 

O head of all the messengers peace be upon you, O last of the prophets peace be upon you, O leader 
of brilliant beautiful people peace be upon you, O mercy for the worlds peace be upon you, and on 
your family and your wives and your companions peace be upon all of them and may ALLAHs mercy 
and blessings fall on them. I bear witness that there is no god but ALLAH and i bear witness that you 
are his slave and his messenger and his "ameen" and the best among all created and i bear witness that 
you fulfilled your duty of giving us the message and you in ALLAHs way gave your best in jihad and 

you worshipped the LORD (according to your brilliancy) until you breathed your last 

(Dua as mentioned above ...ALLAHumma salli alaa...) 

O ALLAH you only said this and you said the truth that {"had these people after wronging their 
selves come to you and asked forgiveness from ALLAH and you too would have asked for 
forgiveness for them then they would have found us repentance accepting and very merciful"} 

(surah an nisaa verse 64) 

O ALLAH we have heard what you said and we have worked upon what you have said (we have 
performed its itaa 'at) and we are present in your beloveds presence who will perform our shafa at 
before you. O ALLAH have mercy on us and by the barakah of visiting your prophet alyhi salaam 
make us good fortuned by giving us his Shafa' at. O prophet ^j ^j A 4 C - ^ i^*- 3 . We have come to 
your presence after wronging ourselves and asking forgiveness for our wrongdoings. ALLAH has 
made you Rauf Ur Raheem. Hence he who after wronging his self comes to your presence asking for 
forgiveness for his sins please perform Shafa' at for him. 

Apart from this it is "laazim" on the visitor to ask dua for his parents and his friends and relatives etc 
as the prophet Alyhi Salaams presence is the place where supplications are accepted. 



Visiting the Grave of the Prophet 

Visiting the Prophet, upon him be peace and blessings, is from the best devotional acts and the most 
rewarded recommended actions. In fact it is close to being from the rank of necessary actions because 
he, upon him be peace and blessings, encouraged it and strongly recommended it. He said, "Whoever 
has the ability and does not visit me has been harsh to me." He said, "Whoever visits my grave my 
intercession is established for him." He said, "Whoever visits me after my passing it is as if he visited 
me in my lifetime." Amongst those beliefs that is confirmed with the scholars is that he, upon him be 
peace and blessings, is alive, provided with sustenance and enjoying all pleasures and worship except 
that he is veiled from the eyes of those who are deficient from the noble states. 


It is befitting the person who intends visiting the Prophet, upon him be peace and blessings, to send as 
much blessings as possible because he hears them and they reach him. Their virtues are so well 
known as not to require mention. When he sees the walls of Illuminated Medina he sends blessings on 
the Prophet, upon him be peace and blessings, and then says, "Allah, this is the sacred precinct of 
your Prophet and the place of descent for your revelation. Therefore bless me by entering it and make 
it a protection for me from Hellfire and a security from punishment. Make me from the successful 
ones through the intercession of the Chosen One on the Day of Returning." He performs ritual bath 
before or after entering before heading for the visit if he is able to do so. He wears scent and wears his 
best garment out of veneration for arriving to the Prophet, upon him be peace and blessings. He then 
enters Illuminated Medina walking if possible having secured his belongings. He enters humbly with 
tranquillity and reverence taking account of the nobility of the place whilst saying, "In the name of 
Allah and on the religion of the Messenger of Allah, upon him be peace and blessings. My Lord, 
grant me an entry of truth and an exit of truth and, from You, authority to support me. Allah, 
bless our Master Muhammad and the family of Muhammad ... and forgive me my sins. Open to 
me the doors of Your mercy and Your grace." He then enters the Noble Mosque and prays his two 
units for greetings at his pulpit. He stands such that the pillar of the noble pulpit is parallel to his right 
shoulder, being the standing place of the Prophet, upon him be peace and blessings. All that is 
between his grave and his pulpit is a field from the fields of Heaven. He then prostrates giving thanks 
to Allah, Exalted is He, for having facilitated this for him and blessed him by arriving there. He then 
supplicates for whatever he wants. He then heads towards the noble grave standing a distance of four 
arm lengths with complete etiquette having his back towards the direction of prayer. He faces towards 
the head of the Prophet, upon him be peace and blessings, noting that he is gazing happily towards 
him, hearing his words, responding to his salaams and uttering amen to his supplication. He says, 
"Peace be to you, my Master, Messenger of Allah. Peace be to you, Prophet of Allah. Peace be to you, 
Beloved of Allah. Peace be to you, Prophet of Mercy. Peace be to you, Intercessor of the Community. 
Peace be to you, Master of the Messengers. Peace be to you, Seal of the Prophets. Peace be to you, 
Muzzammil. Peace be to you, Muddaththir. Peace be to you, your pure offspring and your pure family 
from whom Allah removed uncleanliness and purified thoroughly. 

May Allah reward you from us the best that He has rewarded a prophet from his people and a 
messenger from his community. I testify that you are the Messenger of Allah; you conveyed the 
message, fulfilled the trust, advised the community, clarified the proof, strove earnestly in the path of 
Allah and established the religion until certainty came to you. 

May Allah bless and send peace on you and on the noblest place that has been ennobled by the 
presence of your blessed body, perpetual blessing and prayer from the Lord of the Worlds according 
to the amount of everything that has been and everything that will be in the knowledge of Allah, a 
prayer that has no end to its length. 

Messenger of Allah, we are your delegates and visitors to your sacred precinct. We are honoured by 
being present in front of you. We have come to you from distant lands and far flung places, having 
crossed plains and rugged terrain with the intention of your visit to be successful through your 
intercession, looking at your traces and abodes, fulfilling some of your rights and seeking intercession 
from you to our Lord. Verily sins have broken our backs and wrongdoings have burdened us and you 
are the Intercessor, the One whose intercession is accepted, who has been promised the Greatest 
Intercession, the Praiseworthy Station and Wasila. Allah, Exalted is He, has said, "And if, when they 
had wronged themselves, they had but come to you and asked forgiveness of Allah, and asked the 
Messenger to ask forgiveness for them, they would have found Allah Relenting, Compassionate." We 
have come to you having wronged ourselves and asking forgiveness for our sins. So intercede for us 
to your Lord and ask Him to cause us to die on your way, to resurrect us in your group, to lead us to 
your basin and to give us drink from your cup without humiliation or remorse. Intercession, 
intercession, intercession, Messenger of Allah." He says it thrice. 

"Our Lord, forgive us and our brethren who were before us in the faith, and do not place in our heart 
any rancour toward those who believe. Our Lord, You are Kind, Compassionate." 
He then conveys salaam from those who requested, saying, "Peace be to you, Messenger of Allah, 
from such and such a person. He seeks intercession from you to your Lord. So intercede for him and 
the Muslims." He then blesses him and supplicates whatever he wants at his noble face with his back 
to the direction of prayer. He then moves an arm length until he is parallel with the head of the highest 


saint, Abu Bakr, Allah, Exalted is He, be pleased with him. He says, "Peace be to you, Caliph of the 
Messenger of Allah. Peace be to You, Companion of the Messenger of Allah, his close friend in the 
cave, his associate on journeys and his trusted one in the secrets. May Allah reward you from us the 
best that He has rewarded a leader from the community of his prophet. You succeeded him in the best 
manner, you traversed his path and manner in the best way, you fought the apostates and innovators, 
you paved the way of Islam, you firmed its pillars and were the best leader, you maintained family 
ties and you remained upright in truth, supporting the religion and its people until certainty came to 
you. Ask Allah, Exalted is He, for us perpetual love of you, resurrection with your party and 
acceptance of our visit. Peace, the Mercy of Allah and His blessings be to You." He then moves the 
same distance until he is parallel with the head of the leader of the Muslims, Umar Ibn Khattab, Allah 
be pleased with him. He says, "Peace be to you, Leader of the Believers. Peace be to you, Exposer of 
Islam. Peace be to you, Destroyer of Idols. May Allah reward you the best reward. You gave victory 
to Islam and Muslims, you conquered most of the lands after the Master of the Messengers, you 
provided for orphans, you maintained family ties and Islam was strong by you. You were for the 
Muslims an accepted leader and a guided guide. 

You kept them together, helped their poor and consoled their broken ones. Peace be to the both of 
you, Soul Mates of the Messenger of Allah, his Ministers, his Advisors, his Helpers in establishing the 
religion and the two who took care of the affairs of the Muslims after him. May Allah reward the both 
of you the best reward. We draw near through the both of you to the Messenger of Allah, upon him be 
peace and blessings, so that he intercedes for us and asks Allah, our Lord, to accept our effort, to keep 
us alive on his religion, to cause us to die on it and to resurrect us in his group." He then supplicates 
for himself, his parents, those who requested supplication from him and all Muslims. He then stand at 
the head of the Prophet, upon him be peace and blessings, as he did originally, saying, "Allah, You 
said, and Your statement is true, "And if, when they had wronged themselves, they had but come to 
you and asked forgiveness of Allah, and asked the Messenger to ask forgiveness for them, they would 
have found Allah Relenting, Compassionate." We have come having heard Your statement, obeying 
your instruction and asking for intercession through Your prophet to you. Allah, Our Lord, forgive us, 
our fathers, our mothers and our brethren who were before us in the faith, and do not place in our 
heart any rancour toward those who believe. Our Lord, You are Kind, Compassionate. Our Lord, Give 
us what is in this world and what is good in the Hereafter, and keep us from the torment of the Fire. 
Transcendent is your Lord, the Lord of Might, beyond that they describe, peace be upon the 
messenger and praised be Allah, Lord of the Worlds." 

He adds whatever he wants and supplicates with whatever comes to him for he will be facilitated by 
the grace of Allah. He then comes to Abu Lubaba pillar where he tied himself until Allah turned to 
him which is between the grave and the pulpit. He prays whatever optional prayer he wants. He 
repents to Allah and supplicates whatever he wants. He comes to the Field and prays whatever he 
wants. He supplicates whatever he wants and whatever he desires. He glorifies, praises and asks 
forgiveness as much as possible. He then comes to the pulpit and places his hand on the protrusion 
which was there to take blessings with the trace of the Messenger of Allah, upon him be peace and 
blessings, and the place of his blessed hand when he delivered sermons to attain his blessings, upon 
him be peace and blessings. He blesses him and asks Allah whatever he wants. He then comes to the 
wailing pillar. In this is the remnant of the trunk that sobbed for the Prophet, upon him be peace and 
blessings, when he left it and delivered sermons on the pulpit until he descended and embraced it. It 
then calmed down. He takes blessings with whatever remains of the Prophetic remains and the noble 

He strives to worship at night whist residing there, to attain sight of the Prophetic presence and to visit 
him at general times. It is recommended to leave for Baq'i and go to the sights and visits particularly 
the grave of the master of the martyrs, Hamza, Allah be pleased with him. He visits Abbas, Hasan Ibn 
Ali, and the remainder of the family of the Prophet, Allah be pleased with them. He visits the leader 
of the believers, Uthman Ibn Affan, Allah be pleased with him, Ibrahim the son of the Prophet, upon 
him be peace and blessings, the wives of the Prophet, upon him be peace and blessings, his aunt, 
Safiyya, the companions and the followers, Allah be pleased with them all. He visits the martyrs of 
Uhud, if possible Thursday is best. He says, "Peace be to you because you were patient. How 
excellent is the final abode." ... 
( Upto the End of the chapter from nur ul idah as translated by Wesam Charkawi ) 



Imam Qustullani, the Muhaqiq, was the great student of Imam Sakhawi and Imam Ibn Hajr Asqalani. 
He wrote a commentary on sahih al bukhari which is considered one of the best commentaries on the 
sahih namely, Al Irshad As Sari, and he even wrote a multi volume book on the life of the prophet 
alyhi salatu was salam, that was immediately recognised, namely "al muwahib laduniya li minhal 
muhammadiyya", apart from many other great books he wrote, may ALLAH have mercy on his soul 
and may ALLAH continue his great tomes to be published and may ALLAH increase our knowledge 
through such scholars. 

Imam Quatullani in his second last chapter of "al muwahib laduniya" where he talks about visiting the 

grave of the holy Prophet alyhi salatu was salam, has mentioned about tawassul during visiting the 

prophet alyhi salatu was salam at that time and has, in series shown how the prophet was made a 

means (waseela) even before he was created and sent, and then how he was used as waseelah when he 

was alive in his wordly life, and in the third part of the series he mentions about the prophet alyhi 

salatu was salam being used as a means still, even after he left us from this wordly life. If I start 

mentioning and quoting the whole chapter, it would be lengthy, so I will mention only the part before 

his mentioning the prophet being used as a means before he was sent to us, and his second part of the 

section, meaning the prophets being used as a means after he left us, sallalahu alyhi wasallam. 

(Imam Qustullanis words start): 

"The person performing ziyarah should, make a lot of dua and show a lot of submission to ALLAH, 
and ask help and ask intercession from the prophet and seek his means in kathrah (seek his means, a 
lot). Therefore he, who seeks the intercession of the prophet alyhi salatu was Salam, is applicable that 
ALLAH accept his intercession. 

Know! Istigatha is to seek help, and hence the seeker of help, requests the mustageeth bihi (the one 
asked for help) so that he receives help from him, so there is no difference if we use the words 
istigatha or tawassul or tasrTafiT or tawajjulf or tajawwuh v because both of them come from "jaah" 
and "wahjahah" and their meaning is greatness and highness. 

And many a times a great person is made a means to someone far greater than him or her. Then all 
this; that means tawassul, istigatha, tash^afu ', in every form is approved, before his birth, after it in 
his life, and even after that in his life of barzakh, and even after resurrection, on the day of judgment 
like it has been written in "tehqeeq an nusrah", and "misbaah az zularri". 

(after this mentions the instances which show that the prophet alyhi salatu was salam was sought as a 
means even before his birth and after he proclaimed his prophet hood) 

(his words continue): 

After the death of the prophet, in his life of barzakh, tawassul done by him, their instances are so 
many that they cant be counted! 

Shaykh Abu Abdullah bin Nu'man rahimahullah has written some of the instances in his book 
"misbaah az zulamfi mustagitheen bikhair il anaam". 


I (qustullani) once got very sick. And no medicine worked on me, and this disease remained with me 
for many years. So I ,on 28 jamaid ul awwal 893 hijree in Makkah Mukarrammah, may ALLAH 
increase the respect of this city and may ALLAH make me return there, asked ALLAH by the means 
(waseela) of the prophet alyhi salatu was salaam, and while I was sleeping a man came who had a 
paper with him, and on it was written: For Ahmed bin Qustullani this medicine is from the prophet, 
and then I woke up and by ALLAH I wasn't ill anymore! And I was alright by the barakah of the 
prophet alyhi salatu was salam! 

Like this instance,in 885 hijrah, I ,on the way to Makkah and after Ziyaarah of the prophet was 
coming back to Egypt, when my khadimah (worker woman?), "Ghazaal al Habshiyya" had a 
headache and this remained for many days, then I asked ALLAH by the means (waseelah) of the 
prophet alyhi salatu was salam for her betterment and a person came to me in my dream and he had a 
jinn in his hand who had controlled this woman (Ghazzal al habashiyya). The man said that he was 
sent by the prophet alyhi salatu was salam to me so I asked him (the jinn) not to come near her 
(Ghazzal al habashiyya) again, and when I was awake, I found that this woman had no illness, as if 
she had been freed from a rope, and she remained in this very health, until I left her in 894 hijrah. 
AlhamduLILLAH I rabbil Alameen (All praises are due to ALLAH, the rabb of the worlds)" (Imam 
Quatullanis words end here) 

So I say that was Shaykh Albaani ignorant of such things from the great scholars? If yes then that 
shows his ignorance of fiqh and this field of knowledge ! And if they say that he knew all this then I 
say that why does he lie in his book and that too so adamantly and categorically that anyone who has 
inadequate knowledge would fall in the trap of accepting what he says because of the great confidence 
with which he mentions this untruth! May ALLAH forgive him and have mercy on him. 

I have quoted 9 different scholars only, and that too they are a handful only for tawassul here, during 
the visitation of the prophet sallalahu alyhi wa sallam, all of whom encourage the readers to request 
the prophet alyhi salatu was salama to make dua for oneself (istifsha^)! Note that this aaema are from 
all the four schools of thought and are not some obscure ulema, who are not known, rather they are 
accepted and relied upon scholars of fiqh, hadith, Tafsir, Tasawwuf and other sciences of the deen, 
and are taken from even today! How could shaykh Albani, who was considered a mujaddid by many, 
and the best scholar alive of his time by others of the salafis, and the muhaddith al zamaan by others, 
make such a mistake and commit such an error as to say what he said. May ALLAH forgive me if I 
made a mistake in understanding his words, and may ALLAH open the hearts of the people anyways 
after reading the great aaema speak on the topic. And ALLAH knows best. 

(It is very interesting that how the conjecture of the ones calling tawassul shirq and kufr and haram 
even makes these great scholars of Islam who were rightly guided in the sciences mushriqeen and 
kuffar. I think apart from a little amount of scholars all the others will be called kuffar and mushrikeen 
on the evil principle they are using and may ALLAH save us from all this. Ameen) 


It cannot be clearer that Shaykh Albani (May ALLAH forgive and have mercy on him) and the 
"Salafies" are therefore innovating against the minhaj of the relied upon ulema in: 

a) Claiming that tawassul is no longer made by asking for the Prophet's dua after he left dunya; 

b) Claiming that tawassul is not made through the Prophet's person or status. 

That in the du'aa which Allaahs Messenger (SAW) taught him to say occurs, 'O Allaah accept him as 
a supplicant [intercessor] for me', and it is impossible to take this to mean tawassul by his (SAW) 
person, or his status, or his right, since the meaning is, 'O Allaah accept his (SAW) supplication for 
You to restore my sight.' 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 

The complete words of the dua are as follows: "O ALLAH I ask you and turn to you by 
means of your Prophet Muhammad, the Prophet of Mercy. O Muhammad I turn by means of you to 
my Lord in this need of mine, so that it may be fulfilled for me, O ALLAH make him my 
intercessor (shaffVhu fiyya) ." 

Therefore the dua contains the following steps: 

- Call and request to ALLAH stating that one uses the Prophet as means; 

- Call to the Prophet stating that one uses him as means to ALLAH; 

- Call and request to ALLAH to make the Prophet one's intercessor. 


This proves: 

that one may ask for the Prophet's intercession in this life; 
that one takes for granted that the Prophet's intercession is accepted; 
that one does not take for granted that his intercession is granted; 
and that such intercession is "by means of him," period. 

^k ^k^^^k 

And shafaa'ah [the Arabic word used in the hadeeth] in the language means: du'aa [supplication], and 
this is what is meant for the Shafaa'ah which is established for him (SAW) and for the other Prophets 
and the pious on the Day of Ressurrection. 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 

Neither is the hadith taking place on the Day of Resurrection, nor is this hadith primarily 
about the Prophet's blessed shafa^a, which is explained in countless other ayats and ahadith, but about 
tawassul through the Prophet, which is the modality and language of asking for his shafa^a here and 
now. Albani (May ALLAH forgive and have mercy on him) is trying to make one and the same thing 
of tawassul and shafa^a, and furthermore he is trying to make the language say other than what it 
states explicitly. 

And this shows that shafaa'ah is more particular then du'aa since it will only occur if there are two 
people seeking a matter, so that one of them is a supplicant for the other, as opposed to a single person 
seeking something who does not have anyone else to supplicate for him. In Lisaan ul-Arab it says, 
'shafaa'ah [intercession] is the intercessor's speaking to a king about a need which he is requesting for 
someone else, and the intercessor is the one seeking something for someone else, through whom he 
intercedes to attain what is desired...' So it is established by this means also that the tawassul 


of the blind man was through his (SAW) du'aa and not his person. 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 

Again: The hadith is about the asking for the intercession, not the intercession itself. Clearly, 
the one hoping intercession needs to ask, and the reason he is asking is because of the intercessor's 
status. Is this not obvious? 

Those from what the Prophet (SAW) taught the blind man was, 'And accept my supplication 
[shafaa'ah] for him'... This sentence is an authentic part of the hadeeth, it is reported by Ahmad and al- 
Haakim who authenticated it with adh-Dhahabee agreeing. And it alone is a decisive proof that taking 
the hadeeth to refer to tawassul by his person is futile, that being the position of some recent writers - 
and it seems that they realise this point and therefore do not mention this sentence at all - which shows 
how far they can be trusted in reporting narrations. And close to this is their quoting the 
previous sentence, 'O Allaah accept his shafaa'ah for me', as a proof for tawassul by his person - but 
as for explaining how it shows that then they do not explain that to the readers, since one not having 
something cannot give it to others. 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 

The proof for tawassul through the Prophet's person does not lie in the particular part of the 
dua which says "O ALLAH accept his shafa^a for me" but in the dua as a whole, as has been shown 


Shaykh Albani (May ALLAH forgive and have mercy on him)'s contempt and mistrust of the 
scholars whose view invalidates his typifies his tendency to disrespect persons on the basis of his 
disagreement and that is the general tendency of his admirers also. What can be meant by his phrase 
"some recent writers"? Are Nawawi and Ibn al-Jawzi, who respectively state that tawassul is through 
the Prophet's person and status, "recent writers"? The only "recent writer" here is Shaykh Albani (May 
ALLAH forgive and have mercy on him) himself. 

'i.e. accept my shafaa'ah for him, i.e. accept my du'aa that you accept his 'shafaa'ah', i.e. his du'aa that 
You restore my sight.' And it is not possible to understand anything but this from this sentence. 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 


The above impossibility seems axiomatic to Shaykh Albani (May ALLAH forgive and have 
mercy on him) perhaps, but to others it is clear that the statement quoted also refers to the phrase: "I 
ask you and turn to you by means of your Prophet" and so the full meaning is: "Accept my dua and 
accept the request that I may make this dua to you by means of him." As much as Shaykh Albani 
(May ALLAH forgive and have mercy on him) tries to conceal this basic meaning he cannot. 

This is why you find the opponents feigning ignorance of it and not making mention of it since it 
demolishes their building from the foundations and tears down it's walls, and when they hear it you 
will see them looking at you like one in a swoon. This is because they (think that they) understand the 
shafaa'ah of the Messenger (SAW) for the blind man, but what can the blind man's shafaa'ah for the 
Messenger (SAW) mean? They have no answer for that at all. And the fact that they percieve this 
nullifies their misinterpretation is that you will not find a single one of them using it in practice, i.e. 
supplicating, 'O Allaah accept Your Prophets' shafaa'ah for me and my shafaa'ah for him.' 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 


The blind man was merely blind in the eyes, but ALLAH spoke of those who are blind- 
hearted and this is a graver illness. 

The shafaa of the Messenger for the blind man benefits the blind man. The shafaa of the 
blind man for the Messenger benefits the blind man also! The former is the Prophet's request on 
behalf of the blind man. The latter is the blind's man request that he be given permission to have the 
Prophet request for him. It is very clear, but it seems Albani (May ALLAH forgive and have mercy on 
him) ekes out his argument only in order to confuse the issue, just as he shuffled the lexical meanings 
of tawassul and shafaa. 

the saying of the blind man in his du'aa, 'O Allaah I ask You and turn to You by means of your 
Prophet Muhammad (SAW)' means, 'I seek a means of nearness to You by means of the du'aa of your 
Prophet', with the governing word [i.e. du'aa] omitted - and this is something well known in the 
language - as occurs in the saying of Allaah, 'the town and caravan...' (12:82), i.e. 'the PEOPLE of the 
town, and the COMPANIONS of the caravan..' [with the governing 

words PEOPLE and CARAVAN omitted]. And we and the opponents agree upon that, i.e. that we 
have to come up with the governing word which has been omitted. 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 

The above is a good illustration of Albani (May ALLAH forgive and have mercy on him)'s 
method of narrowing down the outward sense of the dua, which is: "I am turning to You by means of 
your Prophet" to a specific sense: "I am turning to You by means of your Prophet's dua." In order to 
achieve this he comes up with terms that are not in the hadith — "by means of the dua" — and he 
dictates that they are the governing terms around which the sole meaning of the hadith revolves — that 
is: Shaykh Albani (May ALLAH forgive and have mercy on him)'s meaning. 

And in our view it is the same case as with the du'aa of Umar and his tawassul by means of al-Abbaas 
- either it is taken to be, 'I turn to You by means of the (status) of Your Prophet', and 'O Muhammad I 
turn by your (person) or your (position) to my Lord' - as they claim - or to be, 'I turn to you by means 
of the (du'aa) of Your Prophet', and, 'O Muhammad I Turn to you by your (du'aa) to my Lord' - which 
is our saying. And one of these must be preferred due to a proof which shows it. So as for their saying 
that the missing governing word is (status/position) then they have no proof for it, neither in this or 
any other hadeeth, since there is nothing mentioned along with it which suggests or states any mention 
of (status) or indicates it at all. 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 

This is perhaps the greatest fallacy in his entire argument, since in making it he completely 
ignores the countless verses and hadiths which show the Prophet's tremendous status, including his 
own explicit statements that he is the Master of the children of Adam and the noblest of them in 
ALLAH's sight, and the ijma of Muslims concerning his praiseworthy station. 

Just as they have nothing from the Qur'an and Sunnah, or from the practice of the Companions where 
there is tawassul by anyone's status. So this preferred view of theirs has nothing to support it and so is 
rendered baseless and not taken into any further consideration. As for our view then it is supported by 
many proofs which have preceded. 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 


The lexical "proof" has been rejected as shafaa is not the same as tawassul. And the "proof" 
that the wasila is purely the Prophet's dua has been rejected, as it was shown that the wasila is the 
Prophet himself in addition to the dua which he taught the blind man, and the dua which he himself 
made on his behalf. 

And I also say: Even if it were correct that the blind man sought to make tawassul by his (SAW) 
person, then it would be something particular to him, not something shared by the rest of the Prophets 
and the pious. And joining them in it along with him is something not acceptable, since he (SAW) 
was the leader and the most noble of them all, so it could have been something which Allaah 
particularised him like many others reported in authentic narrations, and matters of particularised 
qualities are not within the scope of analogy. So he who thinks that the blind man's tawassul to Allaah 
was by means of his (SAW) person - then he should halt at that and not add others to it, as is reported 
from Imaam Ahmad and Shaikh al-Izz bin abdis-Salaam (RH). 

Albani (May ALLAH forgive and have mercy on him), Tawassul: Its Types and Rulings 

(NOTE: Shaykh Albaani has mentioned Imam Ibn Abdus salaams allowing tawassul through the 
Prophet and this is true. Imam Qastallani (rahima hummALLAH) writes in "a/ mawaahib ul 
laduniya" under the chapter "the specialities of the Prophet alyhi salaam" and in it further under the 
title of "the waseelah (means) of the prophet alyhi salaam" just before the chapter "Is it not allowed to 
see the mothers of the believers even If their bodies are entirely covered?" (Note: I have translated 
this portion from the Urdu translation of al mawaahib laduniya as my Arabic is not at all good enough 
to make me able to translate Arabic texts independanty and ALLAH knows the best): 

"Ibn Abdus Salam said that one of the greatnesses of the prophet is that one can present him as means 
to ALLAH and this is not "aam" because he says that it is "khas" or special with the prophet alyhi 
salaam because he is the liege lord of the children of Adam and (according to him) this is not allowed 
by the name of any other "Wali", angel or any other Prophet because they don't share the same level 
(as that of him sallalahu alyhi wasallam) and this thing is because of his great level and greatness that 
it is "khaas" or special with him (sallalahu alyhi wasallam)" 

I say, not only does imam Qustullani talk about it, but even imam Munawi in his "fayd al qadeer sharh 
jamf sagheer" talks about it under the commentary of the hadith of the blind man. Here is his 
commentary on the hadith in full: 

^Ld! jjO L*! jto ^1 jjjj ^ *e\ c ^ (if- dLL dUj <=r/ij) .£b i_JM (dUU J] ^\j 

^S-Ull J Is ( Jj Jl ) di; o.*u-ii-l <s\ ( dl •a^ry J>\ 4^1) Q$X& *~^j &j*±\ lS^ (^J' tf) <** J* 

«*"i]ijl e^ Mil (JJ)I liu*» J^yJ** V ^l^jl <iUj*-UJ di; c-.j r y jj J jl j iLV^Udl j »UI 

LAd.^Hjc. Jilf <d*i-£j ji «,d jil ji Vjl -ail JL 4 &.\aJj Jjj L_jijJ J\ (J^ialfcl *J* J"^ <-3) 

fj I ( j 4*ii» p$\\ Jjij i'Ui-^J J; J j i.l»J tii-C; JAJI j -Cfclii Jji jl <jj Jc y_i. fJ jj .cell; 
J'b'Lj ~±j*j** ^j!Jl Jjij *«aSi J Uj^-4-srl <^ wJU.L dlJI tsrj^jc <~iLe ^J&lj j»- J ^tlli Jil 
4-lej J=f U J ^Aid \$La\5 t&Jill jj jails '•dr-jj kjliill) «*J JU j* li£» ja i*^ji-1 JL- jl j* 

Wj (j=r^ j .bwll^ijl ^ I , jj-ci LjI js j j- j^ * , jelfillj j»J If j ^j j ^Jl j «*^1 
Jc Ijj-ai* li-A JJ) t/^i f^ [ ~)l J : c £fj J^ (^r'' Jiji (J J j"J**l> ti^-*J i!j* tiJ jJ-l jjliij J I'K* 


ij *j J^ ^JL »iiD''j Aj'U^*i/lj J-j-5i j-^j t>- : — N J^ ^o-* j^j 4 -"^"j j^ J c ^"^ * a 41 *" ^ 
11* p-jiIj JfcJL! J#lj-al! jp Juoj dil3 jClti i~*Sjj\ ,U ,v _&M j* ^j ^dJI j, j^i ii)i jCi* 
Ojfi JU*-*J dl!i ^j A; ,5,1 J^ -*1 jl _)_,£ ^LasU jj ^il &« p!>LV! J* I C5; j^ j aU ilc aU 

ulJU ^L) jl 4il lyol JU ^ -dr-^lj^ ^Jl jl ij. _,> iUj j] J\S ^l^jtfl j- j^, "^J J^JI 
Jk .IcjJI \Xf jCJj j Cn"*5j J.-«J_> L^j^i ji 6 ^*^* ^-^ J^ ^jco ts-ti olj _<;?- j»j <i*' Ojj-t oa-- 


{O ALLAH I am asking you} , meaning I request you,{ and I am turning towards you with the 
prophet of mercy}, the one sent as rahmah lil aalameen, {O Muhammad (sallalahu alyhiwa sallam), I 
turn with you} meaning, seek with you your intercession, { towards my lord}, imam Tayyibi said the 
"baa" in "bika" is the "baa al isti'anah", meaning the "baa" of help and the saying that I am turning 
with you towards ALLAH after saying that I am turning towards you O lord, in it is the meaning of 
ALLAHs saying {who posseses intercession before him except with HIS will"} . {in this need, of 
mine, so that it is fulfilled}, meaning that ALLAH fulfills it by your intercession. We ask ALLAH 
first to let HIS prophet alyhi salam to make intercession for us, and then we turn ourselves to the 
prophet sallalahu alyhi wa sallam and request him to make shafa^ah (intercession) for us, and then 
we again turn towards ALLAH so that HE accepts the prophets intercession (alyhi salatu was salam), 
and the baa in "binabiyyika" is that of istfana (help) and the saying {0 ALLAH make him my 
intercessor"} that means, accept his intercession for me (and then Imam Munawi goes into the 
linguistics, discussing which is unnecessary for us here). . . Imam Izz ud din Ibn Abus Salam said that 
this (to ask ALLAH by the prophet) is special only with the Prophet alyhi salatu was salam because 
he is the leader of the children of Adam alyhi salatu was salam and we cant ask ALLAH by anyone 
else from the ambiya except Muhammad sallalahu alyhi wa sallam (the exact words are: laa yuqsamu 
ala ALLAHi bighayrihi minal anbiya wal malaa'ika wal awliya) and the angels and the friends of 
ALLAH because they are not on the level of the prophet sallalahu alyhi wa sallam and this is only 
special with the prophet alyhi salatu was salam . . .(Imam Ibn Abdus Salams words end here, and now 
Imam Munawi says): and Imam Subki said it is good (yuhsanu) to make tawassul, tashaftT and 
istigatha with the prophet sallalahu alyhi wa sallam towards ALLAH and no one disagreed on this 
from the salaf nor from the khalaf until ibn taymiyyah came and he disagreed and didn't allow this 
and he thus went astray from the right and straight path and he innovated that which was not said by 
any person having knowledge before and thus was made amongst the ahlul islam an example of (here 
the words of Imam Subki end and now Imam Munawi says): and it is the specially of the prophet that 
we can ask ALLAH by him, and this is not for anyone else except him alyhi salatu was salam as said 
by Imam Ibn Abdus Salam , but Imam Qusheri (radiallhu anh) has narrated from Ma v ruf Karkhi 
(radiallhu anh) that he said to his students: "Whenever you have a need to be fulfilled, ask ALLAH 
by my name (fa aqsamu alyhi bee) because I am a means between you and HIM at present",(Imam 
Qusheri narrates this with his chain in his "risala fi ilm at tasawwuf" ) and (Munawi says) this falls 


under the inheritance (waratha) that he received from Mustafa sallalahu alyhi wa sallam .... (then al 
munawi starts explaining the rest part of the entirety of the hadith in other books) 

This is true to mention that no one shares the same level as that of the Prophet alyhi salaam and he is 
partly even right in his ijtihad that these kinds of duas should be kept "khas" or special with the 
prophet but it is also true that it is not forbidden to use such duas with respect to other friends of 
ALLAH or other Prophets as Imam Munawi has tried to indicate in the end of his commentary and 
ALLAH knows best. 

It is interesting to note that Imam Munawi didn't cast aspersions on the saying of Imam Ma'ruf 
Karkhi, rather he defended it by saying that such is because there are certain people who have 
inherited certain things and traits from the prophet sallalahu alyhi wa sallam. I say: Imam Qusheri 
mentioned this instant in the biography of Imam Ma" ruf Karkhi in his "Risala fi ilm at tasawwuf and 
he too didn't say cast any aspersions on it, rather he mentioned it as a praise for the great friend of 
ALLAH. This is what Imam Qusheri writes: 


"Abu Mahfuz Ma'ruf bin Fayruz al-Karkhi 
He was a great master whose prayers were answered [by God] and whose grave was [a source] of 
healing. The inhabitants of Baghdad say that the grave of Ma'ruf is a proven panacea. He was a client 
of [the imam] v Ali b. Musa al-Ridaand died in the year 200, though some say that he died in 201. He 
was a teacher of Sari al-Saqati. One day he told [al-Saqati]: "When you need something from God, 
call upon Him by my name!"" (ar risala al qusheriyya fi ilm at tasawwuf, translated by Alexander 

If such was haram or shirk or kufr, Imam Qusheri would surely have pointed towards that, and it must 
be noted that Imam Qusheri is not a normal sufi whom people look at with eyes full of contempt, 
rather he is one of the imams in hadith of his times, a friend of Imam Bayhaiqi, the great muhaddith, 
and even Imam Al Haramayn al Juwayni, the great fiqh master of the shaffis, and he is the student of 
the Imam Ibn Al Fourak, the great mutakallim of the Asfr arites of his time.! He is also a student of 
Imam Abu Abdur Rahman as Sulami (the one who wrote the famous book "tabaqat as sufiyya"), who 
is one of the principle narrators and teachers of Imam Bayhaiqi and from whom Imam Bayhaiqi has 
narrated many ahadith in many of his books. So Imam Al Qusheri born in 376 hijri was an Imam in 
both the external as well as the internal sciences and to look at him with eyes of contempt and 
prejudice is wrong. He was quoted at many places by Imam Nawawi and Ibn Hajr Asqalani in their 
commentaries of Sahih Muslim and Sahih Bukhari many a times, and they give him the title 
"Ustaadh" and "Imam" and "Shaykh"! And nor did Imam Munawi cast any aspersions by miming 
what the modernists today do calling everything and anything as shirq! I say: this discussion here has 
proven the aqeedah of Imam Ibn Abdis Salam, Imam Qustullani, Imam Munawi, Imam Abul Qasim 
Qusheri, Imam Ma'ruf Karkhi and Imam Subki without any doubt, and the great authority that these 
great A'ema carry, carries weight for everyone except those who are neither learnt, nor have any 
respect for the views of Scholars ! 

One goes to one's nearest means among the salihin or saintly people, as is established by "Umar's 
tawassul through al-" Abbas the Prophet's uncle. This is not only permissible but recommended by all 
Four Schools. As for Imam Ahmad, he made tawassul through the Prophet a part of every dua as has 
been reported, nor did he try, unlike Albani (May ALLAH forgive and have mercy on him), to alter 
the modality of the tawassul or its meaning. 

Note that Shaykh Albani (May ALLAH forgive and have mercy on him) moved from denying 
that the tawassul can be made through the Prophet's person to accepting it, then denying that it be 


made by other than the blind man, then accepting it, and finally denying that it be made through other 
than the Prophet ! 

If it were forbidden to seek the Prophet's person as a means for obtaining cure and blessings 
in this life, then why did the Companions and the Followers seek such blessings through the hair of 
the Prophet, his minbar, his sweat, his saliva, his grave, and other items which we shall not mention? 
If one cannot deny the benefit derived by a mere particle of the Prophet's body long after his time, 
they surely one cannot deny the benefit derived by his noble person — except one whom ALLAH has 
deprived of true understanding, such as those who insist on denying even when the proofs are brought 
right under their nose. And ALLAH knows best. 

(NOTE: Shaykh Albani says that whoever thinks that dua to be Tawassul through the Prophet then he 
should restrict it only to the Prophet ^j <fij <£& &\ t*^-°. The Salafiyya rather the counterfeit Salafiyya 
are the ones who even deny this. I personally believe that the ahle Sunnah wal jamaat would have no 
problem if wasilah would be performed by the pseudo Salafiyaa with the Prophet ^j <flj <£& <&! J^ 3 
only and not oppose the ones who do it through the Prophet alyhumasalaatu was salaam because such 
was even the case with Imam Ibn Abdus Salam as I mentioned above and this would finish of the 
propbelms between the "Salaries" and the Ahle sunnah wal jamaat. Let us then come to common 
terms at least and accept that it is through the Prophet AT LEAST and that would be a good stance. 
Wallaahu taalaa aalam-Ruhan) 


From Abu Hurayra: I heard the Prophet (s) say: "By the one in Whose hand is Abu al-Qasim's soul 
(Muhammads soul), Tsa Ibn Maryam shall descend as a just and wise ruler. He shall destroy the 
cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not 
accept it. Then he shall stand at my graveside and say: Ya Muhammad! And I will answer him." 

Abu Ya'la relates it with a sound chain in his Musnad (Dar al-Ma'mun ed. 1407/1987) 
11:462; Ibn Hajar cites it in al-matalib al-^aliya (Kuwait, 1393/1973) 4:23, chapter entitled: " The 
Prophet's life in his grave " and #4574; Imam Noor ud din Abu bakr al haythami says in Majma" al- 
zawa'id (8:5), chapter entitled: "Tsa Ibn Maryam's Descent": "Its sub-narrators are the men of 
sound (sahih) hadith." 

The narrators of this hadith are very good and trustworthy, and some have tried to cause problems 
with the narrator "abu sakhr humayd bin zayd" but this is only because they have been confusing him 
with humayd bin sakhr, although Imam Ibn Hajr Asqalani in Taqreeb wot tahdheeb has said that some 
scholars have considered the two to be one, but on more research it seems to be more convenient and 
correct to say that the two are different narrators. That conclusion is reached because the imams of 
hadith like ibn adi, and others have different verdicts somewhat on both the narrators and have also 
made different tarjamahs of the two. Even if that is not the case, still Abu Sakhr Humayd bin Zayd is 
a good narrator who has been called thiqah by Ibn Ma'een and others. Imam Ahmed bin Hanbal 
called Humayd bin Zayd a good narrator in a narration from Abdullah bin Ahmed bin Hanbal in his 
"Hal fi ma"rifat al rijal". Furthermore, even Imam Dhahabhi in his Kashifhas copied the praise of 
Imam Ahmed bin Hanbal regarding Humayd bin zayd. 

This hadith thus is at least hasan, and this is even said by the salafi ulema! Shaykh albani too in his 
"silsila sahiha" has called the chain of this hadith to be "jayyid" (strong and good), and has gone into 
details then as to how he arrived to that conclusion. 

Some people as I have seen claim, and try to make ta'wil of this hadith by saying that this hadith 
nowhere proves that Isa v alyhi salam was calling the prophet alyhi salatu was salam or addressing him 
sallalahu alyhi wa sallam to seek his intercession or anything else, rather this is only one of the 
miracles of the prophet, and one of the specialities of the situation. I say: this is plain error as the users 
of this hadith never claim it as a proof for asking his sallalahu alyhi wa sallam intercession or dua, 
rather this is a proof that calling the prophet sallalahu alyhi wa aalihi wa sahibhih wa sallam like this 


(near his grave especially) is not shirq or kufr! Had it been so then even Sayyidina Isa" alyhi salatu 
was salam would become a mushriq and kafir (ma'azALLAH). Furthermore, it can't be claimed that 
this is a special situation as the outward (dhahir) of this hadith doesn't show that. And moreover, even 
if it is called a speciality, the speciality of the situation would only be that the prophet sallalahu alyhi 
wa sallam would answer sayidina Isa alyhi salatu was salam, although it has been experienced by 
many that the prophet sallalahu alyhi wa sallam answered their salams. It can also be said that the 
experiences of the people who say so, were actually not the prophet alyhi salatu was salam answering 
them, rather it was an angel answering on behalf of the prophet sallalahu alyhi wa aalihi wa sallam 
etc. but this all would be a lot of analogy. 

Some people have said that saying "alayka ayyuhan nabi" (on you o prophet) , during tashahhud is not 
correct because we are calling upon on him and we should use "alan nabi" (on the prophet) instead. 
They indirectly even call sayyidina Isa alyhi salatu was salam mushriq and kafir! (may ALLAH save 
us from that, may ALLAH cut off our tongues before we say anything that even points to that). 
Sayyidina Isa alyhi salatu was salam might call the prophet for talking to him, or his advice, or even 
dua, or anything else, which is not clear but it is established from this hadith that calling the prophet 
sallalahu alyhi wa alihi wa sahibihi wa sallam (near his grave at least) is not an unislamic act, or an 
act of shirq, rather isa alyhi salam will be a follower of islam and he wont go against the share v ah in 
any way. And anyways, we only, if we do so, are asking the prophet sallalahu alyhi wa sallam to 
make dua for us to ALLAH, which is nothing but tawheed, so how could it lead to shirq, or how could 
it ever be shirq or an act of kufr? 

Claiming that after the prophets death doing such as calling upon him standing near his graveside is 
shirq and kufr and rejected is like fishing in troubled waters now after reading this sahih hadith as 
now after the prophets death neither will anything be revealed to prophet isa and nor will he be 
following anything except islam but rather islam itself and will even pray behind Imam al Mahdi and 
we don't expect him to be performing acts of shirq and kufr out of his own whims and wishes!!. This 
is only a lesson to learn for people who are asleep. 



Imam Ibn Atheer Jazri, one of the greatest historians of Islam writes in al kaamilfi taareekh vol. 4 
page no. 246 edition of "daarul kitaab arabia beerut" 


"Then Khalid bin Waleed angered towards the enemies and even called the army to do so and 
then they according to their habit said "Yaa Muhammadah" and whoever they angered towards would 
be killed." 

Imam Ibn katheer in his book "al bidaayah wan nihaayah" vol.6 page 324 (edition: daarul 
fikr beerut) 


"Then Khalid bin waleed according to the habit of the Muslims proclaimed his proclamation 
and those days the proclamation of the Muslims was "Yaa Muhammadah." 

Note that both the Imams are mentioning the same thing and are mentioning it in regards to 
the same war as I will explain in the coming lines inshAllah. 

And this is a historical happening as being mentioned by Imam Ibn Katheer and Imam Ibn 
Atheer in some of the greatest books on Islamic history we have around! ! The simple question is: 

"Even if the happenings have been derived from weak sources (although I haven't researched 
the riwaayas and cant say about their reliability but it's a historical fact) still if we assume that this is 
"shirq" or "kufr" or "haraam" does that mean that these two aaema are trying to ascribe a thing and 
work of "shirq" or "kufr" or "haraam" towards the great Khalid bin waleed who was called the sword 
of ALLAH by the prophet and against whom even Abu Bakr didn't do anything after Umar 
complained to him about him! ! ! ! So now the reader is left with only two conclusions: 

a. Khalid bin waleed was performing a kind of "istisgatha" or tawassul through the 
prophet alyhi salaam. 

b. Imam Ibn Katheer and Imam Ibn Atheer who are pillars in Islamic history and care 
about shirq and kufr more than us are lying and have ascribed a wrong thing towards 
him and thus are "sinful" for that because they ascribed wrongly without even 
clarifying something that is "kufr" and "shirq" towards a great companion of the 
prophet! ! ! ! ! ! ! If someone says that the narrators of this incident are responsible, then I 
say that these two Aema had the responsibility to clarify the thing and say that verily 
this is shirq and shouldn't be done! 

And this thing happened during the "battle of yamamah", the battle against Musailmah the liar and 
during the tenure of Sayyidina Abu Bakr and many many people fighting must have been companions 
and that too great companions ! ! ! 

Here there is a refutation for the people from the "salafies" and the "ahle hadith" who claim that 
saying as such is not allowed. I agree that to call the prophet alyhi salaam by his name hasn't been 
allowed in the Quran but that is regarding to call him as we call each other with disrespect. People 
who forbid saying "Yaa Muhammad" even if the person is saying so to remember the prophet or for 
tawassul then they shouldafter reading this take a note of themselves as the things that I brought about 
above show its validity!. 

Imam Shah Abdul Haqq muhaddith dehlavi and Imam Shah Abdul Azeez muhaddith dehlavi 
on "al waseelah and how to visit graves of awlivaa and siddiqeen": 

(Note: Imam Shah Abdul Haqq muhaddith dehlavi has been one of the greatest Hanafi jurists 
and Ulema of the later times and is usually named after Imam Allama ali qaari in Hanafiyyat 
and he is a great muhaddith too. The "Salafies" and the "ahle hadith" of the Indian 
subcontinent often quote him for things. Imam Shah Abdul Azeez muhaddith dehlavi is one 
of the sons of Imam Shah wali ALLAH muhaddith dehlavi and it wouldn't be wrong to say 
that he is the most popular of the sons of the great man and has written a lot for Islam and he 
too is respected almost equally as his respected father. The "ahle hadith" often quote him too 
in many cases and his reputation is mutafaqqun alyh) 



^ L £_ / *^ 

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^■^ *-^ ^-*j ^ jJ *-^ ^ <^jrf 1-aJjUi -H^ 

^\ XlT ^\Xi Ij. <jf *J -? 5" uf ia*^ jZ *£\j+ dkili (jUji 

CLLcliii ^ Jj I l-lik &JJU I *5 ij <_JjjLaj f.j^-* ft-^J-J 

J *jqLj * 1 ,, i . .. ^ 4 Jou jyiJ i -jo j **' ^ Li. JJJ 1- ■ ^—* * 
q'jjujJ *JJJ jjl dLk*i_LJ* jjtsJjLJ* /JljtJ dl-bui jU Jj )jj 


(I have translated it with the scarce knowledge I have of Persian language keeping in view also an 
already prevalent Urdu translation) 

"I wish my understanding was with those people who say no to seeking help from awliyaa ALLAH. 
Have they not understood this in the way we do. And that is that the person making dua is the 
"muhtaaj" of ALLAH and asks from ALLAH to fullfil his need and produces the means of the wali 
and says "0 ALLAH I ask you by the means of your wali on whom you bestowed mercy, so please 
fullfill my need. 


The second way is to address (the word is "nida" can also be translated as "call" and this calling is not 
like the calling of the mushriqeen towards their false gods) the wali and say "O wali of ALLAH, 
please perform shafaat for me and make dua to ALLAH so that He may fulfil my need; hence the 
giver and fullfiller of needs is only ALLAH. The wali is only a means in between and the provider 

and the "doer" and sustainer is only ALLAH (then he goes on the describe the power of ALLAH 

and the subservience of the awliyaa ALLAH to ALLAH and how they are a nonentity before 
ALLAHs stature)" (Ashat al-Limat 3: 401) 

jl IfiJ i— lUb i Amy :Jji tlS xju K. Jj'j jui li£u 

<0 IljjT L SjI^j ri..ij> oli* cJUj: |j jLlji 

j| lu Olil pit ji , x <*j j llll 9- *U4 j j j*i-» 


>^ju 4j Ci*u| #£-*-• *^-^ ^jSjLlj pit j|.l*2*ij! 3 -LI 'J * 
Cl! tjt^j-i Xl^L ■ C ^ *t,.L^j quJl± jJIju s '» -'-■ ; l_jJ1jlJ-* 

^bu UjUj buJtj ^ CH^H-iiJU ^jj ^ £\ jjljj 
ji C^l j/1* J Cl^l^— i jl £jU ljl jlu^| j jj'l 

l ( ^^aii^^!\jUU u l^loLJ53"jj!iir4r^ 


He continues writing: 

"The type of "seeking help" and tawassul that I have mentioned; had it been a thing 
leading to shirq as is the thinking of the person banishing tawassul then asking the awliyaa to 
make dua for us during their lives too would have not been allowed rather that thing is 
mustahabb and a commendable act. And if the person denying tawassul says that after death 
the awliyaa ALLAH lose their karaamaat and come down in their level then what is the proof 
for their saying so?. And if some people say that after death they get involved in problems and 
"aafaat" and thus they don't get time to make dua for anyone then this "qaaedaa" is not 
"qulliyya" or applied for all and there is no proof for this. At the most what we can say is that 
"seeking help" from people in every grave cannot be of use and it can also be as that some 
awliyaa ALLAH even after their deaths are so involved in ALLAHS worship and have got 
absorbed in ALLAH that they cannot make duaa for us. Yes, if the people have this thinking 
that awliyaa can give and help permanently (not by their duaa to ALLAH and HIS izn but by 
their own power) like some ignorant people today think who kiss the graves and prostrate 
before them and perform salaat facing them, then all these doings have been stopped from being 
done and are haraam....the people who know shareeat and know the ahkaam of the deen are all 
unknown to such horrendous acts " (Ashat al-Limat 3: 401,402) 

The complete quotation of Imam Shah Abdul Azeez muhaddith dehlavis fatwa is as follows: 

"Neest soorat ast imdaad magar haemin ki muhtaaj talab kunad khud azjinaab e izzat e ilaahi bi 
tawassul e wohaaniyyat e bandah ki maqarrab wa mukarram dargaah e waalaa satwa goyadd 
"khudaa wandaa ba barkat e een bandah ki too rehmat o ikraam kardah oo raa barr aawardah 
gardaan haajat e muraa. Yaa nidaa kunad aan bandah e muqarrab wa mukarram raa ki bandah e 
khudaa wa wali way shafaat kun muraa ba khwaah and khudaa e taalaa matloob muraa wa masool 
parwar digaar sat taalaa shaanahu. Wa dar way haych shaaiba e shirq neest chinaanki munkarr 
waham kardo wa aan chinaansat ki tawassul o talab e duaa az saalihaan o dostaan e khudaa darr 
haalat e hayaat kunad wa aanjaaiz ast baa itifaaq. Pass aan churaa jaaiz naa baashud wafarqay 
neest darr arwaah e kaamilaan dar hain e hayaat wa baad az mamaat magarr ba taraqe ay kamala" 

" There is not seeking any help except that the person in need asks ALLAH to fullfill his needs by 
the means of the "roohaniyyat" of the wali who is close to ALLAH in his "darbaar" and 
"baaregaah" and let him say "oh ALLAH by the tabarruk and barakah of this wali on whom 
you have bestowed your mercy and ikraam please fullfill my needs" or let him (the person in 
need) address the wali (the real word for "address" used in the Persian original is "nida";also 
an Arabic word.)And say "O wali of ALLAH, perform shatVat for me and make duaa to 
ALLAH to fullfill my needs." Hence the bandah (wali) is only a means in between. "Al Qaader" and 
the one who gives is actually ALLAH. The shirq that the person who is against this thinks it to be 
is not present in this. It is just like this that good people and the friends of ALLAH are made 
waseelah and means to ALLAH in their life. And they are asked to pray for us and this is jaaiz 
according to all. Then why can't it be jaaiz after this life (in the isthmus life). The difference between 
the arwaah (souls) of al kaamileen (awliyaa in short) during life and after death is only this that after 
death (in isthmus life), they increase in "kamaal" (I couldn't find an English equivalent. But the word 

that comes in my mind is brilliance and excellence) end of Imam Shah Abdul Azeez muhaddith 

dehlavis fatwa. 


[Fataawaa e Azeeziyyah volume 2, page number: 108](Note that I have personally read the fatwa in 
Persian and have translated the piece myself keeping before me even an already present Urdu 

Imam Abdul Azeez Muhaddith Dehlavi was asked a question regarding "how to seek help" from a 
wali and how to know whether a person in the grave is of a wali or not. He was actually asked about 
the right and share e way of seeking help and this question and answer is mentioned in his "fataaawaa 
e Azeeziyyah vol.1 pi 77". Here i have mentioned the Persian also and then translated it with my 
limited knowledge of Persian language and an already existing Urdu translation 


q) Baraaye daryaafat ainki ahle qabr kaamil astyaa na darr soorat ayki ahle qabr kaamil baashud 
az waa istimdaad bache soorat baayad karud 

a) baazay az ahle quboor mashhur bakamaal and wa kamala aynshaan mutawaatar shudah tareeq 
e istimdaad az aynshaan aanst kijaanib sarr qabar oo soorat baqarah ungusht barr qabar nihadah 
taa muflihoon bakhwaanad baaz bataraf paaieen qabr bayaayad wa aaman or rasool taa aakhir 
soorah ba khwaanad wa bazubaan goyadd "ay hazrat man baraaye falaan kaar darr janaab e ilahi 
iltijaa wa duaa mykuneem shumaa nayz baduaa wa shafaa at imdaad man numaayeed baaz row 
biqabla aarad wa matloob khudd raa az janaab baari khwaahad wa kasaanaiki kamala aynaan 
maaloom neest wa mashhoor wa mutaawaatarr na shudda daryaafat kamala aanhaa bahmaan 
tareeq ast ki baad azfaatihah wa darood wa dhikr e "saboohun" dill khud raa muqaablah siina 
maqboor badaarad wa agar raahat wa taskeen wa nooray daryaafat kunad badaanad ki ain qabr 
ahl e salaah wa kamala ast laa kin istimdaad az mashhoor een baayad kard" 

q) "to come to know whether the person in the grave is one of the perfect ones (wali) and if he is one 
of them then what is the way to seek help from him?." 

a) "there are many people whose being kamil and wali is very popular and their wilaayat is also 
proved by many ways. The way of seeking help from such great people is that keep your finger on the 
side of the grave of this person and recite the chapter of the cow (surat ul baqarrah) upto "muflihoon" 
(the first rulaT) and then come towards the other end of the grave and recite the verses "aamanar 
rasool" upto the end of the chapter of the cow and the visitor should say this with his tongue: "O so 
and so i have come to ask for such and such thing from ALLAH and I request you also to pray and 
make dua for me and perform shafa'at for me and help me". Then he should face the qibla and ask 
ALLAH himself for what he had come to ask. And the person of the grave whose being a wali and 
kaamil is not popular and people don't know about it to know whether he is kaamil or wali one should 
after reciting faatihah and durood and the dhikr of "suboohun(qudoosun rabbunaa wa rabbul 
malaaikatuhu war rooh") should place his heart (his chest) in front of the persons (in the grave) chest 
and if he feels serene and peaceful then he should know that this is a kaamil person but help should be 
sought only through a kaamil whose kamal and wilaayat is well known." 

There is another thing that I found very interesting that Imam Shah Abdul Haqq muhaddith dehlavi in 
his book "ish atal lu muaatfi sharah al mishkaat". He writes this in "baab ziyaarat al quboor": 

"Imam Ghazalli rehmatullahi alyhi gufta: harr ki istimdaad kardah shuwwad buway dar hayaat 
istimdaad kardah mee shuwwad juway az wafaat.yakay az mashaaekh guftaa deedam: chahaar kass 


raa azz mashaaekhki tasarruff mee kunand darr quboor e khud maanand tasarruff haa ayshaan darr 
hayaat e khud"(this is in Persian and here I have translated it keeping in view even the Urdu 

"Imam Ghazzali has said that: 'from whoever you ask for help in his life (this is actually regarding the 
Shaykh one has in tareeqat who helps in his life and according to sufiyya also after his life- 
wALLAHu taalaa alam) then ask for help from him after his life also. I saw one of the mashaaikh 
saying: four people (awliyaa) I did see that they in their quboor did the same as they did in their 
life'(/s/i atul lumaat. baab ziyaarat ul quboor vol. 1 page 715) 

This statement shows some very important points: 

1) The aqeedaah of Imam Ghazzali who was a shaafiee faqqiih and knowledgeable and a Sufi of high 

2) The aqeedah of Imam Shah Abdul Haqq muhaddith dehlavi who is quoting without performing a 
"radd" or without condemning the statement of hujjat al Islam Imam Ghazzali. 

(Here I want to throw light on one point: the point in mentioning this thing that Imam Shah Abdul 
Haqq muhaddith dehlavi has written is not Imam Ghazzaali as the "Salafies" usually are seen because 
of their jealousy of Imam Ghazzaali spreading heresay about him. But the point is the Imam Shah 
Abdul Haqq muhaddith dehlavi.) 

I believe the point of Imam Ghazzalis saying ie maddad or help can be taken from one after his death 
needs some clarification and of course the "Salafies" may name Imam Ghazzali an "innovator" and 
"mushriqq" after this. Firstly I would like to say that Imam Ghazzali has made this particular 
statement being a sufi and because he himself was one of them in the highest ranks ;it is possible that 
he himself too may have witnessed the same things and may have sought help and got it. But there 
are other tareeqats like the naqshbandi in which you can ask for help from the Shaykh you are the 
mureed of even when he is alive but not around you. Some people say that this is the limit of shirq 
and may even label me after reading this as one of the greatest "mushriqs among Muslims"! ! !. I 
would like to clarify that the tradition of uthmaan bin hunayf and the bilnd man lays the foundation 
for asking the help of the Shaykh when he isn't present or calling his name as the Prophet alyhi 
salaam had ordered the blind man to "go and make ablution" and the hadith doesn't mention the 
coming back of the blind man to the Prophet alyhi salaam and the words of the duaa are also "yaa 
Muhammad". But still some people may not be satisfied by this. So I have formed a separate chapter 
on saying "almaddad yaa ibadALLAH" or "aainu yaa ibaadALLAH" addressing the "slaves of 




Here I would like to add some things about the asking for help from the pious servants of ALLAH as 
in "yaa ibaadALLAH al maddad" or "aainu yaa ibadALLAH" and I would like to quote some proofs 
for it. 

Al-Tabarani has related from v Utba Ibn Ghazwan from the Prophet that he said: "If one of you loses 
his way with respect to anything whatsoever or wishes help when he is in a land in which he has no 
friend let him say: O servants of ALLAH help me (ya ^ibad ALLAH ainuni)\ for ALLAH has 
servants whom he does not see. "{Hadith hasan (fair) related by Tabarani in al-Kabir, Abu Ya'la, Ibn 
al-Sani, and Haythami in Majma" al-zawa'id 10:132. Bayhaqi relates something close to it on the 
authority of Ibn "Abbas in Kitab al-adaab" (p. 436): "ALLAH has angels on earth who keep a record 
even of the leaves that falls on the ground. Therefore, if one of you has lameness in his leg or finds 
himself in need in a deserted place of the earth, let him say: ainu ^ibad ALLAH rahimakum ALLAH, 


"Help, O servants of ALLAH, may ALLAH have mercy on you!" Verily he shall be helped, if 
ALLAH wills." Ibn Hajar said its chain is fair (isnaduhu hasan) in al-Amali. Bayhaqi relates it with 
two more chains from Ibn "Abbas in Shuab al-iman (1:183 #167; 6:128 #7697) and another from Ibn 
Mas v ud in Hay at al-anbiya' ba^da wafatihim (p. 44) also related in al-Kabir by Tabarani who has ya 
Ibad ALLAH a^inu repeated three times, Ibn al-Sani, Abu Ya'la, and Nawawi in al-Adhkar. Ibn Abi 
Shayba relates in his Musannaf (7:103) through Aban Ibn Salih that the Prophet (s) said: "If one of 
you loses his animal or his camel in a deserted land where there is no-one in sight, let him say: "O 
servants of ALLAH, help me! (alnu Ibad ALLAH), for verily he will be helped." The latter is the 
same as Bayhaqi's narration #167 from Ibn "Abbas.}. 

. It was narrated through a variety of paths of transmission, one of which supports the other. Thus, 
al-Hakim related it in his book of sound hadith as well as Abu TJwana and al-Bazzar with a sound 
chain of transmission from the Prophet in this form: "If the mount of one of you runs loose in a desert 
land, let him call: O servants of ALLAH, restrain my beast! (Ya Hbad ALLAH ahbisu)." Shaykh al- 
Islam Ibn Taymiyya has mentioned this hadith in his book al-Kalim al-Tayyib, also Ibn Qayyim in his 
own al-Kalim al-Tayyib, Nawawi in his Adhkar, al-Jazari in Al-Hisn al-Hasin, and other transmitters 
of hadith whose number is too large to count. The latter wording is from the narrative of Ibn Mas'ud 
whose chain of transmission is continuous back to the Prophet. The narration of Ibn Mas'ud whose 
chain is interrupted is: "Let him call: O servants of ALLAH, help me (ainurti ya ^ibad ALLAH)." { Ibn 
Mas'ud's narration of ahbisu is the weaker of the chains and "Utba's narration of aHnu the stronger. 
Ibn Hajar said of the former, as reported by Ibn v Allan in his Futuhat (5:145): "A rare (gharib) hadith 
related by Ibn al-Sani (#508) and Tabarani (cf. Munawi in Fayd al-Qadir 1:307) and its chain is 
interrupted." Both Ibn Hajar and al-Haythami {Majma" 10:132) said: "Its chain contains Ma v ruf Ibn 
Hassan who is weak." (Shawkani mentions that Abu Ya'la cites it also.) but we showed another 
version above that is hasan and even if these ahaadith are weakened by their chains again we apply 
the rule that the muhaditheen apply when there are ahaadith with similar bodies and different chains 
and the chains are defective then due to corroboration these ahaadith are called "hasan li ghayrihi" but 
this is my personal qiyaas and as I have limited knowledge of all the criteria under which hasan li 
ghayrihi is applied we cant completely depend on what I say. } But still we have the scholars to help 
us out in this problem of ours. Allama Imam Ash Shawkani allows the calling on someone 

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"It has been said in "majma az zawaaid that the men of this hadith are thiqa and In the hadith 
(of ainu) there is evidence that it is permissible to ask help from those one does not see among 
the servants of ALLAH, whether angels or good jinn, and there is nothing wrong in doing it, 
just as it is permissible for someone to seek the help of human beings if his mount becomes 
unmanageable or runs loose ." Tuhfat al-dhakirin p. 155-156. We have seen that according to 
Allama Shawkani "ibaadALLAH" are the "angels and the good jinn". Here I would like to add what 
Imam ali qari (Mulla ali qaari) has written about "ibaadalah" in his commentary over Imam jazris 
iddat al hisn wal hasein: 


which means "it means (ibaadALLAH) the angels or the Muslims among the jinns or the people 
of the unseen that is the i AbdaaV '' (al harzus samain shark alal hisn al hasein p.378 edition 
"mubtakatul ameeriyya makka mukarramah 1304 hijree") There is also transmitted on the authority 
of v Abd ALLAH Ibn al-Imam Ahmad Ibn Hanbal that he said: "I heard my father say: "I had made 
Hajj five times and once I got lost on the way. I was walking and I began to say: O servants of 
ALLAH show us the way! I continued to say this until I got on the right way." {Reported by Ibn 
Muflih al-Hanbali in his book al-Adaab al-shar^iyya.}. Nawawi relates in Al-adhkar after 
mentioning the hadith ahbisu : 

1 Job ^5^-^ k^^-rf »*Jo 0\^0>^i d-J&>_»J 

"One of our very knowledgeable teachers related to me that one day his animal ran loose -- I 
think it was a mule — and he knew that hadith, so he said it, and ALLAH restrained it for them 
on the spot. I myself was with a group one time when one of their animals broke free and they 
were unable to restrain it, so I said it: it stopped on the spot with no reason other than those 
words." Shawkani cites Nawawi's two accounts in his Tuhfat al-dhakirin and so does Imam Ali al 
Qari in al harzus sameen {tuhfat az zaakireen is the book of sharah written by Imam Shawkani over 
Imam jazris "hisn wal hasien" and so is Imam Ali Qaris book "harzus samein") 

Apart from this, even the "ahle hadith" Imam in India, Allama Nawab Siddiq Hasan Khan Bhopali al 
Qanuwji, who is considered to be the most important of the founders of the "ahle hadith" movement 
in India, which is somewhat a substitute for the "salafi movements", in the gulf countries, in his 
reputed and well known book "Nazi ul Abrar" under the chapter of "what to say when your animal 
runs loose" writes, as I present below the scan directly from his book: 


. . .1 . . - 14 I 1 »l I II I " l 1. I ........ '••'. ^r 

(He mentions the hadith of Abdullah ibn Mas'ud radiallhu anh in its complete form and then he says): 

It has been narrated by Ibn Sunni, and Bazzar, and Abu Ya'ala, and Tabarani, and in majma'az 
zawaid t is said that in it is Ibn Hissan, and he is Daeef. It has been said in Sharh Idah (Hisn wal 
Haseen by Shawkani?), that Nawawi has said after mentioning this hadith in his Adhkar: "One of our 
very knowledgeable teachers related to me that one day his animal ran loose — I think it was a mule — 
and he knew that hadith, so he said it, and ALLAH restrained it for them on the spot. I myself was 
with a group one time when one of their animals broke free and they were unable to restrain it, so I 
said it: it stopped on the spot with no reason other than those words.", end of the words of what is in 
Sharh Idah. I (siddiq hasan Bhopali) say: conincidentally, something like this has happened with me 
too and I was travelling from "Qanuwj" to "Bhopal", and my horse ran loose, and I looked for him but 
couldn't get it, so I said these words and I had known them from "Hisn wal Haseen", so ALLAH 
brought back the horse to me. . . and praise Is for ALLAH". 

This shows that the words "Ya Ibad ALLAH ahbisu" seeking help from the ibaad ALLAH that the 
ulema have described to be either, angels, or good jinns, or from the rijal al ghayb, and ALLAH 
knows best. But this is known that he did seek help from someone other than ALLAH directly, 
working upon a hadith! I noted this in his words that he in the end says: "and ALLAH made it return 
to me"! so we see that how the Allama sought help from a being other than ALLAH but still believes 
that ALLAH did all what happened! This is the aqeedah of the Ahle sunnah wal jam' ah, that 
everything is done by ALLAH irrespective of the reason of it being done, be it dua by "someone" or 
"help" by someone, as has been quoted somewhere in this book from Maulana Shabbir Ahmed 
Uthmani Deobandi, while he explained "iyyaka nabudu wa iyyaka nastaeen" 

Now if someone says that ALLAH has kept servants for one in such situations to help them, then their 
reasoning has a loop hole. It may be asked : "if ALLAH has kept special servants there to help, then 
why do we ask them for help, rathr couldn't we just ask ALLAH for help and ALLAH would order 
his special servants to help through any means?" this is a clear loop hole in the reasoning of some 
people who try to be apologetic and find excuses. There is also another party, who call even this shirq, 
and kufr, and I am a witness to this as I have come across many people belonging to such a party. 
Nevertheless they will have to call Imam Shawkani and Allama bhopali mushriqqeen and kuffar if 
they still believe as such. This hadith disprove their "qaaedah" or rule, that to seek help from anyone 
from the unseen, at any time, in any condition is shirq and kufr, because the hadith too comes in the 


"aam" or "common" of their fatwa of kufr and shirq! If they say that the believe in the hadith then 
such a ruling and condition from them is erroneous and incorrect. 

Furthermore, I read a "salafi" shaykhs "refutation" of the experiences of the ulema with this hadith, 
and he said that it may be a test from ALLAH to help them, and fulfill their needs after they said such 
words, to test them in their tawheed! This was a statement that made laugh and would make any 
person who doesn't look at things in a prejudiced way laugh too, because he would then be claiming 
that firstly the hadith is mawdu" or completely baseless, which is not the fact as we will try to prove 
below, and he will be saying that all the ulema mentioned failed this test although they were more of 
muwahhideen than this shaykh and more in knowledge of tawheed and islam than him! That would be 
idiotic, and prejudiced from one who is a popular shaykh of the infamous da'wah, may ALLAH save 
us from such ignorance and such excuse making and accept things after they become clear and 
manifest for us. 


I would here like to present the research of Shaykh Mahmud syyed mamduh in raaful minaarah about 
the following ahaadith and even add one point or two to it:"When one loses his means of transport in 
a (deserted) land, he should call: 

'O slaves of ALLAH! Help me recover (my transport), 'for there are many of ALLAH's 
attendants on this earth. They will help you recover it."Al-Tabarani said:"ibrahim Ibn 
Nailaal-Asbahani narrated to us from al-Hasan Ibn "Umar Ibn Shaqiq from Ma'ruf Ibn 
Hasan al-Samarqandi from Sa'id Ibn Abi Aruba from Qatada from Abdullah Ibn Burayda 
from 'Abdullah Ibn Mas'ud that he said: 'The Messenger of ALLAH said:"When one loses 
his means of transport in a (deserted) land,he should call: "O slaves of ALLAH! Help me 
recover (my transport)" for there are many of ALLAH's attendants on this earth. They will 
help you recover it.'"" al-Tabarani, miTjam al-kabir (10/267) Abu Ya'la has narrated it like 
this Abu Ya'la, musnad (9/177)as well as Ibn al-Sunni. (Ibn al-Sunni, v amal al-yawmi wal- 
layla (p. 162) Nuruddin al-Haythami said after quoting Abu Ya'la and al-Tabarani: "The 
chain contains Ma v ruf Ibn Hasan who is da'if." al-Haythami, al-majmiT al-zawa'id 

The same was said by al-Hafidh al-Busiri. Al-Busiri, mukhtasar Ithaf al-sadatul muhrah (notes to 
matalib al-aliyya, 3/239) Al-Hafidh Ibn Hajar (al-Asqalani) said, after ascribing it to Ibn al-Sunni and 
al-Tabarani: "There is inqita (discontinuation) in the chain between Ibn Buraydah and Ibn Mas'ud." 
Ibn Hajar, takhrij al-adhkar (sharh Ibn Allan, 5/150) 

Nonetheless, the Hadith has supporting routes which transform it from a weak Hadith to a hasan (fair) 
one which is acceptable and actable upon. (Hasan li ghayrihi-RuhanwALLAHu tala aalam) 


Regarding what al-Tabarani transmitted through the route of "AbdulRahman Ibn Sharik who said his 
father related from Abu "Abdullah Ibn v Isa from Yazid Ibn "Ali from v Utba Ibn Ghazwan from the 
Prophet that he said: 

"When one of you loses something or desires assistance while in a land where no person of assistance 
(is available) he should say 'O slaves of ALLAH! Assist me; help me,' for indeed ALLAH has many 
slaves who we do not see. "Al-Tabarani added: "and this has been acted upon". Al-Tabarani, 
miTjam al-kabir (17/1 17)1 say: The chain contains daT (weakness) and inqita. Al-Hafidh al-Haythami 
said: "al-Tabarani narrated it and its narrators have been declared reliable although there is weakness 
in some of them; except that, Zayd Ibn v Ali did not meet v Utba." al-Haythami, al-majmu v al-zawa'id 

Al-Hafidh (Ibn Hajar) restricted (his comments) on its defects to (pointing out) the inqita (and not 
mentioning the weakness of the narrators) saying, "al-Tabarani transmitted it with a munqati 


(discontinued) chain from 'Utba IbnGhazwan, as a marfu' (traceable i.e. to the Prophet ) 
narration. "Ibn Hajar, takhrij al-adhkar (sharh Ibn Allan, 5/150) 

Regarding what Ibn Abi Shayba related: "Yazid Ibn Ruhanrelated to us saying: 'Muhammad Ibn 
Ishaq reported to us from Aban Ibn Salih that the Messenger of ALLAH said: "When one of your 
means of transport or camel flees in a (deserted) land, where none can be seen, he should say 'Assist 
me O slaves of ALLAH,' for he shall be assisted.'"" Ibn Abi Shayba, al-musannaf (10/424, 425) 

This Hadith is mursal (the Tabi'i drops the Sahabi and narrates directly from the Prophet . If it weren't 
for the an'ana (i.e. instead of saying "he narrated to me", it is said"from him" which creates the 
possibility of an unknown narrator in between) of Muhammad Ibn Ishaq, the chain would have been 
hasan. Al-Albani (May ALLAH forgive and have mercy on him) claimed it had the defect of being 
mu'dal (where two consecutive narrators are dropped and not just one aswould be the case with a 
mursal hadith) al-Albani (May ALLAH forgive and have mercy on him), da' if a (2/109) but this is 
incorrect because Aban Ibn Salihwas from the younger Tabi'in. And ALLAH knows best. 


Regarding what al-Bazzar transmitted:"Musa Ibn Ishaq related to us from Manjab Ibn al-Harith, 
Hatim Ibn Isma'il related tous from Usama Ibn Zayd from Aban Ibn Salih from Mujahid from Ibn 
'Abbas thatthe Messenger of ALLAH said: 

"Indeed ALLAH possesses Angels besides the Hafadha (the Angels ofProtection) who write (of 
even) the leaf which falls from a tree sowhen one of you suffers a limp in a deserted land he should 
call, 'Assist (me) O slaves of ALLAH'"" -Bazzar, musnad (kashf al-astar 4/33-34) Al-Haythami said: 
"Al-Bazzar related it and its narrators are reliable." -Haythami, al-majmu' al-zawa'id (10/132)A1- 
Hafidh (Ibn Hajar) said:"The chain is hasan and gharib jiddan (very rare)" Ibn Hajar, takhrij al-adhkar 
(sharh Ibn allan, 5/151)Al-Hafidh, restricting himself to saying it is hasan, shows he considered 
Usama Ibn Zaydreliable for there is difference of opinion over him. Al-Bayhaqi transmitted it in 
Shu'bul Iman on the authority of Ibn Abbas also, but in a mawquf (untraceable) form through Ja'far 
Ibn Awn from Usama Ibn Zayd from Aban Ibn Salih from Mujahid from Ibn' Abbas. Al-Albani (May 
ALLAH forgive and have mercy on him) claimed that the marfu' route had a defect because of the 
mawquf route since Ja'far Ibn Awn (who narrated the mawquf route) is more reliable than Hatim Ibn 
Isma'il(who narrated the marfu' route) so the Hadith becomes defective due to the discrepancy while 
the preferred view is that it is mawquf. Al-Albani (May ALLAH forgive and have mercy on him), 
da' ifa (2/109) 

This is incorrect from two angles: 

1 . It is the convention in the science of Hadith that when there is a contradiction of whether a Hadith 
is raised back (to the Nabi ) or halted, the raised back is given preference in judgement. Imam al- 
Nawawi said:"When some of the accurate and reliable narrators narrate (a Hadith as) 
muttasil(connected) and others (narrate it as) mursal; or some (narrate it as) mawquf andother (narrate 
it as) marfu'; or it is (narrated) mawsul (continuous) once and thenmarfu' another time and as a 
mursal or mawquf another time, then the correctapproach is as the muHaqqiqun (verifiers) from the 
muhaddithun (scholars ofHadith), and it is the saying of the fuqaha (jurists) and scholars of usul 
(Islamicjurisprudence) have said and al-Khatib al-Baghdadi regarded it correct: That the ruling (of the 
status of the Hadith) is from the one who narrated it asmawsul or marfu' whether the opposing 
narrations are from more reliablenarrators or from more numerous narrators or from narrators with 
better memory because this is an addition from a reliable narrator and it is acceptable 
(Ziyada thiqa wa-hiya maqbula)." Al-Nawawi, sharh sahih Muslim (muqadama 1/32) 

Ibn al-Hadi has clarified this. It appears to belbn 'AbdulHadi, al-tanqih (1/350); Egypt 


2. Hatim Ibn Isma'il is not alone in narrating the hadith in marfif form; rather, Muhammad Ibn Ishaq 
has also done so as has been previously discussed as in the case of the supporting narration of 
'Abdullah Ibn Mas'ud as mentioned firstAWhat should have been said is that Aban Ibn Salih would 
narrate it marftT some times and at other times he did not feel it necessary to narrate it marnT as it is 
seen similarly very often. And ALLAH knows best. Therefore the claim of this hadith being defective 
by al-Albani (May ALLAH forgive and have mercy on him) because the mawquf would replace the 
marftT holds no weight; he only did so to repel the meaning of the Hadith and to dispose of it with 
whatever means even if it meant going against the principles of Hadith; may ALLAH forgive. 
From what has preceded, it has been acknowledged that the Hadith is jayyid (good) and maqbul 
(acceptable) and that the third supporting narration has a hasan chain itself, and ALLAH knows best. 
Benefit : 

When a Hadith is mentioned with a daTf chain it becomes acceptable, either sahih or hasan, when the 
Ummah has accepted it; as for when some of the scholars have practised it like the Hadith at hand 
their action strengthens the report. Al-Hafidh al-Bayhaqi said, after narrating the Hadith on salat al- 
tasabih: "" Abdullah Ibn al-Mubarak would do it and it has been passed down by the pious and this 
strengthens the marfu" Hadith." al-Bayhaqi, al-sunan al-kubra (3/52) 

A similar statement was made by his Shaykh al-Hakim. Al-Hakim, al-mustadrak ( 1/320) 

The Hadith has been acted upon and practiced by the scholars: 

• Abdullah Ibn Imam Ahmad said, "I heard my father say:'I did five Hajjs: two on camel and 
three on foot, or two on foot and three on camel and when I lost my way when walking I would 
say "O slaves of ALLAH! Guide us towards the (correct) route," and then I continued a little 
before I found myself back on the (correct) route' or as it was said by my father". Al-Bayhaqi in 
al-masa 'il; and shu 'b al-iman (as far as I know it is also narrated by Imam Ibn Muflih Al Hanbali in 
his "aadab ash s/ianyya"-RuhanwALLAHu taala alam) 

• After Abul Qasim al-Tabarani transmitted it, he said: "This has been acted upon." Al-Tabarani, 
rmf jam al kabir (17/117) 

• Imam an-Nawawi, after mentioning this Hadith: "One of our kibar (major scholars) in knowledge 
related to me that he lost his means of transport, which I presume was a mule, and he was aware of 
this Hadith and said (the du v a) so ALLAH brought to him his animal immediately.""! was once with 
a group of people and my animal fled and the people failed (to find it) and I said (the du'a) and 
I found the animal immediately without any means but this statement." al-Nawawi, al-adhkar 
(p.l33)(In the edition that I have i.e the edition of al adhkaar from "daar ul misria al lubnaaniah" first 
edition 1988, the page number is 288 and this is a more read version as is available on the internet 
from the site: 

• Here I would like to add even one more point to the research of Shaykh Mahmud syyed mamduh 
and that is regarding what Imam ali qari (mulla ali qari) says about the hadith : 

That means "It has been said by some ulema that this hadith is hasan and the travellers need it and it 
has been related from the "Mashaaikh" (the great ulema) that it has been acted upon" 
(Mulla Ali Qaari in his book "al harzul sameen" p 379. this book "al harzus samein" ( edition: al 
mutbatul al ameeria makka mukarrama 1304 hijree) is the commentary by ali al qaari on Imam 
Muhammad bin jazri ash shaafiees book "hisn al hasein" 

The upshot is one who is researching can take two paths in strengthening this Hadith: 


1. Using the supporting evidences, so this Hadith becomes hasan and there is no doubt in this. (Hasan 
li ghayrihi) 

2. It is strengthened due to the practice of the ummah and that too the great Ulemaa of the ummah 
One of these paths (the latter) is stronger than the other (the first). 

And ALLAH knows best. 

(End of quote from the book "al raafal minaarah" by Shaykh Mahmud Syed Mamduh) 

[here Shaykh Mahmud syyed mamduh has made a very interesting point that when the Ulema have 

acted upon a particular hadith that one is not sure of in its matan then the hadith becomes acceptable 

and strong enough to be acted upon as he has pinted out the practice of Imam Abdullah Ibnul 

mubaarak who when practiced one type of a salaat al tasbeeh, also gave strength to the marfu form of 

hadith that narrated the particular way of doing so and such was also narrated by Imam hakim 

naishaapoori in his book "mustadrak al hakim". Here then we know that this partcilar act of "ahbisu 

yaa ibaadALLAH" and "aainu yaa ibaadALLAH" has not only been prescribed as by Imam Nawawi 

but also has been practised by him and his teacher and ahmad bin hanbal and the words of Imam 

tabaraani also are proof enough to elucidate this point. Imam Shawkani too according to our research 

has deemed it permissible thus further strengthening our stance and thus showing that its not shirq at 

all and if it went against the BASIC TENETS OF ISLAM then neither would this thing have been 

prescribed by the aaemaa nor would it be practiced and how can we neglect the intellect and 

understanding of these great weights; that is the aaemaa wal Ulemaa al kibbar-RuhanwALLAHu 

taalaa aalam] 

I found that some people on many forums on the internet have "tried" to answer these ahadith by 

saying that firstly these go against many other sahih ahadith and the Qur'an itself and secondly that 

ALLAH has kept special servants who are for serving us at those moments ! 

I say that this is nothing but doodling with ideas, because firstly this hadith never goes against sahih 

ahadith and Qur'an itself rather the people who are against it have made their own understanding of 

the Qur v an and hadeeth! ! And this is correct most. Their second answer is a fallacy too because if they 

say that "we only worship you and only ask help from you" means that we shouldn't ask for help from 

anyone except ALLAH and they add to it that this is only in the case of "aalam al ghayb" (the world 

of unseen). I say that even if ALLAH has placed special slaves there, still it will be shirq according to 

their principles because one is calling upon someone from the unseen world!! And furthermore, their 

own Imam, Shawkani says that the ibad ALLAH can also be good jinn, and Ali Qari adds the abadeel 

to the list, and even if we restrict ourselves to the angels that they are talking about, still it is shirq 

according to them and they call it "praying to the angels"! ! ! 

Even their Imam in India, Siddiq hasan bhopali says that he has used "ahbisoo yaa ibaadALLAH''' 

when his horse was lost by him, in his book "nazl ul abrar" as we have clearly show above! 

I have in this small book elsewhere shown in the words of Shaykh Gibril Haddad, that one should try 

to avoid saying "yaa shaykh abdul qader" and other wordings although he didn't call it shirq or kufr, 

but still I say that if that is shirq, then "aaeinuni yaa ibadALLAH" and "ahbisu ya ibadALLAH" too is 

shirq! ! May ALLAH save us from making our aaema mushrikeen and kuffar! ! Ameen. 

Help was asked by Musa (AS) from his countryman with the word istaghaatha "he ashed for help" 
(28:15) and by Dhul-Qarnayan using the term "help me" in Surat al-Kahf (a^eenuni) (18:95) which is 
the same root as "we turn for help" (nasta^een) in the Fatiha. 

Al-Bukhari narrates in his Sahih that our mother Hajar, when she was running in search of water 
between Safa and Marwa, heard a voice and called out: "O you whose voice you have made me hear! 
If there is a ghawth (help/helper) with you (then help me) ! " and an angel appeared at the spot of the 
spring of Zamzam. 

*Ahmad relates in his Musnad (4:217) that at the time of the greatest fitna of the Dajjal, when the 
Muslims will be at their weakest point, and just before 'Isa Ibn Maryam descends at the time of 
salat al-fajr, people will hear a caller calling out three times: "O people, al-ghawth (the helper) has 
come to you!" 


* Ibn Kathir in his history, al-Bidaya wal- Nihaya [7:91, Year 18] narrates that "Umar (ra) sought 
help and relief from drought and famine in Madina by writing to "Amr Ibn al-As and Abu Musa al- 
Asrf ari in Egypt and Basra respectively, each with the words, "Yaa ghawthaah li Ummati 
Muhammad! = Help! Help! For the Community of Muhammad!" If this is not istighaatha and 
istfaana then there is no istighaatha and istfaana. 

And we also see the hadith relations by Abdullah Ibn umar and Ibn Abbas rizwaanALLAHu alyhi 
ajmaeen mentioned by Imam Bukhari and Imam Nawawi and Imam Shawkani about "yaa 
Muhammad" and that too is istisgaathha. Although we cant attest to the isnaad of the ahaadith and 
albaani has weakened them but the fact is that the three Imams mentioning them in minaasik books 
shows us their aqqaaed (adaab al mufraad and al adhkaar and tuhfat az zaaakirin that I mentioned 
above in this book with quotations)and it leads to very interesting discovery. The whaabiyya say that 
istisgaathha and Tawassul is shirq or a type of it and they say that the Qur'anic philosophy is entirely 
against all this. I ask "was Imam bukhaari and Imam Nawawi and Shawkani unaware of the Qur'anic 
philosophy and if they were why did they quote such ahaadith in their books and call people towards 
doing this??. Will any wahaabiyya scholar do so today. Even if in any case he does he will add a note 
along with the hadith as bin baaz did with the hadith of Malik ad dar in fath al baari by Imam 
Asqalaani when he said "haazaa munkaru wa waseelah Hal shirq". None of the aaemaa did this with 
these ahaadith and they were more concerned about shirq than anyone and also of bidaat. Rather they 
are prescribing this thing. People should learn lessons from this. WALLAHu taalaa aalam. 

Here I will copy the Arabic texts that show us what some aaemaa said about Tawassul and tabarruk: 

IMAM AHMAD AND TAWASSGL2:456) cil-jyi J <*jlaj-» 

". . . Cy ?rj*» . rt\\ ^jic jJL^all J^.^L Jijjall jj^vj (Jj3j 4i.jA.1a1I; 

<ulc -Ul (jii^ ^JJ^W J-^jjj : cs^jj-all .---I »L«yi JUS .i . i*»"i"ij 4jIcj ^ A , „j 

Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's 
du'a to use as one's means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam 
Ahmad said to Abu Bakr al-Marwazi: 'Let him use the Prophet as a means in his supplication to 
ALLAH $£.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah (alyhi rahmah) in Majmu' Al- 
Fatawa (1:140). 
AHama Shawkani and Tawassul: 

_yj_l_ll 4i_J ,J ^ISj-ill Jla : 
" jlja. ^Jo Jjli _jj_»JI ^ij J>j jc M ^jJI j>Luj <j1c <ll (^i-a M Jj_jjj JjjjjII 

jA Jclill _)l -IS-cl A-o *Lj La AJLJIj (ei-t-JI 4j|j t,_«JUjj <jK in M 

Al-Shawkani said, in Tuhfatul Dhakireen: 

"And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to ALLAH 3s>, 

with the conviction that the [actual] doer is ALLAH &£■, and that He is the Giver and the Withholder. 

What He wills is, and what He does not will, will never be." 

Shaykh AI-Albani (May ALLAH forgive and have mercy on him) on Imam Hanbal and Imam 


38 ) "<U__Jj Ac-ljii J_.jjSI" ^ ^uVi 

". , . fLaJ^l (_H3*J 4 i aatjj Jla _5 4j| x«o (_Jj_jj1I iAi.1 (A-oVI jl^-li 

(Jxujill ^jjlSjiill al~yiS ojjc. jL=».l j tiaia a__>j Jj-ujUj (j™ ojjijj 4j 

,-_X__llj *LuiVl 

. (10/ 34 y^VI 4i__) "oSj (JUj fl Uj _,l_ 


Al-Albani (May ALLAH forgive and have mercy on him) in 'Al-Tawassul': "Even though some of 
them have been allowed by some of the Imams, so for instance Imam Ahmad bin Hanbal allowed 
tawassul through the Prophet alone, and others such as Imam Al-Shawkani allowed tawassul through 
his [pbuh] and through others from the Prophets and the righteous." 

Ibn Hibban and Tawassul: 

8/456/ 1441 1) CSM -05S ^ jL*. #1 

oliuj <J^1 ^_ya (_yijlal Luia^)ll ^^u^-o ^jj <J^ dlUo (j-o ^11,^ ^j^-oUail lAU] 

o^jjj (jjiuLoj <l\$o Aim ijj ji>.\ t'nmlt ajj jji lilljj <jcLj JIjIIljU 
ejjiiS i^ji^j-o ^jj -^ '-\^^ ^^ ' . ^T* ? ,^3^ >_P^ '*"* U^^^ ?"^~^ ^°J 

LJajll (_j^_^ (jj t^lc __>ja <_ ' jj ja (_^_yl»j ^j-olLo i_iaj ^ Sjji ^jj tiA^. 

( _ s ic <)Sll <_j|jL^a J i _ n^ V) (jjc l$jll jl <AI <_jjC.jj 4 j V.j oo^ 
P^ji li* J O-luJI lilSj ^gjc Call jj UjLoI tdlJS Ijl Jja 4jj^>"> 
■Ulc <)Sll (_y\i^ *C~JJ (JaIj (^ih. nnlt 4 )-» n ^ic .Al Q)T, «^ I QijjV-J. 

In his Rijal book Al-Thuqat (8:456: 1441 1), under the entry of Ali bin Musa al-Ridha, Ibn Hibban 
relates his own account of going to Al-Ridha' s grave, performing tawassul through him and states that 
whenever "I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin 
Musa (ALLAH S^'s blessings be upon his grandfather and him) and ask ALLAH i-vto relieve me of 
that problem and it (my dua) would be answered and the problem alleviated. And this is something I 
did, and found to work, many times ..." 

Another Account Of a Scholar: 

Imam Ibn Hajar Asqalani records in his "tahdhib al tahdib" under the tarjamah of Yahya bin Yahya 
bin Bukayr Tamimi, who was Thiqa and a salih (righteous person): 

<i £ f U\ J ,.L, fi, *-U tf J# jjfeV *>i +*4 ~-< 

"Yahya bin Yahya died . . . and Imam Hakim (nisaburi, the writer of al mustadrak), said 
that he heard Abu Ali Nisaburi (rahimahullahu ta'ala) say: 'I was in great distress, and I 
saw the prophet sallalahu alyhi wa sallam while I was asleep, and verily he said to me ' Go 
to the grave of Yahya bin Yahya and ask ALLAH for HIS forgiveness and ask HIM of 
your need', so when I got up I did as I was told, and my need was fulfilled" 


Imam Abu Ali Khalal : 

Imam Abu Ali Khallal said, "A difficult matter did not present itself to me afterwhich I set forth 
toward the grave of Musa ibn Ja'far al-Kadhim (alayhi salam) and did tawassul thru him, except that 
Allah facilitated my affair and relieved my needs." (Imam Ibn Jawzi in Muntadham: 9:89 and also by 
Imam Khateeb Baghdadi in Tarikh Baghdad (1:120) 

Imam Ibn Abi Asim: 

Imam Ibn Asim in his Al Ahad wal Mathani (vol. 1 p. 163) states that he saw many of the learned and 
eminent scholars that they used to visit the grave of sayyidina Talha bin Ubaydullah (radiallhu anh), 
and their prayers there would be answered. 

Imam Shafi'i and Tawassul: 


Imam Shafi'i describes his own experience about the blessings of the tomb of Imam Abu Hanifah 

I derive blessing from the person of Imam Abu Hanifah and I visit his grave everyday. When I face a 
problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to 
ALLAH to solve my problem. And I have not even left the place that my problem is solved. (Khatib 
Baghdadi has related the incident with a sound chain of transmission in his Tarikh Baghdad ( 1 : 123); 
Ibn Hajar Haythami, al-Khayrat-ul-hisanfi manaqib-il-bnam al-a 'zam Abu Hanifah (p. 94); 
Muhammad Zahid Kawthari, Maqalat (p.381); and Ibn 'Abidin Shami in Radd-ul-muhtar 'ala Durr- 
il-mukhtar (l:41),Ibn Abi'l Wafa in his Tabaqat al-Hanafiyya (p. 519) through another chain of narrators). 
Imam Shah Abdul Haqq muhaddith dehlawi relates in "ish at ul lamaaf vol.2 p. 923 that Imam 
Shafiee said: "The lighted grave of Musa Kazim is a patent antidote for the acceptance of prayer." 
(Some people might say that some of the examples that I have sought above are nothing but simply 
citations of the visitations of the graves by aaema and praying there. But the main point is being 
missing out if someone says so as the fact is that these aaemaa pray at these graves only to receive 
blessings from the grave of the wali or the person and not because of any other thing and this is 
Tawassul through the dhaat or status of a person where the duaa is accepted because of the tabarruk of 
the wali or Imam. The "Salafies" that I know including the "ahle hadith" don't accept this and say that 
praying anywhere can make your duaa acceptable and blah blah. They should at least understand the 
point that I am trying to make. WALLAHu taalaa alam) 


The point of istisgaathaa is also proved by these points that any person with an open heart will ponder 

• • The hadith related by Imam Ahmad whose chain Ibn Hajar in Fath al-bari declared fair 
(hasan) from al-Harith Ibn Hassan al-Bakri whereby the latter said to the Prophet without 
being rebuked: 

audhu billahi wa rasulihi an akuna ka wafidi ^ad — I seek refuge in ALLAH and His 

Prophet from being like the envoy to v Ad. 

• • and the following evidence: 

iji 'lbn Hajar, Fath al-bari (1989 ed.) 8:744 #8429. Book of Tafsir for verse 46:24. 
***Ahmad, Musnad (3:482 #15960). 


Hadith on seeking refuge in the Prophet from a fire 

Narrated v Ali: The Prophet sent some troops under the command of a man from the Ansar and 
ordered the soldiers to obey him. At one point the commander became angry and said to 
them: "Didn't the Prophet order you to obey me?" They replied, "Yes." He said, "Collect fire- 
wood for me." So they collected it. He said, "Make a fire." When they made it, he said, "Enter 
the fire." At this they started holding each other and saying: "We flee to the Prophet from the 
fire!" (Arabic: fararna ila al-nabi min al-nar, cf. Qur'an: fa firru UALLAH "Take flight to 
ALLAH!" 51:50), that is: We seek refuge in the Prophet from the fire. They kept on saying 
that till the fire was extinguished and the anger of the commander abated. When that news 
reached the Prophet he said: "If they had entered it (i.e. the fire), they would not have come 
out of it till the Day of Resurrection. Obedience (to somebody) is required when he enjoins 
what is good." 


Hadith on seeking refuge in the Prophet from Hellfire 

Imam Bayhaqi said in Shuab al-iman: Abu al-Husayn Ibn Bushran told us, from Abu v Amr v Uthman 
Ibn Ahmad al-Sammak, from Muhammad Ibn "Abdik, from Abu Bilal, from Abu al-Malih al-Raqi, 
from Maymun Ibn Mahran, from Ibn "Abbas: 

A delegation of Bedouin Arabs among who was a young man came to the Prophet. The young 
man said to the older ones: Go and pledge loyalty to the Messenger of ALLAH, and 
meanwhile I shall keep your mounts. The older men went and pledged loyalty to him. Then 
the young man came, grasped the Prophet by the two sides of his waist (akhadha bi haqway 
rasulillah), and said: "O Messenger of ALLAH, I seek from you (or: I appeal to you for) 
protection from the Fire (ya rasulALLAH astajiruka min al-nar)\" The people said: "Boy, 
let go of him! {dahu ya ghulam)" But he replied: "By the One who has sent him, I shall not 
let go of him until he grants me protection from the fire! (walladhi ba^athahu la utrikuhu 
hatta yujirani min al-nar)" At that point Jibril came to the Prophet and said: "O Muhammad, 
grant him protection, for verily ALLAH the Exalted has granted him protection (ya 
Muhammad ajirhufa inna ALLAHa ta^ala qad ajarahu)." 

The great hafiz and lexicographer Imam al-sayyid al-Zubaidi says in his dictionary Taj al- 
^arus, s.v. haqwin that the expression ^adha bi haqwihi (literally "he sought refuge with the man's 
flank") means: he had recourse to him for refuge, protection, or preservation. 
And ALLAH knows the best. 



"'''"English Sahih al-Bukhari, Volume 5, Book 59, Number 629. 
° : ' M Bayhaqi relates it in Shuab al-iman (1:468 #735). 






"Tabarruk": deriving blessing from something 
Once owned or touched by a holy person. 

"Athar": relics. 

As for those who reject the validity of tabarruk or seeking blessings through the relics of the Prophet, 
we warn them that ALLAH Himself mentioned the tabarruk of the Prophet Ya'qub with the relic of 
his son Yusuf as well as the tabarruk of the Banu Isra'il with the relics of the Family of Musa and the 
Family of Harun; and that the evidence for the tabarruk of the Companions and the Tabfin through 
the Prophet and the saints is innumerable. 

ALLAH said: "Go with this my shirt, and cast it over the face of my father: he will come 
to see (clearly)... When the Caravan left (Egypt), their father said: I do indeed scent the presence 
of Yusuf... Then, when the bearer of glad tidings came, he laid it on his face and he became a seer 
once more. He said: Said I not unto you that I know from ALLAH that which ye know not?" 

And He said: " And their Prophet said unto them: Lo! The token of his kingdom is that 
there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant 
of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! 
Herein shall be a token for you if (in truth) ye are believers." (2:247) 






The Companions' Seeking of Blessings 
With the Prophet's Person and His Relics 

1. Tabarruk with the Prophet's hair and nails. There are countless hadiths on this. 

- Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled "What is mentioned 
about gray hair," that "Usman Ibn "Abd ALLAH Ibn Mawhab said: "My family sent me to Umm 
Salama with a cup of water. Umm Salama brought out a silver bottle which contained one of the hairs 
of the Prophet, and it used to be that if anyone came under the evil eye or ill health they used to send 
her a cup of water through which she would pass this hair (for drinking). We used to look into the 
silver bottle: I saw some reddish hairs." 

- Anas said: "When the Prophet shaved his head (after pilgrimage), Abu Talha was the first one to 
take of his hair. " Bukhari. 

- Anas also said: "The Prophet threw stones at al-Jamra, then sacrificed, then told the barber to shave 
his head right side first, then began to give the hair away to the people." Muslim. 

- Anas said: "Talha was the one distributing it." Muslim, Tirmidhi, Abu Dawud. 

- He also said: "When the Prophet shaved his head in Mina, he gave me the hair from the right side 
and he said: Anas! take it to Umm Sulaym [his mother]. When the Companions saw what the Prophet 
gave us, they began to compete to take the hair from the left side, and everyone was getting a share 
from that." Ahmad narrated it. 

- Ibn al-Sakan narrated through Safwan Ibn Hubayra from the latter's father: Thabit al-Bunani said: 
Anas Ibn Malik said to me (on his death-bed): "This is one of the hairs of ALLAH's Messenger, 
ALLAH's blessings and peace upon him. I want you to place it under my tongue. " Thabit continued: I 
placed it under his tongue, and he was buried with it under his tongue. " 86[831 

- Abu Bakr said: "I saw Khalid [Ibn Walid] asking for the Prophet's forelock and he received it. He 
used to put it over his eyes and then kiss it." It is known that he then placed it in his qalansuwa (head 
cover around which the turban is tied) and never faced battle again except he won. Narrated by Ibn 
Hajar in his Isaba. Ibn Abi Zayd al-Qayrawani relates that Imam Malik said: "Khalid Ibn al- Walid 
owned a qalansiyya which contained some of the Prophet's hair, and that is the one he wore the day of 
the battle of Yarmuk. 87[84] 

- Ibn Sirin (one of the TabiTn) said: "One hair of the Prophet in my possession is more precious to me 
than silver and gold and everything that is on the earth and everything that is inside it." Bukhari, 
Bayhaqi (Sunan kubra), and Ahmad. 

- In Sahih al-Bukhari, Volume 7, Book 72, Number 784: ^Uthman bin v Abd ALLAH Ibn Mawhab 
said, "My people sent me with a bowl of water to Umm Salama." Isra'il approximated three fingers 
indicating the small size of the container in which there was some hair of the Prophet. "Uthman added, 
"If any person suffered from evil eye or some other disease, he would send a vessel (containing water) 
to Umm Salama (and she would dip the Prophet's hair into it and it would be drunk). I looked into the 
container (that held the hair of the Prophet) and saw a few reddish hairs in it." 

Hafiz Ibn Hajar in Fath al-bari, Volume 10, page 353, said: "They used to call the silver bottle in 
which the hair of the Prophet was kept jiljalan and that bottle was in the home of Umm Salama." 

Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under "Anas Ibn 

7|K4| Ibn Abi Zayd, al-Jami" fi al-sunan (1982 ed.) p. 227. 


Hafiz al-'Ayni said in ^Umdat al-qari, Volume 18, page 79: "Umm Salama had some of the hairs of 
the Prophet in a silver bottle. When some people got ill, they would go and obtain blessings from 
these hairs and they would be healed by means of their blessings. If a person were struck by the evil 
eye or any sickness, he would send his wife to Umm Salama with a mikhdaba or water-pail, and she 
would pass the hair through that water and then drink the water and he would be healed, after which 
they would return the hair to the jiljal." 

- Imam Ahmad narrates in his Musnad (4:42) from v Abd ALLAH Ibn Zayd Ibn "Abd Rabbih with a 
sound (sahih) chain as stated by Haythami in Majma" al-zawa'id (3:19) that the Prophet clipped his 
nails and distributed them among the people. 


2. Tabarruk with the Prophet's sweat. 

- Anas said: "The Prophet stayed with us, and as he slept my mother began to collect his sweat in a 
flask. The Prophet awoke and said: O Umm Sulaym, what are you doing? She said: This is your sweat 
which we place in our perfume and it is the best perfume. " Muslim, Ahmad. 

- When Anas was on his deathbed he instructed that some of this flask be used on his body before his 
funeral and it was done. Bukhari. 


- Ibn Sirin also was given some of Umm Sulaym's flask. Ibn Sa'd. 

3. Tabarruk with the Prophet's saliva and ablution water. These hadiths are extremely numerous. 

- In Bukhari and Muslim: The Companions would compete for whoever would get the remnant of the 
Prophet's ablution water in order to put it on their faces. Nawawi in Sharh Sahih Muslim said: "In 
these narrations is evidence for seeking blessings with the relics of the saints" (fihi al-tabarruk bi 
athar al-salihin). 

- The Prophet used to heal the sick with his saliva mixed with some earth with the words: " Bismillah, 
the soil of our earth with the saliva of one / some of us shall heal our sick with our Lord's permission." 
Bukhari and Muslim. 

Regarding this hadith Ibn Hajar says in Fath al-bari (1989 ed. 10:255-256): 

The Prophet's words "with the saliva of one or some of us" indicate that he would spit at the 
time of using a protective invocation (ruqya). Nawawi said (in Sharh Sahih Muslim): "The 
meaning of the hadith is that the Prophet put some of his saliva on his forefinger then placed 
it on some earth and formed some clot with it with which he wiped the place of the ailment or 
the wound, pronouncing the words of the hadith at the time of wiping." Qurtubi said: "The 
hadith shows the permissibility of using protective invocations against any and all ailments, 
and it shows that this was an open and widely-known matter among them." He also said: "The 
Prophet's placing of his finger on the earth and of the earth on his finger indicates the 
desirability of doing this when using a protective invocation.... This falls under none other 
than the heading of obtaining blessing (tabarruk) through ALLAH's Names and through what 
His Prophet left us." Ibn Hajar concludes: Protective invocations (ruqa) and those hanged 
upon oneself (^aza'im) have wondrous effects, the true nature of which boggles the mind. 

- The Prophet had everyone in Madina bring their newborn, whom he would read upon and into 
whose mouth he would do nafth and tifl (breath mixed with saliva). He would instruct their mother 
not to suckle them that day until nightfall. He did the same later in Mecca. Bukhari, Abu Dawud, 
Ahmad, Bayhaqi (Dala'il), etc. 



- The names of over 100 of the Ansar and Muhajirin who received this particular blessing have been 
transmitted with isnads, and are found in the main books of biographies. 

4. Tabarruk with the Prophet's cup. 

- Hajjaj Ibn Hassan said: "We were at Anas's house and he brought up the Prophet's cup from a black 
pouch. He ordered that it be filled with water and we drank from it and poured some of it on our heads 
and faces and sent blessings on the Prophet. Ahmad, Ibn Kathir. 

- "Asim said: "I saw that cup and I drank from it." Bukhari. 

5. Tabarruk with the Prophet's minbar. 

- Ibn v Umar used to touch the seat of the Prophet's minbar and then wipe his face for blessing, (al- 
Mughni 3:559; al-Shifa' 2:54; Ibn Sa v d, Tabaqat 1:13; Mawsuat Fiqh ^Abdullah Ibn "Umar p. 52.) 

- From Abu Hurayra, Jabir, Abu Imama, and Malik: The Prophet made it a sunna to swear to the truth 
on top of his minbar. Nisa'i, Ahmad, Abu Dawud, Ibn Majah, and others. Bukhari confirms it. Ibn 
Hajar says: and in Mecca, one swears between the Yemeni corner and Maqam Ibrahim. (Fath al-bari) 


6. Tabarruk with money the Prophet gave away. 

- Jabir sold a camel to the Prophet and the latter gave instructions to Bilal to add a qirat (1/12 dirham) 
to the agreed sale price. Jabir said: "The Prophet's addition shall never leave me," and he kept it with 
him after that. Bukhari. 

7. Tabarruk with the Prophet' s staffs. 

- When 'Abdullah Ibn Anis came back from one of the battles having killed Khalid Ibn Sufyan Ibn 
Nabih, the Prophet gifted him his staff and said to him: "It will be a sign between you and me on the 
Day of Resurrection." Thereafter he never parted with it and it was buried with him when he died. 
Narrated by Ahmad in his Musnad (3:496). 

- Qadi "Iyad relates in his book al-Shifa', in the chapter entitled "Esteem for the things and places 
connected with the Prophet," that after Jihjah al-Ghifari took the Prophet's staff from the hands of 
"Uthman and tried to break it accross his knee, infection seized his knee which led to its amputation, 
and he died before the end of the year. 

8. Tabarruk with the Prophet's shirt. 


- Jabir says: "The Prophet came after v Abdullah Ibn Ubay had been placed in his grave. He ordered 
that he be brought out. He placed his hands on 'Abdullah's knees, breathed (nafth) upon him mixing it 
with saliva, and dressed him with his shirt. Bukhari and Muslim. 

Jt ^^^ 

9. Tabarruk with the Prophet's musallas or places of prayer. 

- Many chains of transmission: 'Utban Ibn Malik was one of the Companions of the battle of Badr. 
After he became blind he said to the Prophet: "I would like you to pray in my house so that I can pray 
where you prayed." The Prophet went to his house and asked where exactly he would like him to 
pray. He indicated a spot to him and the Prophet prayed there. Bukhari and Muslim. The version in 
Muslim has: I ("Utban) sent for the Prophet the message: "Come and lay for me a place for worship 
(khutt li masjidan)." Imam Nawawi in Sharh Sahih Muslim said: "It means: "Mark for me a spot that I 
can take as a place for worship by obtaining blessing from your having been there (mutabarrikan bi 
atharika)... In this hadith is evidence for obtaining blessings through the relics of saints (al-tabarruk 
bi athar al-salihin)." 

- v Umar feared that the taking of the tree of the bay "a to the Prophet as a place of prayer might lead to 
a return to idol -worship and he had it cut. Bukhari, Ibn Sa v d (1:73). It is known, however, that Ibn 
"Umar derived blessings even from walking in the same spots where the Prophet had walked and 
praying exactly where he had prayed both at the KVba and on his travels, and that he watered a 
certain tree under which Prophet had prayed so that it would not die. Bukhari, Bayhaqi (Sunan 5:245). 

10. Tabarruk with the Prophet's grave. 

- Dawud Ibn Salih says: "[The Caliph] Marwan [Ibn al-Hakam] one day saw a man placing his face 
on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near 
him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a 
stone." Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mujam al-kabir (4:189) and his 
Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the 
latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa' al-siqam (p. 126), Ibn 
Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2). 


- Mif adh Ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter 
rubbed his face against it. Ibn Majah 2:1320, Ahmad, Tabarani, Subki, and Ibn "Asakir. 

- Hafiz al-Dhahabi writes in the compendium of his Shaykhs entitled Mujam al-shuyukh (1:55-56) in 
the entry devoted to his Shaykh Ahmad Ibn 'Abd al-Mun'im al-Qazwini (#58): 

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(This is the scan directly from the book, published by Dar ul kutb ilmiyya, Lebanon) 

'Ahmad Ibn al-Mun"im related to us... [With his chain of transmission] from Ibn "Umar that the latter 
disliked to touch the Prophet's grave. I say: He disliked it because he considered it disrespect. Ahmad 
Ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong 
with it. His son 'Abd ALLAH related this from him. 


Dhahabi continues: If it is said: "Why did the Companions not do this?" It is replied: 
"Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed 
his very hand, nearly fought each other over the remnants of his ablution water, shared his purified 
hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in 
someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune 
of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and 
acceptance, even to kiss it. Don't you see what Thabit al-Bunani did when he kissed the hand of Anas 
Ibn Malik and placed it on his face saying: "This is the hand that touched the hand of ALLAH's 
Messenger"? Muslims are not moved to these matters except by their excessive love for the Prophet, 
as they are ordered to love ALLAH and the Prophet more than they love their own lives, their 
children, all human beings, their property, and Paradise and its maidens. There are even some 
believers that love Abu Bakr and "Umar more than themselves. It has been related that a man was 
walking on the mountain "biqa"" and heard a man abusing Abu Bakr, so he took our his sword and cut 
his throat! Had he heard someone abusing his father, he wouldn't have shed blood for that! 

Don't you see that the Companions, in the excess of their love for the Prophet, asked him: 
"Should we not prostrate to you?" and he replied no, and if he had allowed them, they would have 
prostrated to him as a mark of utter veneration and respect, not as a mark of worship, just as the 
Prophet Yusuf s brothers prostrated to Yusuf. Similarly the prostration of the Muslim to the grave of 
the Prophet is for the intention of magnification and reverence. One is not imputed disbelief because 
of it whatsoever (la yukaffaru aslan), but he is being disobedient [to the Prophet's injunction to the 
Companions] . Let him therefore be informed that this is forbidden. Similarly in the case of one who 
prays towards the grave." 
(End of Dhahabhis words) 

uiai ims is luiuiuuen 

- Imam Ahmad's son v Abd ALLAH said: I asked my father about the man who touches and kisses the 
pommel of the Prophet's minbar to obtain blessing, or touches the grave of the Prophet. He responded 
by saying: "There is nothing wrong with it." "Abd ALLAH also asked Imam Ahmad about the man 
who touches the Prophet's minbar and kisses it for blessing, and who does the same with the grave, or 
something to that effect, intending thereby to draw closer to ALLAH. He replied: "There is nothing 
wrong with it." This was narrated by v Abdullah Ibn Ahmad Ibn Hanbal in his book entitled al-^Ilalfi 
marifat al-rijal (2:492) as copied here: 


Imam Abdullah ibn Ahmed bin Hanbal said "I asked (my father) about a man who touches the minbar 
of the prophet sallalahu alyhi wa sallam and seeks blessings through its touch and kisses it (for 
seeking blessings) and does the same with the grave of the prophet sallalahu alyhi wa sallam or 
something like this intending to seek nearness to ALLAH jalla wa azza, so he replied to this : "there 
is nothing wrong in this!" 

Now the most interesting thing is that the muhaqqiq (researcher who has written notes on the book), 
Doctor Wasi Ud Din Abbas (it seems he is a salafi), states this in his notes on this particular thing: 


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■ « p* -** 

(wasi ud din abbas says): as for touching the minbar of the prophet sallalahu alyhi wa sallam then it is 
proved (to b e correct) from Imam Ibn Taymiyya in his "jawab al baahir", page 3 1 that such was even 
done by Ibn Umar radialalhu anh and imam ibn abi shaybah narrates in his musannaf, vol.4, page 121, 
from zayd ibn hibab that he said abu mawdud narrated to us that yazeed ibn abdul mallik narrated to 
us that he saw a person from the companions of the prophet sallalahu alyhi wa sallam that he stood 
upto the minbar, and touched it and mae dua (whilst touching it, to make tawassul and tabarruk 

through it) and he (abu mawdud) said :I saw yazeed do the same" 

And as for touching the grave of the prophet sallalahu alyhi wa sallam and to seek blessings through 
it, then this saying is very rare and cannot be found anywhere copied from the imam (ahmed bin 
hanbal) and ibn taymiyya said ib his jawab al bahir lizawar al maqaabir (page 31): "and all the 
schoilars of islam are united on the face that none should touch the grave of the prophet sallalahu 
alyhi wa sallam and should not kiss it and all this is to safeguard tawheed because verily it is one of 
the basis of shirq with ALLAH that one takes the graves as places of worship (masaajid)" 
And there is no proof from any of the companions of the prophet sallalahu alyhi wa sallam that they 
did this and hadi t been something good or sunnah or permissible, the muhajireen and the ansaar 
would have done it with his (sallalahu alyhi wa sallam) grave so as to teach that it was mubah or 
something and would have supplicated there. . ." 

I say: the words of shaykh wasi ud din abbas are correct as far as he quotes the thing regarding 
touching the minbar of the prophet sallalahu alyhi wa sallam and Allama Ibn Taymiyya too is correct 
in indicating that it is disliked to touch the grave of the prophet sallallahu alyhi wa sallam or to kiss it 
according to the majority of the scholars and there is only a microscopic minority who deem it to e 
permissible and the scholars say that as for the one who is gripped by emotions, then the qa'edah of 
"al maghloob huwa ma'zoor" (the one gripped by emotion has a dispensation) is used, otherwise it is 
makruh, but not because of the danger of shirq as Ibn Taymiyya deems! But verily, it was only called 
disliked because the scholars considered it to be against proper conduct (adab)!, as mentioned by Ibn 
Taymiyyas own student, Imam Al Dhahabhi above!! We see, Allama Ibn Taymiyya saying one thing 
and his own student al Dhahabhi who praised him for his knowledge (and so do we, but we say that he 
is mistaken) says the complete opposite! And it should be known that al Dhahabhi grasped the correct 
thing in the matter and his teacher Allama Ibn Taymiyya is wrong because how could touching the 
grave of the prophet sallalah ualyhi wa salam or kissing it lead to shirq, when it is only done to 


receive blessings from the place where the noble body of the messenger of ALLAH lies? how could 
touching the minbar of the prophet and kissing it , because the prophets body touched it, be allowed 
and good and at the same time kissing or touching the grave of the prophet salallah ualyhi wa sallam 
be shirq! !? An intelligent and unprejudiced reader would understand quite clearly as to what I am 
trying to point towards! Furthermore, if someone says that it is haram because none of the 
companions did it, then he is mistaken as we have shown in this book itself that Abu Ayub Ansari did 
it, in a hadith that is hasan and also by Bilal Habshi, the caller to the prayer, radiallhu anh in a hadith 
of Sunan Ibn Majah! But the scholars said that they were gripped by love and longing of the prophet 
salallah ualyhi wa sallam and that is why they did it, otherwise the same thing is disliked to be done 
by anyone who is in his senses as it negates proper conduct and respect (adab), and that is the reason 
imam an Nawawi gave in his majmu\ and his Manasik al hajj, for standing at a distance of four arms 
away from the prophet salallahu alyhi wa sallam while saying salams to him when one visits him. 
And other than this there is no reason. Al Dhahabhis words that are mentioned above are so full of 
light and beauty in this matter and Allama Ibn Taymiyyas aspersions are not sound and Wasf ud din 
Abbas can be refuted by saying that Imam Dhahabhi relied upon this narration of Abdullah ibn 
Ahmed bin Hanbal from ahmed bin hanbal and didn't cast aspersions on its being "rare" or anything 
else! And Imam Dhahabhi is the Imam of the muhadditheen on his time, so his reliance will take 
precedence for us! And ALLAH knows the best. 



- We already mentioned the authentic account whereby in the time of 'Umar there was a drought 
during which Bilal Ibn Harith came to the grave and said: "O Messenger of ALLAH, ask ALLAH for 
rain on behalf of your Community. " 

- We already mentioned "A'isha's account whereby she instructed that the roof be opened over the 
Prophet's grave in times of drought, and it would rain. 

- "Urnar sent a message to v A'isha saying: "Will you allow me to be buried with my two companions 
(the Prophet and Abu Bakr)?" She said, "Yes, by ALLAH," though it was her habit that if a man from 
among the Companions asked her that she would always refuse. Bukhari. 

11. Tabarruk with the Prophet's jubba (robe or cloak). 

- Imam Muslim relates that 'Abd ALLAH, the freed slave of Asma' the daughter of Abu Bakr, the 
maternal uncle of the son of v Ata', said: "Asma' sent me to Abdullah Ibn v Umar saying: "The news has 
reached me that you prohibit the use of three things: the striped robe, saddle cloth made of red silk, 
and fasting the whole month of Rajab." Abdullah said to me: "So far as what you say about fasting in 
the month of Rajab, how about one who observes continuous fasting? And so far as what you say 
about the striped garment, I heard v Umar Ibn al-Khattab say that he had heard from ALLAH's 
Messenger: "He who wears a silk garment, has no share for him (in the Hereafter)." And I am afraid 
that stripes were part of it. And so far as the red saddle cloth is concerned, here is v Abd ALLAH's 
saddle cloth [= his] and it is red." I went back to Asma' and informed her, so she said: "Here is the 
cloak (jubba) of ALLAH's Messenger," and she brought out to me that cloak made of Persian cloth 
with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said: "This was 
ALLAH's Messenger's cloak with 'A'isha until she died, then I got possession of it. The Apostle of 
ALLAH used to wear it, and we washed it for the sick so that they could seek cure thereby. " Muslim 
relates this in the first chapter of the book of clothing. Nawawi comments in Shark sahih Muslim 
(Book 37 Chapter 2 #10): "In this hadith is a proof that it is recommended to seek blessings through 
the relics of the righteous and their clothes (wa fi hadha al-hadith dalil "ala istihbab al-tabarruk bi 
aathaar al-salihin wa thiyabihim)." 

12. Tabarruk with spots and people the Prophet had touched. 


- Suwayd Ibn Ghafalah reported: I saw "Umar kissing the Stone and clinging to it, saying: "I saw 
ALLAH's Messenger bearing great love for you." This hadith has been narrated on the authority of 
Sufyan with the same chain of transmitters (and the words are): "He fUmar) said: "I know that you 
are a stone, nor would I consider you of any worth, except that I saw Abu al-Qasim bearing great love 
for you." And he did not mention about clinging to it. [Muslim: 7: 2916] 

- Qadi 'Iyad relates in his Shifa', in the chapter entitled "Esteem for the things and places connected 
with the Prophet," that Imam Malik would not ride an animal in Madina and he used to say: "I am too 
shy before ALLAH to trample with an animal's hoof on the earth where ALLAH's Messenger is 
buried." Imam Malik gave a fatwa that whoever said: "The soil of Madina is bad" be given thirty 
lashes and jailed. Qadi "Iyad mentions the verses of an anonymous visitor to Madina: 

The veil is lifted from us and a moon shines out 

to those who look on, banishing all illusions. 
When our mounts reach Muhammad, it is forbidden 

for us to be found in our saddles. 
We are drawing near to the best man ever 

to walk on the earth, 
So we hold this ground in respect and honor. 

"Iyad adds: "One must respect the places... whose soil contains the body of the Master of Mankind 
and from which the din of ALLAH and the Sunna of the Messenger spread out... and the first earth 
that the skin of the Prophet touched after death. Its fragrance should be inhaled and its residences and 
walls should be kissed." Then he recites: 


Abode of the best of the Messengers... 
For you (Madina) I have intense love, passionate love, 

and yearning which kindles the embers of my heart. 

1 have a vow: If I fill my eyes with those walls 
and the places where you (O Prophet) walked, 

There my turbaned gray hair will be covered with dust 

from so much kissing. 
Had it not been from obstacles and foes, 
I would always visit them, 

even if I had to be dragged by my feet. [ 5I 

- al-Tabarani in al-Awsat and al-Kabir (4:16), and Imam Ahmad in his Musnad (5:67-68) with a 
sound chain as stated by al-Haythami in al-Zawa'id (4:21 1) narrated through Handhalah Ibn Hudhaym 
that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of 
ALLAH: "I have sons and grandsons, some of whom are pubescent and others still children." 
Motioning to the young child next to him, he said: "This is the youngest." The Prophet brought this 
young child whose name was Handhalah next to him, wiped on his head, and told him, 
"barakALLAHu fik," which means: "May ALLAH bless you." After that, people started to bring 
Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his 
hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the 
swelling would be cured. 

- Ibn Abi Shayba narrated in his Musannaf (4:121), in the chapter entitled: "Touching the grave of the 
Prophet" with a sahih chain as judged by Ibn Hajar aK Asqalani, and Qadi 'Iyad in his book al-Shifa', 
in the chapter entitled: "Concerning the visit to the Prophet's grave, the excellence of those who visit it 
and how he should be greeted": Yazid Ibn "Abd al-Malik Ibn Qusayt and aPUtbi' narrated that it was 
the practice of the Companions in the masjid of the Prophet to place their hands on the pommel of the 

1 Trans. " A'isha Bewley in Muhammad the Messenger of ALLAH: ash-Shifa of Qadi *Iyad p. 248. 


hand rail (rummana) of the pulpit (minbar) where the Prophet used to place his hand. There they 
would face the Qibla and supplicate (make dud) to ALLAH hoping He would answer their 
supplication because they were placing their hands where the Prophet placed his while making their 
supplication. Abu Mawduda said: 'And I saw Yazid Ibn v Abd al-Malik do the same." This practice of 
the Companions clarifies two matters. The first is the permissibility of asking ALLAH for things by 
the Prophet (tawassul) after his death since by their act the Companions were truly making tawassul. 
Likewise it is permissible to ask ALLAH for things by other pious Muslims. The second is the 
permissibility of seeking blessings (baraka) from the objects the Prophet touched. 

- The Tabfi Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: "These 
are hands that touched the Prophet." He would kiss his eyes and say: "These are eyes that saw the 
Prophet." Abu Ya v la narrated it in his Musnad (6:211) and Ibn Hajar mentions it in his al-Matalib al- 
"aliya (4:1 1 1). al-Haythami declared it sound in Majma" al-zawa'id (9:325). 

- According to Bukhari in his Adab al-mufrad, v Abd al-Rahman Ibn Razin related that one of the 
Companions, Salama Ibn al-Aku\ raised his hands before a group of people and said: "With these 
very hands I pledged allegiance (bay^a) to the Messenger of ALLAH," upon hearing which, all who 
were present got up and went to kiss his hand. Another version of this hadith was also related by 

- Abu Malik al-Ashja"i said that he once asked another Companion of the Tree, Ibn Abi Awfa, "Give 
me the hand that swore bay" at to the Messenger of ALLAH, Peace be upon him, that I may kiss it." 
Ibn al-Muqri related it. 

- Bukhari in al-Adab al-mufrad also relates that Suhayb saw Sayyidina "Ali kiss both the hand and 
feet of the Prophet's uncle al- s Abbas, and that Thabit kissed the hand of Anas because it had touched 
the Prophet's hand. 

- al-Shurunbali al-Hanafi in the book of Pilgrimage of his manual of Fiqh entitled Nur al-idah (as 
translated by Muhammad Abul Quasem under the title Salvation of the soul and Islamic devotions) 
said (p. 225): "It is praiseworthy to enter into the Holy House [Ka'ba]. The person who enters it 
should seek the place where the Prophet performed his ritual prayer. This place is in front of him 
when his back faces the door, so that there is the distance of three cubits between him and the door in 
front of him. He will perform ritual prayer in it. If he performs it near the wall, he will put his cheek 
on it, and pray to ALLAH for forgiveness and praise Him." 

13. Tabarruk with the soil and vegetation of Madina. 

The merits of Madina, of prayer in Madina, of visiting the Masjid al-Nabawi, of living in Madina, of 
not cutting its trees, etc. are all based on the fact that the Prophet is there. The fact that it is a 
sanctuary (haram) and a preserve (hima) is well documented in numerous ahadith. It is even strongly 
recommended not to enter Madina except on foot, and many Companions, TabiTn, and Tabf al- 
Tabfin never entered it except on foot, in respect for the Holy Presence of the Prophet. 

- Narrated Ali Ibn Abu Talib: The Prophet said: "Madina's fresh grass is not to be cut, its game is not 
to be driven away, and things dropped in it are to be picked up only by one who publicly announces it, 
and it is not permissible for any man to carry weapons in it for fighting, and it is not advisable that its 
trees are cut except what a man cuts for the fodder of his camel. [Abu Dawud, 10: 2030] 

- Narrated Abu Hurayra: When the people saw the first fruit (of the season or of plantation) they 
brought it to ALLAH's Apostle. When he received it he said: "O ALLAH, bless us in our fruits; and 
bless us in our city; and bless us in our sa's and bless us in our mudd (i.e. in every measure). O 
ALLAH, Ibrahim was Thy servant, Thy friend, and Thy apostle; and I am Thy servant and Thy 
apostle. He (Ibrahim) made supplication to Thee for (the showering of blessings upon) Mecca, and I 


am making supplication to Thee for Madina just as he made supplication to Thee for Mecca, and the 
like of it in addition." He would then call to him the youngest child and give him these fruits. 
[Muslim, 7: 3170] 

As the Prophet asked ALLAH's Blessings on the city, its fruits, and in their measures, then it 
must be full of blessing as his supplication is a dua' mustajab or answered prayer. Therefore, it is 
common practice for pilgrims to purchase the dates of Madina for the blessings, and to bring them 
back home to share among those who could not make the pilgrimage. And it is said that there yet 
remain living some of the date palms from those planted by the Holy hand of the Most Noble 
Messenger himself, blessings and peace be upon him. WALLAHu a v lam. 

14. Tabarruk with his Blessed Hand and His Feet. 

- The first hadith Imam Ahmad related from Anas Ibn Malik in his Musnad Anas is: "The whole 
Community of the people of Madina used to take the hand of the Prophet and rush to obtain their need 

withit." 89[86] 

- Narrated "A'isha the Mother of the Believers: "The Messenger of ALLAH, may ALLAH bless him 
and grant him peace, when he had a complaint, would recite the last three suras of Qur'an, over 
himself and blow." She said, "When his pain was great, I would recite it over him and wipe him with 
his right hand hoping for its blessing. " 90[87] 


- Usama Ibn Sharik narrates: "I came to see the Prophet while his Companions were with him, and 

they seemed as still as if birds had alighted on top of their heads. I gave him my salam and I sat down. 
[Then Bedouins came and asked questions which the Prophet answered.] ... The Prophet then stood up 
and the people stood up. They began to kiss his hand, whereupon I took his hand and placed it on my 
face. I found it more fragrant than musk and cooler than sweet water." Narrated by Abu Dawud 
(#3855), Tirmidhi (2038 - hasan sahih), Ibn Majah (3436), al-Hakim (4:399), and Ahmad (4:278). 
al-hafiz Imam Bayhaqi cites it in Branch 15 of his Shuab al-iman entitled: The Fifteenth Branch of 
Faith, Namely A Chapter On Rendering Honor To The Prophet, Declaring His High Rank, And 
Revering Him (al-khamis "ashar min shu^ab al-iman wa huwa bAbunfi ta^zim al-nabi sallALLAHu 
"alayhi wa sAllama wa ijlalihi wa tawqirih) Vol. 2 p. 200 (#1528). 

- Narrated v Abd ALLAH Ibn "Umar: Ibn "Urnar was sent with a detachment by the Apostle of 
ALLAH. The people wheeled round in flight. He said: I was one of those who wheeled round in 
flight. When we stopped, we said: What should we do? We have run away from the battlefield and 
deserve ALLAH's wrath. Then we said: Let us enter Medina, stay there, and go there while no one 
sees us. So we entered the city and thought: If we present ourselves before ALLAH's Apostle, and if 
there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So 
we sat down (waiting) for the Apostle of ALLAH before the dawn prayer. When he came out, we 
stood up to him and said: We are the ones who have fled. He turned to us and said: No, you are the 
ones who return to fight after wheeling away. We then approached and kissed his hand, and he said: I 
am the main body of the Muslims. (Abu Dawud, Book 14 [Jihad], Number 2641.) This hadith is also 
found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of 
respect; in the Adab al-mufrad of Imam Bukhari (Chapter on Kissing the Hand and Chapter on 
Kissing the Foot), in Ibn Majah (Adab), in Bayhaqi's Dala'il an-Nubuwwa, and in the Musnad of 
Ahmad Ibn Hanbal. 

- Ibn 'Umar told a story and said: "We then came near the Prophet and kissed his hand." It is related in 
Ibn Maja's Sunan, Book of Adab, Chapter on kissing by a man of another man's hand; in Abu 

''"'Ahmad, Musnad 3:98 (#11947). 
50 ' 87 'Narrated by Malik in al-Muwatta', Book 50, Number 50.4. 10. 


Dawud's Sunan, Book of Adab, Chapter on kissing the hand; and in the Musannaf of Ibn Abi Shayba 
through two different chains. 

- Umm Aban, daughter of al-Wazf Ibn Zarf narrated that her grandfather Zarf aKAbdi, who was a 
member of the deputation of 'Abd al-Qays, said: "When we came to Medina, we raced to be first to 
dismount and kiss the hand and foot of ALLAH's Apostle... (to the end of the hadith)" [Abu Dawud, 
41: 5206.] Bukhari relates from her a similar hadith in his Adab al-mufrad: We were walking and 
someone said, "There is the Messenger of ALLAH," so we took his hands and feet and kissed them. 

- Burayda narrated that one of the Bedouin Arabs who came to the Prophet, Peace be upon him, 
asked: "O Messenger of ALLAH, give me permission to kiss your head and your hands," and he 
received it. In another version, he asks permission to kiss the head and the feet. Narrated in Ghazali's 
Ihya' and the version mentioning the feet is in Hakim's Mustadrak and in Ibn Muqri. Both al-Hakim 
and aP Iraqi declared the latter's chain authentic. 

- From Safwan Ibn " Asal al-Muradi: "One of two Jews said to his companion: Take us to this Prophet 
so we can ask him about Musa's ten signs... [the Prophet replied in full and then] they kissed his hands 
and feet and said: we witness that you are a Prophet..." Narrated by Ibn Abi Shayba (Book of Adab, 
Chapter entitled A Man Kissing Another Man's Hand When He greets Him), Tirmidhi (Book of Adab) 
who declared it hasan sahih, al-Nasa'i, Ibn Majah (Book of Adab), and al-Hakim who declared it 

- When we were with ALLAH's Messenger on an expedition, a Bedouin came and asked for a 
miracle. The Prophet pointed at a tree and said to the Bedouin: "Tell that tree, ALLAH's Messenger 
summons you." The tree swayed and brought itself out, and came to the presence of the Prophet 
saying: "Peace be upon you O Messenger of ALLAH!" The Bedouin said, "Now let it return to its 
place!" When ALLAH's Messenger ordered it, the tree went back. The Bedouin said, "let me prostrate 
to you!" The Messenger answered: "No one is allowed to do that [ie it is Haraam]." The Bedouin said, 
"Then I will kiss your hands and feet." The Prophet permitted him that. Narrated by Qadi v Iyad in al- 
Shifa' (1:299) and al-Bazzar in his Musnad (3:49). 

Remarks on Kissing the Hand from a recent interview of Mawlana Shaykh Nazim al-Haqqani 

INTERVIEWER. Beside Ikhlas and love, what else do you emphasize in your teachings? 

SHAYKH NAZIM. Respect. There must be respect. Without respecting each other, it is impossible to 
do anything. ALLAH Almighty ordered His servants to have respect among themselves. Respect 
brings good understanding. Good understanding brings love. Love brings everything. 

INT. As others see you, perhaps they might say that your followers practically worship you. 

SN. Those who say that are so foolish. They do not know what is worship and what is respect. 

INT. So, you do not encourage your followers...? 

SN. This is shaytanic teaching that they are propagating. We are Muslims. We say: La nmbuda ilia 
ALLAH. That means no one is worthy of worship except ALLAH Almighty. But they are such square- 
headed people, and their heads are like footballs, empty! And what if someone respects a person that 
we have been ordered to respect? Man lam yuwaqqir kabirana wa lam yarham saghirana fa laysa 
minna. [Whoever does not revere our elders or show mercy to our little ones is not one of us.]* This is 
tawqir al-nas, giving honor to people, as it has been ordered: anzilu al-nasa manazilahum, "Give 
everyone their own station."** This is an order from the Shari'a. 


* Hadith of the Prophet narrated by Ahmad in his Musnad (5:323), al-Hakim declared it sahih in al- 
Mustadrak (1:122) and al-Dhahabi agreed with him. 

** Hadith of the Prophet narrated by Muslim without chain in the introduction to his Sahih. Sakhawi 
said in al-Jawahir wa al-durar this is a fair (hasan) hadith, and al-Hakim said it is sahih in Ma^rifat 
^ulurn al-hadith and he said Ibn Khuzayma narrated it. 

But those people want to put everyone on the same level, like communism. No! ALLAH 
Almighty ordered: "Preserve one another's honor": wa la tansaw al-fadla baynakum (2:237). And He 
said: inna akramakum HndALLAHi atqakum [The most honorable of you in ALLAH's sight are the 
most Godwary] (49:13). If we find someone that should be respected because of his taqwa, then we 
may respect him. We must not hold him as an ordinary person, no. 

Those who criticize this are not following Madhhabs [Islamic schools of law]. They are a 
Fifth Madhhab. We are following the Four madhhabs, and in our madhhabs kissing hands is Okay, 
but through their madhhab: no. They may kiss their women's. . . [genitals] according to their 
madhhab, but not hands. I must say this. It is not haram for them to do such a thing, but kissing the 
hand of a person is?! How can that be, when all the Sahaba were kissing the Prophet's hand, and so 
many hadiths confirm it in their own printed books. They were kissing the Prophet's hands and feet. 

What happens if I kiss my mother's hands and feet? Is this Haram? With which proof? They 
are saying this, only because they are trying to break the relationship between believers and their 
teachers, al 'ulama' warathatu al anbiya'. [Scholars of knowledge are the inheritors of Prophets.]* 
We must give them our highest respect. I don't like for a fifteen-year-old or a young person to come in 
and make this with his hand [handshake gesture] to a Shaykh. What is this? That is the American 
style. No. We, too, have K urf [customs]. We have traditional adab, traditional manners coming from 
the Prophet, and we know that up to this day kissing hands is a gesture of respect, not worship. 

* Hadith of the Prophet narrated by Bukhari in his Sahih in muallaq form, Ahmad (5:196), Tirmidhi, 
Darimi, Abu Dawud, Ibn Hibban, Ibn Majah, Bayhaqi in the Shuab and others. 

If I kiss my mother's feet, am I worshipping her? These people are given knowledge but no 
wisdom. ALLAH said: yu'ti al-hikmata man yasha', wa man utiya al-hikmata utiya khayran Kathiran 
[He gives wisdom to whomever He will, and whoever is given wisdom, he has been given an 
immense goodness] (2:269). ALLAH Almighty never gave everyone wisdom. So many people, in 
American universities, are learning Islamic knowledge, but they are not mu'mins [believers]. They 
haven't been given wisdom. They are only reading books. Wisdom is the sum of knowledge. Without 
wisdom knowledge is dead! 

^^ ^ 
INT. I agree, but in terms of the respect that we show, are we carrying it very far... to be 
perceived... you are perceived as interceding for your followers -- making shafaa -- so that in 
Akhira [hereafter] you will be interceding on their behalf... 

SN. Is it prohibited to make dua 1 . If I am asking for something on behalf of my brother bi zahr al- 
ghayb [in his absence], is it wrong? There are so many hadiths advising us to make such dua for each 
other.* It does not matter if it is going to be intercession. If I say: "Oh my Lord, give my brother a 
good life" or, if someone kisses my hand, if I say: "ALLAH bless you". Is it haram? Is that 
intercession now? There is no need to call it intercession. ALLAHufi awn al-^abd ma kana al-^abdufi 
"awni akhihi [ALLAH helps His servant as long as the servant helps his brother].** That means we 
must try to help each other in any way we can: by hand, by word, and by praying. What is wrong with 

* E.g. Sahih Muslim, book of Dua, chapter on making dua for a brother in his absence. 

** Hadith of the Prophet narrated by Muslim, Tirmidhi, Abu Dawud, Ibn Majah, Ahmad, and others. 


I may help someone who cannot help himself or herself. I might go to the Sultan in order to 
help him. This is intercession, but it is in Shari v a. It is an honorable job because we are helping people 
who cannot help themselves. It is lawful, and ALLAH orders us: wa taawanu ^ala al-birri wa al- 
taqwa [Help one another in righteousness and piety} (5:2). It is a command that we must help each 
other for good things. How are they blaming me for making dua for them and accusing me because 
of making intercession? Intercession in akhira should be only in the divine presence. If ALLAH gives 
me intercession, I may say for these people: my Lord, those people are no-mind people, send them 
with the animals ! 

INT. Nevertheless, is this very clear to those who are following you? That you are not going to 
intercede on their behalf?... 

SN. They are clear. They are not idiots, like those people. They are clever. They may teach them a 
lesson. My followers are Doctors and Professors. Those people may take lessons from my followers. 
My followers are not cheated ones. They are all Europeans and Americans. Let those people bring one 
of the Germans, or one of the English, or one of the Americans to Islam. Our people are all educated 
people, I cannot cheat them! 

INT. Sometimes, in meetings, you are introduced as "the perfect one." But people believe that 
there is only one perfect one, and that is the Prophet. 

SN. But from him there are so many models coining... 

INT. So do you say that that is a right introduction for a human being? 

SN. Prophets are the first models. They are ma sum — innocent. Others, all of them, are not going to 
be innocent, but through their mujahada [striving], by fighting with their nafs [ego], whoever will be 
able to control their nafs, that one will become a model to help the others how to control their ego. 
Because every evil comes from uncontrollable people. I am not saying that I am a perfect model of the 
Prophet, sallALLAHu ^alayhi wa sallam; but I am trying to step in his steps. I am not stepping after 
shaytan or evil — no. 

INT. Then, if you were to tell your followers not to address you the perfect one, not to kiss your 
hands and feet -- and they say that in meetings even women come and kiss your hands, and the 
Prophet would never allow that... I want your comments on that? 

SN. No. They are always untrue people. They are always changing things from their real light. They 
are liars. They make iftira' [fabrications] and backbiting, because they are hasud — jealous, envious 
people. I never say to my followers that I am "a perfect one." But until they find a perfect one, I am 
only training them. I never said that I am a 100% perfect trainer but I am a good opportunity; while I 
am here, I only try to do my best with people. Like a doctor who is not a specialist, but still he must 
treat his patients. Should he say: I cannot touch you because I am not a specialist? 

I never said to anyone: "I am a 100% perfect person and I am training you: Come and kiss my 
hands ! " I am not so foolish as these people. They are thinking that I say to people come and kiss my 

INT. They say that it is a necessary part of your training... 

SN. No, never. My training is written in my books and the associations I hold, but they are not reading 
my books because shaytans are so proud. Can they find it anywhere that I say: Kiss my hand, kiss my 
feet? But I may enter through a crowd and without doing anything, people are completely unable to 
remain seated, they will stand up. I am not saying to them to do it. It is something granted to me, from 
the greatness of ALLAH, called hay bat [dignity]. They can't stop. When I pass, they stand up and 
rush to me. I am not telling them to. 


Once I was in Madina praying, facing Qibla. As I was finishing, one of these people said to 
me: "0 Shaykh! Why did you bring all these people behind you!" I was surprised. My eyes were 
closed and I was making dua without sound, only what I may hear. But I looked around and I saw 
100 people behind me. I said I am no one, I am an ordinary person, a visitor here. I do not know them. 
Why are you telling me this? Tell those people to go away! 

Prophets have a magnetic power called jazba [attraction]. That makes people run to that 
person. I have some of that which I received through our spiritual way. I am not an empty one, like 
those people. But they are hussad [enviers], just as there were so many hussad among the Jewish 
people in front of the Prophet. It doesn't matter. They can't do anything. 

What happens if my followers kiss my hand? The Prophet kissed the Stone, and all Sahaba 
kissed the Stone. All the Hujjaj [pilgrims] kiss the Stone, and the Ka'ba. It is not haram to kiss the 
Ka'ba. Is the Ka v ba more honored than Man? No. 

INT. But the Ka'ba has a special place in their hearts. 

SN. We have a special place also. We have been granted this specialness to be khalifatullah 
[ALLAH's representatives]. The Ka'ba is baytullah [ALLAH's House], we are khalifatullah. Are we 
less honored than the Ka'ba? Never. We have been honored. Angels asked for this honor but they 
were not given it. We have been granted it. How can you say not? One man was sitting with his back 
to the Ka'ba, and another said: What are you doing? He said: What? I am more than this Ka'ba in the 
Divine presence. The Ka'ba cannot do sajda, but I am making sajda. The Ka'ba was built by 
Sayyidina Ibrahim, while I was created by ALLAH. 


15. Tabarruk From the Prophet's Blessed Skin. 

- Narrated Usayd Ibn Hudayr: "Abd al-Rahman Ibn Abi Layla, quoting Usayd Ibn Hudayr, a man of 
the Ansar, said that while he was given to jesting and was talking to the people and making them 
laugh, the Prophet poked him under the ribs with a stick. He said: Let me take retaliation. He said: 
Take retaliation. He said: You are wearing a shirt but I am not. The Prophet then raised his shirt and 
the man embraced him and began to kiss his side. Then he said: This is what I wanted, Apostle of 
ALLAH ! (Abu Dawud, Book 4 1 , Number 5205 .) 

- Ibn "Abd al-Barr relates, in his IstVab fi Ma^rifat al-ashab (p. 673), that the Prophet, after 
forbidding two or three times the use of khaluq (a kind of perfume mixed with saffron), and finding 
that Sawad Ibn 'Ami - al-Qari al-Ansari was wearing it, nudged him in the mid-section with a palm- 
tree stalk (jarida) and scratched him. The latter asked for reparation; when the Prophet bared his own 
belly to him, he jumped and kissed the Prophet's belly. 

- Ibn Ishaq's version in the Sira mentions that Sawad was standing in the ranks of the Companions of 
Badr at the time of this incident. The Prophet was arranging the ranks with his switch (miqra^a) and 
he nudged Sawad's belly with it, scratching him inadvertently, with the words: "Align yourself with 
the others." Sawad said: "Ya RasulALLAH, you hurt me, so give me reparation." The Prophet handed 
him the switch and said: "Take reparation." Sawad approached him and kissed his belly. The Prophet 
said: "What made you do that, O Sawad?" He replied, "Ya RasulALLAH, the time has come for what 
you see, and I loved for my last action in this dunya to be touching you." 

- Narrated Buhaysa al-Fazariyya: My father sought permission from the Prophet. Then he came near 
him, lifted his shirt, and began to kiss him and embrace him out of love for him... (Abu Dawud, Book 
9, Number 1665.) 


16. Tabarruk with places the Prophet visited 

- Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come 
to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a 
(blessed) house in which the Prophet entered?". . . (Bukhari, Volume 5, Book 58, Number 159) 

17. The Prophet's sandals 

- Bukhari and Tirmidhi narrate from Qatada: "I asked Anas to describe the sandals of ALLAH's 
Messenger and he replied: Each sandal had two straps"; and from Tsa Ibn Tahman: "Anas took out a 
pair of shoes and showed them to us. They did not have hair on them." (The remark refers to the 
Arabian practice of not removing the hair from the leather from which shoes were made.) Bukhari, 
Malik, and Abu Dawud relate that "Ubayd Ibn Jarih said to "Abd ALLAH Ibn "Umar: "I saw you wear 
tanned sandals." He replied: "I saw the Prophet wearing sandals with no hair on them and perform 
ablution in them, and so I like to wear them." 

al-Qastallani in his Mawahib al-laduniyya said that Ibn Mas'ud was one of the Prophet's 
servants and that he used to bring for the Prophet his cushion (wisada), his tooth-stick (siwak), his two 
sandals {nalayn), and the water for his ablution. When the Prophet rose he would put his sandals on 
him; when he sat he would carry his sandals in his arms until he rose. 9I[88] 

Qastallani mentions the following from one of the greatest Tabi'in: 

Abu Ishaq (al-Zuhri) said: al-Qasim Ibn Muhammad (Ibn Abu Bakr al-Siddiq) said: Of the 
proven blessing of the likeness of the Prophet's sandal is that whoever has it in his possession 
for tabarruk, it will safeguard him from the sedition of rebels and the mastery of enemies, and 
will be a barrier against every recreant devil and the evil eye of the envious. If the pregnant 
woman holds it in her right hand at the time of labor, her delivery will be easier by ALLAH's 
change and His might. 

al-Qastallani also said that Abu al-Yaman Ibn "Asakir wrote a volume on the image of the 
Prophet's sandal, and so did Ibn al-Hajj al-AndMahmud Alusi. He relates the account of a pious 
Shaykh by the name of Abu JaTar Ahmad Ibn v Abd al-Majid: 

I cut the pattern of this sandal for one of my students. He came to me one day and said: "I saw 
a wonder yesterday from the blessing of this sandal. My wife was suffering from a pain which 
almost took her life. I placed the sandal on the spot of her pain and said: O ALLAH, show me 
the blessing of the owner of this sandal. ALLAH cured her on the spot." 92[89] 

al-Munawi and al-Qari mentioned in their commentary on Tirmidhi's al-Shama'il that Ibn al- 
"Arabi said that the sandals are part of the attire of Prophets, and the people only left them due to the 
mud in their lands. He also mentioned that one of the names of the Prophet in the ancient books is 
sahib al-na^layn or "The wearer of the two sandals." 

Shaykh Yusuf al-Nabahani recited about the Prophet's sandals: 

wa na^lun khada^na haybatan li waqariha 

fa inna mata nakhda^u li haybatiha na^lu 

fa da^ha ^ala a" la al-mafariqi innaha 

haqiqataha tajun wa surataha na^lu 

|S!,1 al-Qastallani, al-Mawahib al-laduniyya (Beirut, 1996 ed.) 1:429. 
All in al-Qastallani, al-Mawahib al-laduniyya 2:174. 


A sandal to whose majestic nobility we submit 
For by submitting to its majesty do we rise: 
Therefore place it in the highest spot for it is 

In reality a crown, though its image is a sandal. 

And when Imam al-Fakhani first saw the Prophet's sandals he recited: 

wa law qila li al-majnuni layla wa wasluha 

turidu am al-dunya wa mafi zawayaha 

laqala ghubarun min turabi nValiha 

ahabbu ila nafsi wa ashfa li balawaha 

And if Layla's Madman were asked: do you prefer 

Union with Layla, or the world and its treasures? 

He would answer: "Dust from the earth of her sandals 

Is dearer to my soul, and its most soothing remedy. " 


Shihab al-Din Ahmad al-Muqri wrote a book on this which he named Fath al-muta^alfi madh 
al-nial (The opening of the Most High in the praise of the Prophet's sandals). 

Ashraf "Ali al-Thanawi the Deobandi Shaykh wrote a treatise entitled Nayl al-shifa' bi na^l 
al-mustafa (Obtaining remedy through the sandals of the Elect One) found in his book Zad al-saHd 
(Provision for the fortunate). 93[90] 

The muhaddith of India Muhammad Zakariyya Kandhalwi said in his translation of Tirmidhi's 
Shama 'il: 

Maulana Ashraf v Ali Thanwi Sahib has written in his book Zaadus Sa^eed a detailed treatise 
on the barakat and virtues of the shoes of Rasulullah SallALLAHu "Alayhi Wasallam. Those 
interested in this should read that book (which is available in English). In short, it may be said 
that it [the Prophet's sandal] has countless qualities. The 'ulama have experienced it many a 
time. One is blessed by seeing Rasulullah SallALLAHu 'Alayhi Wasallam in one's dreams; 
one gains safety from oppressors and every heartfelt desire is attained. Every object is 
fulfilled by its tawassul (means, petition, request). The method of tawassul is also mentioned 
therein. 94[91] 



93191 All quoted in al-Sayyid Hashim al-Rifa"i, Adilla p. 101. 

Maulana Muhammad Zakariyya Kandhelwi, ed. and trans, of Tirmidhi, al-Shama'il al- 
muhammadiyya, 2nd ed. (Ghaziabad, India: New Era Publishers, 199 





In the name of ALLAH, the most beneficient, the most merciful. 

We have discussed in this short and small book, one for of tawassul in a little detail, although I think 
it is still brief. I restricted the book to notes and comments that are understandable to the common 
man upto a large extent and not gone further, although there was scope for that too. 
I have gone through the tafaseer of verses of Qur'an thus trying to indicate what can be understood 
from specific verses of the Qur v an. Then I went into the noble ahadith of the prophet sallalahu alyhi 
wa alihi wa sallam, and tried a lot to prove the authenticity of them, refuted claims against their 
authenticity by using already existent refutations and also my own developed questions. Then I also 
tried to show the noble reader what these ahadith mean, and what they lead to, in the light of logic, 
and the sayings of the noble scholars of the past of this religion. I also showed how this act was an act 
even of the salaf, as those of Imam Ahmed bin Hanbal, Ibn Hibban, Shaffl etc. the sayings of the 
noble aaema were also included alongwith the original Arabic at times when I thought it would be 
beneficial for the readers to know and read themselves and to believe what really is the aqeedah of the 
rightly guided scholars and not what they are made to believe as the aqeedah of the rightly guided 

I delved into ahadith at the most, and tried to do my best with them, and I don't know whether I have 
done justice with the noble sayings of our beloved messenger and prophet, Muhammad sallalahu alyhi 
wa alihi wa sahibihi wa sallam so as to justify the deed to the layman. It was a tedious job to compile 


this little book, I must say, and I admit that I have worked hard on it, researching for hours, trying to 
find answers to the questions that my intellect needed at times, and writing them down, typing for 
hours together. At times, I suffered through intellectual breakdowns and disasters that no one can 
comprehend, when questions regarding to certain ahadith, and science connected to them arised, and I 
being a non scholar didn't know what to do, but by the grace of ALLAH almighty, I came through all 
that and answers came by, one by one as if ALLAH willed me to know them and this was my 
personal experience. 

I find it still very disturbing that an established ate amongst our preceding Imams, and an act found 
and established by the sunnah of the messenger alyhi salam and his companions, may ALLAH be 
pleased with them all, is considered to be shirq and kufr today. I had written and compiled this book 
by the intention of proving tawassul through the prophet alyhi salatu was salam only, because I 
personally believe that others can be differed upon, but I added sayings of scholars regarding awliya v 
and other anbiya too at times, trying to show that when these scholars believe such for the awliya\ 
then what would they say about the prophet sallalahu alyhi wa aalihi wa sallam. 
Some people may say that quoting ulema doesn't prove anything, but I differ from them. That is 
because I believe that if some muslims of today are calling all the other, rest of the muslims as ones 
who practice kufr, and shirq and call towards it, then the older aaema andleading scholars who 
performed the same act for which muslims are being called mushriqeen, should also be labeled as 
mushriqeen! This cant be done by the blamers because the scholars that I have quoted are relied upon 
scholars who are no only relied upon by us, but also by them, and they learn from them, use their 
books, and admire them as friends of GOD, and great scholars! This is very funny, but it is true as I 
have tried a lot to show in this book especially in the part where I have quoted 9 scholars of the 
highest repute, at one time, regarding the tawassul through the prophet alyhi salatu was salam near his 
grave and asking for his intercession and dua" at that very sacred place, which is being stopped today 
by the government of Saudi Arabia on pretexts of it being shirq, or leading to shirq! I remember one 
of my friends who went for umrah and visited the prophet sallalahu alyhi wa sallam on his way back 
specially. I had requested him to rub an handkerchief on the pulpit of the prophet sallalahu alyhi wa 
sallam to get barakah from it and then give that handerhief to me on returning, and that would be the 
best possession I would have till now! on returning back from the sacred place, he told me that as 
soon as he was going to rub the handkerchief on the pulpit of the beloved, an official looking man 
stopped him and he kept on repeating a four lettered Arabic word to him while doing so. Guess what? 
The word was "bid" ah"! he even told me, and not surprising enough, as I have been to that place in 
my childhood and know this of my ownself too, that the officials didn't let them raise their hands for 
dua in front of the blessed and beloved grave for more than two seconds (well he used the words 
exactly, but that's exaggeration, he meant actually that they wouldn't allow that to be done for even a 
little time). And making dua facing the grave too is considered. ... Well you know the rest of the story. 
And that too passing of fatwas of kufr and shirq frequently on an act, that is verified by the ahadith of 
the prophet sallalahu alyhi wa alihi wa sallam! That makes you really angry. I do not call, and nor do I 
have any right to, any opposer of such an act a kafir, or "lead astray". I have no problem who differ 
with the majority on the issue and tend to remain away from it, and even oppose it. But what I oppose 
is the frequent repetition of shirq and kufr and grave worship fatwas against muslims who are pure 
from all such things ! To differ, on a differentiable matter it one thing, to prove your point too is one 
thing, to show the weakness of the oppositions proofs too is one thing, but to call the opposition, a 
jama' ah of mushriqeen and kuffar, and grave worshippers and innovators is another, and cant be dealt 
with happily by anyone. We should stop all such non sense and go back towards learning our deen 
from the reliable scholars of the past, in their majority and not restrict ourselves to some, and not 
derive our own rulings studying Qur'an and Sunnah by our ownselves, without guidance and 
knowledge as that would lead to manifest and serious error! 

The aftermath of reading this book by any person who already believes in such will be stronger 
conviction on the basis of ilm, knowledge, and for a person who doesn't believe in such and is not 
prejudiced will be to look in the matter once more in deeper detail and to accept that there might be a 
difference of opinion and to call such acts as described mainly in this book as shirq and kufr isn't 
correct, while for the reader who doesn't believe in such and is prejudiced, will be to find excuses and 
make his own observations, again making himself fall into the cycle of error. 


The noble reader should decide himself as to which path to take and as to which is the path of the 
scholars of the past. My job was to try and do my best by contributing in this topic, and honestly 
speaking I believe this book would easily convince me had I been an opponent. 

May ALLAH keep us steadfast on the path of ahle sunnah wal jama" ah, and not let us be lead astray 
by anyone. We declare ourselves innocent from those people pf innovation who in the name of this 
kind of twassul have created things that a true muslim cant, and we declare ourselves on the path of 
the scholars of the likes of Imam Ahmed bin hanabl, Imam Nawawi, Imam Ibn Hibban, Imam Ibn 
Quddama, Ibn Humam and others quoted in this book. 

May ALLAH keep the muslim ummah away from disasters. Ameen. 

1[1I Narrated by Muslim (Iman) from Abu SaTd al-Khudri. 

1[21 Muslim, Ahmad, and others. 

1[3] Narrated by Tirmidhi (hasan sahih gharib). 

Muhammad Saeed al-Qahtani, al-Wala' wa al-bara' according to the Aqeedah of the Salaf 
(London: al-Firdous Ltd., 1993) p. 99. 

1[51 Narrated in Bukhari. 

1[6I al-Ghazali, Ihya *ulum al-din (beginning), trans. Nuh Keller in Reliance of the Traveller p. 

1[7I al-Tabata'i, al-Mizan: An Exegesis of the Qur'an, 3rd edition. Surah II, Verses 47-48, vol. 
l,pp 221-262. 

See Lisan al-^arab under shafa^a. 

1[91 See Bukhari, Istiqrad Ch. 18. 

1[10] al-Ghazali, Ihya ^ulum al-din (beginning), trans. Nuh Keller in Reliance of the Traveller p. 



951111 Ibn Hajar, Fath al-bari Riqaq ch. 51 (1989 ed.) 1 1:522. 

1[12] Bukhari: Tafsir 17:5; Muslim, Zuhd 14; Tirmidhi, Qyamat 10; Ahmad 2:436. 

1[13] Tirmidhi, Qyamat 11; Abu Dawud, Sunna 31; Ibn Majah, Zuhd 37; Ahmad 3:213; and 
others. See previous mention of this hadith. 

1[14] Muslim, Iman 306; Bukhari, Riqaq 56; Ibn Majah, Zuhd 37; Ahmad 3:79. 

1[15] Muhammad Abul Quasem, Salvation of the Soul and Islamic Devotions (Kegan Paul 
Intrnl. 1981) p. 44. 

1[16] Ahmad, Musnad 3:98 (#11947). 

Ahmad Zayni Dahlan, Khulasat al-kalam fi umara' al-balad al-haram (The summation 
concerning the leaders of the sacrosanct country) 2:245. 

1[18] Ibn Qayyim al-Jawziyya, Bada'V al-fawa'id (Alexandria: dar al-da"wa, 1412/1992) p. 63. 

1[19] See also al-Khatib (11:173) and Suyuti in al-Durr al-manthur (4:153). al-Haythami cites it 
in Majma" al-zawa'id as narrated from the Companion "Abu al-Hamra' (Hilal Ibn al-Harith) the 
servant of the Prophet," rather than Anas, and says: "Its chain contains 'Amr Ibn Thabit, and his 
narrations are abandoned (matruk)." This is different from "Amr Ibn Thabit al-TabiT (the student of 
"Abd ALLAH Ibn "Umar), who is trustworthy (thiqa). 

1[20] Also al-Khatib in Tarikh Baghdad (10:264) and Suyuti in al-Durr al-manthur (4:153) 
without the mention of the three caliphs. 

1[21] al-Haythami said in Majma^ al-zawa'id: "From Ibn "Umar: The Prophet said: "When I was 
taken up to heaven I did not pass a heaven except I saw in it my name written: muhammadun 
rasulullah Abu bakr al-siddiq." Its chain contains "Abd ALLAH Ibn Ibrahim al-Ghifari who is 
weak. " 

1[22] al-Haythami in Mapna" al-zawa'id narrates it with the addition: *ali akhu al-nabi 
sallALLAHu ^alayhi wa sAllama qabla an yakhluqa al-khalq (in another version: qabla an 
yakhluqa al-samawati wa al-ard) bi alfay sanatin. Haythami says: "Tabarani narrated it in al-Awsat 
and its chain contains al-Astf ath Ibn "Amm al-Hasan Ibn Salih who is weak, and I don't know him." 







1[23] al-Haythami in Majma al-zawa'id says: "In Tabarani from Ibn v Abbas: The Prophet said: 
"There is a tree in Paradise" — or: "There is no tree in Paradise," the narrator "Ali Ibn Jumayl was 
unsure — "except all of its leaves are inscribed: 

la ilaha illALLAH muhammadun rasulullah 

Abu bakr al-siddiq ^umar al-faruq 

^uthman dhu al-nurayn. 

Tabarani narrates it and its chain contains v Ali Ibn Jumayl who is weak." 

1[24] No doubt this is other than 'Amr Ibn Aws al-Thaqafi the great TabiT whose narrations are 
found in Bukhari and Muslim. 

Ibn Kathir, al-Bidaya wa al-nihaya 7:92. 

1[26] Ibn Hajar, Fath al-bari, Book of istisqa ch. 3 (Beirut: Dar al-kutub al-Tlmiyya, 
1410/1989) 2:629-630. 

1[27] Ibn Hajar, al-Isaba 6:164 #8350. 

nm Fath al-bari 2:630n. 

1[30] Muhammad Zubayr Siddiqi, Hadith Literature: Its Origin, Development & Special 
Features (Islamic Texts Society, 1993) p. 51. 

96[31] Narrated by Ahmad in the Musnad, Abu Dawud, and al-Nasa'i in their Sunan. al-Dhahabi said: 
"Its chain is good" (isnaduhu salih). See Dhahabi, Mujam al-shuyukh (Ta'if: maktabat al-siddiq, 
1408/1988) 2:420 (#1028). 

1[32] Ibn Taymiyya, Aqida wasitiyya (Salafiyya edition) p. 36. 

1[33] That is: this is a sound (sahih) hadith. 

1[34] al-Haytami, al-Khayrat al-hisan (Cairo: al-Halabi, n.d.) p. 63. It is also related that Imam 
Ahmad made tawassul through Imam ShafiT to the point that his son "Abd ALLAH expressed his 
surprise, and Ahmad replied: "al-ShafiT is like the sun for the people and like health for the body." 
When Imam Shaffi heard that the people of al-Maghrib made tawassul to ALLAH through Imam 
Malik, he did not object to it. 

1[35] al-Khatib al-Baghdadi, Tarikh Baghdad 13:344. 

1[36] Suyuti, Tabyid al-sahifa (1413/1992 ed.) p. 161. 

Development & St 


1[37] Suyuti, JamV al-ahadith 496 #2694. Haythami in Majma" al-zawa'id: "Tabarani related it 
and its men are those of sound hadith except Ibn Luhay'a who is fair (hasari). 
1[38] Bukhari and Muslim. 
1[39] Ibn 'Alawi al-Maliki, Mafahim yajib an tusahhah (Dubai: Hashr Dalmuk, 1985) p. 69.