Seeking a means (wasila)

[Visionary]

Salaam all,

I was once having an interesting discussion regarding the permissibility of invoking the Prophet Muhammed as well as saints with a follower of the sufi naqshabandi sect. Here is some of the 'evidence' they provide to substantiate their claims:

===========================

Big misconception!!!!!!!!!!!! From the whaabi/salafi?najdi ,or just the plain ahle confused who have their own sudo aqida; is that anyone who takes wasila does it with the intention that that wasila is the source of power NO!!, THIS CLAIM IS FLSE!! The source of everything is Allah

Who on earth is anyone not to recommend wasila when Allah does

"Oh! you who believe! fear allah ans seek an approach(wassila) unto him"(5:35)
"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)."

This should be sufficient for any sound non brainwashed Muslim, however there is more evidence below from scholars and hadith including in ibn tammiya

Sahih al-Bukhari Hadith: 5.59
Narrated Anas:

Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for
rain through Al-'Abbas bin 'Abdul Muttalib, saying, "O Allah! We used
^^^^^^^
to request our Prophet to ask You for rain, and You would give us. Now
we request the uncle of our Prophet to ask You for rain, so give us
rain." And they would be given rain."


The Prophet said on the authority of `Umar:

"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 RASULULLAH

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


It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).


1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), 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.

2. 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 Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.

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

5. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."

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-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;

7. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).

8. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.

9. Three scholars reject it, such as Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger(Lisan al-mizan 3:360, 3:442).

10. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara [Faqir: see below] and says:

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

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



Ibn Taymiyya about Tawassul and Shafa'a

Ibn Taymiyya said in his book "al-qaida al-jaleela fit- tawwasali wal-waseela", with commentary of Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, page 6, paragraph 9:

and on para 29:

"the first of the two is the root of faith and Islam [hua asal al-eemaan wal-islam wa hua at-tawassul bil eemaani bihi] and it is the intercession with the Prophet (saws) by means of the belief in him and to obey him (saws). Second is by means of his supplication [du'a] and by means of his intercession [shafa'a], ...and whoever denied this he is a kaafir and a renegade [murtad]. He must repent, and if he does not he will be killed. And no single scholar can deny the intermediation [at-tawassul] of his supplication and his intercession [shafa'a]."

and Ibn Taymiyya on page 17, para 30 says:

"His prayer and his intercession and this is also of benefit ...and whoever DENIES TAWASSUL IN ONE OF THESE TWO MEANINGS IS A KAAFIR AND A MURTAD WHICH MEANS HE MUST REPENT OR HE MUST BE KILLED AS A MURTAD."

and he says on para 32, of the same page,

"whoever denies the intermediation by means of his supplication [du'a] and his intercession [shafa'a] and whoever denies that Muslims will derive benefit from that is a non-believer [kaafir]. And whoever denies out of ignorance must be educated. If he will persist in his denial and is stubborn, he will be considered a renegade [murtad]."


"Muslims agreed that the Prophet (saws) is the greatest of creation the highest in rank and superiority and the most glorified and honored in the presence of Allah subhanahu wa ta'ala and no other creation is better to Allah than the Prophet (saws) and no other shafa'a is greater than his shafa'a. ['aazamu al-khalqi jaahan 'ind-Allahi laa jaahun li- makhluqin 'inda-Allahi 'aazamu min jaahihi wa laa shafa'atun 'aazamu min shafa'atih]

He mentioned in the same book, page 4, para. 4:

"the Prophet (saws) is the intercessor of all creation [shafi'a al-khala'iq] and the owner of the Maqaam al-Mahmoud, that was the aspiration those who came before and those who came after, and he is the greatest of intercessors [shufa'a] and the highest in glory and superiority in Allah's Presence."

Ibn Taymiyya says in the same book on page 3, para. 2:

"Allah has sent his Prophet (saws) to Jinn and mankind and everyone has to follow him and believe in him and to follow him INWARDLY [BATIN] and OUTWARDLY [DHAHIR] and to believe in the Prohet (saws and to follow him is the only for Allah subhanahu wa ta'ala and the only way for the religion of Allah and it is the worship of Allah subhanahu wa ta'ala and it is the obedience of Allah subhanahu wa ta'ala, and all these are the way of the Friends of Allah [awliya-Allah], and all this is the the means [waseela] that Allah subhanahu wa ta'ala has ordered His servants to follow when He said in the Holy Qur'an, [35,5] "yaa ayyuhalladheena aamanu ittaqullaha wabtaghaw ilayhi al-waseela " -- "O ye who believe! Fear Allah and seek the means of approach unto Him." And the means to seek Allah subhanahu wa ta'ala is that one who will ask Allah subhanahu wa ta'ala by the intercession and the means of faith in His Prophet (saws) in and following him."

Ibn Taymiyya states on page 12, para. 18:

"It is agreed between the Sahaba, and the Tabi'een and the Four Imams Maliki, Shafi'i, Hanafi and Hanbali, that the Prophet (saws) will intercede for the sinners of his Ummah."

And Ibn Taymiyya continues on the same page 12, para 20:

"And the Sahaba and the Tabi'een and the Four Imams of Islam all of them confirmed the authentic hadith of the Prophet (saws) that Allah will take out from Hell people after He will punish them for whatever length of time he likes with the shafa'a of the Prophet (saws). And ALLAH WILL TAKE OUT OF HELL SOME OTHERS BY THE SHAFA'A OF OTHER THAN THE PROPHET (SAWS)[!!!!....]"

And on page 17, para 28:

["wa lafdhu at-tawassul qad yuradu bihi thalaathata umoor"] The word intermediation [tawassul] refers to three different meanings. Two of them are agreed upon among the Muslims.


Imam Ahmad said in his Musnad, Volume 2, page 75:

"Abdullah bin 'Umar said that the Prophet (saws) said, 'I have been asked to choose between the Intercession [as-shafa'a] or to enter half my Nation into Paradise, but I chose the shafa'a because it is more inclusive and more perfect. Do you think it is for the pious? No! It is for the filthy and sinful people."

And Ibn Majah said, in Volume, page 1444:

"Ibn Jaabir said he heard Salim bin 'Aamir that he heard 'Auf bin Maalik saying that the Prophet (saws) said, 'do you know what Allah subhanahu wa ta'ala has given me a choice in this night?' We said, 'Allah and His Prophet (saws) know better.' He said, 'He gave me a choice between two matters: either to send half my Nation to Paradise or to have the Shafa'a. And I chose the Shafa'a.' And we said, 'O Prophet, ask Allah to make us from those who deserve the shafa'a.' And the Prophet (saws) said, 'It is for every Muslim.'" [Muslim said it is authentic]

Allaama Ibn Qayyim in his book al-Jami` al-Fareed, page 493, comments on the following hadith of Ibn 'Abbas (r):
"in the time before the Prophet (saws) the Jews of Khaybar were fighting with the Ghatfaan tribe. When the battle ended the Jews were defeated. They prayed to Allah asking Him, 'for the sake of Muhammad (bi haqqi Muhammad), the Prophet whom you are sending in the last days, make us defeat this tribe." When they met again with Ghatfaan they defeated them. Allah mentioned that event in the Qur'an when He said: "From of old they had prayed for victory against the unbelievers" (Baqara, 89), which means they [the Jews] were asking for your sake, O Muhammad, to defeat the unbelievers."

Peace and Blessings upon the Prophet, his Family, and his Companions




Imam Ahmad made tawassul through the Prophet (Allah Bless him and grant him peace) a part of every du'a according to the following report: 'Ala' al-Din al-Mardawi said in his book al-Insaf fi ma'rifat 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-nabi fi du'a'ih -- "Let him use the Prophet as a means in his supplication to Allah."

The same report is found in Imam Ahmad's Manasik as narrated by his student Abu Bakr al-Marwazi.

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

The Prophet (Allah Bless him and grant him peace) said on the authority of 'Umar: "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:



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


'O Allah, I ask You and turn to You through our Prophet Muhammad,


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


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

[Visionary]

------------------------------------------

Can we seek wasila through the pious and awliya Allah?


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!" (9:119) 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'ilan fas'al al-salihin). [31] 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'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'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." [32]

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, O 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)." [33]

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 Mu'jam 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 Ma'in).

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 Makkah. Some of the people of Makkah 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 ('asaba) 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.



Imam Ibn Hajar al-Haytami said in his book al-Khayrat al-hisan fi manaqib al-imam Abi Hanifa al-Nu'man, chapter 35:

When Imam al-Shafi'i was in Baghdad, he would visit the grave of Imam Abu Hanifa, give him salam, and then ask Allah for the fulfillment of his need through his means (yatawassal ilallah ta'ala bihi fi qada' hajatihi).[34]

Imam Kawthari mentioned in his Maqalat (p. 412) that the hafiz al-Khatib al-Baghdadi mentions Shafi'i's tawassul through Abu Hanifa in the beginning of his Tarikh Baghdad (1:123) with a good chain.

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 dhari'ati wa hum ilayhi wasilati
arju bihim u'ta ghadan bi yadi al-yamini sahifati

The Family of the Prophet are my means and my
intermediary to him. Through them I hope to be
given my record with the right hand tomorrow.

This is found in Diwan al-Shafi'i as edited by 'Umar Faruq al-Dabbagh (Beirut: Dar al-arqam, n.d.) p. 50.

'¢ The hafiz al-'Iraqi 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-Shafi'i's shirt, and Ibn Taymiyya himself also related it."
******[this appears to be an error, s/be Imam Shafi'I sought blessing by the washing-water of Imam Ahmad'™s shirt.]*******

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.[35] 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.[36]

al-hafiz Abu 'Ali al-Ghassani relates in Ibn al-Subki's Tabaqat al-shafi'iyya 2:234: Abu al-Fath Nasr ibn al-Hasan al-Sakani al-Samarqandi came to us in 464 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 Isma'il 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."

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 du'a (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'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)

al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma'ruf al-Karkhi: "Ma'ruf's 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-Wa'iz: "His grave can be seen in Ahmad ibn Hanbal's cemetary and it is sought for blessings." Related in the notice on 'Abd al-Samad ibn 'Umar ibn Muhammad ibn Ishaq (2:482).

al-Hafiz Abu al-Qasim Ibn 'Asakir says in Musnad Abi 'Uwana (1:430): "Abu 'Abd Allah Muhammad ibn Muhammad ibn '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 (mazar 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 '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, 412.

===================

The Prophet (sallallahu 'alaihi wa sallam) has said that when you send salam [salutations] to him from wherever you might be, he can hear your voice. (Jala-al-Afham, page 100, by Ibn al-Qayyim)

The Prophet (sallallahu 'alaihi wa sallam) stated: 'I hear the voice of every person who sends salams upon me, wherever he may be'. (Jala-al-Afham page 145)

Our Prophet (sallallahu 'alaihi wa sallam) has said that on Fridays send as much salawat as you can on me. If when one sends salawat to me, whereever he may be his voice will reach me. The Companions said even after your death, our Prophet (sallallahu 'alaihi wa sallam) replied affirmative. This is because Allahu ta'ala has made the bodies of the Prophets haram (forbidden) for the earth to eat [decompose]. (Jala-al-Afham page 63 by Ibn Qayyim)

Ibn al-Qayyim writes:

That the deceased people recognize their visitors is fixed by tawatur. Furthermore, the scholars of salaf have unanimous agreement about this. (Kitab-ar-Ruh, Chapter 1)

More important than this is that a deceased person knows what his relatives and friends do... "The actions of the living are shown to the deceased people. The deceased people feel relieved and happy when they see good deeds of their friends. They say (Oh my Allah, make him better) when they see bad actions." (Kitab-ar-Ruh, Chapter 1)

Mujahid says: "After his death, a person in his grave is given joyful tidings about the good deeds of his son." (Kitab-ar-Ruh, Chapter 1)

It is true that our Prophet (sallallahu 'alaihi wa sallam) in his grave, is presented with the actions of his Ummah. (Qaseedah Nounia 13)

Many people saw Ibn Taymiyya after his death in their dreams and asked him many difficult questions on issues of Fiqh Masaa'il and he replied to all their questions. Only those people who are ignorant of the status of the spirits (Arwah) can reject this. (Kitab-ar-Ruh, end of chapter 3)

When numerous people have the same type of dream and what they have seen in their dreams actually happens - to call these kinds of dreams as only dreams, this is said by the people that have no sense. (Kitab-ar-Ruh, Chapter 3)

After dying, the Ruh (Spirit) can do those things that it cannot do when the person is alive in the dunya (world) just as one or two Ruhs defeated a large army. Many companions relate that they saw the Messenger of Allah (sallallahu 'alaihi wa sallam), Abu Bakr and 'Umar (radiyallahu ta'ala anhum) in their dreams at night fighting with them against the kuffar and winning the battle. Then it became a reality: on the following day a small army of Muslims defeated an army of many, many kafirs. (Kitab ar-Ruh, chapter 15)
=====

[Visionary]

Even the Shiekh ul Islam of the Salafies was of that opinion. When Ibne Taymiyyah was asked if the dead are aware of living that visit them. He replied that:

"There is no doubt that they are aware of the living that visit them."

And Ibne Taymiyyah quoted the following Hadith in his support:

"The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah s.w. said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave."
Majmuaat-al-Fatawa by Ibne Taymiyyah, vol. 24, page 362

[Joseph Islam]

Salamun Alaikum brother
 

What I find interesting is that the one 'method' of Wasilah that is negated by the Quran is the very 'wasilah' that is argued for by use of Islamic Secondary Sources.

Please find below a short piece on this topic.


WHAT IS 'WASILAH' FROM A QURAN'S PERSPECTIVE
 
Unfortunately, many Muslims take the following verse in the Quran as a support for the concept that 'Wasilah' through intermediary individuals is permissible. This verse is then used as a conduit into Islamic secondary sources which cast this concept into stone.
 
005:035
"O ye who believe! Do your duty to God, seek the means of approach (Arabic: wasilata) to Him, and strive with might and main in his cause: that you may prosper"

What is conveniently omitted or overlooked is that the same word 'Wasilatan' is used once more in another part of the Quran where the concept of 'Wasilah' as commonly understood and very meaning that some extract from 5:35 is completely negated.
 
017.056-7
"Say: "Call on those - besides Him - whom you fancy: they have neither the power to remove your troubles from you nor to change them. Those whom they call upon do desire (for themselves) means of access (Arabic: wasilata) to their Lord, even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of"
 
Reconciling the Quranic verses, it is clear that the 'Wasilah' in 5:35 is only a reference to a means by which one come close to a thing (which is correct in its true definition and Quranic form). In this case the entity is God and any manner of possible positive ways that brings one closer to Him in worship is alluded to.  A 'Wasilah' (a means of access to a thing) is also not restricted to humans and certainly not in the manner which is negated by 17:56-7 which is sadly the way it is most commonly understood by many Muslims.
 
As an example, one may make use of the beautiful Psalms of David to chant and listen as their means / avenue (Arabic: Wasilah) to bring them spiritually closer to the worship of God. Others may choose the study of the Quran, the TaNaKh (Jewish Old Testament) and the New Testament as their 'Wasilah' as it makes them understand purpose and God's messages.
 
'Wasilah' could also constitute in depth prayer, giving charity, attempting to do the right thing in acts of righteousness or remembering the Lord by his beautiful names. In effect, it can constitute any number of things which bring one close to Him in remembrance and worship.
 
What is sadly ironic is that a simple Quranic verse is used out of context and is itself used as a 'Wasilah' into Islamic secondary sources to establish a doctrine which is unsupportable by the Quran.
 
 
Joseph

http://quransmessage.com/articles/wasilah%20FM3.htm

REFERENCE OF THE ATTACHMENT
 
[1] LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863; Librairie du Liban Beirut-Lebanon 1968, Volume 8, Supplement, Page 3053
Highlights marked in red on the lexicon excerpt are my own insertions. They have no bearing on the original text other than they emphasise relevance to the topic at hand. These are merely illustrations and have solely been utilised for educational and explanatory purposes

[zakaria]

Salaams to All,

Sorry for my snappy style in joining in the discussion. I understand that it is healthy to have an academic debate on all things but anything that Allah says in the Quran in an explicit way should have no room to debate over by other sources. Don't get me wrong, I have my utmost respect for all that delve into all sorts of academic sources to prove the veracity of the message and also who study to understand the historical phases. My response is mainly for those who try to justify other sources when they are clearly negating the Quran by doing so.

I use simple rules in understanding the word of God, some of which are:

- If there is an order given to be followed, follow it.
- If there is an option/rebate/concession, follow appropriately by making the educated choice.
- If there is an implication, see if it's explicit elsewhere in the Book.
- If there is something explicitly mentioned, then it overrides anything implied.

Now, even though we have many verses available to us negating intercession, any "one" verse should be enough to remove any doubt what so ever in any other source/justification.

I have used the translation by Yusuf Ali:

27.80 - Truly thou canst not cause the Dead to listen nor canst thou cause the Deaf to hear the call (especially) when they turn back in retreat.

35.22 - Nor are alike those that are living and those that are dead. Allah can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves.

2.123 - Then guard yourselves against a day when one soul shall not avail another nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside).

2.254 - O ye who believe! spend out of (the bounties) We have provided for you before the day comes when no bargaining (will avail) nor friendship nor intercession. Those who reject faith they are the wrong-doers.

Your Brother,
Zakaria.

If you disagree, then please put forward a better argument derived only from the Quran. My intentions are not to knowingly disrespect anyone, if you feel any of my posts falling into that category, then please let me know and I will happily react appropriately.

[Truth Seeker]

Salaam Zakaria

I welcome your post and thank you for your thoughts on the subject.

If only others made use of the simple rules that you mention. A pragmatic approach to the Quran is essential to aid our understanding but unfortunately this is not the method that many Muslims use today.

[Caroline]

- If there is an order given to be followed, follow it.
- If there is an option/rebate/concession, follow appropriately by making the educated choice.
- If there is an implication, see if it's explicit elsewhere in the Book.
- If there is something explicitly mentioned, then it overrides anything implied.
category, then please let me know and I will happily react appropriately.

I like it. Powerful methodology!

[Joseph Islam]

Peace to you all,

I find brother Zakaria's approach well grounded in the Quran. It is actually the only fool-proof approach to understanding the Quran's message and which the Quran itself encourages. In 3:7 we note "...In it are verses basic or fundamental (of established meaning); they are the foundation of the Book others are allegorical...".

A wisdom that can be derived from such a verse is that the 'fundamental' is far more important than the 'periphery'. Many problems of interpretation only arise because the periphery / implied or allegorical is given precedence over the 'fundamental / explicit'.

The Quran throughout repeats its central core messages ...

039:023
"God has revealed the most beautiful message in the form of a Book consistent with itself yet repeating (its teaching in various aspects) - (Arabic: mathaniya); the skins of those who fear their Lord tremble from it; then their skins and their hearts do soften to the celebration of God's praises. Such is the guidance of God: He guides with it whom He pleases but such as God leaves to stray can have none to guide"

Like brother Zakaria, I firmly believe that it is a principle of the Quran that any perceived unqualified verses be understood in the context and light of qualified verses. The explicit has to override the implied.
 
Furthermore, one should not make use of 'perceived' unqualified verses as an exit door or opportunity to authenticate ideologies which are not supported by the Quran. After all, the scripture claims to be fully consistent with itself.

Thank you brother Zakaria for the post and welcome to the forum. Lovely to see you here.

Joseph.

[Visionary]

I find Zakaria's approach very pragmatic and agreeable!