Tawassul in 4 Orthodox Schools

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Tawassul has become the most controversial issue in the muslim ummah TODAY!

Here we present these rational proofs for the position of 4 schools of thoughts on this issue.

In reality, the fact that both istighatha and tawassul have been conveyed to us by universal continuous transmission (TAWATUR) is sufficient proof in itself.

Tawatur is a level of transmission which reaches the highest degree of authenticity, such that it engenders certainty. In this context enough people narrate the performance of istighatha and tawassul in each generation that its permissibility and authenticity  are beyond doubt.

There was no debate about istighatha and tawassul before the time of Ibn Taymiya, so how should we regard Muslims who made istighatha before that time? including the first three generations whose virtue is well know.

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.

We have some of the greatest scholars this ummah has ever seen in the last 1400 years and none of them labelled this practice as a SHIRK, KUFAR or even HARAM.

“ALLAH WILL NEVER UNITE MY UMMAH UPON MISGUIDANCE”

Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu ‘anhuma) reports that Nabi (Sallallahu ‘alayhi wa sallam) said: “Allah Ta’ala will never allow my Ummah to unite upon misguidance, Allah Ta’ala’s assistance is with the group and whomsoever deviates from the group will be cast into the fire”.

(Sunan Tirmidhi, Hadith: 2167)

The above hadith has been reported via several other chains, and parts of the above narration are also supported by various authentic hadiths recorded in Sahih Bukhari and Sahih Muslim which have a similar meaning as the hadith in question. It is therefore declared as reliable.

(See Sunan ibn Majah and Misbahus Zujajah, Hadith: 3950, Al Mu’jamul Kabir, Hadith: 13623, Majma’uz Zawaid vol. 5 pg. 218, Mustadrak Hakim, vol. 1 pg. 115 and Al Maqasidul Hasanah, Hadith: 1288. Sahih Bukhari, Hadith: 1367 and Sahih Muslim, Hadith: 949) Grade: Sahih (authentic) according to Al-Albani

HANAFI SCHOOL STATEMENT:

(1) Imam al-Kirmani (d. 597 AH) in his book (al-Masalik fil Manasik” p. 1073-1075)

Writes:

“We’ve come to you seeking intercession (Istishfa’) [through you] unto your Lord, because you’re al-Shafi’ al-Mushaffa’ (the one who will intercede and whose intercession will be accepted), the one whom al-Shafa’ah al-kubrah (the intercession on the day of judgement) and al-Maqam al-mahmud (station of praise and glory) has been promised. And Allah ta’ala said in that which He sent down upon you:
{ 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 we’ve come to you, o beloved of Allah, having been unjust to ourselves and asking [Allah] for forgiveness regarding our sins. You’re our Prophet, so intercede for us to our and your Lord and ask Him that He lets us die upon your Sunnah, and that He gathers us [on the day of reckoning] among your group, and allows us to get to your Hawdh and drink from your bowl without disgrace or regret.
O Messenger of Allah, intercession intercession (ya Rasulallah, al-Shafa’ah al-Shafa’ah) – he (the visitor) should say this three times -; Allah has indeed called you kind and merciful (see Ayah 9:128), so intercede for the one who has wronged himself, admitting his fault and repenting to his Lord
If anyone from among the Muslims has told you to deliver his greeting to the Prophet – sallallahu ‘alayhi wa sallam -, then say:
‘Peace be upon you, o Messenger of Allah, from Fulan bin Fulan, he seeks your intercession unto your Lord to attain mercy and forgiveness, so intercede for him and for all believers‘.”

(2) Imam ‘Abdullah bin Mahmud bin Mawdud al-Mawsili (d. 683 AH)  in his book “al-Ikhtiyar li Ta’lil al-Mukhtar” said [also in the context of the Ziyarah]:    “Allah ta’ala says: { 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 we’ve come to you, having wronged ourselves and asking [Allah] for forgiveness regarding our sins, so intercede for us to your Lord and ask Him that He lets us die upon your Sunnah, and that He gathers us [on the day of reckoning] among your group, and allows us to get to your Hawdh and drink from your bowl without disgrace or regret.
Intercession intercession, o Messenger of Allah (al-Shafa’ah al-Shafa’ah, ya Rasulallah) – he (the visitor) should say this thrice -, { “Our Lord, forgive us and those of our brothers who preceded us in faith” } [59:10] [till the end of] the Ayah.
[Then] he should deliver the greeting of those who have told him to do so by saying: ‘Peace be upon you, o Messenger of Allah, from Fulan bin Fulan, he seeks intercession through you unto your Lord, so intercede for him and for all believers‘.”

(3) Imam ibn al-Humam (d. 861 AH), mentioned from Imam Abu Hanifa in his Fath al-Qadir (Sharh al-Hidaya) the following narration:

“When Imam Abu Hanifa visited Medina, he stood in front of the honourable grave (of the Prophet) and said “O (YA), most honourable of the Two Weighty Ones (humankind and jinn)! “O (YA), treasure of mankind, shower your generosity upon me and please me with your pleasure. I am aspiring for your generosity, and there is no one for Abu Hanifa in the world but you.”

(4) Imam Abu ’l-Ikhlas al-Shurunbulali, 11th century Hanafi scholar, in his book “Ascent to Felicity -(Maraqi ‘l-Sa’adat)” under the chapter of: “Visiting The Messenger (Peace be upon him) ” He states: “You should be facing the prophet (Peace be upon him) with your back in the direction of qibla and say:

“O God you stated and if, when they had wronged themselves, they had but come to you and asked forgiveness of God, and asked forgiveness of the messenger, they would have found God Forgiving, Merciful’…”

And we have come to you having oppressed ourselves, seeking forgiveness for our sins, so intercede with your Lord on our behalf, and ask Him to cause us to die on your sunna …….

Intercession!  Intercession!  Intercession!  O Messenger of Allah! 

MALIKI SCHOOL STATEMENT:

(1) Imam Abu ‘Abdullah Muhammad bin Musa bin al-Nu’man al-Marakashi (d. 683 AH) wrote a book regarding seeking aid with the Prophet – sallallahu ‘alayhi wa sallam – naming it “Misbah al-Dhalam fil Mustaghithin bi Khayr al-Anam” (“The lamp in darkness of those seeking assistance by the best of mankind”).

(2) Imam Ibn al-Hajj al-‘Abdari (d. 737 AH) in his book: “al-Madkhal” and translation taken from : “Tawassul and Istighatha by Imām Ibn al-Hājj al-`Abdarī”

“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 lā man ista’āna aw istaghātha bihi ), for he , is the pole of perfection and the crown jewel of the kingdom.  Allāh the Exalted said in His mighty Book:  “He has certainly seen the greater signs from His Lord.’’
Our scholars (may Allāh 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 (istaghātha bihi ), or seeks his needs through him, then he will not be refused or disappointed.

(3) Imam Mālik’s (RA) Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet  or should I turn my face to the Holy Prophet and turn my back to the prayer niche)?

Imam Mālik replied: “(O caliph!) Why do you turn your face from the Holy Prophet, as he is the source of mediation for you and for your ancestor Adam on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:
“We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah.s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful”(4:64)

This incident has been narrated by Qādī ‘Iyād in his ash-Shifā (2:596) with a sound chain of transmission. Besides, it has been related by a number of other traditionists of impeccable credibility. Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām, Samhūdī in Khulāsat-ul-wafā, Qastallānī in al-Mawāhib-ul-laduniyyah, Ibn Jamā‘ah in Hidāyat-us-sālik and Ibn Hajar Haythamī in al-Jawhar-ul-munazzam.

Imam Malik was asked the following question by the Caliph Abu Ja`far al-Mansur: “Shall I face the qibla with my back towards the grave of the Messenger of Allah when making du`a (after salams)?” He replied:

“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 (istashfi` 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).””

[It is cited by al-Qadi `Iyad in al-Shifa (2:92-93) with a sound (sahih) chain, and also cited by 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. Ibn Jama`a says in Hidayat al-salik (3:1381): “It is related by the two hafiz Ibn Bashkuwal and al-Qadi `Iyad 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.”

The words “he is the means (wasilat) 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).

Furthermore, it is also established from the verse “And Adam received words from his Lord and He relented towards him” (2:37) that Adam has been forgiven.]

(4) Imam Ibn Ashir (d 1040 AH) in his famous book “Al-Murshid Al-Mu’een” under the chapter “ VISITING OUR CHIEF AND MASTER, MUHAMMAD IBN ABDALLAH THE MESSENGER OF ALL”   Mentions the followings: 

A) Go to the tomb of Mustafa, the Chosen One, with adab and (a clear) intention and your every request will be answered (p286)

B) Know that du’as are answered at this station, and so do not tire from asking (p289)

C) Ask for intercession and a good seal (on death) and hurry to return since you have obtained your desire

(5) Ibn Hajj al-Abdari saying, “interceding by the Messenger of God is the appropriate way to compile all of one’s mistakes and the heaviness of all of one’s sins since the grace of his intercession and its exalted rank with God cannot be surpassed by any sin or violation since it is greater than all of them. One should be given glad tidings if they go visit and for the one who cannot they should intercede by the Messenger of God to God. O God, by his sanctity with you, prohibit us not from his intercession. Amen. Who so ever believes opposite this then he is the one who really is at a loss. Has he not heard the statement of God ‘and if, when they had wronged themselves, they had but come to you and asked forgiveness of God, and asked forgiveness of the messenger, they would have found God Forgiving, Merciful.’ Whoever comes to him and stands at his door and intercedes by him to God, they will find God most forgiving and most merciful.

This is so since God is greater than contradicting His promise and He has promised forgiveness to he who stands and the Prophet’s door and asks God and seeks forgiveness. There is no doubt concerning this matter except for only those who seek to disclaim the religion and those who fight God and His Messenger deny these facts. “We seek refuge in God from being prohibited from these blessings.” 

SHAFI SCHOOL STATEMENT:

(1) Imam al-Samhudi (d. 911 AH) in his book:“Khulasat al-Wafa bi Akhbar Dar al-Mustafa”said while speaking about the visitation:

“Then he should say: “O Messenger of Allah, Allah ta’ala said in that which he send down upon you: { If they had only, when they were unjust to themselves… } [4:64] [until the end of] the Ayah, and I’ve indeed wronged myself with much injustice and commited huge matters (i.e. sins) because of my ignorance and negligence, and I’ve come to you as a visitor and seeker of help, seeking [Allah’s] forgiveness for my sins, asking you to intercede for me to my Lord.
“You are the intercessor of the sinful ones and the accepted and eminent one with the Lord of the worlds. Here I am confessing my faults,” performing Tawassul with you unto Allah and seeking intercession through you unto Him.
And I ask Allah – the Beneficent, the Most-Merciful – through you that He forgives me and that He lets me die upon your Sunnah and love and that He gathers me [on the day of reckoning] in your group and allows me and my loved ones to get to your Hawdh without disgrace or regret.
So intercede for me, o Messenger of the Lord of the worlds.

(2) Imam Ibn Hajar al-Haytami (d. 974 AH) in his book: “al-Jawhar al-Munadhdham” states:

” Tawassul could also mean seeking supplication from him for indeed he is living and knowing the question of the one who asks him. It has been authentically reported from a long Hadīth:
The people suffered a drought during the successorship of `Umar , whereupon a man came to the grave of the Prophet and said: “O Messenger of Allāh, 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 Allāh.
So he came to him and informed him, after which he cried and then said: “O my Lord, I spare no effort except in what escapes my power!”
In another narration it states that the one who saw the dream was Bilāl ibn Hārith al-Muzanī, the companion .”

(3) Imam Shihab al-Din al-Ramli (d. 957 AH) “Fatawa al-Ramli” by Imam Shams al-Din al-Ramli (d. 1004 AH) and translation taken from here: “Imam al-Ramlī’s Fatwa on Istighātha

“was asked whether it’s allowed to to seek aid with the Prophet – sallallahu ‘alayhi wa sallam – in times of distress by saying Ya Rasulallah“:, “He replied: Istighātha (seeking aid) with the Prophets and Messengers, the Awliyā, the ‘Ulemā and the righteous is permitted. The messengers, Prophets and the Awliyā have [the ability to] assist after their death because the miracles of the Prophets and Awliyā 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 assistance from them will be a miracle on their behalf; and the martyrs are also alive, and have been seen, openly killing the kuffār.”

(4) Imam al-Hakim al-Nishapuri (d.403AH)

The great mujadid and hadith scholar, adherent of the shafi school of fiqh and Ashari school of theology, the teacher of Imam al-Bayhaqi(d.458H), Imam Abu Abdallah al-Hakim al-Nishapuri (321-403H), narrates in his book “Tariqh Naysaburi”,

In his biographical entry on Yahya bin Sabih, that dua at the latter’s grave his answered, in other words,  it is a place of tawassul where dua is answered. Similarly, Ibn Hajr al-Asqalani in his Tahdhib al-Tahdhib relates via Imam al-Hakim al Nishapuri that: Imam al-Hakim heard Imam Abu Ali al Naysaburi saying, when he had extreme distress he saw the Prophet (peace be upon him) in his dream who said to go to the grave of Yahya bin Yahya (who is among the teachers of Imam Muslim) and to seek forgiveness and ask for his needs, and that he did so and his needs were obtained.

Imam Ibn al-Jawzi in his book al-Munthazam also narrates that,Imam al-Hakim said that he heard Abu al-Hassan al-Siraj say that he saw in a dream the Prophet (peace & blessings be upon him) stop at the grave of Yahya bin Yahya, prayed and turned around and said “this tomb is a sanctuary (place of safety/security/refuge) for the people of this city”

(5) Imam Abu al-Hussain Yahya bin Abi al-Khayr bin Salim al-Amrani al-Yemeni al-Shafii (d.558 AH) in his book called “Al-Bayaan fi Madhab al-Imam al-Shafii” writes in the chapter of Hajj:

The Imam, mentions that it is recommended to visit the grave of the Prophet after which he quotes the various narrations recommending the visitation of the grave of the Prophet. The Imam than, like nearly all the Imams of Ahlus Sunnah, quotes the famous narration of al-Utbi (rah.), where the latter narrates:

“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 depthand 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 slept and saw the Nabi (Sallallāhu ‘alayhi wa Sallam) in my sleep. He said to me:

 “Yā `Utbi, run after the Bedouin and give him glad tidings that Allah has forgiven him.”

(6) Hujjat ul Islam Imam Al-Ghazzali (rah) (Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24 “Whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed”

Imam Ghazzali al Shaafii’s tawassal supplication before the tombs of Rasulullah (s) and Ahl’ul bayt (as)

Imam of Ahl’ul Sunnah Abdul Hamid Ghazzali despite his Nasibi leanings (see our article on Imam Husayn) allotted a special section in his book Ihya’ ‘Ulum al-Din concerning the manners of pilgrimage to the shrine of the Prophet (s) in order to repent and seek forgiveness from Allah. He stated:

The Prophet should be made the means (wasilah) and the intercessor (shafi’), and with face turned towards the tomb, the pilgrim should implore Allah for the sake and position of the Prophet with the words: “O Allah, indeed You have said, Had they, who had wronged themselves, come to you and asked Allah’s forgiveness and the Apostle had asked forgiveness for them, they would have certainly found Allah Most-Propitious, Most-Merciful (Holy Qur’an 4:64);

O Allah, surely we have heard Your words and we obey Your command, by coming to Your Prophet to seek his intercession with You for our sins; how burdensome and heavy (are sins) on our backs! We repent of slipperiness, we confess our wrongs and our faults, accept our repentance for his sake, make Your Prophet intercessor for us, and exalt us for the sake of his position and his rights with You.”

Al-Ghazzali also added:

It is recommended the pilgrim should go daily to the Baqi’ Cemetery and after saluting the Prophet (s), make pilgrimage to the tombs of (Imam) Hasan ibn ‘Ali, (Imam) ‘Ali ibn al-Husayn, (Imam) Muhammad ibn ‘Ali and (Imam) Ja’far ibn Muhammad (Allah be pleased with them), and also perform the Salat in the Mosque of Fatimah (Allah be pleased with her). (Taken from Ihya’ ‘Ulum al-Din, vol. 1, pp. 258- 261)

(7) Imam Nawawi -Translation: (The pilgrim) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafa’at) towards reaching God. In this regard “THE BEST OF SAYINGS” is the Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah) and “ALL MY OTHER ASHAAB (I.E. SHAWAFI) also narrate it by considering it HASAN/RECOMMENDED (مستحسنين له)” the narration of Utbi” i.e. A Bedouin who visited the Prophet’s (صلى الله عليه وسلم) grave and sat beside it said: Peace unto you O Messenger of Allah, I have heard Allah has said:
Had they, when they had wronged themselves, come to you and asked Allah’s forgiveness and the Apostle had asked forgiveness for them, they would certainly have found Allah Most-Propitious, Most-Merciful. (Holy Qur’an 4: 64).
Therefore, I have come to you for forgiveness of my sins and seeking your intercession with Allah. [Imam an-Nawawi in Al-Majmu’, Volume No. 8, Page No. 274] (Kitab Al-Hajj, Fayd al-Qadir, vol. 2, p. 134; I’anah al-Talibiyyin, p. 315.)

 (8) Imam Ibn Khuzaymah – Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.

(9) Ibn Hibban – In his Rijal book Al-Thuqat (8:456:14411), 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 blessings be upon his grandfather and him) and ask Allah to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times …”

(10) Muhaddith Ibn Abi Hatim al-Razi (Rahimuhullah, D. 354 hijri) said, “Whenever i was beset with a difficulty during my stay in Tus I would visit the grave of Ali bin Musa al-Rida – may prayers and salutations be upon him and his grandfather – and ask Allah Most High to alleviate my difficulty. And no sooner would I supplicate than it would be alleviated and my prayer accepted. This I have experienced time and time again.”

Book: Ibn Abi Hatim – Kitab al-Thiqat 8:457

(11) Imam Khateeb Baghdadi writes in his Tarikh Madinatil Islam:

Khateeb Baghdadi writes from a HASSAN chain that Abdur Rahman bin Muhammad bin Muhammad Zohri narrated to him(khateeb) from his father that “grave of Maruf Karkhi is well tested for attaining Allah’s blessings and desires, it is said that whoever recites Surah Ikhlas 100 times near his grave and then asks Allah for his desires, Allah will grant him his Du’a.”

(12) Muhaddis al Waqt, Musnad al Baghdad and the writer of Kutub al Sunan Imam Abu Abdullah al Muhamali states:

” I have known the grave of Maruf al Karkhi for 70 years and when ever someone afflicted with calamities(intended) go to the grave, Allah removed his calamities and blessed him.”

Source: Tarikh Baghdad and the chain is JAYYAD

(13) The great Imam Dhahabi writes regarding the grave of Marul al Karkhi:

” Grave of Marful Karkhi is tested for blessings and whoever prays Fatiha 3 times and then asks Allah for hid needs, Allah accepts his dua!” He then says ” I say theres good in praying near the graves of Allah’s friends” 

Source: sayr alam al Nubala سیر اعلام النبلاء

(14) Imam Qastallani (rah) said in his maginificent book of Seerah al-Muwahib al-Laduniya:

I (Imam Qastallani) got so ill once that the doctors failed to provide any cure and I remained like this for many years. “I SOUGHT HELP FROM PROPHET (PEACE BE UPON HIM)” on 28th Jamad ul Awwal 893 AH when I came to Makkah Mukarmah, may Allah increase the status of this city and May Allah do great favour on me by granting me another chance of visiting it without any difficulty. I went to sleep and then a man came with a piece of paper which said: This is a medicine for the “disease of Ahmed bin Qastalani” through the “IZN-E-NABWI” and from the court of Allah. When I woke up “I TAKE AN OATH UPON ALLAH THAT I FOUND PERFECT CURE AND I GOT CURED DUE TO BLESSING OF PROPHET (PEACE BE UPON HIM)” [Imam al-Qastallani in his magnificent al-Muwahib al-Laduniya (3/419), Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon]

(15) Imam al-Qastallani (d. 923 AH) in his book“Al-Muwahib al-Ladunniyyah” writes:

The visitor (Za`ir)  should supplicate and beseech [Allah] much and [he should] perform Istighathah (seeking aid), Tashaffu’ (seeking intercession) and Tawassul through him (the Prophet) – sallallahu ‘alayhi wa sallam –, so that he becomes worthy of Allah ta’ala letting the one whose intercession he sought to intercede for him.

Know that Istighathah is seeking aid, and the person who is seeking aid is asking from one by whom aid is sought in order to obtain aid from [other than] him (i.e. the person seeking aid with the Prophet – sallallahu ‘alayhi wa sallam – is doing this in order to obtain aid from Allah subhanahu wa ta’ala). And that is why there is no difference whether one expresses this by using the wording of Istighathah, Tawassul, Tashaffu’, Tajawwuh or Tawajjuh, because all of this goes back to [asking by the] Jah and Wajahah and its meaning is [to ask by the] high worth and status. Tawassul can be sought from a possessor of rank (Jah) unto one who possesses a higher rank than him.

Add to this: Istighathah, Tawassul, Tashaffu’ and Tawajjuh with the Prophet – sallallahu ‘alayhi wa sallam – is something that takes place [in reality] – as it’s mentioned in “Tahqiq al-Nusrah [bi Talkhis Ma’alim Dar al-Hijrah]” [by Abu Bakr bin al-Husayn bin ‘Umar al-Maraghi (d. 816 AH)] and “Misbah al-Dhalam [fil Mustaghithin bi Khayr al-Anam]”* [by Abu ‘Abdullah Muhammad bin Musa bin al-Nu’man al-Marakashi (d. 683 AH)] – in every situation, before his creation and after it, in the time of his life in this world, as well as after his death in the period of the Barzakh, and after the resurrection on the day of reckoning.”

(16) Shaykh ul Islam Imam Taqi al-Din al-Subki (d. 756 AH) in his book Shifa` al-Saqam wrote against Ibn Taymiyyah’s

said in his book on p. 357:

Know, that it is permissable and good to perform Tawassul, Istighathah (seeking aid) and Tashaffu’ (seeking intercession) through the Prophet sallallahu ‘alayhi wa sallam – unto his Lord subhanahu wa ta’ala.

The permissibility and desirability of this is from the matters that are well known among all those who have religion, and well known from the actions of the Prophets and Messengers, and the way of the righteous Salaf, the scholars, and the layman among the Muslims.

No one has denied this from the people of religion, nor has anyone heard about [denying] this in any time until Ibn Taymiyyah came: So he spoke regarding this with words that deceive the weak inexperienced ones and he innovated that which no one from the eras before held.

This is the reason why he attacked the story which has been already mentioned from [Imam] Malik – may Allah have mercy upon him – for it contains the statement of [Imam] Malik to al-Mansur: “Seek intercession through him”. And we’ve already made its health/correctness clear.

And this is why we’ve also mentioned Istighathah in this book, because of the attack against it together with [the attack against] the visiting [of the grave of the Prophet – sallallahu ‘alayhi wa sallam -] and it should be enough for you [to know] that the denunciation of Ibn Taymiyyah against [performing] Istighathah and Tawassul is a statement that no scholar before him had said and he created dissent among the people of Islam by it.” (p. 358)

“I say: Tawassul through the Prophet – sallallahu ‘alayhi wa sallam – is permissible in every situation, [both] before his creation and after it, in the time of his life in this world, as well as after his death in the period of the Barzakh, and after the resurrection on the day of reckoning and paradise and it’s of three types.”

The first type [of Tawassul]: That a person performs Tawassul through him, meaning that the one that seeks the fulfillment of his need asks Allah ta’ala by him or by his rank or his blessings. This is permissible in all three situations and regarding all of them there are authentic reports.” (p. 372:)

The second type [of Tawassul]: Performing Tawassul throuh him, meaning that one asks him (the Prophet, sallallahu ‘alayhi wa sallam) for supplication (Du’a`) and it’s in the [following] situations.” (p. 378:)

Now if the opponent says: I’m not disallowing Tawassul and Tashaffu’ (seeking intercession) because of the reports and proofs that you’ve mentioned, but rather I disallow the usage of Tajawwuh and Istighathah, because they create the impression that the one by whom aid is sought is higher than the One whose aid is sought [in reality].

We say [to him]: No Muslim believes this nor does the expression of Tajawwuh and Istighathah indicate this. That is because Tajawwuh comes from [the word] Jah and Wajahah and its meaning is high worth and status. Tawassul could be sought from a possessor of rank (Jah) unto one who possesses a higher rank than him.

Istighathah is seeking aid, and the one who is seeking aid is asking from one by whom aid is sought in order to obtain aid from other than him, even if that other is greater than him. So Tawassul, Tashaffu’, Tajawwuh and Istighathah with the Prophet – sallallahu ‘alayhi wa sallam – and the rest of the Prophets (Anbiya`) and righteous people (Salihin) has no meaning in the heart of the Muslims other than this and no one from them intends by [performing] these other than this [meaning].

So whoever’s breast is not opened with this, then let him cry over himself. We ask Allah for well-being.” (p. 379:)

The One whose aid is sought in reality is Allah ta’ala, and the Prophet is an intermediary (Wasitah) between Him and the one seeking aid.” (p. 381-382:)

“It is reported from Malik al-Dar that he said: “The people suffered a drought during the successorship of ‘Umar bin al-Khattab – radhiallahu ‘anhu -, whereupon a man came to the grave of the Prophet – sallallahu ‘alayhi wa sallam – and said: “O Messenger of Allah, ask [Allah] for rain for your community (Ummah), for verily they have but perished,” after which the Prophet – sallallahu ‘alayhi wa sallam – 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. And say to him: You must be clever, you must be clever!”

So the man came to ‘Umar and informed him, after which ‘Umar cried and then said: “O my Lord, I spare no effort except in what escapes my power!””

And the point in mentioning this narration as a proof is: His asking for supplication for rain (Istisqa`) from the Prophet –sallallahu ‘alayhi wa sallam – after his death in the period of the Barzakh.

There is nothing wrong with [doing] this, because the supplication (Du’a`) of the Prophet – sallallahu ‘alayhi wa sallam – to his Lord, may He be Exalted, in this situation is not impossible – and narrations have been reported regarding that which we’ve mentioned [here] and we mention a part of it – and his knowledge – sallallahu ‘alayhi wa sallam – regarding the question of the one asking him has also been reported.

With these two matters [being established], then there is nothing wrong with asking the Prophet – sallallahu ‘alayhi wa sallam – to supplicate for rain just as he was asked [for this in his lifetime] in this world (Dunya).”  (p. 382-383:)

“The third type of Tawassul: That one requests the wanted thing from him (the Prophet), with the meaning that he – sallallahu ‘alayhi wa sallam – is able to be an intermediary mean in this by asking his Lord and by his intercession unto Him. So it goes back to the second type [of Tawassul] (and that is to ask for supplication) in meaning, even if the expression [used] is different.

And from this is the statement of the one who said to the Prophet – sallallahu ‘alayhi wa sallam – (as reported in “Sahih Muslim”): “I ask you for your companionship in paradise”. He responded: “Then help me to achieve this for you by devoting yourself often to prostration”.

There are also many reports regarding this and the people do not intend by their asking this except the Prophet – sallallahu ‘alayhi wa sallam – to be an intermediary mean (Sabab) and intercessor (Shafi’) [in attaining the requested matter].

Likewise the response of the Prophet – sallallahu ‘alayhi wa sallam – even if it was reported in the manner of a request, as we have been reported in “Dala`il al-Nubuwwah” by [Imam] al-Bayhaqi with a chain of transmission (Isnad) going back to ‘Uthman bin Abi al-‘As – radhiallahu ‘anhu – [in which] he said: “I complained to the Prophet – sallallahu ‘alayhi wa sallam – regarding my weakness in memorizing the Qur`an, so he said [to me]: “A devil who is called Khinzab [is responsible for this], come closer to me o ‘Uthman”. Then he put his hand on my chest, so that I felt its coldness between my shoulder blades and he said: “Get out, o devil, of the chest of ‘Uthman””. He (‘Uthman) said: “I did not hear after this anything except that I  memorized it.”

So look at the command of the Prophet – sallallahu ‘alayhi wa sallam – to the devil to get out, with the knowledge that this is [only possible] with the permission of Allah ta’ala and with Him creating and facilitating it. The intent isn’t to ascribe the Prophet – sallallahu ‘alayhi wa sallam – [the ability of] creating (Khalq) and independence in actions (Istiqlal bil Af’al). No Muslim intends such a thing.

So taking the words to this [meaning] and disallowing it [based upon this] is from the deception regarding the religion and from the causing of confusion for the monotheist laymen.( p. 383:)

If these [three] types [of Tawassul] and the [different] situations regarding the one who asks the Prophet – sallallahu ‘alayhi wa sallam – [for aid] has become clear and the meaning has become apparent, then it should not concern you how one calls it: whether it’s Tawassul, Tashaffu’,Istighathah, Tajawwuh or Tawajjuh, because the [intended] meaning of all of these [different wordings used] is the same. ( p. 385:)

So Allah ta’ala is the one whose aid is sought and aid comes Him from by the way of creating and bringing forth. And the Prophet – sallallahu ‘alayhi wa sallam – is one whose aid is sought and aid comes from him by the way of being an intermediary mean and [by the way] of acquisition.

So the permissibility of using both Istighathah and Tawassul has become clear and this is a matter which can not be doubted, because Istighathah means seeking aid in the language and this is permissable in the language and in the Shari’ah from whomever is able to do it and by whatever phrase one expresses it, just like when the mother of Isma’il (peace be upon them) said:  

 “Help us if you can offer any help.”

HANBALI SCHOOL STATEMENT:

(1) Imam Ibn Qudamah Hanbali’s tawassal supplication before the tomb of Rasulullah (s)

Ibn Qudamah Hanbali, defining the manner of pilgrimage to the shrine of the Prophet (s), writes in the book al-Mughni

Stand beside the tomb of the Prophet (s), and say: I have come to you for forgiveness of my sins and to seek your intercession with Allah (taken from Al-Mughni ma’ al-Sharh, vol. 3, p. 588; al-Sharh al-Kabir ma’ al-Mughni, vol. 3, p. 494).

(2) Al-‘Allamah Mansur bin Yunus al-Bahuti (d. 1051 AH) in his book “Kashaf al-Qina'” said:

“O Allah, You spoke and your saying is the truth: { 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’ve come to you, asking [my Lord] for forgiveness for my sin and seeking intercession through you unto your Lord.
So I ask you, o Lord, that you grant me forgiveness just like you granted it to the one who came to him during his life. O Allah, make him the first of intercessors.”

Imam al-Bauti in his other book titled Kitaab al-Ghaniyy, mentions the following at the Prophet (pbuh) Grave:  O’ Messenger Of Allah! Verily, I have turned by you to my Lord to forgive me my sins!

(3) Imam Ibn ‘Aqeel al-Hanbali (d. 513 AH) book: “al-tazkhira” of Imam Abu al-Wafa’ Ibn ‘Aqeel al-Hanbali (d. 513H), from the chapter of Hajj.

“The Imam is recommending to seek tawassul and intercession with the Proph when one visits his blessed tomb”

(4) Imam Burhan ad-Din Ibn Muflih al-Hanbali (d. 884) in his book “al Mubdi fi sharh Mughni” writes in the Chapter of Hajj:

[Recommended To Visit The Tomb Of The Prophet]

(When the pilgrimage has been completed, it is recommended for him to visit the Prophet – peace be upon him) As narrated by Ibn Umar that the Prophet –  said: <>. Narrated from Al-Daraqutni through different routes and also from Ibn Umar in marfoo form: <> …(…)…If he chooses to begin (the pilgrimage) from Madinah he should greet him because it is narrated from Abu Dawud in marfoo form: <>…(…)…And it is narrated from al-Utbi: “I was sitting at the grave of the Messenger of Allah – when a Bedouin came and said: “as-Salaamu ‘alayka Yaa Rasul Allah, I have heard Allah say {If, when they had wronged themselves, they had only come to you and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah forgiving and Merciful}[Q 4:64] I have come to you seeking forgiveness for my sin, seeking intercession with you to my Lord. Then the Bedouin said: 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 Beduin and give him glad tidings that Allah has forgiven him.

(5) Imam al-Mardawi writes in al-Insaf:  “Tawassul through a righteous person is allowed, this is the correct opinion in the madhab. It’s said that it’s recommended. Imam Ahmed said in his work entitled ‘al-Mansak’, which he wrote for al-Marruthi,“Tawassul is done thru the Prophet, peace be upon him, in dua’, and he affirmed it in al-Mustaw’ib and other works.”

(6) Ibn ‘Imad al-Hanbali writes in Shadharatu ad-Dhahab in the biographical note on as-Sayyid Ahmed al-Bukhari, “His grave is visited and sought blessing through it”. In the book ‘Kashshaf al-Qina of al-Buhuti, “as-Samuri and the author of at-Talkhis said, “there’s nothing wrong with tawassul thru Shuyukh, and the God fearing scholars for rain. He said in al-Madhab, “It’s allowed to seek intercession with Allah ta’ala through a righteous person. It was said to Marwidhi, “Tawassul is done through the Prophet in Dua’, and he affirmed it in al-Mustaw’ib and other works. Then he said, “Ibrahim al-Harbi said, “Dua’ at the grave of Ma’ruf al-Karkhi is well known and is accepted.”

(7) Ibn Abi Ya’ala al-Hanbali writes in at-Tabaqat, “a grave was dig at the side of the grave of Imam Ahmed, and he (another individual) was buried in it, and the people took much soil from his grave as way of blessing, and people frequented his grave, night and day for a long time, and would finish the Quran, and would increase their dua’, and it has reached me that there has been thousands of Khatamat (recitiation of whole Quran) at his grave for periods of months”.

(8) Abū Bakr al-Marwazī narrated in his Mansak that Imām Ahmad preferred for one to make tawassul through the Prophet in every supplication with the wording: “O Allāh! 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 fulfillment of my need.”  

The report is mentioned in the books of the Hanbalī madhhab as it bears on the adab of du‘ā as a fiqh issue.7 Ibn Taymiyya cites it in his Qā‘ida fīl-Tawassul wal-Wasīla (p. 98 and 155) where he attributes it to “Imām Ahmad and a group of the Salaf” from Mansak al-Marwazī as his source – and in his Radd ‘alā al-Akhnā’ī (p. 168) where he cites the text of the du‘ā in full, similar to the du‘ā of the blind man in al-Tirmidhī and elsewhere and with the wording Yā Muhammad.  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 in Majmu’ Al-Fatawa (1:140).

(9) The notable scholar al-Rahibani from the Hanbali school emphasized the importance of reciting this verse during visitation to the grave of the Messenger of God. He also stated in advising one to the best of things to say during the visit “O God reward Prophet Muhammad on our behalf more than you have rewarded anyone from the Prophets and Messengers and grant him the station of gratitude which you promised him by which he will be exalted above the first and the last [of creation].

O God send prayers on Muhammad and on the kin of Muhammad as you send prayers on Abraham and on the kin of Abraham and bless Muhammad and the kin of Muhammad as you bless Abraham and the kin of Abraham indeed you are the praiseworthy, the exalted. 

O God you stated and your statement is true ‘and if, when they had wronged themselves, they had but come to you and asked forgiveness of God, and asked forgiveness of the messenger, they would have found God Forgiving, Merciful’…” 

From what has preceded we know that all the schools of Islamic law encourage the reciting of this verse upon visiting the Rawda and one should believe that its meaning is still in existence. This is what the pious ancestors were on as well as the scholars who followed in their footsteps. We give no credence to those who deviate from this understanding. 

The Messenger of God asking for our forgiveness after he has passed from this life is not opposed to either rational or textual proofs. The Messenger of God said, “My life is good for you, you speak to me and I respond, and my death is better for you, you actions are presented to me and that which I find from good I praise God for and that which I find that is bad I seek forgiveness for you.”

It has been recorded by Imam Bazzar, Harith ibn Abi Usamah and Isma’il al-Qadi (rahimahumullah) that Rasulullah (sallallahu ‘alayhi wasallam) said that the deeds of the ummah will be presented to him after his demise.

This Hadith has been classified as authentic by Hafiz ‘Iraqi, Hafiz Haythami, Hafiz Suyuti and others (rahimahumullah) {Refer: Tarhu-Tathrib, vol. 3 pg. 297, Majmu’z-Zawa’id, vol. 9 pg. 24,  Khasa’isul-Kubra, vol. 2 pg. 281 and Faydul-Qadir, vol. 3 pg. 401}

(10) Hafiz ^Abd-ur-Rahman Ibn al-Jawziyy

Hafiz^Abd-ur-Rahman Ibn al-Jawziyy mentioned in the book “Al-Wafa bi Ahwal-il-Mustafa” and Hafiz ad-Diya’ al-Maqdisiyy mentioned also: From Abu Bakr al-Minqariyy; he said: At-Tabaraniyy, Abush-Shaykh, and I were in the Haram of the Messenger of Allah in a bad situation.  Hunger had affected us and we continued fasting that day. When the time of ^Isha’ came, I came to the grave of the Messenger of Allah and said: O Messenger of Allah, hunger, hunger; and I left. Abush-Shaykh told me: Sit down, either there will be provision or death. Abu Bakr said: Abush-Shaykh and I slept, while at-Tabaraniyy was sitting looking into something.  An ^Alawiyy (a descendent of Prophet Muhammad) came and knocked the door. He had two servants, each had a big straw bag full of things.  We sat, ate, and thought that the rest will be taken by the servant. However, he departed and left the rest for us.  When we finished eating, the ^Alawiyy said: O people, did you complain to the Messenger of Allah? I saw the Messenger of Allah in the dream; he ordered me to carry something to you.
 
Among such incidents is what Hafiz Abu Bakr al-Khatib al-Baghdadiyy, about whom it was said: The writers of the books of Hadith dirayatan [Dirayatan means knowing about the related Hadith and its relator in the context of accepting or rejecting it.] are in need of him, said: Qadi Abu Muhammad al-Hasan Ibn al-Husayn Ibn Muhammad Ibn Ramin al-‘Istarbathiyy told us; he said: Ahmad Ibn Ja^far Ibn Hamdan al-Qati^iyy told us; he said: I heard al-Hasan Ibn Ibrahim, Abu ^Aliyy al-Khallal say: Any time I had a problem, I went to the grave of Musa Ibn Ja^far and performed the tawassul by him; Allah made what I liked easy for me.
 
 
 
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