REFUTATION OF THE CLAIM THAT QUR’ĀN(5:35) DOES NOT CONTAINS ANY PROOF FOR TAKING THE PROPHETS, RIGHTEOUS AND FAVOURITES OF ALLAH AS THE WASĪLAH TO ALLAH.

It is commanded by Almighty Allah as the holy Qur’ān states:

“O believers! Fear Allah and seek means (of approach to) His (presence and to His nearness and accessibility) and strive in His way so that you may prosper.”

[ Qur’ān ( al-Mā’idah) 5:35]

The Qur’ānic verse stresses four things:

1. faith,
2. piety,
3. search for means of approach, and
4. struggle for Allah’s sake.

First of all, the Qur’ān mentions faith. After faith it enjoins piety upon the believers because a heart laced with fear of Allah, is in fact a heart laced with His obedience. A man who possesses piety never disobeys Allah. Each moment of his life is spent in pleasing Him and, incidentally, all of his other concerns are pushed into the background. As a matter of fact, obeying the divine regulations becomes a part and parcel of his existence. Virtue and good deeds shape up as inseparable parts of his character and conduct. His desire to be close to Allah elevates him in His eyes. He is always engaged in acts that will earn him the pleasure of Allah and nearness to Him. The word ittaqū [derivative of taqwā (piety)] is a comprehensive word and it embodies all acts that save him from Allah’s displeasure and bring him closer to Him.

The third regulation stresses the search for means of approach. The Qur’ān says, “Seek means (of approach to) His (presence and to His nearness and accessibility).” Some of the religious scholars have interpreted wasīlah (the means of approach) mentioned in the Qur’ānic verse as faith and good deeds while others, who are in the majority, have explained the word as the prophets, the righteous and the favourites of Allah. They argue that the expression ittaqullāh subsumes faith, good deeds and all forms of worship. But the fact is that the verse enjoins upon the believers to search means of approach to Allah’s presence. As far as faith and virtuous acts are the means of drawing close to Allah, the prophets and His favourites are ranked above all others. Thus, Shāh Walī Allah Muhaddith Dihlawī has explained wasīlah as allegiance to the guide [Shāh Walī Allah Muhaddith Dihlawī, al-Qawl-ul-jamīl (p.34)] while Shāh Ismā‘īl Dihlawī believes that wasīlah is the guide himself. He says:

It is almost impossible to receive (divine) guidance without the direction (provided) by the guide. [Ismā‘īl Dihlawī, Sirāt mustaqīm (p.58)]

Referring to the same situation, Mawlānā Rūm believes that he has attained nearness to Allah on account of the company of Shams Tabrīzī.[ Mawlānā Rūm, Mathnawī ma‘nawī.]

The fourth regulation relates to jihad. Jihad also serves as a means to promote Islam, to strengthen and consolidate it and to implement divine injunctions. When, in the same Qur’ānic verse, faith, piety and struggle in the way of Allah are vested with legitimacy, the fourth regulation relating to wasīlah becomes automatically legitimate. Thus wasīlah does not amount to associating partners with Allah. Instead of encouraging polytheism among the believers, it rather reaffirms the Oneness of Allah. And, besides, when reliance on it is being confirmed by the Qur’ān itself, any objections or reservations against it are in fact a denial of the Qur’ānic truth.

 

SEARCH FOR MEANS OF APPROACH IS A VALID ACT

The holy Qur’ān has stated in another context:

“Those, whom they worship (that is, the angels, jinn, ‘Īsā (عليه السلام) and ‘Uzayr (عليه السلام) etc., - they make their portraits and statues and worship them), they (themselves) seek nearness to their Lord, through those who among them are the nearest (to Allah’s presence), and they (themselves) hope for His mercy, and (themselves) fear His punishment. (Now you tell how can they deserve to be worshipped, they themselves are bowing before the truthful Lord.) Surely, the punishment of your Lord is a thing to be feared.”

[ Qur’ān (al-Isrā’) 17:57]

During the era of ignorance, the non-believers used to worship the angels, the jinn, ‘Īsā (عليه السلام) and ‘Uzayr (عليه السلام) by making their statues and portraits. Before the advent of Islam, the jinn had spared no effort to misguide human beings. They entered the statues and played bizarre tricks. The simple and naive people worshipped the statues when they saw them moving and smiling. But when the light of Islam dawned, the jinn sought forgiveness of Allah for their deeds of deviance and embraced Islam. They discarded their false notions and practices and followed the right path. They turned into loyal and obedient followers of Allah and were constantly in search of finding means of access to Him.

‘Abdullāh bin Mas‘ūd comments that this Qur’ānic verse was specifically revealed in favour of an Arab community who worshipped a particular group of jinn. When these jinn converted to Islam and their worshippers were unaware of the fact of their conversion, Allah reminded them that those they used to worship were now prostrated before Him and were seeking means of approach to gain His nearness.

[Bukhārī narrated it in his as-Sahīh, b. of tafsīr (interpretation of the Qur’ān) ch.205 (4:1747-8#4437-8); Muslim in as-Sahīh, b. of tafsīr, ch.4 (4:2321#3030); Hākim in al-Mustadrak (2:362); and Baghawī cites it in tafsīr of 17:57 in Ma‘ālim-ut-tanzīl (3:120).]

This elaboration makes it clear that it is valid to rely on those who are near to Allah through their obedience and acts of virtue. And those who are near to Allah further rely on those who are even nearer to Him, and it is a continuous process because the quest for nearness to Allah is an unending process. This also clearly implies that there are different degrees of nearness to Allah, the nearest degree enjoyed by the Holy Prophet (صلى الله عليه وآله وسلم).
This Qur’ānic verse clarifies beyond any particle of doubt that the gods worshipped by the non-believers and who called on them in their hour of distress are not in fact gods because they themselves are busy seeking the pleasure of Allah. If they had been gods themselves, as the non-believers ignorantly believed, they would not have been in need of worshipping someone else to seek his goodwill. In fact, they are as helpless as their worshippers and the obvious proof of their helplessness is their lack of self-reliance. The verse also clarifies the point that to seek access to Allah through those who have already attained nearness to Him is a valid act as this has also been the teaching and practice of these divine favourites. A question arises here how can those who themselves are seeking means of access to Allah possibly serve as means of approach to Him? A reflection on this Qur’ānic verse itself provides the answer: to worship anyone except Allah is forbidden but to rely on Allah’s favourites and to request them to pray to Him for the fulfilment of one’s needs is quite valid. It is a negation of worship, not a negation of means of approach to Allah. While it is valid only to worship Allah and no one else, it is also valid to seek the means of coming close to Him. Allah’s favourites serve only as the means; they are not substitutes for Him. Therefore, it is correct to believe that all favourites of Allah are only means of access to Him as it is Allah Alone Who is to be worshipped.

[ The above explanation is taken from, Dr. Tahir ul qadiri book: Islamic Concept of Intermediation – Tawassul  

http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20%28In%20the%20Light%20of%20Qur%E2%80%99%C4%81n%29-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html]

 

FOR  MORE AND A DETAILED EXPLANATION (OF ABOUT 50 MINUTES) OF THIS QUR’ĀN(5:35) VERSE, LISTEN OR DOWNLOAD THE AUDIO OF DR. TAHIR UL QADIRI FROM HERE:

Tawassul Ta'azim aur Shafa'at ka Sharih Tasawwur

http://www.islamtune.com/play-audio-186.html

IN THIS AUDIO, HE ALSO EXPLAINS THE AUTHENTIC MEANING OF TAWASSUL  AND WASEELA AS WELL  AS SHORTLY DESCRIBES  OTHER PROOFS OF TAWASSUL.  

...INSHALLAH MORE DETAIL WILL BE ADDED IN THE FUTURE. AMIIN!

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 4: Relief from distress through the holy Prophet (SAW) on the Day of Judgement>PART11

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 4: Relief
from distress through the
holy Prophet (SAW) on the
Day of Judgement>PART11

The Holy Prophet ( صلى الله
عليه وآله وسلم ) is the
dearest of Almighty Allah.
That’s why He blesses him the
most. As it is stated:
Soon your Lord shall appoint
you to the highest station in
Paradise (that is, that high
place of intercession where the
former and the latter ones will
return to him and glorify him).
[8]
[8]. Qur’ān (al-Isrā’) 17:79.


Maqām mahmūd is the high and
exalted place which is specified
for the Holy Prophet (صلى
الله عليه وآله وسلم ) on
the Day of Judgement as a
divine acknowledgement of his
glory and excellence. The
purpose of his elevation to the
high station is his intercession
for the believers. It is proved
by the Qur’ān and hadith that
this form of intercession is the
exclusive prerogative of the
Holy Prophet ( صلى الله
عليه وآله وسلم ). On the
Day of Judgement all the
people, suffering from the
agony of pain, will rally round
the Prophet ( صلى الله عليه
وآله وسلم ). They will
request him to plead their
case before Allah in order to
expedite the process of their
accountability to relieve them
of the agonizing punishment.
The undoubted and authentic
traditions support the view
that Allah, for the sake of His
Prophet ( صلى الله عليه
وآله وسلم ), will accelerate
the act of accountability. Thus
it is clear that even on the
Day of Judgement all the
people will make him as their
intermediary to place their plea
before Allah. This is the main
object of his appointment to
the specified high station in
Paradise which is mentioned in
this verse.


SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 3: Intermediation through the holy Prophet (SAW)>PART10

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 3:
Intermediation through the
holy Prophet (SAW)>PART10

There is another verse, which
makes permissible to seek
means of approach to Allah. As
it is said:
(O beloved!) And if they had
come to you, when they had
wronged their souls, and asked
forgiveness of Allah, and the
Messenger also had asked
forgiveness for them, they (on
the basis of this means and
intercession) would have found
Allah the Granter of
repentance, extremely Merciful.
[7]
[7]. Qur’ān (an-Nisā’) 4:64.


This Qur’ānic verse commands
all the believers to rely on the
mediation of the Holy Prophet
( صلى الله عليه وآله
وسلم) in order to have their
sins and lapses condoned by
Allah. The relevance of this
verse is not limited to his
actual life on this earth but it
also applies to his life after
death. The exegetes and other
leading scholars have also
explained the meanings of the
verse at length which will be
dealt with elaborately in the
third section of fifth chapter.


SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html

Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 2: Search for means of approach is a valid act>PART9

Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 2: Search for
means of approach is a
valid act>PART9


The holy Qur’ān has stated in
another context:
Those, whom they worship
(that is, the angels, jinn, ‘Īsā
( عليه السلام ) and ‘Uzayr
( عليه السلام ) etc., - they
make their portraits and
statues and worship them),
they (themselves) seek
nearness to their Lord,
through those who among
them are the nearest (to
Allah’s presence), and they
(themselves) hope for His
mercy, and (themselves) fear
His punishment. (Now you tell
how can they deserve to be
worshipped, they themselves
are bowing before the truthful
Lord.) Surely, the punishment
of your Lord is a thing to be
feared.[5]
During the era of ignorance,
the non-believers used to
worship the angels, the jinn,
‘Īsā ( عليه السلام ) and
‘Uzayr ( عليه السلام ) by
making their statues and
portraits. Before the advent of
Islam, the jinn had spared no
effort to misguide human
beings. They entered the
statues and played bizarre
tricks. The simple and naive
people worshipped the statues
when they saw them moving
and smiling. But when the light
of Islam dawned, the jinn
sought forgiveness of Allah for
their deeds of deviance and
embraced Islam. They discarded
their false notions and
practices and followed the
right path. They turned into
loyal and obedient followers of
Allah and were constantly in
search of finding means of
access to Him.
‘Abdullāh bin Mas‘ūd comments
that this Qur’ānic verse was
specifically revealed in favour
of an Arab community who
worshipped a particular group
of jinn. When these jinn
converted to Islam and their
worshippers were unaware of
the fact of their conversion,
Allah reminded them that those
they used to worship were
now prostrated before Him and
were seeking means of
approach to gain His nearness.
[6]
This elaboration makes it clear
that it is valid to rely on
those who are near to Allah
through their obedience and
acts of virtue. And those who
are near to Allah further rely
on those who are even nearer
to Him, and it is a continuous
process because the quest for
nearness to Allah is an
unending process. This also
clearly implies that there are
different degrees of nearness
to Allah, the nearest degree
enjoyed by the Holy Prophet
( صلى الله عليه وآله
وسلم).
This Qur’ānic verse clarifies
beyond any particle of doubt
that the gods worshipped by
the non-believers and who
called on them in their hour of
distress are not in fact gods
because they themselves are
busy seeking the pleasure of
Allah. If they had been gods
themselves, as the non-
believers ignorantly believed,
they would not have been in
need of worshipping someone
else to seek his goodwill. In
fact, they are as helpless as
their worshippers and the
obvious proof of their
helplessness is their lack of
self-reliance. The verse also
clarifies the point that to seek
access to Allah through those
who have already attained
nearness to Him is a valid act
as this has also been the
teaching and practice of these
divine favourites. A question
arises here how can those who
themselves are seeking means
of access to Allah possibly
serve as means of approach to
Him? A reflection on this
Qur’ānic verse itself provides
the answer: to worship anyone
except Allah is forbidden but
to rely on Allah’s favourites
and to request them to pray
to Him for the fulfilment of
one’s needs is quite valid. It is
a negation of worship, not a
negation of means of approach
to Allah. While it is valid only
to worship Allah and no one
else, it is also valid to seek
the means of coming close to
Him. Allah’s favourites serve
only as the means; they are
not substitutes for Him.
Therefore, it is correct to
believe that all favourites of
Allah are only means of access
to Him as it is Allah Alone Who
is to be worshipped.


REFERENCES:
[5]. Qur’ān (al-Isrā’) 17:57.
[6]. Bukhārī narrated it in his
as-Sahīh, b. of tafsīr
(interpretation of the Qur’ān)
ch.205 (4:1747-8#4437-8);
Muslim in as-Sahīh, b. of tafsīr,
ch.4 (4:2321#3030); Hākim in al-
Mustadrak (2:362); and
Baghawī cites it in tafsīr of
17:57 in Ma‘ālim-ut-tanzīl
(3:120).

SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html

Doctrine of Tawassul (In the Light of Qur’ān)>>Qur'an(5:35) :Proof for seeking means of approach>PART8

In the last chapter it was
discussed that tawassul and
wasīlah, semantically speaking,
are a means of approach to
something; they are also
instrumental in achieving
nearness to someone. Since the
object of life of a believer is
to attain the proximity and
pleasure of Allah, He has
guided them at many occasions
in the Holy Qur’ān to gain
access to Him; and in the
process, not only to satisfy
their quest for truth but also
to seek His pleasure. The
search for truth and Allah’s
pleasure are interrelated. It
obviously implies that the
believer is not seeking the
philosopher’s truth, which is
more or less abstract and
lacks personal involvement. The
truth that a believer is
seeking must reflect his
emotional involvement. This is a
precondition for any favourable
divine response, and when this
condition is fulfilled, his quest is
positively rewarded. He
achieves three targets in a
single leap of faith; he comes
closer to truth, he satisfies his
own craze for truth and at
the same time he is able to
receive Allah’s pleasure, which
is the ultimate aim of his life.
Some of the Qur’ānic verses
given below clearly prove how
explicitly and without any
ambiguity Allah has enjoined
upon the believers to seek
means of accessibility to Him
for the fulfilment of their
needs and desires and for
leading a contented life on this
earth.


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Reality of Intermediation>>Kinds of tawassul (توسل)-PART7

Kinds of tawassul (توسل)

tawassul (توسل) may be
divided into the following kinds:
1. at-Tawassul lid-du‘ā’
2. at-Tawassul fid-du‘ā’
3. at-Tawassul bid-du‘ā’
4. at-Tawassul bin-nidā’
5. at-Tawassul bil-a‘māl-is-sālihah
6. at-Tawassul bi-āthār-is-sālihīn


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Reality of Intermediation>>Technical meaning of tawassul (توسل)-PART6

Technical meaning of
tawassul (توسل)

tawassul (توسل) carries
multiple meanings. It is used in
the sense of need, inclination,
stature and nearness; three of
these senses are consistent
with its technical usage:

1. Highest station
Wasīlah is the highest station
in Paradise, which is reserved
for the intercessor – the holy
Prophet ( صلى الله عليه
وآله وسلم ) – on the Day of
Judgement. It is usual for
Muslims to pray, after the call
to prayer, that Muhammad
( صلى الله عليه وآله
وسلم) may obtain this
station. It is related to Bukhārī
that the Prophet ( صلى الله
عليه وآله وسلم ) himself
persuaded his followers to
offer the following prayer:
Allah’s Messenger ( صلى الله
عليه وآله وسلم ) said as
reported by Jābir bin ‘Abdullāh:
Anyone who prays after the
call to prayer, “O Lord, in
exchange for this complete
invitation and standing prayer,
make Muhammad ( صلى الله
عليه وآله وسلم ) a source
of intermediation and
superiority and appoint him to
the highest station in Paradise
as promised by You,” my
intercession for him on the Day
of Judgement will be obligatory.
[11]


In this supplication (du‘ā’), al-
wasīlah means ‘a spot which is
a special grade of excellence in
Paradise,’ this is also the
highest station reserved for
the Prophet ( صلى الله عليه
وآله وسلم ). Whenever we
invoke the mediation of the
holy Prophet ( صلى الله
عليه وآله وسلم ), we have
in mind this specific place in
Paradise.

2. Proximity to Allah
The nearness to Allah is in
itself a source of
intermediation. When a creature
comes close to Allah through
the perfection of his faith,
obedience to His rules and
prescriptions, observance of
forms of worship, following the
sunnah and avoiding sins, this
nearness to Allah in itself
becomes a source of
intermediation. Similarly those
who work with sincerity of
intention acquire close access
to Allah and are elevated to
the stature of His favourites.
Their sincerity and affiliation
keep them steadily glued to
the right path and serve as
an mediation to counter the
tricks of the devil. According to
Allah Himself, Satan has sworn
to lead the believers astray:
(Satan) said, “I swear by Your
honour that I will mislead all of
them.”[12]
But he will never be able to
mislead those who have
attained nearness to Allah.
3. Source of intermediation
All objects, which are a means
to attain the nearness of
Allah, also serve as sources of
intermediation whether they
are related to individuals or
deeds. The Qur’ān has made it
permissible to seek the means
of approach, and what is
permitted cannot be waived
without proper shar‘ī argument
or convincing proof. The Qur’ān
says:
O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility).[13]
This verse does not stress any
specific application and includes
both acts and individuals. The
same verse acts as an explicit
justification of intermediation.
Shāh Ismā‘īl Dihlawī interprets
the Qur’ānic verse as the
direction provided by the
spiritual guide:
People who are in search of
the true conduct mean by
wasīlah a kind of guide. Search
for the guide should necessarily
precede the hard struggle that
is required for the attainment
of true success, and Allah has
prescribed this method for the
seekers of the true path.
Therefore, without the
direction of the guide, its
acquisition is almost impossible.
[14]

References:
[11]. Bukhārī, as-Sahīh, b. of
adhān (the call to prayer) ch.8
(1:222#589); Nasā’ī, Sunan, b.
of adhān (2:27); Ahmad bin
Hambal, Musnad (3:354); Ibn
Hajar ‘Asqalānī, Fath-ul-bārī
(2:94; 8:399); Bayhaqī, as-
Sunan-ul-kubrā (1:410);
Baghawī, Sharh-us-sunnah
(2:283-4#420); Muhammad
Khatīb Tabrīzī, Mishkāt-ul-
masābīh, b. of salāt (prayer)
ch.4 (1:216#659).
[12]. Qur’ān (Sād) 38:82.
[13]. Qur’ān (al-Mā’idah) 5:35.
[14]. Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58).



Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Reality of Intermediation>>Literal meaning of tawassul -PART5

Literal meaning of tawassul
(توسل)


Tawassul (intermediation) and
wasīlah (means) are similarly
used. Lexicologists think that
wasīlah is a means of achieving
an objective.

1. Imam Rāghib Asfahānī
comments:
Wasīlah means to seek willingly
access to something and since
it is based on willingness, it is
related to wasīlah, the means
of approach.[8]
[8]. Rāghib Asfahānī, Mufradāt
alfāz al-Qur’ān (p.871).


2. Ibn Manzūr, in his research
conducted on the word
wasīlah, writes:
In fact, wasīlah is a means of
approach to something to
attain nearness to it.[9]
[9]. Ibn Manzūr, Lisān-ul-Arab
(11:725).



3. Imam Zamakhsharī says:
Everything that helps in
seeking means of approach,
that is, nearness to Allah, is
wasīlah.[10]
[10]. Zamakhsharī, al-Kashshāf
‘an haqā’iq ghawāmid-it-tanzīl
(1:488).


Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Reality of Intermediation>>Important terminology about tawassul (توسل)-PART4

Important terminology
about tawassul (توسل)

Whenever we discuss the
concept of intermediation we
should take into account four
factors, which are interlinked:
1. Wasīlah: mediation; the means
of approach.
2. Mutawassil: intermediatee; the
prayee who chooses his own
pious deed or a personage or
a place as a source of
intermediation in his prayer.
3. Mutawassal bihī:
intermediary; intermediator; an
object that is offered as a
source of intermediation to
Allah, for example, virtuous
deeds, saintly personages and
hallowed signs and acts
associated with them.
4. Mutawassal ilayh: Allah is the
Focus of all intermediation
because it is submitted to Him
Alone.


Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Reality of Intermediation>>True sense of the concept of intermediation (توسل)-PART3

True sense of the concept
of intermediation (توسل)

Some people are reluctant to
pray through the mediation of
the holy Prophet ( صلى الله
عليه وآله وسلم ) on
account of lack of knowledge.
They think that praying
through mediation is
incompatible with praying
directly to Allah. This attitude
is grounded in a
misunderstanding of the
Qur’ānic verses, which enjoin
upon the believers to pray
directly to Allah and to eschew
associating partners with Him.

As a result of misinterpretation
they believe that to approach
Allah through an intermediary
amounts to a denial of divine
unity. This conception is based
on ignorance and
misunderstanding and we should
try to correct it. To approach
Allah while praying, through a
prophet or a messenger, a
holy person or a pious deed, is
neither a denial of the oneness
of Allah nor is it inconsistent
with an unmediated appeal to
Him.


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Reality of Intermediation>>Different views about intermediation (توسل)-PART2

Different views about
intermediation (توسل)

There is complete agreement
on some aspects of
intermediation while a fractious
climate of opinion marks its
other aspects.
The Muslim scholars agree that
virtuous deeds like prayer,
fasting, pilgrimage to Makkah,
zakat and recitation of the
holy Qur’ān can serve as
legitimate means of
intermediation. There are, of
course, some people who deny
intermediation without action
(passive intermediation) i.e.
through prophets, righteous
ones, saints and relics, though
the Muslim scholars have
affirmed the possibility of
intermediation through these
means.

These differences have
been eloquently highlighted by
Muhammad bin ‘Alawī al-Mālikī:
“The conflicting view relates to
intermediation without action
(passive intermediation), i.e.
when individuals and
personalities are taken as
means, for example, to say, “O
God, I take Your Prophet
Muhammad ( صلى الله عليه
وآله وسلم ) as an
intermediary to You,” or “I
take Abū Bakr as-Siddīq or
‘Umar bin al-Khattāb or
‘Uthmān or ‘Alī as
intermediaries to You.”

Some
scholars treat it as forbidden. I
believe that this difference is
only superficial because in
intermediation through an
individual, the intermediary
powers are vested in that
individual on the basis of his
deeds and intermediation
through action is unanimously
acceptable. People who deny
intermediation have adopted a
stubborn posture. If they had
cared to look at the problem
perceptibly, it would have
cleared up, the doubts would
have vanished and the conflict
would have resolved which has
led them to hurl unsavoury
allegations against the Muslims.
Intermediation without action is
actually attributed to the
intermediary and he has
acquired this status on the
basis of his actions. A man
tends to choose someone as
his intermediary because he
loves him and reposes
unqualified trust in his spiritual
superiority as a consequence
of this love, or he believes the
intermediary is loved by Allah
Himself.
As He says:
(Allah) loves them and they
love Him.[3]
[3]. Qur’ān (al-Mā’idah) 5:54.

Or he believes that all these
qualities are found in the
intermediary. If you reflect on
it, you are bound to find this
matrix of love. And this belief
is the action of the
intermediary because belief is a
form of action, which grips his
heart. The intermediatee seems
to say:
“O, my Lord! Undoubtedly, I
love such and such person and
I truly believe that he also
loves You, he is Your loyal
servant and he wages jihad
for Your sake, and I believe
You love him too, and You are
pleased with him, and I offer
him as an intermediary on
account of my love for him,
and I believe You will grant my
prayer.”

“But there are a number of
religious scholars
(intermediationists) who limit its
scope to the One Whose
knowledge spans the secrets
of the heavens and the earth
and Who can detect the
waywardness of the eyes and
penetrate the secrets of the
hearts. A person who says, “I
take the Prophet ( صلى الله
عليه وآله وسلم ) as my
intermediary,” and the other
who says, “I take the Prophet
( صلى الله عليه وآله
وسلم) as my intermediary
because I love him,” are both
on the same footing because
he has chosen the first source
of intermediation on the basis
of his trust in the Prophet
( صلى الله عليه وآله
وسلم) and his love for him. If
the prayee had not loved and
trusted the Prophet (صلى
الله عليه وآله وسلم ), he
would not have chosen him as
his intermediary. The same
applies to the saints and the
holy personages.
“This discussion lifts the haze
off of the concept of
intermediation. It clearly shows
that the difference is only
superficial and does in no way
insinuate that the prayees
(intermediatees) should be
maligned as non-believers and
chucked out of the fold of
Islam. It is a moral stigma.”[4]
[4]. Muhammad bin ‘Alawī al-
Mālikī, Mafāhīm yajib an
tusahhah, (pp.117-8).



Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Islamic Concept of Intermediation - Tawassul >Basic conceptions of intermediation (توسل)-PART1

Basic
conceptions of
intermediation (توسل)

The relevance and
wholesomeness of the concept
of intermediation is an
established fact. The negation
of this reality is in fact the
negation of the Qur’ānic
injunctions. This attitude is
simply inconceivable for any
Muslim, irrespective of his
group affiliation. Intermediation
is a twofold act: on the one
hand, it acknowledges the
humility and helplessness of the
creature who has a pressing
need to be fulfilled; on the
other hand, it asserts the
superiority of an act which has
been hallowed by divine
sanction, or of a personage
who enjoys divine approval
through a series of noble
deeds. The idea behind
intermediation is not to vitiate
or supplant divine authority
but to facilitate the
acceptance of human needs
through the act of prayer.
Thus the act of intermediation
involves a sliding-scale of
graded functions: at the
bottom is the humble creature
who hopes for a favourable
divine response; in the middle
is the sanctified act or the
personage who has developed
closer affiliation with God
through meditation, prayer and
human service and at the top
is God Himself Who Alone
possesses the power to grant
the prayer.

The concept does not imply
that the intermediary will
grant the prayer or that he
will pressurize God to grant
the prayer of an individual or
condone his sins. This is an
egregious misconception, which
haunts the minds of a number
of people. In fact, the prayee
believes that when he mediates
his prayer through divinely
blessed persons, after positing
his own helplessness and after
articulating the praise of God,
He will fulfil his need as a
token of courtesy to the
intermediary. He does not even
have the creeping notion that
the intermediary is a partner
in divinity. It is, therefore,
vitally significant to grasp the
reality of intermediation to
obviate any misunderstanding,
especially on the part of those
who are prone to interpreting
it in a characteristically un-
Islamic sense.

It should be understood at the
very outset that intermediation
is only a form of prayer to be
answered by God Alone. The
intermediary is only a medium
who serves as a means to
activate the process of its
fulfilment.
It should also be noted that
the choice of an intermediary
depends on two vital factors;
first he is loved by the prayee
and secondly he is also loved
by God. Therefore, to love
someone simply because he is
loved by God is in itself a
virtuous act, so his choice as
an intermediary becomes
indisputable. This is the factual
position and if someone harps
on another string, he is not
only mistaken but is also
committing an ignominious deed.
This contention is easily
endorsed by the logic of
commonsense. If the prayee
believes that the intermediary
can harm or benefit like God,
he is guilty of a heinous sin
and will be dismissed as a
believer on the basis of this
erroneous belief.
Besides, it is not necessary
that mediation alone should
serve as a guarantee for the
realization of prayer, because
Allah says:
"And (O beloved,) when My
servants ask you about Me,
(tell them,) “I am Near.” "[1]
[1]. Qur’ān (al-Baqarah) 2:186.

"(O beloved,) say, “Call upon
Allah or call upon ar-Rahmān
(the most Merciful), by
whichever name you call on
Him, His are the most beautiful
names.” " [2]
[2]. Qur’ān (al-Isrā’) 17:110.

The misunderstanding that
intermediation is a form of
coercion should end now as
the intermediary cannot force
God to grant a prayer against
His Own will. No one can dictate
to Him, we can only beseech
Him. It is only an expression of
His infinite mercy that he has
upscaled some of His creatures
on the grounds of their love
and obedience and turned
them into agents of
redemption for millions of
ordinary people who, without
their mediation, might have
drifted in sheer hopelessness
and frustration. This is an
indirect divine recognition of
their services that God puts a
positive spin on whatever is
associated with them. It is for
the same reason that sacred
places and objects are offered
as means. The purpose is to
boost human expectation for
the divine reprieve.

Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Qur'an(5:35) :Proof for seeking means of approach

Qur'an(5:35) :Proof for seeking means of
approach

It is commanded by Almighty
Allah as the holy Qur’ān states:
"O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility) and strive in
His way so that you may
prosper." [1]
[1]. Qur’ān (al-Baqarah) 2:186.
[1]. Qur’ān ( al-Mā’idah) 5:35.


The Qur’ānic verse stresses
four things:
1. faith,
2. piety,
3. search for means of approach,
and
4. struggle for Allah’s sake.

First of all, the Qur’ān
mentions faith. After faith it
enjoins piety upon the
believers because a heart laced
with fear of Allah, is in fact a
heart laced with His obedience.
A man who possesses piety
never disobeys Allah. Each
moment of his life is spent in
pleasing Him and, incidentally, all
of his other concerns are
pushed into the background. As
a matter of fact, obeying the
divine regulations becomes a
part and parcel of his
existence. Virtue and good
deeds shape up as inseparable
parts of his character and
conduct. His desire to be close
to Allah elevates him in His
eyes. He is always engaged in
acts that will earn him the
pleasure of Allah and nearness
to Him. The word ittaqū
[derivative of taqwā (piety)] is
a comprehensive word and it
embodies all acts that save him
from Allah’s displeasure and
bring him closer to Him.
The third regulation stresses
the search for means of
approach. The Qur’ān says,
“Seek means (of approach to)
His (presence and to His
nearness and accessibility).”
Some of the religious scholars
have interpreted wasīlah (the
means of approach) mentioned
in the Qur’ānic verse as faith
and good deeds while others,
who are in the majority, have
explained the word as the
prophets, the righteous and
the favourites of Allah. They
argue that the expression
ittaqullāh subsumes faith, good
deeds and all forms of worship.

But the fact is that the verse
enjoins upon the believers to
search means of approach to
Allah’s presence. As far as faith
and virtuous acts are the
means of drawing close to
Allah, the prophets and His
favourites are ranked above all
others.
Thus, Shāh Walī Allah
Muhaddith Dihlawī has explained
wasīlah as allegiance to the
guide[Shāh Walī Allah Muhaddith
Dihlawī, al-Qawl-ul-jamīl (p.34).] while Shāh Ismā‘īl
Dihlawī believes that wasīlah is
the guide himself. He says:
"It is almost impossible to
receive (divine) guidance
without the direction (provided)
by the guide."[Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58)]

Referring to the same
situation, Mawlānā Rūm believes
that he has attained nearness
to Allah on account of the
company of Shams Tabrīzī.[Mawlānā Rūm, Mathnawī
ma‘nawī.
]

The fourth regulation relates
to jihad. Jihad also serves as a
means to promote Islam, to
strengthen and consolidate it
and to implement divine
injunctions. When, in the same
Qur’ānic verse, faith, piety and
struggle in the way of Allah
are vested with legitimacy, the
fourth regulation relating to
wasīlah becomes automatically
legitimate. Thus wasīlah does
not amount to associating
partners with Allah. Instead of
encouraging polytheism among
the believers, it rather
reaffirms the Oneness of Allah.
And, besides, when reliance on
it is being confirmed by the
Qur’ān itself, any objections or
reservations against it are in
fact a denial of the Qur’ānic
truth.

PROOF OF WASEELA/INTERCESSION FROM QUR'AN(19:87)

PROOF OF WASEELA/INTERCESSION FROM QUR'AN(19:87)

We find another evidence for
tawassul in the Qur'anic verse:
"They do not possess
intercession save those
who have made a covenant with
their Lord" (19:87).
Some of the commentators on
Qur'an say that the "covenant"
(al-`ahd) is the phrase: "There is
no god but God and Muhammad
is the Messenger of God." The
meaning of the verse would be:
"Intercessors will not intercede
except for those who say: There
is no god but God," that is, the
believers, like what we find
where the Qur'an says: "They
only intercede for one who is
accepted" (21:28). However, the
resulting meaning: they do not
possess intercession for anyone
except those who made a
covenant etc. is far-fetched and
somewhat constrained.
The best commentary of God's
statement "They do not possess"
is "They do not obtain." Then,
the expression of the exception
"save those who..." is admissible
without implying something in
addition, and the meaning is
asserted: "He does not possess
intercession except the one who
says: There is no god but God."
That is, only the believers
intercede. This is like the verse
"And those unto whom they call
instead of Him possess no power
of intercession except him who
bears witness to the
Truth" (43:86). The bearing
witness to the Truth is the
phrase: "There is no god but
God."
Since what is meant by imploring
God with the prophets, the
saints, and the pious and by
asking them for help is a request
for their intercession, and since
God has related that they
possess intercession, then who
can prevent anyone from
seeking by permission of God
what they possess by permission
of God? Thus, it is permissible to
ask from them that they give
you what God has given to them.
The only thing forbidden is
asking intercession from idols
which do not possess anything
at all.


SOURCE:
Ahl as Sunnah vs the "Salafi" Movement - Tawassul (Using means): Evidence for its Permissibility
http://www.al-adaab.org/home/index.php?option=com_content&view=article&id=90%3Aahl-as-sunnah-vs-the-qsalafqi-movement&catid=40%3Arefutations&Itemid=65&limitstart=17

Albani's cheating and forgery in the Hadith of the Man in Need

Albani's
cheating and forgery in the Hadith of the Man in Need

As Salamu Alaykum
Although there are many
examples of Nasir ud-din Albani
doing Tehreef and forgeries to
classical literature but I recently
came across a big deception of
Albani regarding the "ABSOLUTELY
RELIABLE" narrator Shabeeb bin
Sa'eed (Rahimuhullah) who is
present in the hadith of Man in
need i.e. the hadith which Proves
Tawassul.
Nasir ud-Din Albani in order to let
down Shabeeb bin Sa'eed
misquotes from Meezan ul A'itidal
قال ابن المديني: كان يختلف
في تجارة إلى مصر، وكتابه
صحيح قد كتبته عن ابنه أحمد
Translation: Ibn al-Mudayni said:
[deletion]He used to go to
Egypt for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed [deletion]
[Albani al Bidati in his book At-
Tawassul, Page No. 75]
Maybe ordinary people cannot
trace the clever deception and
fraud of Albani, but here is the
fraud which Albani did and
hypocritically removed the
wording "SHABEEB BIN SA ’EED
THIQA" from inbetween in order
to put doubts over him and also
the last part where Ibn al-
Mudayni mentions that Ibn Wahb
narrated from him.
The original text says:
قال ابن المدينى. شبيب بن
سعيد ثقة، كان يختلف في
تجارة إلى مصر، وكتابه
صحيح، قد كتبته عن ابنه
أحمد. وقد روى ابن وهب عنه
Translation: Ibn al-Mudayni said:
"SHABEEB BIN SA'EED IS
THIQA" He used to go to Egypt
for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed and "FROM
HIM NARRATED IBN
WAHB" [Meezan ul A'itidal
(3/361)]
Remember Albani did not put any
dots (…) in this specific passage
and attributed a lie to Imam Ibn
al Mudayni, plus he joined the
next passage without mentioning
that "Ibn Wahb narrated
from him" This is pure
deception and forgery done by
Albani in order to ridicule the
great Muhadith Shabeeb bin
Sa ’eed (Rahimuhullah)


Source:
Nasir ud-din Albani Salafi
wahabi scholar doing
cheating and forgery again
http://sunniforum.net/showthread.php?t=5517

Refutating Wahabis- Hadith on intercession Tawassul of ibn Umar ra from ibn Abbas r.a

Refutating Wahabis-
Hadith on intercession
Tawassul of ibn Umar ra
from ibn Abbas r.a


...Read it from the comments

AUTHENTICITY OF THE HADITH ABOUT THE BLIND MAN REGARDING WASEELA

AUTHENTICITY OF THE HADITH ABOUT THE BLIND MAN REGARDING WASEELA


...Read it from the comments

Tawassul(Waseela) - Intercession through Prophets and Righteous

The Doctrine of Tawassul In the Light of Quran


وَمَآ
أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ
أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ
وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً

Translation: 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)

1. Imam Ibn Kathir (rah) endorsing Tawassul in tafsir of above verse:

وقد
ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة
عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي
فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ ظلموا
أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما "
وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت
بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه
العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى
الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله
قد غفر له " .

Translation:
Many have stated this tradition. One of them is Abu Mansur al-Sabbagh
(some manuscripts say Abu Nasr) who writes in his book Al-Shamil
Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once
he was sitting beside the Prophet’s grave when a bedouin came and he
said, “Peace be on you, O Allah’s Messenger. I have heard that Allah
says: ‘(O beloved!) And if they had come to you, when they had wronged
their souls, and asked forgiveness of Allah, and the Messenger also had
asked forgiveness for them, they (on the basis of this means and
intercession) would have surely found Allah the Granter of repentance,
extremely Merciful.’ I have come to you, asking forgiveness for my sins
and I make you as my intermediary before my Lord and I have come to you
for this purpose.” Then he recited these
verses: “O, the most exalted among the buried people who improved the
worth of the plains and the hillocks! May I sacrifice my life for this
grave which is made radiant by you, (the Prophet,) the one who is (an
embodiment) of mercy and forgiveness.” Then the bedouin went away and I
fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He
said to me: O ‘Utbi, the bedouin is right, go and give him the good news
that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]

Click here for Scanned Page (1)

Important Note:
This report is only shown to reveal the beautiful Aqida of Imam Ibn
Kathir (rah) and he has declared it to be narrated by "JAMAAH" and
considered it Hikayat al "MASHUR" Please note that Imam Ibn Kathir (rah)
nowhere calls it shirk rather uses it as proof in his magnificent
Tafsir. Another reason why this report is shown is to reveal the deceit
of Salafis who have deliberately removed this report from the English
version of Tafsir Ibn Kathir.

The Proof on Tawassul for us
comes from many Quranic verses and "ABSOLUTELY SAHIH AHADITH" which
shall be mentioned later in this article. Also note that Many scholars
have cited the above report in "Manasik of Hajj and visiting the grave
of Prophet (Peace be upon him) and they have done Istadlal from it and
none of the classical Imams called this incident as Shirk or Bidah,
which proves beyond any shadow of doubt that great Imams of Ahlus Sunnah
cited it as Proof and believed in Tawassul, had there been a hint of
shirk in such practice then they would have never ignored to refute it
let alone citing it in category of recommended deeds.

2. Imam al-Nawawi
(rah) mentions Utbee's narration as proof in chapter of visiting the
grave of Prophet and the Remembrance made there, in his book called
"al-Adhkaar"

وقد
روى الإمام النووي في كتابه (( الأذكار )) عن العتبي ، وهو شيخ البخاري ،
أن العتبي قال : (( كنت مرة بجوار قبر النبي إذ أقبل اعرابي فقال : السلام
عليك يا رسول الله إني سمعت قول الله تعالى (ولو أنهم إذ ظلموا أنفسهم
جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ) وإني
اتيتك يا رسول الله مستغفرا ذنبي مستشفعا بك الى ربي ، ثم أنشد يقول : يا
خير من دفنت في الترب اعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر
انت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي ، يقول العتبي :
فأخذتني اغفاءة فأتاني رسول الله في الرؤيا يقول (( يا عتبي الحق الأعرابي
وقل له لقد غفر الله لك )) .

Translation: He (Utbi) said: "As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah!
I have heard Allah saying: "If they had only, when they were unjust to
themselves, come unto thee and asked Allah's forgiveness, and the
Messenger had asked forgiveness for them, they would have found Allah
indeed Oft-returning, Most Merciful" (4:64)..Then
he recited these verses: “O, the most exalted among the buried people
who improved the worth of the plains and the hillocks! May I sacrifice
my life for this grave which is made radiant by you, (the Prophet,) the
one who is (an embodiment) of mercy and forgiveness.” Then the bedouin
went away and I fell asleep. In my dream I saw the Holy Prophet (Peace
Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give
him the good news that Allah has forgiven his sins. [Imam Nawawi in Kitab ul Adhkaar, Page No. 179, Published by Dar ul Ma'rifah, Beirut, Leabon].

Note:
The Arabic of this specific quote is taken from a Salafi website where a
Salafi himself accepted Tawassul. This is a great proof of "Haqq
(truth)" being so bright that even people of falsehood have no option
but to accept it.

3. Imam Jalaluddin Suyuti in "Dur al-Manthur":

والسيوطي في الدر المنثور (١/٥٧٠-٢٣)

"
وأخرج البيهقي عن أبي حرب الهلالي قال : حج أعرابي إلى باب مسجد رسول الله
صلى الله عليه وسلم أناخ راحلته فعقلها ثم دخل المسجد حتى أتى القبر ووقف
بحذاء وجه رسول الله صلى الله عليه وسلم فقال : بأبي أنت وأمي يا رسول الله
جئتك مثقلا بالذنوب والخطايا مستشفعا بك على ربك لأنه قال في محكم تنزيله
ولو إنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا
الله توابا رحيما

Imam al-Bayhaqi (rah) has narrated from Abi Harb al-Hilali who said:... (and then he mentioned the incident of Araabi) [Tafsir Dur al Manthur under 4:64)]

4. Imam Qurtubi (rah) on Tawassul:

روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى
الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه
وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك ,
ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك " ولو أنهم إذ ظلموا
أنفسهم " الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد
غفر لك .

Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three
days after burying the Prophet (Peace Be Upon Him) arab did came and
did throw himself on the grave of the Prophet (Peace Be Upon Him), took
the earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be
Upon Him) You did speak and we did hear, you learned from Allah and we
did learn from you. Between those things which Allah did send you, is
following: (4:64) I am the one, which is a
sinner and now I did came to you, so that you may ask for me." After
that a call from the grave did came: "Theres no doubt, you are
forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]


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The incident of the Bedouin has also been recorded by the following:

1. Bayhaqi in Shu‘ab-ul-Imaan (3:495-6#4178).

2. Ibn Qudamah in al-Mughni (3:557).

3.
Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir popularly known as
Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki in Shifa’-us-siqam
fī ziyaat khayr-il-anam (pp. 46-7).

4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition)

5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422)

6. Imam al-Nawawi again in his al-Majmu' (8/202-203)

7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51).

And many others, plus none of these Imams called it shirk or Bidah.

Quran states:

وَلَمَّا
جَآءَهُمْ كِتَـبٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ
وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا
جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ عَلَى
الْكَـفِرِينَ

Translation: And when there comes to them a Book from Allah, confirming what is with them,- although
from of old they had prayed for victory against those without Faith,-
when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. (2:89)



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
of the Unlettered Prophet (Peace Be Upon Him) 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 (Peace Be Upon Him) 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 (Peace Be Upon Him) and the Book revealed to him) over
the disbelievers,” that is, through your mediation, O Muhammad.[Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89]

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If
some people have problem with authenticity of these high ranking
Tafaseer then they should move directly to the hadith section below
where Tawassul has been proven from irrefutable proofs mentioned in
Sahih ahadith.

Intercession By Different Means

1. Maryam (alaih salam)'s place of worship used as a means of approach by Zakriyyah (alaih salam)

Allah azza Wajjal Says:

And
her supervision was given to Zakariyyā. Whenever Zakariyyā entered her
place of worship, he found with her (the latest and freshest) items of
food. He asked, “O Maryam, where do these things come to you from?” She
said, “This (food) comes from Allah.” Surely, Allah gives to whomsoever
He wishes without measure. (3:37)

In the next verse Allah has mentioned Zakariyyā’s prayer at this very spot:

At that very place Zakariyya prayed to his Lord. He requested, “My Master! Give me from Yourself pure offspring. Surely You are the Hearer of prayer.”(3:38)

Qur’an
itself has rectified the error and eliminated uncertainty by using the
word "hunalika (there)" When we reflect on the words of the Qur’anic
verse, we realize that it was Zakariyya’s routine that he woke up in the
later part of the night and prayed to his Lord. According to his
routine, even on that day he woke up to offer his prayer, but instead of
praying at his usual place of worship, he chose specifically the
chamber in which Maryam lived. If he had offered his prayer only by
accident and not by design, the insertion of the word hunalika would have been superfluous and insignificant.
Such an interpretation is not only a misreading of the Qur’anic message
but also a violation of its spirit, which discourages and condemns all
forms of superfluity. Thus the choice of that particular spot is an act
of intermediation and at the same time it is a confirmation of the fact
that a sacred spot can also serve as a source of intermediation.



2. Quranic method of using a blessed shirt which had touched a blessed body as a means to cure.

Allah says in surah Yusuf:

(Yusuf said,) “Take my shirt and lay it on the face of my father (Ya‘qub), he will regain his sight.” (Qur’an Yūsuf 12:93)

The Qur’an has expressed the later development in these words:

When the bearer of glad tidings arrived, he laid the shirt on the face of Ya‘qūb and his sight returned immediately (Qur’an Yusuf 12:96)

This
Qur’anic verse clearly proves that intermediation through any object
associated with the prophets and the saints does not negate the Islamic
concept of divine unity. In this case the sender of the shirt is a
prophet, the one who is benefiting from this act of intermediation is
also a prophet and the one who is describing the act, are all parts of a
sacred phenomenon authenticated by the Qur’an itself. Therefore, to
express any doubts and reservations about its authenticity is to deny
the sanctity of an act which is being sanctified by no less an authority
than the Qur’an.

In
relevance to this we would like to cite this beautiful hadith of Sahih
Muslim which makes the Aqida of Sahaba clear as bright sun.

Hadith Section:

Hadith # 1

From Sahih Muslim

Abdullah.
the freed slave of Asma' (the daughter of Abu Bakr). the maternal uncle
of the son of 'Ata, reported: Asma' sent me to 'Abdullah bin '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 the fasting
in the holy 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 Umar bin Khatab say that he had heard from Allah's
Messenger (may peace be upon him): He who wears silk garment has no
share for him (in the Hereafter), and I am afraid it may not be that
striped garment; and so far as the red saddle cloth is concerned that is
the saddle cloth of Abdullah and it is red. I went back to Asma' and
informed her. whereupon she said: Here is the cloak of Allah's Messenger (may peace be upon him).
and she brought out to me that cloak made of Persian cloth with a hem
of brocade, and its sleeves bordered with brocade and said: This was
Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and "WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY"

►Book 024, Number 5149: (Sahih Muslim)

May
our parents be taken ransom for blessed Sahaba who even took the
blessed cloak of Prophet (Peace be upon him) as a source of cure, and we
can only have pity upon those people who deny intercession through the
blessed Dhaat of Prophet (Peace be upon him) himself

Direct and explicit order of Prophet(صلى الله عليه وآله وسلم)

Hadith #2

حدثنا
‏ ‏أحمد بن منصور بن سيار ‏ ‏حدثنا ‏ ‏عثمان بن عمر ‏ ‏حدثنا ‏ ‏شعبة ‏
‏عن ‏ ‏أبي جعفر المدني ‏ ‏عن ‏ ‏عمارة بن خزيمة بن ثابت ‏ ‏عن ‏ ‏عثمان بن
حنيف
أن رجلا ضرير البصر أتى النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ادع
الله لي أن يعافيني فقال إن شئت أخرت لك وهو خير وإن شئت دعوت فقال ‏ ‏ادعه
‏ ‏فأمره أن يتوضأ فيحسن وضوءه ويصلي ركعتين ويدعو بهذا الدعاء اللهم إني
أسألك وأتوجه إليك ‏ ‏بمحمد ‏ ‏نبي الرحمة يا ‏ ‏محمد ‏ ‏إني قد توجهت بك
إلى ربي في حاجتي هذه ‏ ‏لتقضى اللهم شفعه في


The Hadith
states: It was narrated from 'Uthman bin Hunaif that a blind man came
to the Prophet (Peace be upon him) and said: "Pray to Allah to heal me."
He said: "If you wish to store your reward for the Hereafter, that is
better, or if you wish, I will supplicate for you." He said:
"Supplicate." So he told him to perform ablution and do it well, to pray
two Rak'ah, and to say this supplication: "Allahumma
lnni as'aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahma. Ya
Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda.
Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)".

References

►Ibn
Majah transmitted it in his Sunan, book of Iqamat al-salat wa al-sunnat
(establishing prayer and its sunnahs)[Page 197, Hadith No#1385) Click here for Scanned Page (87)

In Sunnan Ibn Majah then it says:

قال ‏ ‏أبو إسحق ‏ ‏هذا ‏ ‏حديث صحيح

Translation: Imam Abu Ishaaq (rah) said: This hadith is "SAHIH" [ibid]

►Tirmidhī in al-Jami-us-sahīh, book of da‘awat (supplications) ch.119 (5:569#3578) where he declared it "HASAN SAHIH GHARIB"

►Nasa'i, ‘Amal-ul-yawm wal-laylah (p.417#658-659)

►Ahmad bin Hambal in his Musnad (4:138 #17246-17247)

►Hākim, al-Mustadrak (1:313,519) where he declared it "SAHIH"

►Nawawī, al-Adhkār (p.83)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558)

►Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61)

►Ibn
Mājah, Hākim and Dhahabī have declared it a sound (sahīh) tradition
while Tirmidhī graded it hasan (fair) sahīh, gharīb (unfamiliar or rare)

Similarly,
another tradition narrated by Imam Hākim is present in different words.
In this tradition, ‘Uthmān bin Hunayf says that he was present in the
Prophet’s company. A blind person called on the Prophet (صلى الله عليه
وآله وسلم) and complained about the loss of his eyesight. He added: ‘O
Messenger of Allah, there is no one to guide me and I am in great
trouble.’ On hearing his complaint, the Prophet (صلى الله عليه وآله
وسلم) said:

Bring an earthen pot for ablution, then perform the
ablution and offer two cycles of optional prayer. Then say: “O Allah, I
appeal to You, and submit to You through the mediation of Your merciful
Prophet Muhammad (صلى الله عليه وآله وسلم). O Muhammad, through your
mediation I submit myself to your Lord that He should give light to my
eyes. O Allah, acknowledge his intercession in my favour and accept my
supplication also in my favour.” ‘Uthmān bin Hunayf says: I swear by
Allah that we had neither left the company nor had we carried on a long
conversation that the man entered (with his sight fully restored) and it
seemed as if he had never been blind.

References


►Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.418#660)

►Ahmad bin Hambal, Musnad (4:138)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:559)

►Suyūtī, al-Khasā’is-ul-kubrā (2:201)

►Qastallānī, al-Mawāhib-ul-laduniyyah (4:594)

►Bayhaqī, Dalā’il-un-nubuwwah (6:166-7)

Qadhi Shawkani, the leading authority for Salafis, he while authenticating Tawassul said:

قوله
ويتوسل إلى الله سبحانه بأنبيائه والصالحين أقول ومن التوسل بالأنبياء ما
أخرجه الترمذي وقال حسن صحيح غريب والنسائي وابن ماجة وابن خزيمة في صحيحه
والحاكم وقال صحيح على شرط البخاري ومسلم من حديث عثمان بن حنيف رضي الله
عنه أن أعمى أتى النبي صلى الله عليه وسلم فقال يا رسول الله ادع الله أن
يكشف لي عن بصري قال أو أدعك فقال يا رسول الله أني قد شق علي ذهاب بصري
قال فانطلق فتوضأ فصل ركعتين ثم قل اللهم أني أسألك وأتوجه إليك بمحمد نبي
الرحمة الحديث وسيأتي هذا الحديث في هذا الكتاب عند ذكر صلاة الحاجة وأما
التوسل بالصالحين فمنه ما ثبت في الصحيح أن الصحابة استسقوا بالعباس رضي
الله عنه عم رسول الله صلى الله عليه وسلم وقال عمر رضي الله عنه اللهم إنا
نتوسل إليك بعم نبينا

Translation: Qadhi Shawkani explains the saying of Imam Ibn al-Jarzi i.e. One
should ask Allah through the intermediary of Anbiya and Pious servants
of Allah: I (Qadhi Shawkani) say that to seek Intercession with Allah
through Prophets and Righteous (is proven) as is narrated by Tirmidhi
who called it Hassan Sahih Gharib, also narrated
by Nasai’i, Ibn Majah, Ibn Khuzayma in his “Sahih” Hakim who said: It
is Sahih on the criteria of Bukhari and Muslim, the Hadith of Uthman bin
HUNAIF (ra) that a blind man came to the Prophet (Allah bless him &
give him peace) and said: “I've been afflicted in my eyesight, so pray
to Allah for me". The Prophet (Allah bless him & give him peace)
said: “Go perform ablution (Wudu), perform two rak'at Salat and then
say: “O Allah!I ask you and turn to you through my Prophet Muhammad.
This hadith is mentioned in the book (with chapter) of Salaat al Hajah.
And regarding Tawassul through righteous people, It is proven from
Sahih (Bukhari) that Sahaba used to seek rain through Abbas (ra) the
uncle of Prophet (Peace be upon him). Umar (ra) said: O Allah we turn
to you through the means of Prophet's uncle [Tuhfa tul Dhakireen, Page
No. 48]

He also said:

وفي
الحديث دليل على جواز التوسل برسول الله صلى الله عليه وسلم إلى الله عز
وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى وأنه المعطي المانع ما شاء
كان وما يشأ لم يكن

Translation: And in this hadith is the Proof on permissibility of seeking intercession to Allah through Prophet (Peace be upon him)
but with the belief that Allah Subhanahu wa Ta’la is the one who grants
or takes , whatever he wills happens and whatever he does not will
cannot happen. [Tuhfa tul Dhakireen, Page No. 138]

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Hadith #3

Some
people object to the above hadith and say that it only proves Tawassul
through Prophet (Peace be upon him) during his life, although their self
cooked up taweel is false which goes against the teaching of Prophet
(Peace be upon him) but still we would like to present another "SAHIH"
hadith to establish that Sahaba took the waseela of Prophet (Peace be
upon him) even after his passing away

وَهُوَ
أَنَّ رَجُلاً كَانَ يَخْتَلِفُ إلَى عُثْمَانَ بْنِ عَفَّانَ رَضِيَ
اللَّهُ عَنْهُ فِي حَاجَةٍ لَهُ، وَكَانَ عُثْمَانُ لاَ يَلْتَفِتُ
إلَيْهِ، وَلاَ يَنْظُرُ فِي حَاجَتِهِ، فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ
فَشَكَا ذلِكَ إلَيْهِ، فَقَالَ لَهُ عُثْمَانُ بْنُ حُنَيْفٍ: ائْتِ
الْمِيضَأَةَ فَتَوَضَّأْ، ثُمَّ ائْتِ الْمَسْجِدَ فَصَلِّ فِيهِ
رَكْعَتَيْنِ، ثُمَّ قُلِ: اللَّهُمَّ إنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ
إلَيْكَ بِنَبِيِّنَا مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ! إنِّي
أَتَوَجَّهُ بِكَ إلَى رَبِّي فَيَقْضِي حَاجَتِي، وَتَذْكُرُ حَاجَتَكَ
وَرُحْ إلَيَّ حَتَّى أَرُوحَ مَعَكَ، فَانْطَلَقَ الرَّجُلُ فَصَنَعَ مَا
قَالَ لَهُ، ثُمَّ أَتَى بَابَ عُثْمَانَ فَجَاءَ الْبَوَّابُ حَتَّى
أَخَذَ بِيَدِهِ، فَأَدْخَلَهُ عَلَى عُثْمَانَ بْنِ عَفَّانَ فَأَجْلَسَهُ
مَعَهُ عَلَى الطُّنْفَسَةِ، وَقَالَ: مَا حَاجَتُكَ؟ فَذَكَرَ حَاجَتُهُ
فَقَضَاهَا لَهُ، ثُمَّ قَالَ: مَا ذَكَرْتُ حَاجَتَكَ حَتَّى كَانَتْ
هذِهِ السَّاعَةُ، وَقَالَ: مَا كَانَتْ لَكَ مِنْ حَاجَةٍ فَائْتِنَا،
ثُمَّ إنَّ الرَّجُلَ خَرَجَ مِنْ عِنْدِهِ فَلَقِيَ عُثْمَانَ بْنَ
حُنَيْفٍ فَقَالَ لَهُ: جَزَاكَ اللَّهُ خَيْراً، مَا كَانَ يَنْظُرُ فِي
حَاجَتِي، وَلاَ يَلْتَفِتُ إلَيَّ حَتَّى كَلَّمْتَهُ فِيَّ، فَقَالَ
عُثْمَانُ بْنُ حُنَيْفٍ: وَاللَّهِ مَا كَلَّمْتُهُ، وَلَكِنْ شَهِدْتُ
رَسُولَ اللَّهِ، وَأَتَاهُ رَجُلٌ ضَرِيرٌ فَشَكَا إلَيْهِ ذَهَابَ
بَصَرِهِ، فَقَالَ لَهُ النَّبِيُّ: «أَوْ تَصْبِرُ»، فَقَالَ: يَا رَسُولَ
اللَّهِ إنَّهُ لَيْسَ لِي قَائِدٌ، وَقَدْ شَقَّ عَلَيَّ؟ فَقَالَ لَهُ
النَّبِيُّ: «ائْتِ الْمِيضَأَةَ فَتَوَضَّ

Translation: Imam
Tabrani has narrated an incident that a person repeatedly visited
Uthman bin Affan (ra) concerning something he needed but Uthman paid no
attention to him. The man went to Uthman bin Hunaif (ra) and complained
to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak'ats and then say : “O
Allah!, I ask you and turn to you through our Prophet Muhammad, the
Prophet of Mercy. O Muhammad! I turn through you to my lord, that He
fulfil 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 ...(till the end of
hadith)

References: Imam al-Mundhiri (rah) said: Imam Tabarani after narrating it said "THIS HADITH IS SAHIH" [At-Targheeb
wa Tarheeb, Page No. 129 in the chapter of Salaat al Hajah] Note: Imam
al-Haythami (rah) also accepted the authentication of Imam Tabrani in
his Majma az Zawaid Volume No. 2, Hadith # 3668, even Ibn Taymiyyah declared it "SAHIH" in his Qa'ida al Jaleela fit Tawassul wal Waseela (Page No. 156)

Imam
Muhammad bin Yusuf al-Salihi (rah) has actually put the final nail in
coffin of Munkareen by setting a whole chapter on this issue:

الباب الخامس في ذكر من توسل به - صلى الله عليه وسلم - بعد موته

روى الطبراني والبيهقي - بإسناد متصل ورجاله ثقات - عن عثمان بن حنيف أن رجلا كان يختلف إلى عثمان بن عفان في حاجة

Translation: Chapter 5: Regarding Tawassul through the Prophet (Peace be upon him) "AFTER HIS DEATH". It is narrated by At-Tabrani and al-Bayhaqi "WITH CONTINEOUS CHAIN (بإسناد متصل ) HAVING THIQA NARRATORS" the
hadith of Uthman bin Hunaif (ra) that a man came to Uthman bin Affan
(ra) regarding his Hajah .. until the end of same hadith [Muhammad bin Yusuf al-Salihi in Sabl al Hadi, Volume No.12, Page No. 407]

Hadith # 4

أخبرنا
أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا
إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش،
عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل
إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك
فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت
عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس.
فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.
وهذا إسناد صحيح.

Malik
ad-Dar i.e. treasurer of Umar (RA) relates: The people were gripped by
famine during the tenure of Umar (Ibn-ul-Khattab). Then
a man walked up to the grave of Prophet and said: O Messenger of Allah!
ask for rain from Allah for your Ummah who is in dire straits. Then he
saw the Prophet (SAW) in dream. The Prophet (SAW) said to him, Go over
to Umar, give him my regards and tell him that the rain will come to
you. And tell Umar that he should be on his toes, he should be on
his toes (he should remain alert). He went over to see Umar and passed
on to him the tidings. On hearing this, Umar broke into a spurt of
crying. He said, O Allah, I exert myself to the full until I am
completely exhausted.

References

►Al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538

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This Hadith is authenticated as **Sahih** by

►Imam Ibn Kathir in Al Bidayah Wan Nihayah Volume No. 5, Page No. 167

►Imam Qastallani in al-Mawahib-ul-laduniyyah (4:276)

► Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1, Page 373)

Imam Ibn Hajr al Asqalani in "Fath ul Bari"

وروى
ابن أبي شيبة بإسناد صحيح من رواية أبي صالح السمان عن مالك الداري - وكان
خازن عمر - قال " أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى
الله عليه وسلم صلى الله عليه وسلم فقال: يا رسول الله استسق لأمتك فإنهم
قد هلكوا، فأتى الرجل في المنام فقيل له: ائت عمر " الحديث.

وقد روى سيف في الفتوح أن الذي رأى المنام المذكور هو بلال بن الحارث المزني أحد الصحابة،
وظهر بهذا كله مناسبة الترجمة لأصل هذه القصة أيضا والله الموفق

Ibn Abu Shaybah transmitted it with a "SOUND CHAIN OF TRANSMISSION" the
narration from Abi Salih as Samaan from Malik al Dar the treasurer of
Umar (ra) that : The people were gripped by famine during the tenure of
'Umar (Ibn al-Khattab). Then a man walked up to the Prophet's grave and said, "O Messenger of Allah, please ask for rain from Allah for your Ummah who is in dire straits."
Then he saw the Prophet (SAW) in dream… till the end of hadith. Sayf
narrates in his Fatuh, the one seen in dream was Bilal bin Harith al
Mazni who was one of the sahaba. [Fath ul Bari : Volume No.2, Page No. 495]

Note: Nasir
ud-din Albani deceivingly tried to prove that "Malik ad-Dar and Abu
Salih as-Samaan" present in the chain of this hadith are unknown
narrators who do not exist. So let's see the reality in light of
Authentic Islamic literature.

A) Imam Ibn Sa'ad said: “Malik ad-Dar was a slave freed by ‘Umar bin al-Khattab. He reported traditions from Abu Bakr as-Siddiq and ‘Umar, and Abu Salih Samman reported traditions from him. He was "WELL KNOWN (MAROOF)"

Reference: Ibn Sa‘d, at-Tabaqat-ul-kubra Volume 006, Page No. 12, Narrator Number. 1423

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B) Ibn Hibban has attested to the trustworthiness and credibility of Malik ad-Dar : Imam Ibn Hibban Said: Malik bin ‘Iyad ad-Dar He has taken traditions from Umar Faroq, and Abu Saleh al-Samman, and He was a slave freed by ‘Umar bin al-Khattab.

Reference: Kitab uth-Thiqat Volume 005, Page No. 384 Click here for Scanned Page (40)

C) Imam
Dhahabi said about Malik ad-Dar, He (Malik ad-Dar) was a slave freed by
‘Umar bin al-Khattab, He has taken traditions from Abu Bakar as-Siddiq.
[Tajrid Asma' al-Sahabah, by Imam Dhahabi, Volume 002, Page No. 44] Click here for Scanned Page (48)

D) Ibn Hajar ‘Asqalani

مالك
بن عياض مولى عمر هو الذي يقال له مالك الدار له إدراك وسمع من أبي بكر
الصديق وروى عن الشيخين ومعاذ وأبي عبيدة روى عنه أبو صالح السمان وابناه
عون وعبد الله ابنا مالك وأخرج البخاري في التاريخ من طريق أبي صالح ذكوان
عن مالك الدار أن عمر قال في قحوط المطر يا رب لا آلو إلا ما عجزت عنه
وأخرجه بن أبي خيثمة من هذا الوجه مطولا قال أصاب الناس قحط في زمن عمر
فجاء رجل إلى قبر النبي (ص) فقال يا رسول الله استسق الله لأمتك فأتاه
النبي (ص) في المنام فقال له ائت عمر فقل له إنكم مستسقون فعليك الكفين قال
فبكى عمر وقال يا رب ما آلوا إلا ما عجزت عنه
ذكر بن سعد في الطبقة
الأولى من التابعين في أهل المدينة قال روى عن أبي بكر وعمر وكان معروفا
وقال أبو عبيدة ولاه عمر كيلة عيال عمر فلما قدم عثمان ولاه القسم فسمى
مالك الدار وقال إسماعيل القاضي عن علي بن المديني كان مالك الدار خازنا
لعمر

The biographical sketch provided by Ibn Hajar ‘Asqalani: “Malik bin ‘Iyad, a slave freed by ‘Umar, was known as Malik ad-Dar.
He had seen the Holy Prophet (Peace Be Uopn Him) and heard traditions
from Abu Bakr. He has taken traditions from Abu Bakr as-Siddiq ‘Umar
Faruq , Mu‘adh and Abu ‘Ubaydah, and Abu Samman and the two sons of this
(Malik ad-Dar) ‘Awn and ‘Abdullah have taken traditions from him. “And
Imam Bukhari in at-Tarikh-ul-kabir, (7:304-5), through reference to Abu
Salih, has acknowledged a tradition from him that ‘Umar is reported to
have said during the period of famine: I do not shirk responsibility but
I may be made more humble.

Ibn Abu Khaythamah has reproduced
a long tradition along with these words (which we are discussing), ...
and I have copied a tradition narrated by ‘Abd-ur-Rahman bin Sa‘id bin
Yarbu‘ Makhzumi with reference to Malik ad-Dar, in Fawa’id Dawud bin
‘Umar and ad-Dabi compiled by Baghawi. He said that one day ‘Umar called
me. He had a gold wallet in his hand, which had four hundred dinars in
it. He commanded me to take it to Abu ‘Ubaydah, and then he narrated the
remaining part of the happening. Ibn Sa‘d has placed Malik ad-Dar in
the first group of Successors among the natives of Medina and has
averred that he has taken traditions from Abu Bakr as-Siddiq and ‘Umar,
and he was known. Abu ‘Ubaydah has asserted that ‘Umar had appointed him
the guardian of his family. When ‘Uthman was elevated to the office of
the caliph, he appointed him as the minister of finance, and that is how
he came to be known as Malik ad-Dar (the master of the house).

[al-Isabah fi tamyiz-is-sahabah - Ibn Hajr, Volume 006, Page No. 164, #8350]

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Hadith # 5

Abu
Nu’aym related to us who said that Sufyan related to us from Abu Ishaq
from Abdur Rahman ibn Sa’d, who said Ibn Umar had numbness in his leg,
whereupon a man said to him Remember the most beloved of people to you,
so he said Ya Muhammad

Reference

►Imam Bukhari, Kitab ul Adab ul Mufrad, Page No. 404, Hadith # 964 Click here for Scanned Page (8)

Note: There has been an issue, where some of the new version books doesn't contain the word "YA". Here we liked to present the Kalmi Nuskha(refers to original manuscript which was copied by hand writing from classical scholars) of al-Adab al-Mufrad by Imam Bukhari from Jamiyah al-Azhar Misr - Authenticated by Maqtabah Jamiyah al-Riyad Click here for Scanned Page (84)

Mullah Ali Qari (rah) say: He said

كانه رضى الله تعالى عنه قصد به اظهار المحبة فى ضمن الاستغاثة

Translation: Ibn Umar (Radhi Allah) expressed his love in the form of "ISTIGHATHA (SEEKING HELP)" [Mullah Ali Qari: Sharh ash-Shifa (2/41)]

Hadith # 6

It
is attributed to Dawud bin Abu Salih. He says: one day Marwan came and
he saw that a man was lying down with his mouth turned close to the
Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you
doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari.
(In reply) he said, “Yes (I know) I have come to the Messenger of Allah
(صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the
Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when
its guardian is competent. Yes, shed tears over religion when its
guardian is incompetent.

References

►Imam Hakim declared it "Sahih" while Imam Dhahabi "AGREED" with him [Al-Mustadrak 4:520, Hadith # 8571]

►Ahmad
bin Hambal with a sound chain of transmission in his Musnad Volume 005:
Hadith Number 422; Hakim, al-Mustadrak Volume 004: Hadith Number 515 Click here for Scanned Page (6)

Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم)

Hadith # 7

حدّثنا
أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن
إبراهيم الحنظلي ، ثنا أبو الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل
بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن
الخطاب رضي الله عنه قال: قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ
الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ
لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً
وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ
وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ
الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ
أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ
الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب

Translation: Narrated `Umar: The Prophet 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 MUHAMMADUR 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."

► Al-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)

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, Hadith No. 4228), 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.

Imam Hakim (rah) also narrates:

حدّثنا علي بن حمشاذ العدل إملاء ، ثنا هارون بن العباس الهاشمي
، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري ثنا سعيد بن أبي عروبة ،
عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي الله عنهما قال: أوحى
الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن
يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار،
ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول
الله فسكن.

هذا حديث صحيح الإسناد ولم يخرجاه


Translation:
Ibn Abbas (ra) narrates that Allah inspired Isa (a.s) saying O Isa,
believe in Muhammad (salallaho alaihi wasalam), and whosoever form your
Ummah finds him should believe in him, If I had not created Muhammad
(salallaho alaihi wasalam) then I would not have created Adam, If
not for him I would not have created the paradise and hell, When I made
the throne on Water, it started to shake, I wrote La Ilaha Il Allah
Muhammad ur Rasul Ullah, due to which it became still [Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This Hadith has Sahih chain.

2. Imam Tabaran in his Mu'jam Al-Ausat

Narrated
by Umar bin al-Khattab Allah’s Messenger (Peace Be Upon Him) said: When
Adam committed the error, he submitted (to Allah): O Lord, I beg You to
forgive me through the mediation of Muhammad. Then Allah said: O Adam!
How did you recognize Muhammad as I have not created him yet? He
replied: O Lord, when You created me with Your divine hand and breathed
Your soul into me, I raised my head and saw ‘la ilaha illallahu
Muhammad-ur-rasulullah (“There is no god but Allah, Muhammad is Allah’s
Messenger”)’ inscribed on each pillar of the Throne. I discovered that
with Your name, the name of only such a person can be associated who is
Your most beloved of all the creatures. At this
Allah said: O Adam, you have said it correctly. Of all the creatures I
love him the most. Now when you offered your prayer through his
mediation, I forgave you. And if Muhammad were not there, I would not
have created even you.

Reference

►Tabarani Mu'jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502


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3. Imam al-Bulqini declares this hadith of Adam (a.s)'s Tawassul to be sound in his Fatawa.

4. 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.

5.
Imam Qadhi Iyaad (rah) considered it Sahih and famous because he
narrated it under the Chapter No. 3 of his Ash-Shifa in which he said: This Chapter is about “SAHIH AND FAMOUS” narrations (الباب الثالث فيما ورد من صحيح الأخبار و مشهورها), 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."

6. 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."

7. 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;

8. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180) where he points towards weakness of Abdur Rahman bin Zayd bin Aslam.

9. 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.

10. Three scholars reject it outright a) Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students b) Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and c) 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).

11. At
the same time, Ibn Taymiyya elsewhere quotes it and the version through
Maysara and says: "These two are like the elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة‏.‏ ) (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).

The Hadith of Maysara (ra) is the following:

Hadith # 8

وقد
رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا،
بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو،
حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان
العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان،
عن ميسرة قال قلت: يا
رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ
وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ
العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ
الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ
وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ
وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله
تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ
سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا
بِاسْمِي إِلَيْهِ

Translation:
Narrated by Maysara (ra), I asked: "O Messenger of Allah, when were you
[first] a Prophet?" He replied: "When Allah created the earth ‘Then
turned He 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 is the Seal of Prophets" (Muhammadun Rasûlullâhi
Khâtamu al-Anbiyâ'). Then Allah created the Garden 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 Most High instilled life into him he looked at
the Throne and saw my name, whereupon Allah informed him that 'He
[Muhammad SAWS] is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name."[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]

Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:

وروى ابن الجوزي بسند جيد لا بأس به

Translation: This hadith is narrated by Ibn Jawzi (rah) and the chain of it is “STRONG” and there is nothing wrong in it [Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]

Ibn Taymiyyah said:


فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة


Translation: This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith
[Majmua al Fatawa, 2/150] Imam al Alawai al Makki 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

12.
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):

محمد
سيد ولد آدم. وأفضل الخلق؛ وأكرمهم عليه، ومن هنا قال من قال: إن الله خلق
من أجله العالم، أو أنه لولا هو لما خلق عرشاً، ولا كرسياً، ولا سماء ولا
أرضاً ولا شمساً ولا قمراً. لكن ليس هذا حديثاً عن النبي صلى الله عليه
وسلّم لا صحيحاً ولا ضعيفاً، ولم ينقله أحد من أهل العلم بالحديث، عن النبي
صلى الله عليه وسلّم، بل ولا يعرف عن الصحابة، بل هو كلام لا يدرى قائله.
ويمكن أن يفسر بوجه صحيح كقوله: {وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ
وَمَا فِى الأَْرْضِ } [الجاثية: 13] وقوله: { ْ وَسَخَّرَ لَكُمُ
الْفُلْكَ لِتَجْرِىَ فِى الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ
الأَنْهَـرَ وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ
لَكُمُ الَّيْلَ وَالنَّهَارَ وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ
وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا } [إبراهيم: 32 ـ 34]
وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم، ومعلوم
أن لله فيها حكماً عظيمة غير ذلك، وأعظم من ذلك، ولكن يبين لبني آدم ما
فيها من المنفعة، وما أسبغ عليهم من النعمة.فإذا قيل: فعل كذا لكذا لم يقتض
أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا، لا
يقتضي أن لا يكون فيه حكم أخرى عظيمة، بل يقتضي إذا كان أفضل صالحي بني آدم
محمد، وكانت خلقته غاية مطلوبة، وحكمة بالغة مقصودة [أعظم] من غيره، صار
تمام الخلق، ونهاية الكمال، حصل بمحمد صلى الله عليه وسلّم.والله خلق
السموات والأرض وما بينهما في ستة أيام، وكان آخر الخلق يوم الجمعة، وفيه
خلق آدم وهو آخر ما خلق، خلق يوم الجمعة بعد العصر في آخر يوم الجمعة، وسيد
ولد آدم محمد ـ صلى الله عليه وسلّم ـ آدم فمن دونه تحت لوائه ـ قال صلى
الله عليه وسلّم «إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في
طينته»، أي: كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب
الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح
فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها وهو الجامع لما فيها،
وفاضله هو فاضل المخلوقات مطلقاً، ومحمد إنسان هذا العين؛ وقطب هذه الرحى،
واقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات، فما ينكر أن يقال:
إنه لأجله خلقت جميعها، وأنه لولاه لما خلقت، فإذا فسر هذا الكلام ونحوه
بما يدل عليه الكتاب والسنة

Translation: Muhammad
is the Chief of the Children of Adam, the Best of Creation, 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, neither is it sahih nor is it weak and
it has not been narrated by any person of knowledge in hadith either
from Prophet or Sahaba 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 fulfillment
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 man 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. [Majmua al Fatawa, Volume No. 11, Page Nos. 95-97]

Tabarānī,
Bayhaqī, Ibn-ul-Mundhir and Suyūtī narrated this tradition through
‘Umar bin al-Khattāb and ‘Alī that the Holy Prophet (صلى الله عليه وآله
وسلم) said, “Adam was just about to repent for his act of disobedience
that he suddenly recalled in his state of anxiety that he had seen lā
ilāha illallāhu Muhammad-ur-rasūlullāh (there is no god but Allah,
Muhammad is Allah’s Messenger) inscribed on the Throne at the time of
his birth.” It obviously meant that the distinction the Prophet (صلى
الله عليه وآله وسلم) possesses is denied to others. That is the reason
his name was inscribed along with Allah’s Own name. At this, he added
these words of intermediation to his prayer for divine forgiveness:

(O Allah,) I beg Your forgiveness through the mediation of Muhammad (صلى الله عليه وآله وسلم).

The tradition related by Ibn-ul-Mundhir has the following words:

O
Allah, I beg Your forgiveness through Your beloved and most honoured
servant Muhammad and through his distinction You have blessed him with.

►[Suyuti cites in ad-Durr-ul-manthur Volume 001: Page No. 60]

Mother of All Believers Hazarth Ayesha Siddiquea(R.A)

Hadith # 9

حدثنا
‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏
‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏
‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله
عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين
السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت
‏ ‏من الشحم فسمي عام ‏ ‏الفتق


Imam Dārimī Relates
from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the
grip of a severe famine. They complained to ‘A’ishah (about their
terrible condition). She told them to go towards
the Prophet’s grave and open a window in the direction of the sky so
that there is no curtain between the sky and the grave. The narrator
says they did so. Then it started raining heavily; even the lush green
grass sprang up (everywhere) and the camels had grown so fat (it seemed)
they would burst out due to the over piling of blubber. So the year was
named as the year of greenery and plenty.

References

►Sunan Darimi Volume 001, Page 227, Hadith Number 093 Click here for Scanned Page (11)

►Muhammad
bin ‘Alawi al-Maliki says, “This tradition has a good chain of
transmission; rather, in my opinion, it is sound. The scholars have also
acknowledged its soundness and have established its genuineness on the
basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat
khayr--il-‘ibad Page No.153]

►Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801)

►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)

►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)

Chain
:"“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik
an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported
it.”

The Prophet (صلى الله عليه وآله وسلم) as a source of intermediation for Jews

Bi
Haqqi Muhammad (Salallaho alaihi wasalam), for the sake of Muhammad,
this term had even given victory to Jews as Quran attests in its
beautiful words

"And when there comes to them a Book from God, confirming what is with them,- although from of old they had prayed for victory against those without Faith,-
when there comes to them that which they (should) have recognised, they
refuse to believe in it but the curse of God is on those without
Faith."(2:89)


1.Imam Qurtubī

Imam Qurtubī related the tradition through Ibn ‘Abbās:

قال
ابن عباس : كانت يهود خيبر تقاتل غطفان فلما التقوا هزمت يهود , فعادت
يهود بهذا الدعاء وقالوا : إنا نسألك بحق النبي الأمي الذي وعدتنا أن تخرجه
لنا في آخر الزمان إلا تنصرنا عليهم . قال : فكانوا إذا التقوا دعوا بهذا
الدعاء فهزموا غطفان , فلما بعث النبي صلى الله عليه وسلم كفروا , فأنزل
الله تعالى : " وكانوا من قبل يستفتحون على الذين كفروا " أي بك يا محمد

The
Jews of Khaybar were often at war with the Ghatafān (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 of the Unlettered Prophet (صلى الله عليه وآله
وسلم) about whom You have promised us that you will send him to us at
the end of time. Please help us against them.” Ibn ‘Abbās adds:
whenever they faced the enemy, they offered this prayer and defeated the
Ghatafān (tribe). But when the Prophet (صلى الله عليه وآله وسلم) 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 (صلى الله عليه وآله وسلم) and the
Book revealed to him) over the disbelievers,” that is, through your
mediation, O Muhammad.

Reference

►Qurtubī, al-Jāmi‘ li-ahkām-il-Qur’ān, 2:27

2. Mahmud Alusī

He said:

وكانوا
من قبل يستفتحون على الذين كفروا نزلت في بني قريظة والنضير كانوا
يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وآله وسلم قبل مبعثه
قاله ابن عباس وقتادة والمعنى يطلبون من الله تعالى أن ينصرهم به على
المشركين كما روى السدي أنهم كانوا إذا اشتد الحرب بينهم وبين المشركين
أخرجوا التوراة ووضعوا أيديهم على موضع ذكر النبي صلى الله عليه وآله وسلم
وقالوا:اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن
تنصرنا اليوم على عدونا فينصرون فلما جاءهم ما عرفوا كفروا به كنى عن
الكتاب المتقدم بما عرفوا لأن معرفة من أنزل عليه معرفة له ووجه الدلالة من
هذه الآية ظاهر فإن الله سبحانه أقر استفتاح اليهود بالرسول ولم ينكره
عليهم وإنما ذمهم على الكفر والجحود بعد إذ شاهدوا بركة الاستفتاح بالنبي
صلى الله عليه وآله وسلم .

This
(verse) was revealed about Banū Qurayzah and Banū Nadīr who used to
pray for victory over Aws and Khazraj before Allah’s Messenger’s
Prophethood. Ibn ‘Abbās and Qatādah 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 (صلى الله عليه وآله وسلم) 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.

Reference

►Mahmūd Alūsī, Rūh-ul-ma‘ānī (1:320)

3. Imam Jalāl-ud-Dīn Mahallī and Imam Jalāl-ud-Dīn Suyūtī

They write the Jews used to pray in these words:

"O Allah, grant us victory through the mediation of the Prophet who is to appear at the end of time."

Reference

►Mahallī and Suyūtī, Tafsīr-ul-jalālayn (p.14)

4. Imam Ibn Kathīr

He says:

The Jews used to pray for victory over the Arab polytheists through the mediation of Muhammad(صلى الله عليه وآله وسلم)

Reference

►Ibn Kathīr, Tafsīr-ul-Qur’ān al-‘azīm (1:124)

5. Imam Suyūtī

He narrates two traditions on the authority of Ibn ‘Abbās in this context as follows:

The
Jews of Banū Qurayzah and Banū Nadīr 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.


The
Jews of Medina, before the arrival of the Holy Prophet (صلى الله عليه
وآله وسلم), in their war against the (tribes of) Arab disbelievers –
Asad, Ghatafān, Juhaynah and ‘Udhrah – prayed for victory over them and
sought help by invoking the name of Allah’s Messenger. They said: O
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.

Reference

►Suyūtī, ad-Durr-ul-manthūr (1:88)

Similar traditions are narrated by:

1. ‘Abdullāh bin Muslim bin Qutaybah, Tafsir gharīb-il-Qur'ān (p.58).

2. Ibn Jarīr Tabarī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:325).

3. Baghawī, Ma‘ālim-ut-tanzīl (1:93).

4. Abū al-Fadl al-Mībadī, Kashf-ul-asrār wa ‘uddat-ul-abrār (1:272).

5. Ibn-ul-Jawzī, Zād-ul-masīr fī ‘ilm-it-tafsīr (1:114).

6. Mujāhid bin Jubayr, Tafsīr (1:83).

7. Baydāwī, Tafsīr (1:122).

8. Nasafī, al-Madārik (1:61).

9. Khāzin, Lubāb-ut-ta’wīl fī ma‘ānī at-tanzīl (1:65).

10. Muhammad bin Yūsuf Abū Hayyān Andalusī, Tafsīr-ul-bahr-il-muhīt (1:303).

11. Ibrāhīm bin ‘Umar Biqā‘ī, Nazm-ud-darar fī tanāsub-il-āyāt was-suwar (2:36-7).

12. Muhammad bin ‘Abd-ur-Rahmān Hasanī Husaynī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:23).

13. Abū Sa‘ūd ‘Amādī, Irshād-ul-‘aql-is-salīm ilā mazāyā al-Qur’ān al-karīm (1:128).

14. Ismā‘īl Haqqī, Tafsīr rūh-ul-bayān (1:179).

15. Sulayman bin ‘Umar, al-Futūhāt-ul-ālihiyyah (1:77-8).

16. Shawkānī, Fath-ul-qadīr (1:112).

17. Muhammad Rashīd Radā, Tafsīr-ul-manār (1:381).

18. Ibn Juzayy, Kitāb-ul-tashīl li-‘ulūm-it-tanzīl (1:53).

19. Khatīb Shurbīnī, as-Sirāj-ul-munīr (1:76).

20. Wahbah Zuhaylī, at-Tafsīr-ul-munīr (1:219-20).

21. Tantāwī Jawharī, al-Jawāhir fī tafsīr-il-Qur’ān al-karīm (1:96).

Following traditionists and biographers also narrated the same tradition:

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

2. Ājurrī in ash-Sharī‘ah (pp.446-8).

3. Bayhaqī in Dalā’il-un-nubuwwah (2:76-7).

4. Abū Nu‘aym in Dalā’il-un-nubuwwah (pp.44-5).

5. Ibn Kathīr in al-Bidāyah wan-nihāyah (2:274-5).

Hadith # 9

rrated Abdullah Ibn Umar:

Allah's Messenger (صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.

Reference

►Tabrani Volume 012: Hadith Number 406

►Bayhaqi Shu'ab ul Iman Volume 003: Hadith Number 489

Imam Ibn Quduma (rah) said:

ويستحب
زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله
: «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار
قبري وجبت له شفاعتي

It is recommended to do Ziyarah of
Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn
Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life.
And he also narrated (another hadith) that Whosoever visits my grave
then my intercession becomes Wajib for him [Imam Ibn Quduma in
al-Mughni, Volume No. 5, Page No. 381]

►Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]

Qadhi Iyaad (rah) said in his magnificent Ash-Shifa

في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر

Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.

It
should be known that visiting the grave of Prophet (Peace be upon him)
is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it,
It has such a virtue that It has been prescribed to us as it comes in
the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]

Intermediation through the Prophet’s request for forgiveness after his death



Hadith # 10

عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏

‏"‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏"‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏

‏"‏حياتي
خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من
خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏"‏‏.‏


It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

My
life is blissful for you because you hear traditions from people and
relate them to others and my death is also blissful for you because your
deeds will be presented to me. If I see the virtues
prevail, I will be grateful to Allah, and if I see the vices prevail, I
will pray for your forgiveness from Allah.

References

►Haythamī
transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition
had been reported by Bazzār (in his Musnad) and its sub-narrators are
all of sahīh (sound) hadith.

►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)

►Suyūtī,
recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī
takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in
his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and
Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin
Mas‘ūd with a sound chain of transmission. It has been endorsed by
Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e.
Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively.

►Hadith-scholar
Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā
(2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied
this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from
Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī
(p.266-7) has authenticated its veracity.

►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).

►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).

►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).

►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).



Hadith # 11

As
it is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were
present in the company of the holy Prophet (صلى الله عليه وآله وسلم)
when messengers from Hawāzin tribe came and said: O Muhammad! We belong
to the same origin and tribe, and the trouble we are facing is not
hidden from you, therefore, have mercy on us. The holy Prophet (صلى الله
عليه وآله وسلم) replied: opt one of the two choices; either take away
your property and wealth or have your women freed. They opted for their
women and children. Then the Messenger of Allah (صلى الله عليه وآله
وسلم) added: as far as my share and the share of ‘Abd-ul-Muttalib and
his children (in the spoils) is concerned, I have already given it to
you. But when I have performed the noon prayer, you should all stand up
and say:

"Through the means of the
Messenger of Allah (صلى الله عليه وآله وسلم) we seek help for our women
and children from believers (or Muslims)"

The narrator
says that when people had finished their prayer, they repeated the same
words as the Prophet (صلى الله عليه وآله وسلم) had advised them.

Reference

►Nasā’ī, Sunan, book of hibah (gifts) 6:262-3

The Prophet’s supplication through the mediation of his own and other Prophets



Hadith # 12

عن أنس بن مالك قال‏:‏ لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما

دخل
عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏"‏رحمك الله
يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك
طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏"‏‏.‏ ثم أمر أن تغسل
ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم
بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها
ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب
الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا
اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ
دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏"‏الله الذي يحيي
ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع
عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏"‏‏.‏
وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله
عنهم‏.‏

رواه الطبراني في الكبير والأوسط، وفيه روح بن صلاح، وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح


It
is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu
Talib — Fatimah bint Asad bin Hashim — died, Allah’s Messenger (Peace
Be Upon Him) called on her and sat down by the head of the bed and said,
“O dear mother, may Allah have mercy on you. After my mother, you were
the one I regarded as my mother. When I was hungry you fed me to the
point of saturation while you yourself remained hungry. Then you helped
me put on clothes and instead of eating yourself, you gave me nice
things to eat. You did all this for Allah’s pleasure and for a good
reward in the Hereafter.” Then he (the Prophet) commanded to bathe her
three times. When camphor water was brought, Allah’s Messenger (Peace Be
Upon Him) poured some water into his hands. Then Allah’s Messenger
(Peace Be Upon Him) took off his shirt and clothed her with it and used
his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be
Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin
al-Khattab and the negro slave to dig up the grave. So they dug her
grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon
Him) dug it up and drew the soil out with his own hands. When he
finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in
(the grave), and said, “It is Allah Who controls life and death, and He
is Ever living and will never die. (O
Allah,) forgive my mother—Fatimah bint Asad— and help her answer
properly at the time of questioning and through the mediation of Your
Prophet (Muhammad) and the former prophets, make her grave capacious.
Surely You are infinitely Merciful.” Then he repeated, “God is Great”
four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr
as-Siddiq lowered her into the grave.

References

►Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189 Click here for Scanned Page(13)

►Ibn Hibbān and Hākim declared him thiqah (trustworthy). Haythamī also cites it in Majma‘-uz-zawā’id (9:256-7)

►Ibn-ul-Jawzī in al-‘Ilal-ul-mutanāhiyyah (1:268-9#433)

►Abū Nu‘aym in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)

► Mahmūd Sa‘īd Mamdūh graded it hasan (fair) in his Raf‘-ul-minārah (pp.147-8).

Hadith # 13

am Ibn Hajr al Haythami (rah) wrote a "WHOLE BOOK" on virtues of visiting the grave of Prophet (Peace be upon him) in it he writes:

Amongst
the evil deeds of Ibn Taymiyyah, something which nobody before him in
this world proclaimed is his rejection of Istighatha (Beseeching for
help) and Tawassul through Prophet (salalallaho alaihi wasalam). This
Tawassul through Prophet (salallaho alaihi wassalam) is Hassan (fair)
in all conditions whether before his creation (i.e. him being sent to
the world), after it (i.e. his death), also in this world and on Day of
Judgment.

Reference

►Jawhar al Munazzam fi Ziyaratil Qabr il Mukkaram: Page No. 171 Click here for Scanned Page (9)

Imam Ibn Hajr Asqalani

Imam Ibn Hajr Asqalani proving Yahyah Bin Yahya research said this proves Imam Ibn Hajr and Imam Hakim (rah) Belief (aqida) that going to tombs of Awliyas and asking through their Intercession is allowed. Ibn Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that I
was in extreme depression that I saw Prophet (Peace Be Upon Him) in my
dream he said that go to grave of Yahya bin Yahya (rah) and do Istaghfar
and ask for help through his Intercession your problem will be solved.
Abu Ali Nishapori said I did like that and my problem was solved in the
morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page 398]

Click here for Scanned Page (51)

Imam Nawawi says in "Majmu" (8/274):

قال
الإمام النووي في المجموع (ج8/274) كتاب صفة الحج، باب زيارة قبر الرسول
صلى اللّه عليه وسلم: "ثم يرجع إلى موقفه الأول قُبالة وجه رسول اللّه صلى
اللّه عليه وسلّم (((ويتوسل به))) في حق نفسه ويستشفع به إلى ربه".

Imam
al Nawawi (rah) said in his Majmu (8/274) the book of description of
Hajj, chapter of “Visiting the grave of Prophet (Peace be upon him): The one visiting should stand by facing towards the face of Prophet (Peace be upon him) and make him a means (tawassul) and seek his wasilah as intercession (shafa'at) towards the Lord.

Imam Bayhaqi

[Hadith
Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man
with us in Madina. Whenever he used to see any bad deed which he was not
capable of stop with his hand, he used to go to
the grave of Prophet (Peace be upon him) and say: O the inhabitants of
Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please
look towards our state. --- [Hadith Number 3880] Abu Harb Hilali
(ra) narrates that one Arabi performed Hajj and then came to the door of
Prophet’s Mosque. He tied his camel there and enter the mosque till he
reached the grave of Prophet (Peace be upon him). He stood at the feet
of Prophet (Peace be upon him) and said: Peace be upon you O Prophet,
then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain),
he then turned towards the Prophet again and said: O
Messenger of Allah, May my parents be taken ransom for you, I have come
in your court because I am filled with sins and mistakes, so that I can
make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And
We have not sent any Messenger but that he must be obeyed by the
Command of Allah. And, (O Beloved,) if they, having wronged their souls,
had come to you imploring the forgiveness of Allah and the Messenger
(blessings and peace be upon him) had also asked forgiveness for them,
then (owing to this mediation and intercession) they would certainly
have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)" Then
he turned towards a big group of Sahaba while saying: O best of those
who are buried in deep""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!"

[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80] Click here for Scanned Page (76)

Al-Hafidh Ibn Hibban

…”
(مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته
وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان
مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت
مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت
الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا
فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم
أجمعين)

delete

Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) 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 (SWT)’s blessings be
upon his grandfather and him) and ask Allah (SWT) 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

[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411] Click here for Scanned Page (77)

Intermediation through Allah’s favourites in the jungle

Hadith # 14

‘Abdullāh bin Mas‘ūd has narrated that the Prophet (صلى الله عليه وآله وسلم) said:

When
you lose your means of transport in a jungle, you should call: O
creatures of Allah! Help me, recover my transport! O creatures of Allah!
Help me, recover my transport! There are many of Allah’s creatures on
this earth. They will help you recover it.

References

►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (10:217#10518)

► Abū Ya‘lā, Musnad (9:177)

► Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.162#502)

► Haythamī, Majma‘-uz-zawā’id (10:132)

►Ibn Hajar ‘Asqalānī in al-Matālib-ul-‘āliyah (3:239#3375).

Hadith #15

وعن
أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ
أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً،
وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ
الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ
الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ
لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ

. قلت: هو في الصحيح باختصار.
رواه أبو يعلى ورجاله رجال الصحيح

Translation: Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, "ISA 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 grave side and say: Ya Muhammad! and I will answer him. (Abu Ya`la relates it with a sound (sahih) chain in his Musnad Volume No. 11, Page No. 462, (Dar al-Ma'mun ed. 1407/1987)];
al-Haythami says in Majma` al-zawa'id (8:5), Chapter entitled: "`Isa
ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih)
hadith")

Imam Ibn Hajr al-Haythami (rah) said of that hadith:

رواه أبو يعلى ورجاله رجال الصحيح

Translation: It is Narrated by Abu Ya'la and "ALL ITS RIJAAL ARE THOSE OF SAHIH" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13813]

Abdur Rahim al-Mubarakpori (Among the Authentic Scholar for Salafi School of Thought)

Imam
Qadhi Shawkani's (rah) writes: Regarding what those who forbid tawassul
to Allah through the Prophets (Peace Be Upon Him) and the Saint's cite
to support their position, such as Allah's sayings: "We
only worship them in order that they may bring us nearer" (39:3) and
"Do not call on any other god with Allah, or you will be among those who
will be punished" (26:213) and "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 (maziyya) before Allah for being
a carrier of knowledge; and that is why he uses him as a means”. 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”.

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 (Peace Be Upon Him) 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 (Peace Be Upon Him)
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 (Peace Be Upon Him) 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...

Reference: Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36

Click here for Scanned Page (53)

Hujjat ul Islam Imam Al-Ghazzali (Rahimuhullah)

وقد
ذكره الغزالي ولذا قيل - وليس بحديث كما توهم - إذا تحيرتم في الأمور
فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك في أنه
يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور بأنامل
التوسل إلى الله تعالى بحرمتهم،

Translation: Imam Ghazzali (rah) said that 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 [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24] Click here for Scanned Page (41)

Imam Ahmed bin Hanbal(RehmatuAllah Alihe) intercession from pious muslims

عبد
الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث
ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول
يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق
أو كما قال أبي

Translation: Abdullah bin Ahmed bin Hanbal
(rah) said that he heard his father (Imam Ahmed - Rahimuhullah) saying: I
performed Hajj 5 times, thrice on foot and twice on ride or he said
thrice on ride and twice on foot, once
when I was on foot I lost my way hence I started to exclaim this: O
Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept
on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697]

Hadrat Umar (RadhiAllah anho) helping Sahabis (R.A) from 1000 miles away

When
Umar ibn Khattab sent out an army, he appointed a man named Sariyah as
their leader. Then while Umar was delivering the Khutbah he started
shouting, 'O Sariyah, the mountain! O Sariyah, the mountain, the mountain!' Then a messenger from the army came and he questioned him [concerning the army], he said, 'O
Leader of the Believers! We met with the enemy and they had [almost]
defeated us, then a voice proclaimed, 'O Sariyah, the mountain!' So we
put our backs against the mountain and Allah vanquished them.'

Reference

► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)

Ibn Hajar `Asqalânî(RehmatuAllah Alihe) writes about this Tawasul of Ibn e Abbas (R.A)


"The
episode involving `Abbâs makes it clear that to seek intercession from
the virtuous, the pious and members of the Prophet's family is a
desirable act. In addition, this event proves the high
status of `Abbâs as well as reveals `Umar's respect for him and the
acknowledgement of his status."

References

►Ibn Hajar `Asqalânî, Fath-ul-bârî, 2:497

►Zurqânî, Sharh-ul-Mawâhib, 11:152

Imam Ahmad(RehmatuAllah Alihe) and Tawassul



( المرداوي في الإنصاف ( 2:456
“… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل:
يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه
وجزم به في المستوعب وغيره..”

Al-Mardawi
said: “The correct position of the [Hanbali] madhhab is that it is
permissible in one’s dua to use as one’s means of 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 (SWT).’” (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu’ Al-Fatawa (1:140).





Imam Dhahabi (RehmatuAllah Alihe) narrates:

قال
قحط المطر عندنا بسمرقند في بعض الأعوام فاستسقى الناس مرارا فلم يسقوا
فأتى رجل صالح معروف بالصلاح إلى قاضي سمرقند فقال له إني رأيت رأيا أعرضه
عليك قال وما هو قال أرى أن تخرج ويخرج الناس معك إلى قبر الإمام محمد بن
إسماعيل البخاري وقبره بخرتنك ونستسقي عنده فعسى الله أن يسقينا قال فقال
القاضي نعم ما رأيت فخرج القاضي والناس معه واستسقى القاضي بالناس وبكى
الناس عند القبر وتشفعوا بصاحبه فأرسل الله تعالى السماء بماء عظيم غزير
أقام الناس من أجله بخرتنك سبعة أيام أو نحوها لا يستطيع أحد الوصول إلى
سمرقند من كثرة المطر وغزارته وبين خرتنك وسمرقند نحو ثلاثة أميال

Translation:
Once there was a drought in Samarqand, People tried their best, some
said Salat al Istisqa but still it did not rain, A renowned righteous
man known as Salih came to the Qadhi and said: In
my opinion you along with your public should visit the grave of Imam
Bukhari (Rahimuhullah), His grave is located in Khartank, We should (go
near the Qabr) and ask for rain, Allah might give us rain
then, The Qadhi said Yes to his opinion and then he along with the
people went towards (the Qabr) and then He made a dua along with the
people and people started to cry near the
grave and started to make him a Waseela (i.e. Imam Bukhari). Allah
Ta’ala (immediately) sent rainclouds. All people stayed
in Khartank for about 7 days, none of them wanted to go back to
Samarqand although the distance between Samarqand and Khartank was only 3
miles [As Siyar al Alam An Nabula Volume 12, Page No 469]



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Imam Shafi (rahmatuallah alihe) on intercession of Prophet (صلى الله عليه وآله وسلم) after his life


"The family of the Prophet, they are my means/intermediaries (wasîlatî) in this life and the afterlife,through them, I hope to be given my records in my right hand on the Day of Judgement."

Reference
►Imâm Shâfi`î, Dîwân (Lebanon, Beirut: Dârul-Fikr, 2005), 162, #34

Imam Ibn Jawzi (rah) says in his magnificent Seerah work called “Al Wafa bi Ahwaal lil Mustafa”

Abu Bakr al-Minqari said: I
was with (al-hafiz) al-Tabarani and 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 `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 `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. [Al-Hafiz Ibn Jawzi, Kitab al Wafa, Page 818]



Ibn Taymiyyah’s endorsement


Ibn
Taymiyyah has related a story in the perspective of this tradition that
Ibn Abū Dunyā has narrated a tradition in his book Mujābī ad-du‘ā’ that
a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin Abjar.
‘Abd-ul-Malik pressed his belly and told him that he was suffering from
an incurable discase. 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 (صلى الله عليه وآله وسلم), 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 of illness.

It is
said that ‘Abd-ul-Malik pressed his belly again and said: you are cured,
you are no longer suffering from any disease. Ibn Taymiyyah after
recording the whole incident in his book, comments:

I say that this and other forms of supplication have been taken over from our predecessors

Reference

►Qaida al Jaleela, Fit Tawassul wal-Wasila, Page No. 91




The tomb of Abū Ayyūb al-Ansārī



He
was one of the great Companions. He took part in the battle of
Constantinople. Near the enemy border he fell ill. As the illness grew
worse, he dictated his will as follows:

When I die, take my dead body with you, when you line up against the enemy, bury me in your feet

►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)

So,
acting on his will, the Islamic soldiers buried him at the foot of the
fort and warned the enemies that in case they tried to desecrate his
grave, no church in the Islamic country would remain safe. Thus, even
the enemies were forced to revere his grave, and people soon came to
know the blessings emanating from the grave. Whatever they prayed for at
the grave was immediately granted.

And Abū
Ayyūb’s grave lies near the ramparts of the fort and everybody knows
it... When people pray for rain there, it starts raining.


►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)

Mujahid says:

Whenever there is famine, people expose the grave, so it starts raining

Imam's Who Believe in Intercession and their Experiences

1. Imam Shafi

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I
derive blessing from the person of Imam Abū Hanīfah 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.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).

2. Imam Malik

Imam
Mālik’s prominence as one of the four jurists of Islam is
well-established. 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 (صلى الله عليه
وآله وسلم)] or should I turn my face to the Holy Prophet (صلى الله عليه
وآله وسلم) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O
caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه
وآله وسلم), as he is the source of mediation for you and for your
ancestor Adam (عليه السلام) on the Day of Judgement? Rather you should
(pray and supplicate by) turning towards the Prophet (صلى الله عليه وآله
وسلم) 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.

3. Ibn-ul-Jawzī

In the biography of saints Sifat-us-safwah (2:266), he writes about Ibrāhīm bin Ishāq Harabī:

"And his grave is open to everyone. People receive blessing from it."

He
has also described Adam’s intermediation through the holy Prophet (صلى
الله عليه وآله وسلم) in the first chapter of his book al-Wafā
bi-ahwāl-il-Mustafā (1:33) see page 149.



4. Ibn Hajar ‘Asqalānī

He has in his books al-Isābah fī tamyīz-is-sahābah (3:484) and Fath-ul-bārī (2:495-6) narrated the incident of the man who visited the Prophet’s grave for rain through his mediation.(Page 230)



5. Jalauddin Suyūtī

He
has related the tradition of Adam’s intermediation in
ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) in addition to
narrating it in ar-Riyād-ul-anīqah fī sharh asmā’ khayr-il-khalīqah
where he spells out its soundness by endorsing the view expressed by
Bayhaqī.(Page 151)



6. Qastallānī

The
qualities and accomplishments of a special group of saints are recorded
in the traditions. The blessing of their supplication causes rain and
brings victory and triumph to the Muslims. Qastallānī’s views about them
are given below:

"When ordinary people
fall into trouble, first of all, the Heralds supplicate for them, then
turn by turn the Nobility, Substitutes, the righteous and the ministers
(supplicate for them). If their supplication is granted, well and good,
otherwise, the saint of the highest rank, ghawth (who is all the time
engrossed in Allah’s worship,) supplicates for them, and before he winds
it up, his prayer is granted. (This is Allah’s special blessing on
them.)"

►Qastallānī, al-Māwāhib-ul-laduniyyah (2:726); Zurqānī, Commentary (7:487)

►Qastallānī has also mentioned intermediation in the beginning of al-Mawāhib-ul-laduniyyah (Page 149)

7. Ibn Hajar Haythamī

Ahmad
Shihāb-ud-Dīn Ibn Hajar Haythamī Makkī, who possesses an eminent
position among experts on Islamic jurisprudence and tradition, has
proved on the basis of the experience and observation narrated by Abū
‘Abdullāh Qurayshī that Allah’s favourites help people after death as
they help them during life and the value of their benefit is not in the
least reduced. Produced below is an incident attributed to Abū ‘Abdullāh
Qurayshī:

A severe drought had enveloped Egypt in its grip and
the people’s distress caused by hunger and thirst remained unrelieved
inspite of their prayers and supplications:

So
I journeyed towards Syria, when I reached near Allah’s friend
(Ibrāhīm’s) tomb, he met me on the way. I said to him: ‘O Messenger of
Allah! I have come as a guest. You should show your hospitality in the
form of a supplication for the natives of Egypt.’ He prayed for them, so
Allah drove their famine away from them.

►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (pp.255-6)



In
this extraordinary reference, the description of the face-to-face
meeting with Ibrāhīm (عليه السلام) has been commented upon by Imam
Yāfi‘ī in these words:

The statement made by Abū ‘Abdullāh
Qurayshī that he had a face-to-face meeting with the Friend is based on
truth. Only an ignorant person can deny it who is unaware of the mode of
living and status of the saints because these people observe the earth
and the heavens and see the prophets in their living condition.

►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (p.256)

In
addition, Ibn Hajar Haythamī has penned down a special treatise
al-Jawhar-ul-munazzam on the theme of intermediation. On its page 61, he
has spelled out intermediation through the holy Prophet (صلى الله عليه
وآله وسلم) as a fair (hasan) act.



8. Imam Nawawī

Imam
Nawawī in the sixth chapter of his book al-Īdāh has mentioned the issue
of intermediation. Besides, he has recorded in al-Adhkār a number of
supplications which prove the reality of intermediation(Page 212)



9. Imam Hākim

In
his book al-Mustadrak (2:615) he has mentioned the tradition relating
to Adam’s intermediation through the holy Prophet (صلى الله عليه وآله
وسلم) and has pronounced it as sound.(Page 147)



10. Imam Bayhaqī

He
has related in his book Dalā’il-un-nubuwwah (5:489) the tradition in
which Adam (عليه السلام) relied on the mediation of the Holy Prophet
(صلى الله عليه وآله وسلم). He has painstakingly avoided reference to any
disconfirmed (mawdū‘) tradition in his book.(Page 148)

Imam
Bayhaqī in his book Dalā’il-un-nubuwwah (6:166-7), has also recorded a
tradition attributed to ‘Uthmān bin Hunayf.(Page 180) In addition, in
the same book (p.147) and in as-Sunan-ul-kubrā (3:352) he has also
narrated the incident of ‘Umar bin al-Khattāb seeking ‘Abbās’s mediation
for rain.(Page 325)



11. Qādī ‘Iyād

He
has, in his book, ash-Shifā (1:227-8) narrated Adam’s intermediation
through the Holy Prophet (صلى الله عليه وآله وسلم) with the help of
sound and famous traditions.(Page 150-151) In addition, in the chapters
on ‘visiting the Prophet’s grave,’ ‘virtues and merits of the Prophet
(صلى الله عليه وآله وسلم)’ and in many other chapters in his book he has
referred to the qualities and attributes of the Holy Prophet (صلى الله
عليه وآله وسلم).