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    Tawassul

    A Reason for the Fulfillment of Needs

    Praise be to Allah. I ask Allah humbly to raise the rank of Prophet Muhammad, his Al and Companions, and to protect his nation from that which he fears for it. I ask Allah to teach us that which we have forgotten, to add to our knowledge, and to grant us the sincere intentions. I humbly ask Allah to facilitate for us the routes of goodness and to protect us from the routes that lead to Hellfire. Thereafter:

    In Al-Mu^jam Al-Kabir and Al-Mu^jam As­Saghir, Imam at-Tabaraniyy related the hadith about the Prophet from the route of ^Uthman Ibn Hunayf who was in a circle with the Prophet when a blind man came to address Prophet Muhammad, sallallahu alayhi wa sallam:

    The blind man addressed the Prophet by saying, "O Prophet of Allah, ask Allah for me to cure my blindness." The Prophet replied by saying, "If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness."

    However, the blind man told the Prophet: "The loss of my sight is a great hardship for me, and there is no one near to guide me around."

    At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform al­wudu', pray two rak^ah, end his salat by saying as-salamu ^alaykum, and then say the following words:

    which mean: <<O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled.>> The blind man went and did as the Prophet ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured.

    Then, after the death of the Prophet, and during the time of the caliphate of ^Uthman Ibn ^Affan, a man came to ^Uthman Ibn Hunayf. This man complained to ^Uthman Ibn Hunayf about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. ^Uthman Ibn Hunayf ordered the man to go to the place where al-wudu' would be performed, perform al-wudu', perform two rak^ah, and after saying as­salam to say the following words: 'O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled.

    ^Uthman Ibn Hunayf told him to return after doing this, and they would go together to the caliph. This man went and performed what ^Uthman Ibn Hunayf ordered him to do. However, instead of returning to ^Uthman Ibn Hunayf, he elected to go on his own to the caliph--which he did. When he reached the door of the caliph, the gateman took him by the hand to the caliph. ^Uthman Ibn ^Affans at him on a carpet next to him and asked him, "What is your need that you wanted fulfilled? I forgot all about it until just now." The man informed the caliph about his need, which he fulfilled. The caliph told him, "Whenever you have a need, come to me and I will satisfy it for you."

    It is because of the prayer this man performed, and the du^a' that he made--asking Allah for his need by the Prophet--that Allah made the heart of the caliph move towards fulfilling the need of that man. This prayer and the du^a' afterwards in which one is asking Allah to fulfill a need is called 'Salat al-Hajah'. Let the one who has a need: perform al-wudu', pray two rak^ah, and then say that du^a' as mentioned, and in sha' Allah, his need will be fulfilled.

    This hadith was narrated by many scholars of hadith. Some of them related the part of the hadith which occurred during the lifetime of the Prophet, and some narrated both parts of the hadith, i.e., the part which took place during the lifetime of the Prophet and the part which took place after his death and during the caliphate of Sayyidina ^Uthman Ibn ^Affan. Imam at­Tabaraniyy is among those scholars who narrated the entire hadith, in both parts--the part that took place during the life of the Prophet, as well as the part that took place after the death of the Prophet. After narrating that hadith, he said, "The classification of this hadith is sahih."

    This hadith carries the proof that it is permissible in Islam for one to ask Allah for things by the Prophet during the lifetime of the Prophet and after the death of the Prophet. Hence, there is no difference in the permissibility of asking Allah for things by the Prophet, whether done during the lifetime of the Prophet or after his death. The scholars of Ahl as-Sunnah wal Jama^ah said that it is permissible to make that tawassul during the lifetime of the Prophet and after his death. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected.

    The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah for things except by he who is alive and present. This is wrong! It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet dispraised. Al-Bukhariyy related a hadith about the Prophet in which he said:

    This means: <<From this spot, [which is called Najd] the tribulations and the sedition will occur.>> The Prophet conveyed the truth. Many tribulations and sedition have occurred from that region. Among the most recent was this man by the name of Muhammad Ibn ^Abdul-Wahhab. Muhammad Ibn ^Abdul-Wahhab followed Ahmad Ibn Taymiyah in the aforementioned case and in other cases as well. He started repeating the false statement of Ibn Taymiyah that it is not permissible for one to ask Allah for things except by he who is alive and present. This rule has no foundation whatsoever in the Religion of Allah. Rather, this rule and this statement were innovated by Ahmad Ibn Taymiyah­­ an innovation of misguidance.

    As a result of their stubbornness and arrogance, the leaders of the Wahhabiyyah movement rejected the part of the hadith which signifies the man asking Allah for things by the Prophet, after the Prophet's death. The great scholars of Ahl as-Sunnah told these people that the scholars classified that entire hadith as sahih, i.e., the part that took place during the lifetime of the Prophet and the part that took place after his death. Hence, one must reject the false claim of Ibn Taymiyah and Muhammad Ibn ^Abdul-Wahhab, because it stands against the sayings of those reliable and dependable scholars of hadith. Al­Hafidhat­Tabaraniyy narrated that hadith, among others, including al-Hafidh al-Bayhaqiyy and al-Hafidh as­Subkiyy and al­Hafidh al-^Ala'iyy; they all classified it as sahih. The status of those huffadh, i.e., their high knowledge and high level in the Science of Hadith, is a case of unanimous agreement among the scholars of Islam.

    However, those Wahhabis, in an attempt to back their stubbornness and their false claim, rejected the sahih hadith of the Prophet; may Allah protect us from such misguidance. They refuted and rejected that which was proved to be mentioned by the Companions. It is obvious they are not following a correct methodology on their part. What is correct is for one to follow the path of the Prophet and the path of his Companions. One must adhere to that which the Prophet prescribed, and that which was put forth by the Companions, and one does not adhere to the example of someone deluded about things.



    ------------------
    <<>> Learning the Obligatory Knowledge of the Religion puts the Muslim on the road for excellence and self-betterment. Acquire The Islamic Knowledge Before You Discuss Religion!!

    Ahmad/Islamic Studies
    Ahmad G
    Islamic Studies Teacher/Student.

    #2
    There are other ahadith that stand as a proof to the validity and the correctness of the statements of Ahl as­Sunnah. Among of which is the hadith narrated by Imam al-Bukhariyy and others about three people from a previous nation who went inside a cave seeking protection from a heavy rain they encountered in their travels. A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make du^a' to Allah by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done. He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly; however, it did not move enough for them to come out of the cave. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past. Again the rock moved a little bit more; however, it was still not enough for them to be able to leave the cave. The third man did the same as the first two, and the rock was moved completely out of the way, and the men were able to leave the cave. This hadith is very famous. It is confirmed and is classified as sahih. It was narrated by Imam al-Bukhariyy and others and confirms those three people asked Allah for something, i.e., to relieve them of their calamity, by their good deeds.

    If asking Allah for things by the good deeds of a person, is something permissible in the Religion, then asking Allah for things by the Prophet takes precedence--since the good deed is a creation of Allah, and the best of all the creations is the Prophet. Moreover, one should note that the good deeds of those people are not categorized as 'alive' or 'present,' as Ibn Taymiyah made a condition. From where did Ibn Taymiyah bring this condition? It is only a delusion on his part. He deduced that from his own delusions, and it is not founded on sound religious proofs.

    The Prophet, his Companions, the followers of those Companions, and the followers of those followers of the Companions are all in unanimous agreement that it is permissible to ask Allah for things by the Prophet and by the good and pious Muslims, whether during their life or after their death. All the scholars from among the four reputable schools, i.e., the school of Imam ash-Shafi^iyy, the school of Imam Ahmad Ibn Hanbal, the school of Imam AbuHanifah, and the school of Imam Malik, concur on this issue.

    Ahmad Ibn Taymiyah and his followers among the Wahhabis claim that he who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk, i.e., associating partners with Allah. Again, this is contrary to what is founded in the Religion of Allah. The hadith of the blind man previously mentioned indicates that this blind man left the session of the Prophet, i.e., he went away and was no longer in the presence of the Prophet when he made his wudu', performed his salat, and made his du^a'. How could this be classified as a shirk? If it had been a shirk, then the Prophet would not have ordered the blind man to do as he did. The Prophet is more knowledgeable than Ibn Taymiyah and all the others like him.

    The scholars of Islam opposed those who claimed that the one who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk. The Wahhabis claim they are following the school of Imam Ahmad Ibn Hanbal. However, Imam Ahmad Ibn Hanbal and the scholars who belong to his school all agree that it is permissible to ask Allah for things by the Prophet--during his lifetime and after his death. Even the grandfather of Ahmad Ibn Taymiyah, himself, who was among the great scholars following the school of Imam Ahmad, used to say it is permissible to ask Allah for things by the Prophet during his lifetime and after his death. This was narrated by one of the greatest students of Imam Ahmad Ibn Hanbal, Abu Bakr al­Marwaziyy. This scholar, in copying the saying of Ahmad Ibn Hanbal, said that it is liked during drought to ask Allah for rain by the Prophet. Imam Ahmad told about one of the great followers of the companions, Safwan Ibn Sulaym, who was a pious, humble, and very knowledgeable Muslim, that just by mentioning his name a person would hope the rain would come down as a sign of Allah's mercy to the people. The meaning is if the people mention the name of Safwan Ibn Sulaym in their session, it is because of his great status, and as a blessing from Allah, the rain would start falling. One can observe for himself that Imam Ahmad Ibn Hanbal was among those who established it is liked for one to ask Allah for things by the status of the pious Muslims and by the Prophet, yet those among the Wahhabis who claim to be followers of Imam Ahmad, say this is shirk if it is done after the death of the Prophet. Imam Ahmad is in one direction, and those Wahhabis are in a totally different direction.

    The first case was mentioned about Imam Ahmad in a book compiled by his own son, ^Abdullah, containing questions and answers about Imam Ahmad. The second statement, about Safwan Ibn Sulaym, in was narrated by al­Hafidh al Mizziyy and al-Hafidh al-^Ala'iyy and az­Zabidiyy. In a matter such as this, i.e., asking Allah for things by the Prophet, the teachings of someone like Imam Ahmad would be followed as opposed to those of Ibn Taymiyah and his followers--the Wahhabis. All of these reliable scholars have praised Imam Ahmad Ibn Hanbal. He is the one among the scholars of hadith who narrated the most ahadith of the Prophet. It is not known among the scholars of hadith about another scholar who narrated in quantity as much as Imam Ahmad did. Those Wahhabis left Imam Ahmad and followed their own delusions. Those delusions are contrary to the rules of the Religion of Allah.

    Be cautious! If you hear someone claim that it is not permissible to ask Allah for things in the absence of the Prophet or after his death, do not lend him a listening ear. Respond to him. Tell such a person about the hadith of the blind man, and the hadith of al-Bukhariyy regarding the three men who went into the cave. This is defending the Religion of Allah.

    It is not permissible for one to remain silent when he sees someone perverting the Religion of Allah--if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who pervert the Religion of Allah--once they are able to do so. This falls under the obligatory advice to the Muslims, as it was indicated by the Prophet. If the person leaves out ordering al­ma^ruf and forbidding al­munkar, when it is obligatory on him, then this person is committing a sin. The scholars used to take many hardships to warn against someone perverting the Religion of Allah. This has great reward for them. If that obligation was left out in a community, those people would lose the support of Allah.


    We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with al­ma^ruf and forbid al-munkar. Ameen Ameen Ya Rabal^alameen.

    ------------------
    <<>> Learning the Obligatory Knowledge of the Religion puts the Muslim on the road for excellence and self-betterment. Acquire The Islamic Knowledge Before You Discuss Religion!!

    Ahmad/Islamic Studies

    [This message has been edited by Ahmad G (edited October 16, 2001).]
    Ahmad G
    Islamic Studies Teacher/Student.

    Comment


      #3
      At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform al­wudu', pray two rak^ah, end his salat by saying as-salamu ^alaykum, and then say the following words:

      which mean: <<O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled.>> The blind man went and did as the Prophet ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured.



      A real shocker AhmadG--Plain and Simple:

      Younus

      106. "'Nor call on any, other than Allah.- Such will neither profit thee nor hurt thee: if thou dost, behold! thou shalt certainly be of those who do wrong.'"

      107. If Allah do touch thee with hurt, there is none can remove it but He: if He do design some benefit for thee, there is none can keep back His favour: He causeth it to reach whomsoever of His servants He pleaseth. And He is the Oft-Forgiving, Most Merciful.

      Comment


        #4
        Originally posted by Ahmad G:
        A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make du^a' to Allah by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done. He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly; however, it did not move enough for them to come out of the cave. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past. Again the rock moved a little bit more; however, it was still not enough for them to be able to leave the cave. The third man did the same as the first two, and the rock was moved completely out of the way, and the men were able to leave the cave.
        If Allah's makhlooqat started to balance out troubles by their past good/bad deeds, why would we be constantly warned about the 'end'? AhmadG, how about sticking to simplicity, the Quran, for some change?

        Let's forget Ibn Taymiyah, the school of thought of wahabies, Imam Ahmad, Safwan Ibn Sulavm, alHafidh al Mizzivv, etc and try to understand the divine book instead. I'm confident it'll be easier to understand as well as less argumentative.
        ---------------------------------

        Ibrahim

        23. But those who believe and work righteousness will be admitted to gardens beneath which rivers flow,- to dwell therein for aye with the leave of their Lord. Their greeting therein will be: "Peace!"


        Al-Nahl

        31. Gardens of Eternity which they will enter: beneath them flow (pleasant) rivers: they will have therein all that they wish: thus doth Allah reward the righteous.

        Al-Kahf

        30. As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.

        31. For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!


        Comment


          #5
          salamun_alaikum. Ahmad G. bhai ap bhi bas cheez hei, hamesha ek hee tarha ki chez likhtay hein, and more often then not its a copy paste.

          Issue of "Tawassul" is accepted by top Shia and Sunni scholar without much dispute.

          Sister Communist, you've tried your best to prove it wrong by using the Quran. Glorious Quran have ayats that cleary approve the idea of Tawassul ( been presented here from time to time!), and that is why it is accepted by all of the aalims from Shia/Sunni school of thought.

          I see Allah, his book, and his Ambiya (as) promoting the idea of asking through Waseela, yet some ordinary creatures in our world have so much problem with it!

          Lakumm deenakum, wali'deen
          Emaan, apna apna.



          [This message has been edited by Pagluu (edited October 16, 2001).]
          "And those who oppress shall see what kind of outcome overturns them." [26:227] Al-Quran

          Comment


            #6
            AoA, what's the meaning of Tawassul ???

            Comment


              #7
              Originally posted by Sadiaa:
              AoA, what's the meaning of Tawassul ???
              Tawassul means asking Allah through his most dear ones.
              If your religion is worth killing for, please start with yourself.

              Comment


                #8
                Originally posted by Nussairee:
                Tawassul means asking Allah through his most dear ones.
                Thanks! Why not just ask Allah (SWT) directly ???

                Comment


                  #9
                  Originally posted by Sadiaa:
                  Thanks! Why not just ask Allah (SWT) directly ???
                  Assalam Alaikum. Sure you can ask Allah directly. Asking through someone is also part of the same process. Today "some people" get their stomach tingling when they see anyone asking for help from Hazoor (saww), his paak Ahlaybayt (as), or the real Sahabas.
                  All these people are the result of new innovations in Islam.

                  The Nabbi/Ambiyas were sent for the prupose of linking HUMANS to ALLAH. Their help is Allah's help. Doing a dua to them is dua to Allah.

                  That is why in glorious-Quran, we see people going to the extent of doing Sajda to the Prophets. Still, its a sajda to no-oneelse but Allah (swt) himself. wassalam
                  "And those who oppress shall see what kind of outcome overturns them." [26:227] Al-Quran

                  Comment


                    #10
                    Originally posted by Pagluu:
                    Assalam Alaikum. Sure you can ask Allah directly. Asking through someone is also part of the same process. Today "some people" get their stomach tingling when they see anyone asking for help from Hazoor (saww), his paak Ahlaybayt (as), or the real Sahabas.
                    All these people are the result of new innovations in Islam.

                    The Nabbi/Ambiyas were sent for the prupose of linking HUMANS to ALLAH. Their help is Allah's help. Doing a dua to them is dua to Allah.

                    That is why in glorious-Quran, we see people going to the extent of doing Sajda to the Prophets. Still, its a sajda to no-oneelse but Allah (swt) himself. wassalam

                    AoA, sorry but it didn't make much sense to me. I'd still prefer to make duaa directly to Allah (SWT).

                    Comment


                      #11
                      Originally posted by Sadiaa:

                      AoA, sorry but it didn't make much sense to me. I'd still prefer to make duaa directly to Allah (SWT).
                      Sure.

                      "And those who oppress shall see what kind of outcome overturns them." [26:227] Al-Quran

                      Comment


                        #12
                        Nabis were sent to link humans with allah- true. those nabis are no longer with us, they cant hear us, they cannot help us in their graves - so asking 'through' them has no basis in islam, makes no sense to a intelligent, truth oriented person and idea is too christianity that we have to GO THROUGh someone to ask God for help. When Allah says he is as close to us as our neck, why do we need a person who is not in this world any more?

                        O you who believe! Fear Allaah and seek the means of approach to Him and strive in His path in order that you may succeed [Maa'ida 5:35]

                        Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of. [Israa 17:57]

                        Say: I have no control of benefit or harm over myself [A'raaf 7:188]

                        and also the saying of the Messenger (sas) to his daughter, the myrtle of his heart: "O Faatimah!... I can avail you nothing from Allaah." and his (sas) saying: "When a man dies his actions cease except for three: recurring charity, knowledge which he imparted and a son which supplicates for him."

                        There hath come to you from Allaah a (new) light and a perspicuous Book,- by which Allaah guides all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them to a path that is straight. [Maaidah 5:17-18]

                        and whats the excuse for people who go to data darbars/other such places... pray and do sajda there ???

                        ------------------
                        "I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
                        (11:55-56)

                        Comment


                          #13
                          'Abd al-'Aziz ibn Muhammad, who ruthlessly massacred Muslims in order to disseminate Wahhabism, sent three Wahhabis to Mecca in 1210 A.H. (1795). The 'ulama' of Ahl as-Sunnat responded to them with ayats and hadiths and the Wahhabite representatives could not make any rejoinder. They could not find any way out but to admit the truth. They wrote and signed a long declaration which stated that Ahl as-Sunnat was right and that they themselves were on a wrong, aberrant path. But 'Abd al-'Aziz did not even lend an ear to the advice of the men of religious authority, for he was running after political ambitions and had set his heart on increasing the taste of his chieftain. He increased his torture of the Muslims day by day behind the curtain of religiousness.

                          The three Wahhabis put forward twenty points to convince Meccan Muslims. These twenty points are summarized in the three main groups in the above. Ibn 'Abd al-Wahhab said that it was Imam Ahmad ibn Hanbal's (rahmat-Allahi 'alaih) ijtihad that 'ibadat formed a part of iman. However, all of Imam Ahmad's ijtihads were recorded in books and the Meccan 'ulama' knew all of them in detail, so they easily proved and convinced the three Wahhabis that this allegation of Ibn 'Abd al-Wahhab was false.

                          The three Wahhabis were extremely sure that they were right in their second belief. They said, "Muslims in Mecca visit the graves of Rasulullah (sall-Allahu 'alaihi wa sallam), 'Abdullah ibn 'Abbas and Mahjub and say, 'Oh Rasul-Allah!' or 'Oh Ibn 'Abbas!' or 'Oh Mahjub!' [Mahjub Sayyid Abd ar-Rahman. the most profound alim of his time, passed away in 1204 A.H. (1790) and was buried in the Mu'alla Cemetery.] However, according to our imam Ibn 'Abd al-Wahhab's ijtihad, those who say, 'La ilaha illa'llah Muhammadun Rasulullah,' but pray to a person other than Allah become disbelievers. It is halal to kill them and confiscate their possessions." The 'ulama' of Ahl as-Sunnat said in reply: "Visiting the graves of Allahu ta'ala's beloved servants to make tawassul of them or to ask them to pray does not mean worshiping them. They are visited not with the intention of worshiping them but with the purpose of asking Allahu ta'ala by making them wasila, that is, holding on to them as causes and intermediaries." And they proved with documents that it was permissible and even necessary to hold on to the causes.

                          There are many documents in proof of the lawfulness of visiting the graves of awliya' to make them wasilas or to beg them to be wasilas while asking something from Allahu ta'ala: the 38th ayat al-karima of Surat al-Ma'ida declares, "Oh believers! Fear Allahu ta'ala and look for a wasila to approach Him!" All books of tafsir write that whatever or whomever Allahu ta'ala loves or approves of is a wasila. The 79th ayat al-karima of Surat an-Nisa' declares, "Whoever obeys the Rasul has obeyed Allah." This is the reason why the 'wasila' in the former ayat is Rasulullah according to the majority of the Muslim 'ulama'. Therefore, it is permissible to make wasilas of prophets and their inheritors -awliya' and pious Muslims- and to try to approach Allahu ta'ala with their help. If it were disbelief or polytheism to address or to beg the Prophet, those who perform salat would all be disbelievers; the Wahhabis, too, would be disbelievers according to the above-quoted fatwa of Muhammad ibn Sulaiman (rahmat-Allahi 'alaih), for every Muslim says salam on Rasulullah and prays for that exalted Prophet in every salat by reciting the prayer, "As-salamu 'alaika ayyuha 'n-Nabiyyu wa rahmat-Allah."

                          There are benefits in visiting graves and praying to Allahu ta'ala by making wasilas of awliya'. Because, the hadith ash-Sharif related by Ibn 'Asakir and quoted in Kunuz ad-daqaiq declares, "The Muslim is the mirror of his Muslim brother." The hadith ash-Sharif related by ad-Daraqutni declares, "The Muslim is the mirror of [another] Muslim." It is understood from these hadiths that souls are like mirrors for one another. They are seen in one another. Faid emanates from the soul of a wali to the heart of a person who thinks of him and makes a wasila of him while visiting the grave of that wali. The weaker of the two souls gains strength. This is similar to two liquid containers connected with a tube. The soul with a higher degree or level suffers a loss. If the soul of the one in the grave is at a lower degree the soul of the visitor feels distressed. This is the reason why visiting graves was forbidden in the beginning of Islam, since the dead in the graves belonged to the Jahiliyya Ages at that time. It was permitted later when there were dead Muslims who could be visited. One will be thinking about the Prophet (all-Allahu 'alaihi wa sallam) or the wali when visiting his grave. A hadith ash-Sharif declares, "Allahu ta'ala shows Mercy when pious persons are thought of." It is understood from this hadith ash-Sharif too, that Allahu ta'ala shows Mercy upon him who visits graves, and He accepts the prayer of His servant upon whom He shows Mercy. It is obvious that the saying, "Graves should not be visited. Awliya' cannot be taken as wasilas," is a baseless dissent of opinion. The hadith ash-Sharif, "He who visits my grave after carrying out the hajj will be as if he has visited me when I am alive," refutes this belief at the very foundation and shows that it is necessary to visit graves. This hadith ash-Sharif is quoted along with its documents in the book Kunuz ad-daqaiq.

                          The Wahhabis put forward the hadith ash-Sharif, "Curse be upon those women who visit graves and those who perform ritual prayers over graves and those who light candles on graves," as a pretext for demolishing shrines. They said that there had been no such things in the Prophet's time and quoted the hadith ash-Sharif, "The things which do not exist in our time but will be introduced later do not stem from us." The Wahhabite representatives agreed with the 'ulama' of Ahl as-Sunnat because the answer to their second claim refuted these statements of theirs, too.

                          Comment


                            #14
                            sajdah to a prophet is NOT sajdah to Allah....
                            it is SHIRK - and he who commits shirk will not be forgiven....
                            and dont make DUAA on anyone except Allah, cuz that is shirk too...
                            and dont compare prophets to Allah....
                            prophets r also humans like us....
                            Sura 18 (al-kahf), verse 110

                            Say: I am only a mortal like you. My Lord inspireth in me that your God is only One God. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.
                            Both Halal & Haram r evident but between them r doubtful things, most ppl have no knowledge about them. So whoever saves himself from suspicious things saves his religion & honor, & whoever indulges in suspicious things indulges in Haram.

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                              #15
                              AoA zein, i looked up the verses you posted. They're not even close to what i found in the Quran Can you plz cehcke again ???

                              5::38
                              Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allâh. And Allâh is All­Powerful, All­Wise.

                              4:79
                              Whatever of good reaches you, is from Allâh, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad SAW) as a Messenger to mankind, and Allâh is Sufficient as a Witness.


                              Also, from what i understand, you're saying that it's alright to visit graves and ask/use the dead people for wasila ??? From what i remem. it's true that Prophet (SAW) encouraged Muslims to visit graveyards, but not to worship graves or to use the dead for waslia, but to remember death and something else related to death.inshAllah I'll try to get some hadith on it. I don't remember reading/hearing anything like visiting graves for wasila ???

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