Saturday, July 30, 2011


From Layman’s Desk:14
Part 11: TAWASSUL:

At the outset, let’s be clear about certain mediation or Tawassul about which we don’t need to prove:  

(1) TAWASSUL through a living righteous person to Allah Most High.
(2) TAWASSUL of a living person to Allah Most High through his own good deeds, as in the hadith of the three people trapped in a cave by a great stone, a hadith related by Imam Bukhari in his "Sahih".
(3) And TAWASSUL of a person to Allah Most High through His entity (dhat), names, attributes, and so forth.
Since the legality of these types is agreed upon, there is no reason to set forth the evidence for them. However according to the majority of the orthodox Sunni Community the definition of Tawassul is: Supplicating Allahu Ta’ala by means of an intermediary, whether it be a living person, dead person.  Tawassul is a “means” Muslims seek, using an intermediary, when asking Allahu Ta’ala for something.  Hadrat Shihab ad-din ar-Ramli, as quoted in the book Shawahid al-haqq, said: "Prophets and awliya' can be made intermediaries even after their death. The mujizat of prophets and the karamat of awliya' do not cease after their death. The hadith clearly declares that prophets are alive and perform salat and hajj in their graves. It is known also that martyrs are alive and they help the warriors.
For the supporting evidence let us turn to our Ulama to learn about the definitions of this aspect of mediation:
The Mufti of Makkah and Shaykh al-Islam for the Hijaz region, al-Sayyid Ahmad Ibn Zayni Dahlan (d. 1304H/1886 c.e.),  said in Khulasat al-kalam fi bayan Umar’ al-balad al-Haram (“The Summation Concerning the Leaders of the Sacrosanct Country):
Tawassul (using means), tashaffu` (using intercession), and istighatha (asking help) all have the same meaning, and the only meaning they have in the hearts of the believers is that of tabarruk (using blessings) with the mention of Allah's beloved ones, since it is established that He grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are alive or dead, because in either case the actual effecting agent and true executor is Allah Himself, and these beloved ones are only ordinary causes for His mercy. Like any other secondary causes, they have no effective power of influence in themselves.
Shaykh Muhammad al-Hasan al-'Alawi al-Maliki (1947-2004 c.e.), the Mufti of Makkah writes: "When we ask help from the anbiya and awliya, as a means, it is through their supplication (du'a) that they help us. Take for example the Day of Judgment when the umma will benefit from our Beloved Prophet, Hadrat Muhammad Mustafa (May Allah bless him and grant him peace). This is called asking for help through the anbiya and awliya and likewise to ask them to make du'a for us can be called help or istishfah or tawasul. [Ziyarat of the Grave, page 213, by the mufti of Makka, 'Allama Shaykh Muhammad al-'Alawi al-Maliki al-Makki]
Imam as-Subki, as quoted in Shawahid al-haqq, said:
 "There are two forms of tawassul of Rasulullah ('alaihi 's-salam); the first one is to ask from Allahu ta'ala for the sake of his high status and baraka. One of the terms 'tawassul', 'istighatha' and 'tashaffu' ' is used when praying so. All of them mean the same. He who prays by expressing one of these terms asks from Allahu ta'ala by putting Rasulullah ('alaihi 's-salam) as an intermediary. He asks from, prays to, Allahu ta'ala through him. In even worldly affairs, He immediately gives the thing which is asked from Him by putting someone whom He loves very much as an intermediary. The second form of tawassul of Rasulullah ('alaihi 's-salam) is to ask him to pray to Allahu ta'ala so that one may attain one's wish, for he is alive in his grave and understands what is asked from him and he can ask for it from Allahu ta'ala. Also in the next world, he will be asked to intercede, and he will intercede, and his intercession will be accepted."
One of the many verses in the noble Qur’an which permits Tawassul is: 
“Allah the Blessed and the Exalted said: “O ye who believe, fear Allah and seek ye the means to Him” (Surat al-ma’ida, verse35)
This is the clear nass (text) expressing that believers must find a means of approach to Allah. According to the Tafsir of Ibn Kathir, Sufiyan al-Thowri said that Ibn 'Abbas said that Wasila signifies whatever means one employs to draw close to Allah.  Mujahid, Abu Wa'il, al-Hasan, Qatadah, Abdullah bin Kathir, as-Sudi, ibn Zayd and others gave the same meaning that Wasila means the "Means of Approach".    The wasila, or wasita, in this imperative ayat karima is not bound by any condition but is used in a general sense. 'Ibadat, dhikr, du'a' (prayers) and the ruhs of awliya' are included in this command. An attempt to put limits to this general order is nothing but a calumny against the ayat al-karima.
That the wasila is Rasulullah (sall-Allahu 'alaihi wa sallam) is made known in the Divine Command in the 31st ayat al-karima of Surat Al 'Imran: 'If you love Allahu ta'ala, adapt yourselves to me! Allahu ta'ala loves those who adapt themselves to me.' Everyone who says that he is a Muslim should believe this ayat. The hadith ash-Sharif, ''Ulama' are the inheritors of prophets,' shows that awliya' (qaddas-Allahu ta'ala sirrahum) are wasilas, too. It is impossible to obey the Qur'anic command 'adapt yourselves' without loving.
Al-Zahawi said in al-Fajr al-Sadiq:  Al-Subki, al-Qastallani in al-Mawahib al-laduniyya, al- Samhudi in Tarikh al-Madina, and al-Haythami in al-Jawhar al- munazzam said that seeking help with the Prophet and other prophets and pious persons, is only a means of imploring Allah for the sake of their dignity and honor (bi jahihim). The one doing the asking seeks from the One asked that He assign him aid (ghawth) on behalf of the one higher than him. For the one being asked in reality is Allah. The Prophet is but the intermediary means (wasita) between the one asking for help and the One asked in reality. Hence, the help is strictly from Him in its creation (khalqan) and being (ijadan), while the help from the Prophet is strictly in respect to secondary causation (tasabbuban) and acquisition from Allah (kasban).....
Ibn Hajar al-Makki wrote: Tawajjuh, tawassul, istighatha and tashaffu' through Holy Prophet (sal Allahu alayhi wassallam), through other prophets or awliya' all mean the same thing. Islam has also declared it permissible to put some kind of deed or 'ibada as an intermediary. The Hadith informs that, of old, some people who were imprisoned in a cave, entreated by mentioning their old deeds done only for the sake of Allahu ta'ala and the stone that had plugged the opening of the cave opened the way and they were rescued. While a prayer is accepted for the sake of one's good deeds, it is certain that the prayers sent through those who have performed the best deeds will be accepted……. The words 'tawassul', 'tawajjuh' or 'istighatha' do not show that the one through whom is prayed is higher than the one to whom is prayed, because the one with a high status is made an intermediary in asking from the one with a higher status. 'Istighatha' means 'asking for help from somebody by putting someone else as an intermediary'. The former is higher than the intermediary. Muslims, when praying through Rasulullah ('alaihi 's-salam) or awliya', do not think otherwise. No other thing comes to their hearts when saying these words. Allahu ta'ala alone is the One who is prayed to and is asked from; the Prophet is an intermediary, a mediator between. Only Allahu ta'ala helps by creating or making; the Prophet is the cause, the intermediary of the help.  Allahu ta'ala is the Real Helper, and Rasulullah ('alaihi 's-salam) is the symbolic helper.  [Excerpted from the translation of  Ibn Hajar al-Makki's Jawhar al-munazzam. It is also quoted in Shawahid al-haqq.]

Further, the holy Qur'an states: Your guardian can be only Allah; and His messenger and those who believe, who establish worship and pay the poordue, and bow down (in prayer).[Qur’an 5:55].  The Qur'an further points out that as far as Protector is concerned, Allah is indeed the Mawlah but also states that Gabriel and righteous believers and even angels will back up: “… then lo! Allah, even He, is his Protecting Friend, and Gabriel and the righteous among the believers; and furthermore the angels are his helpers (66:4). If we still follow the Literal Approach and Self Defined definition of Shirk by some extremists, then certainly we are going to make Allah himself a Mushrik, and along with Him all those too, who believe in Whole Quran. Qur'an also states: If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course).(9:59). Let us take another Quranic verse along with this: "and they did not find fault except because Allah and His Messenger enriched them out of His grace; therefore if they repent, it will be good for them" (Qur’an 9:74). Here again, following the literalism of the Wahhabis would raise the question whether Allah himself is committing shirk by saying that His Messenger can also give to others along with Him? And do we really associate Rasool Allah as a Partner to Allah when we say that he can also enrich the others out of his Bounty (Fadhl) along with Allah?  Again, when Allah brings home the point about Isa (a.s.)that it is He who gives life, it is He who heals and it is He who brings the dead back to life (as in Qur’an 5:110)it is to hammer the fact that all this happens with the Will of Allah and that Istighatha from Prophets and Awliya is not from their personal power but is in reality the power of Allah.  For this reason, seeking their help could never be Shirk.
In Mishqaat ul Masabih  it is stated:  The Prophet (sal Allahu alayhi wasallam) said to Sayyidna Ka'b ®:  Ask for something.  Ka'b ®  said:  I ask for your companionship in Jannah. The Prophet said:  Do you want something else?  He replied: Just this, the Prophet (sal Allahu alayhi wasalalam) then said: Help me by doing more prostrations – Taken from (Sahih) Muslim [Mishqat ul Misabih, Volume No. 1 Page No. 156, Published by Maktaba al Mishkaat]

This hadith proves that the Sahabi asked for paradise from Prophet (sal Allahu alayhi wasallam) and the Prophet (sal Allahu alayhi wasallam)  in return told him to ask for more!! The Prophet(sal Allahu alayhi wasallam)  did not say that you asked for Jannah from Ghair Ullah, hence you have become Mushrik!

Sheikh Abdul Haqq Muhadith Dhelvi (rah) writes under this hadith: The meaning of Prophet (sal Allahu alayhi wasallam) saying “ASK” and not restricting it to something specific proves that all things are in hands of Prophet (sal Allahu alayhi wasallam) and he can grant anyone whatsoever he wishes through the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom, If you are in need of anything relating to world or hereafter then come to the Prophet(sal Allahu alayhi wasallam) and get your need fulfilled. [Ash’at ul Lamaat, Sharah al Mishqaat, Volume No.2, Page No. 247]
Mullah Ali Qari (rah) says: The Prophet (sal Allahu alayhi wasallam)  saying “ASK” refers to Allah’s giving him capability to grant anything from the “TREASURES OF ALLAH”.  He also said:  Imam Ibn Sabih and others have mentioned it in qualities of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes [Mirqaat Sharh al Mishqaat (2/615)]

Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya,for I am Al-Qasim (distributor), and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the Prophet said so."  [Volume 8, Book 73, Number 216: Sahih Bukhari]
So Allah is the granter and the Prophet (Peace be upon him) is distributor, hence this hadith indubitably proves the Waseela of Prophet (Peace be upon him). It should be known that Istighatha is nothing but Waseela in real sense and belief of Muslims is always that real grant is from Allah alone.

Allah has mentioned all this about His Prophet (sal Allahu alayhi wasallam) because it is through His Prophet that He Himself has shown His greatest mercy and most comprehensive forgiveness,  and it is by coming to the Prophet (sal Allahu alayhi wasallam)  that the believers seek to obtain these from Allah. This is clear evidence, both now as it was then, that the mediation of the Prophet (sal Allahu alayhi wasallam)  -- for that is the meaning of intercession -- can be sought to obtain forgiveness from Allah. The first hadith Imam Ahmad related from Anas ibn Malik in his Musnad Anas is: "The whole Community of the people of Madina used to take the hand of the Prophet and rush to obtain their need with it." 
Adam (a.s.)’s intermediation through the Holy Prophet (sal Allahu alayhi wasallam):
For centuries, Muslims have been visiting the Hujrat as-Saada paying respects to Muhammed Mustafa (sal Allahu alayhi wassallam) and seeking mediation and intercession of the Holy Prophet [sal Allahu alayhi wasallam].  Muslims have also been visiting the graves of Companions and the Awliya-Allah.  It is in consonance with Islam to expect a wish not from the causes but from Allah and to believe that not they but Allah will create the wish when they visit their graves.  It is this lawful request that has been called Tawassul or Istighatha the definitions of which we noted above in this post.   According to Sunni scholars, therefore, it is stupidity and ignorance to liken this to polytheism when the visit  is intended for obtaining enlightenment and blessings  through their “Baraka” from Allah.  
If we just ponder, or rather as everyone knows, the seeking of mediation began with the dawn of humanity by Adam (a.s.) as is evident from the very famous hadith narrations related from the chains of three Companions – Maysara, Ibn Abbas, and Ibn Umar – with chains varying in strength from strong to very weak:  As narrated by Maysarat al-Fajr which is the most authentic chain: 

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 sal Allahu alayhi wasallam] is the liege-lord of all your descendants.'  When Satan deceived them both, they repented and sought intercession to Allah with my name."
[Islamic scholars inform us that Shaykh `Abd Allah al-Ghumari cited it in Murshid al-Ha'ir li Bayan Wad` Hadith Jabir and said, "its chain is good and strong" while in al-Radd al-Muhkam al-Matin (p. 138-139) he adds: "It is the strongest Companion-corroboration (shâhid) I saw for the hadith of `Abd al-Rahman ibn Zayd" as quoted also by Shaykh Mahmud Mamduh in Raf` al-Minara (p. 248).  Note also, that Shaykh Abdullah al-Ghumari has also declared in his Al-Ahadith al-Muntaqa fi-Fada'il Rasul Allah (sallallahu alaihi wa sallam) that the narration from Maysara (ra) is "Qawi" - "Strong".  Maulana Muhammad ibn Moulana Haroon Abasoomar states:  "The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumari)"  Also, Imam Muhammad bin Yusuf al-Salihi (d.942 AH,  and who was a student of Imam al-Hafidh As-Suyuti) said about hadith from Maysara al-Fajr ®: 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, Beirut.)]
Again, on the authority of `Umar ®, Prophet (sal Allahu alayhi wassallam) said: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: LA ILAHA ILLALLAH MUHAMMADUN 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."
[According to Islamic scholars:  It was transmitted through many chains and was cited by Baihaqi (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).  Though this hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651),  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"; 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." 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;  Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).  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.  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 (concerning the same topic)" (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).    The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."]

After mentioning the above hadith in Jawhar al-Munazzam, Ibn Hajar al-Makki states:
“ Muhammad's ('alaihi 's-salam) right' means 'Allahu ta'ala's loving and cherishing him very much' or 'his rights upon other human creatures' or 'his right which Allahu ta'ala, as a blessing upon him, recognizes upon Himself'. Likewise, it was said in a hadith, 'What is human creatures' right upon Allahu ta'ala?' In this context, 'right' does not denote something that must be done by Allahu ta'ala, for Allahu ta'ala does not have to do anything. He does it if He wills. Asking something from Allahu ta'ala for Rasulullah's ('alaihi 's-salam) right cannot be said to be polytheism since it is not asking it for him. Allahu ta'ala declares that He loves His Messenger ('alaihi 's-salam) very much and that He has endowed a high rank upon him. Allahu ta'ala is asked to give for the right, for the sake of his love and this high rank. One of the blessings, gifts which Allahu ta'ala has endowed upon His Messenger is that He accepts those prayers sent through his right, through his high rank. For the person who disbelieves this blessing, the greatest loss is his deprivation of it.”

In addition to being mentioned in various compilations of hadiths and books of Islamic scholars, it is mentioned thus in Mirat al-Madina and concludes with the words: “(And Allah the Exalted said) As you have asked forgiveness for his sake, I have accepted your prayer and forgiven you.”

It may be stated here that Imam Baihaqi has related in his book, Dalail an-Nubuwwah (5:489) the tradition in which Adam (a.s.) relied on the mediation of the Holy Prophet (sal Allahu alayhi wasallam).  In this book he has carefully and diligently avoided reference to any disconfirmed (Mawdoo) tradition.  (p.148).  In fact, according to Islamic scholars, since Adam (a.s.) asked  his Lord throught the “Hurmat’ of Muhammad (sal Allahu alayhi wassallam) and then repented to Him, is one of the aspects of explaining the superiority of Prophet (sal Allahu alayhi wassallam) to other Prophets.  [They quote Ibn Jawzi in Al-Wafa, page 365, published by Dar ul Kutb al ilmiyyah, Beirut, Lebanon.]  Nailing the Wahhabi lies based on their mixing up Qur’anic verses together (i.e. with 7:23:  "Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost," which is a separate incident) and claiming that hadith of Adam (a.s.)’s Tawassul cannot be interpretation of 2:37, the Sunni scholars point out that it is proven from Qadi Iyad (reh.) that Adam (a.s.)’s Tawassul is valid interpretation of 2:37.  Abu Muhammad al-Makki, Abu'l-Layth as-Samarqandi and others related that when Adam rebelled, he said, "O Allah, forgive me my error BY THE RIGHT OF MUHAMMAD!" Allah said to him, "How do you know Muhammad?" He said, "I saw written in every place in the Garden, 'There is no god but Allah, Muhammad is the Messenger of Allah.' So I knew that he was the most honoured creation in Your eyes." SO ALLAH TURNED TO HIM AND FORGAVE HIM. It is said that this is the interpretation of the words of Allah, "Adam learned some words from his Lord" (2:27)
Also, the Ulema generally agreed that creation was for the sake of the Prophet (sal Allahu alayhi wasallam).  Hence, when they mentioned the narration that were it not for him Allah would not have created anything, they said its meaning was true.  Ibn Taymiyya gave the most eloquent expression of this verification of the meaning:  Muhammad (sal Allahu alayhi wasallam) is the Chief of the Children of Adam (a.s.), the Best of Creation, the noblest of them in the sight of Allah Most High.  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.” (Ibn Taymiyya, Majmua al-Fatawa, 11:95).   
One has to install this in one’s bosom: The Wahabis/Ghair Muqallids are very much envious of this magnificient hadith and have tried to fool people into believing that the Hadith is a fabricated one (Allah forbid!).  But our Sunni scholars have thoroughly refuted their lies, and exposed their bluff of hiding the overwhelming authentication of this Hadith.  Strangely, they say that Allah created all the universes for the sake of human beings and yet in this respect they have a grudge against Prophet (sal Allahu alayhi wasallam) who is the Best of Creation and better than all mankind and Jinn put together!  It may be noted, in passing, that Shaykh al-MuHaqqiq Shaykh Abd al-Haqq Muhaddith Dehlawi (reh.) states in his Ashi'ah al-Lam'at, page 40: 
What has been stated in the Holy Qur’an as regards to the ‘error’ of Prophet Adam and Allah’s reprimand shows the high status of Prophet Adam and his closeness to the Almighty Allah.”
Thus we see that seeking mediation began from  the dawn of humanity with Adam (a.s.).  It will continue even on the Day of Resurrection.  So it cannot be dismissed lightly:   
Al-Bukhari's narration of the Prophet - Allah bless and greet him - from `Abdullâh Ibn `Umar - Allah be well-pleased with him -:
"Truly the sun shall draw so near on the Day of Resurrection that  sweat shall reach to the mid-ear, whereupon (ISTIGHÂTHÛ bi âdam  thumma bi mûsâ thumma bi muHammadin Sallallâhu `alayhi wa sallama)  they shall ASK HELP from Adam - upon him peace -, then from Musa -  upon him peace - , then from Muhammad - Allah bless and greet him -  who will intercede (fa yashfa`u)... and that day Allah shall  raise him to an Exalted Station, so that all those who are  standing [including the unbelievers] shall glorify him (yahmaduhu  ahlul-jam`i kulluhum)." [Sahîh al-Bukhârî (Qadîm Kutub Khâna, Karachi, 1381H), 1:199 (Cf.  Prof. Tahir-ul-Qadri, `Aqida-e-tawassul]
Therefore, it is as clear as crystal that on that Day the Holy Prophet (sal Allahu alayhi wasallam) will never say why are you coming to me.  Go to Allah (swt).  Ask help from Him.  He is the Lord of the Day.  He will take you out of crisis.  He will never say all that.  But he will say “Ana Laha”.  He will do the Shafat-e-Uzma and solve their problem.  If this is permissible in front of Allah on the Day of Judgment, then why it should not be permissible in our life on earth, asks Dr. Tahir-ul-Qadri who informs us that this hadith comes in Sahih Bukhari (kitab al Tawheed, Bab al Kalamo Rabb Yaumil  qayamatil anbiya), MUTTAFAQ ALAY, and every book of Sahih Sitta.  Also remember that people will run towards Prophets for help.  The word,  “Istighatha” has been used in this hadith. 
So when Imam Malik was asked the following question by the Caliph Abu Ja`far al-Mansur (reign 754-775 c.e.): "Shall I face the qibla with my back towards the grave of the Messenger of Allah when makind du`a (after salams)?" He replied: "How could you turn your face away from him when he is the means (wasila) of you and your father Adam's forgiveness by Allah on the Day of Resurrection? Nay, face him and ask for his intercession (istashfi` bihi) so that Allah will grant it to you as He said: ‘If they had only, when they were wronging themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful (4:64)’."
The words "he is the means (wasilat) of you and your father Adam's forgiveness by Allah" are confirmed by the verses whereby the Prophet is witness over all communities and people including their Prophets (2:143, 3:81, 4:41, 33:7) as well as the sound hadith of his intercession over all prophets on behalf of all believers in Sahih al-Bukhari (Kitab al-tawhid). Furthermore, it is also established from the verse "And Adam received words from his Lord and He relented towards him" (2:37) that Adam has been forgiven.
If Istighatha had been shirk then  all those Prophets would have rather told the people to run towards Allah alone rather than the next prophet!
To continue, Insha Allah…

Wednesday, July 27, 2011


From the Layman’s Desk – 14.
Part 10 continued…

In our preceding post we established that our Prophet (sal Allahu alayhi wassallam) possesses an isthmus-life that is greater and more perfect than that of any other,  of which he himself told us.  It is equally established that he is intimately connected with the Community, fully cognizant of their states, seeing their actions, hearing their speech, replying to their greetings, and the hadiths to that effect are numerous.  One of the more famous hadiths is the following:

 “My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you.”
Regarding the above hadith shareef, which has been reported on the authority of Ibn Mas’ud ® who, according to  Allaama Shibli Numani, insisted on literal faithfulness, so that Dhahabi wrote about Ibn Mas'ud in Tadhkirat al-Huffaaz thus:  “He was strict in the matter of narration and warned his pupils against carelessness in preserving the words intact.”
Imam Qurtubi writes:
"The angels present the actions of the Ummah to the Prophet (may Allah bless him and grant him peace) every single day. This is not correct, but the truth is that the actions of the Umma are presented not every day but every Friday." [Tafsir Qurtubi, Sura an-Nisa, under verse 41]

 Ibn Rajab says in Lataef-ul-Mahrif, (page 91):  Some people may have difficulty in comprehending how the Prophet (sallal laahu ‘alaihi wassallm) could have so much power to the extent that he views the actions of his Umma every day or once a week. Firstly,  such a thing can never be difficult for the Prophet ( sallal lalahu ‘alaihi wassallam),   and secondly, there is nothing to be surprised by when Allah grants his special servants abilities of such nature.

According to Shaykh Hasanayn Muhammed Makhluf in his Fatwa Shar’iyya (1:91-92):  ): “The hadith means that the Prophet (sal Allahu ‘alaihi wasallam) is a great good for his Community during his life, because Allah the Exalted has preserved the Community, through the secret of the Prophet’s (sal Allahu ‘alaihi wasallam) presence, from misguidance, confusion, and disagreement, and He has guided the people through the Prophet (sallal laahu ‘alaihi wassallam) to the manifest truth; and that after Allah took back the Prophet (sal Allahu ‘alaihi wasallam), our connection to the latter’s goodness continues uncut and the ex­tension of his goodness endures, overshadowing us. The deeds of the Community are shown to him every day, and he glorifies Allah for the goodness that he finds, while he asks for His forgiveness for the small sins, and the alleviation of His punishment for the grave ones: and this is a tremendous good for us. There is therefore ‘goodness for the Community in his life, and in his death, goodness for the Community.’ Moreover, as has been established in the hadith, the Prophet (sal Allahu ‘alaihi wasallam) is alive in his grave  with a special ‘isthmus-life’ stronger than the lives of the martyrs which the Qur’an spoke of in more than one verse. The nature of these two kinds of life can­not be known except by their Bestower, the Glorious, the Exalted. He is able to do all things. His showing the Community’s deeds to the Prophet (sal Allahu ‘alaihi wasallam) as an honorific gift for him and his Community is entirely possible rationally and documented in the reports. There is no leeway for its denial; and Allah guides to His light whomever He pleases; and Allah knows best.”

Hafiz Ibn Rajab also says on this subject: "Deeds of the humans are presented in front of our Prophet (may Allah bless him and grant him peace). That is why a person should be ashamed of themselves from doing bad deeds."
Similarly, Qadi Shawkani writes:  "Our Prophet (sallal laahu ‘alaihi wassallam) knows the actions of his Umma. When he sees them doing something good, he is happy and when he sees them doing bad actions he makes du'a for them" [Qadi Shawkani, Nayl al-Awtar]
Shaykh ‘Abd Allah ibn Muhammad al-Ghumari said:
The saying of Allah Most High [O you who believe! Observe your duty to Allah, and give up what remains (due to you) from usury, if you are (in truth) believers. And if you do not, them be war­ned of war (against you) from Allah and His Messenger] (2:278-279) indicates that the Prophet, sall-Allahu `alayhi wa sallam, is alive in his noble grave, fighting the usurers with his supplication against them or with whatever suits his isthmus-life. I do not know anyone that inferred this from the verse before me. 
The soundness of the above hadith has been explained at great length by the Sunni scholars and therefore we need not listen to those who try to show that the above hadith is a forged one,  since they soundly stand refuted.  [See (1) and (2) below]

Therefore, in view of the overwhelming evidence in support of the soundness of the aforesaid tradition reported by Al-Bazzaar in Musnad on the authority of ibn Mas’ud ®  and in conjunction with al-Albani’s refutation of his own ruling regarding the weakness of the tradition, there is no hindrance at all regarding the acceptance of the said tradition and holding that the Holy Prophet (sallal laahu alaihi wassallam) is witnessing all the deeds of the Ummah since his noble soul or noble essence is physically and spiritually present wherever Allah wishes. 
All said and done this is not a matter of Aqidah to argue about but is one of the miracles of the Nabi (sal Allahu alayhi wassallam)  and what has been narrated regarding his  life in the grave.  It is proven from this Hadith Shareef, to quote Shaykh Muhammad ibn ‘Alawi Al-Maliki (rahimuhullah): “It proves that the Prophet Muhammad (sal Allahu alayhi wasallam) knows our actions and they are presented to him. He seeks forgiveness for us for any sins or ugliness that we commit. If this is the case, then it is obviously permissible for us to take him as a means unto Allah (swt) and seek intercession through him and by him. This is because he knows that, therefore he can intercede for us and supplicate for us for he is the one who intercedes and the one whose intercession is accepted.  Allah (swt) informs us in the Qur’an that the Prophet (sal Allahu alayhi wasallam) is a witness for his Ummah and this implies that the Ummah’s actions are presented to him to act as a witness to what he has seen and known!” (pg 248-249 of Mafahim or “Notions that must be corrected”)

A hadith ash-Sharif says, "After my death, I will hear as I do when I am alive." Another hadith ash-Sharif reported by Abu Yala says, "Prophets ('alaihimu 's-salam) are alive in their graves. They perform salat." Ibrahim ibn Bishar and Sayyid Ahmad ar-Rifai and many awliya (rahimahum-Allahu ta'ala) said that they had heard a reply after they had greeted Rasulullah (sal-Allahu'alaihi wa sallam).

The great Muslim scholar Hadrat Jalal ad-din as-Suyuti wrote the book Sharaf al-muhkam as an answer to the question asked of him: "Is it true that Sayyid Ahmad ar-Rifai kissed Rasulullah's blessed hand?" In this book, he proved with reasonable and traditional evidence that Rasulullah (sall-Allahu 'alaihi wa sallam) was alive in his shrine in an incomprehensible life and that he heard and answered greetings. He also explained in this book that on the Miraj Night Rasulullah saw Musa ('alaihi 's-salam) performing salat in his grave.
Now we shall examine a few out of the many instances recorded by Islamic scholars to show that the prophets and pious people are fully aware of the worldly matters even after passing away from this worldly life,  through the power that Allah bestows on them:

We learn from the hadiths in Bukhari and Muslim [Chapter Mi’raj] that when the Messenger of Allah (sal Allahu alayhi wasallam) went on the Mi’raj, Allah initially ordered fifty obligatory Salahs daily for the Umma.  Through the mediation of Musa (a.s.) the number was finally reduced to five.  Prophet Musa (a.s.) thus helped the Umma of the Messenger of Allah (sal Allahu alayhi wasallam) even after Musa (a.s.) had passed away thousands of years before the Night of Mi’raj.  Now, if this is the ability of Musa (a.s.) what about the Best of Creation who is the Imam of all Prophets, our own Nabi Muhammad (sal Allahu alayhi wasallam)? If Sayyidina Musa could benefit us then, how can we doubt that Muhammad Mustafa (sal Allahu alayhi wasallam) cannot benefit us today!

Ibn Kathir has mentioned:
The Prophet (sal Allahu alayhi wasallam) gave advice to Imam Husain (a.s.)  regarding the battle of Karbala (61 AH/680 c.e.) -when he was departing for Kufa and then later, on the night before his death. The Messenger of Allah (sal Allahu alayhi wasallam) gave news that they would meet the next day in Paradise.

Abdullah Ibn Abbas ® said that in his dream he saw the Prophet (sal Allahu alayhi  wasallam), and on him there was dust from travelling. In his hand was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilled by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.

Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (sal Allahu alayhi wassallam) in my dream.  There was dust upon his hair and beard.  I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Karbala.’
[Ta'rikh Ibn-e-Kathir, chapter on 'Karbala']

Sa’id bin Abdul Aziz (rah) narrates: During the incident of Al-Harra (63 AH), there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “Three (3) days” Sa’id ibn al-Musayyib (rah) stayed in the Mosque, “he used to find out about time of prayer by the whispering voice which he heard from inside the grave of prophet (sal Allahu alayhi wassallam). [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon] 

Imam Darimi writes:
Sa’id ibn al-Musayyib says:  ‘In the days of Harrah (when Yazeed attacked Madina Munawarra) I was alone in Masjid-e-Nabawi for three days when there was no Adhan or Iqamah.  I heard the Adhan from the grave of our Prophet (sal Allahu alayhi wasallam) and that is how I knew the time of Salaat’.  (Darimi chapter on “Fadail Sayyid al-Mursalin)

Ibn-e-Taymiyya wrote:  Ibn Musayyib’s listening of the Adhan from the Prophet’s (sal Allahu alayhi wassallam) grave or the returning of Salaam from the graves of the Awliya, is Haqq and we believe in it.
(Iqtida as Sirat al-Mustaqim, page 373.)
Ibn Kathir writes that: 'Uthman Ghani ® said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. 'Uthman said: One day I saw that the Messenger of Allah (sal Allahu alayhi wasallam) give me some water from my window. Some days later my roof parted, and the Prophet of Allah  (sal Allahu alayhi wasallam) accompanied by Aby Bakr and Umar (May Allah be pleased with them) entered and gave me some water to drink, and informed: ‘You will break your fast with us tomorrow.’
[Tarikh Ibn Kathir, Chapter on the death of 'Uthman, may Allah be pleased with Him]
Imam al Waqidi (130-207 AH) who has written about the conquest of Syria by the small band of Muslim army, writes that Abu Ubaidah ® was the leader of the army of Damascus and was in Jihad. In his dream he saw the Prophet of Allah (sal Allahu alayhi wasallam) who informed  him: “Tomorrow Damascus will be defeated,” and he  (May Allah bless him and grant him peace), departed quickly.  I asked the Prophet (sal Allahu alayhi wassallam) “Why are you returning so hastily”?  He replied, “Abu Bakr has died and I am going to attend his Janaza (funeral)”. 
[Futuh as sham, Allama Waqidi]
Imam al Waqidi wrote: In the battle of Damascus, a kafir became Muslim, and began to speak Arabic instantly.  Abu Ubaidah ® asked him “You don’t know Arabic.  How is it that you speak so fluently?”  He replied, “Last night I saw the Messenger of Allah  (May Allah bless him and grant him peace) in my dream. I asked him, if you are the Messenger of Allah, then supplicate for me that I may speak Arabic. When I woke up in the morning I found that I could speak Arabic”. [Futuh as Sham, Chapter on Fath ad Dimishk, Allama Waqidi]
Hafidh Ibn al Qayyim writes:
After dying, the Ruh (Spirit) can do those things that it cannot do when the person is alive in the dunya, (world) just as one or two Ruhs defeated a large army. Many companions relate that they saw the Messenger of Allah, (May Allah bless him and grant him peace), Abu Bakr and ‘Umar, May Allah be well pleased with them, in their dreams at night fighting with them against the kuffar and winning the battle. Then it became a reality: on the following day a small army of Muslims defeated an army of many, many kafirs.
[Kitab ar-Ruh, chapter 15, Hafidh Ibn al Qayyim]
Hafidh Ibn Hajar Asqalani writes:
Hafidh Marwazi says that I was in the Ka'ba and I fell asleep. I then had a dream and in that dream I saw the Messenger of Allah (sal Allahu alayhi wasallam).  Our Prophet (sal Allahu alayhi wasallam) said that you have read Imam Shafi’s book and why not mine? I asked which one is yours and the reply was Imam Bukhari’s book is my book.
[Fath al Bari, Hafidh Asqalani under Biography of Imam Bukhari]
Hafidh Ibn Hajar al-Asqalani writes:
Abd al-Wajid says that I saw the Prophet  (sal Allahu alayhi wasallam) in a dream with his companions waiting at this place, like they were waiting for someone. I said, “As Salaam 'alaykum,” after the reply to the salaam I asked “what or who are you waiting for?” The reply was we are waiting for Imam Bukhari, and that was the day Imam Bukhari passed away.
[Fath al Bari, chapter on the death of Imam Bukhari, and Tarikh Baghdad by
Hafidh Asqalani, and Khatib al Baghdadi]
Hafidh Ibn Kathir writes:
Zaid bin Kharjah was one of the pious that talked after his death. When he  died and was placed in his coffin, he started to talk, and he said I bear witness  that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam
Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].
Hafidh Ibn Kathir writes:
That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.
[Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidh Ibn Kathir, Khateeb Baghdadi, Hafidh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash].

It is narrated by Abu Nuaym and Imam Ahmad bin Hanbal that the great Tabi'i (a person who met the Sahabah) Thabit al-Bannani, used to say "O Allah! If you would give anyone the honour of making Salah in the Qabr (grave), give me that honour. Abu Nuaym narrates that on the day of Thabit's death, Jubair, radi Allahu `anh, one of the great Tabi'in also, said: "I swear by Allah who created me, other than whom there is no Lord, I put Thabit al-Bannani in his his Qabr that day when we buried him and with me was a person named Humaid at-Taweel and when we had finished putting the stones on the Qabr one of the bricks fell down and I saw Thabit al-Bannani making Salah in his Qabr."

According to Imam Suyuti's 'Nur al-Sudur fi Ahwal al-Qubur, it is reported that Thabit Bannani always used to pray to Allah saying, 'O' Allah if you allow anyone to offer salah in the grave then allow me also. Jubair said, when Thabit died, 'I washed, clothed and buried him in the grave.'I could see him inside the grave and saw him performing Salah.'  Ibrahim Mahlabi reports that people have told me that when anyone passed by the grave of Thabit Banani they used to listen to him reciting.
Thabit al-Bunani said, 'Once I was walking among the graves and I heard a voice behind me, saying, "Thabit! Do not be deceived by their stillness. How many people in them are  suffering!" I turned around, but did not see anyone.'
It is narrated by Tirmidhi and an-Nasa'i as well as al-Hakim that “One of the companions of the Prophet [Muhammad] set up a tent on a grave while not aware that it was a grave. The man heard the person within the grave reciting Surat Al-Mulk until it was completed. So the man came to the Nabi (SAWS) and informed him of what occurred. The Nabi (SAWS) said, “It is a  prevention! It is a salvation saving one from the punishment of the grave!”
The `Ulama of Hadith explain that that man loved reciting surat al-Mulk when he was alive and thus Allah (swt) granted him that he could recite it in his qabr as well. This proves that an ordinary man is able to recite Qur'an in his qabr and a normal living man is able to hear him. Thus if a truthful person claims that he has been spoken to by a wali at the wali's qabr it most likely is true, and most importantly, possible.  This fact is grounded in the above Hadith.
Hafiz Ibn Kathir writes: that Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth.  She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.”
[Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir]

There are accounts of the righteous deceased praying in the grave or even replying from the grave.  Ibn Kathir’s Tafsir under Sura al-Araf verse 202 is very well known where he writes about a young man whom a woman wanted to seduce but who on reaching her house recited a verse from the Holy Qur’an and fell down dead.  Upon learning about the death of that man, Hazrat Umar ® went to the place where he was buried and recited verse 46 of Surah Rahman, “But for him who fears to stand before his Lord there are two Paradises.”  The young man replied from his grave:  “Indeed Allah has given me two Paradises.”

Imām Kamāl ibn Humām al-Ĥanafī visited the grave of the gnostic Ibn Áţā’Allāh as-Sakandari and began reciting the sūrah, Hūd. When he reached the 105th verse: ‘and amongst them [on judgement day] shall be the disgraced, miserable and the fortunate, blessed’ / [fa minhum shaqiyyun wa saýīd], he heard a loud voice from the grave: ‘O Kamāl, there is no one miserable amongst us’.  Ibn Humām made a will that he be buried there. [He is buried in As-Sakandari's grave, in Al-Qurafa cemetry].
[Jāmiý Karāmāt al-Awliyā’a, Yusuf an-Nab’hāni, Vol.1/pg.427]

Imam Baihaqi (radi Allahu anhu) states in Dalail un- Nabuwat that once the beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) invited a man to Islam. He said that he would accept Islam, if the beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) brought his deceased daughter back to life. The beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) asked to be taken to her grave. The man took the beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) to her grave.  The beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) stood at her grave and called her by name. The grave split open, and the girl rose from her grave saying, I am present and ready to obey your Deen. The Beloved Prophet Muhammad Mustafa (sallal laahu alaihi wasallam) said, Do you desire to come back into this world.  She said, Ya Rasoolullah (sallal laahu alaihi wasallam)! I have found my Creator to be better for me than my parents, and I have found the hereafter to be better for me than the world. 

To continue, Insha Allah...

In addition to a spirited defence of the above Hadith, Abul Layth  has mentioned the following References in support:
►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);►and Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) ► 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 Khafâjî and Mullâ ‘Alî Qârî in their commentaries on ash-Shifâ, i.e. Nasîm-ur-riyâd (1:102) and Sharh ash-Shifâ (1:36) respectively.►Hadith-scholar Ibn-ul-Jawzî has reproduced it in al-Wafâ bi-ahwâl-il-mustafâ (2:809-10) from Bakr bin ‘Abdullâh and Anas bin Mâlik.► Subkî has copied this tradition in Shifâ’-us-siqâm fî ziyârat khayr-il-anâm (p.34) from Bakr bin ‘Abdullâh Muzanî,►Ibn ‘Abd-ul-Hâdî in as-Sârim-ul-munkî (p.266-7) has authenticated its veracity. ►Bazzâr’s tradition has also been recorded by Ibn Kathîr in al-Bidâyah wan-nihâyah (4:257).►Ibn Hajar ‘Asqalânî narrated it through Bakr bin ‘Abdullâh Muzanî in al-Matâlib-ul-‘âliyah (4:22-3#3853).►‘Alâ’-ud-Dîn ‘Alî copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummâl (11:407#31903) and from Hârith (#31904)►Nabhânî related it in Hujjatullâh ‘alal-‘âlamîn fî mu‘jazât sayyid-il-mursalîn (p.713).The late researcher and Hafith Abdullah ibn Siddiq Al-Ghumari wrote in his work  that this chain was Sahih.
Shaykh Muhammad ibn ‘Alawi Al-Maliki (rahimahullah) stated in his Mafahim, “It was also declared Sahih in Hafith As-Suyuti in Mu’jizat, as well as Al-Khasa’is, as well as by Al-Qastalani who explained Sahih Al-Bukhari. Al Munawi stated in Fayd Al-Qadir that it was Sahih, as well as Az-Zurqani in his Sharh of Qastalani’s Al-Mawahib. It was also declared Sahih by Imam Al-Khafaji in his explanation of Ash-Shifaa’. (pgs 248-249, English edition translated as “Notions that Must be corrected”)
The Islamic scholar, Shaykh Gibril Haddad too cites the references as follows:
Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition) and Suyuti said in his "Manahil al-safa fi takhrij ahadith al-shifa" (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain."  It is cited in Subki's Shifa' al-siqâm fi ziyarat khayr al-anâm
[The Healing of the Sick Concerning the Visit of the Best of Creation],
where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his bûk. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." See also FatH al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484. ) 
Shaykh Gibril Haddad states in his translation of “The Prophets in Barzakh”,  “Even if Al-Albani’s grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound Mursal one – graded Sahih by Al-Albani – would yield a final grading of Hasan or Sahih, not da’if. In addition to this Mamduh quoted Al-Albani’s own words in the latter’s attempted refutation of Isma’il Al-Ansari entitled Kitab Ash-Shaybani (1:134-135) whereby, ‘The sound mursal hadith is proof in all four schools and other than them from the Imams of principles of fiqh and hadith, therefore it is apparent to every fair-minded person that the position whereby such a hadith does not form a proof only because it is mursal, is untenable.’ This is one of the many examples of which Al-Albani not only contradicts, but soundly refutes himself.” [page 36]  According to the principles of the four schools of law, this Mursal narration alone would be enough proof to implement it, and Allah  (swt) is the one who knows best!