From Layman’s Desk-14.
Part 16– Tawassul/Istigatha continued…
We have no problem with asking someone to make dua’a for us but when it comes to asking the Holy Prophet (sal Allahu alayhi wasallam) to make dua’a for us, a minority sect indiscriminately throws such words as “Shirk” at us without even bothering that their action in fact boomerangs on them owing to which they themselves stand accused of “Shirk”.
According to Imam Ibn Hajr al Haithami, in the chapter on Intermediation “BESEECHING FOR HELP” or Intercession through the Prophet (Peace be upon him)”: 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 (sal Allahu alayhi wasallam). This Tawassul through Prophet (sal Allahu alayhi wasallam) 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.
[Al-Jawhar al Munazzam fi Ziyaratil Qabril Muqarram, Page No. 171, Published by Dar ul Hawi, Beirut, Lebanon]
Sheikh ul Islam Imam al- Subki said: It should be known that Tawassul, "ASKING FOR HELP" and intercession through the Prophet (Peace be upon him) in the court of Allah is not only allowed but is "RECOMMENDED" It being Legal and recommended is a known fact for everyone who has understanding of deen, this is a deed of Prophets/Messengers, the salaf-as-Saliheen, the Ulama and general public of Muslims, none of them denied it nor in any time these deeds were called as bad except for when Ibn Taymiyyah (came in picture) and he started to reject them, his sayings made the weak get into confusion/dilemma, he did such a Bidah which nobody before him had done...
[Imam Taqi ud din as-Subki – Rahimuhulllah in his magnificent work called Shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No. 357].
The Proof for Tawassul for us comes from many Quranic verses and "ABSOLUTELY SAHIH AHADITH" as we have seen and more of which shall be mentioned later in this article. Anyway, in our previous posts we adduced some telling pieces of evidence against the anti-Tawassul movement. There we particularly resorted to the Salatul Haajah, that was taught by the Holy Prophet (sal Allahu alayhi wasallam) himself, and its universal acceptance by the majority Muslim community. When doing tawassul, the source of blessings (barakah) when asking Allah through an intermediary is Allah – not the intermediary.
We continue with the intermediation here but which is based on the famous Qur’anic verse:
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)
In explaining this verse, Hafidh Ibn Kathir (reh) said:
"Allah guides the sinners and neglectful [`asi], if they do something sinful or corrupt, to come to the Prophet, take him as a means [wasilah], and ask forgiveness from Allah, and to ask the Prophet (s) to also request God's forgiveness for them. If they do this, God will forgive them, bless them and have mercy on them."
Many other scholars have explained this verse in a similar manner. We know that the Qur'an is for all centuries, not only for a specific time, as it is God's Word. So all Muslims are under that order of God to come to Him through the means of the Prophet [wasilah]. Further, there are numerous other verses of Qur'an which give a similar meaning, but for now it suffices to mention only this.
Further, according to Hafidh Ibn Kathir: Many have stated this tradition: One of them is Ash-Shaykh Abū Mansūr As-Sabbagh who writes in his book 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 (sal Allahu alayhi wasallam). 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]
The above 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". According to Tafseer Ibn Kathir Surah an-Nisa [4] ayah 64, it is not shirk to call upon [du’a] the Messenger (sal Allahu alayhi wasallam) whilst he is in his grave. But since this statement defies their creed, the Wahhabis have expunged this from “Saheeh Tafseer Ibn Kathir”. When when they say “Saheeh” they do not mean authentic, they mean that they have corrected Ibn Kathir’ (reh) tafseer as they deemed that what he mentioned was dalaalah [misguidance]. They don’t want any proof against them that would pose a serious challenge to, or rather demolish, their own creed.
Imam al-Nawawi (rah) mentions **Utbi's narration as proof in chapter of visiting the grave of Prophet and the Remembrance made there, in his book called "al-Adhkaar":
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 (sal Allahu alayhi wasallam). 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, Lebanon].
Imam An-Nawawi placed this narration below the chapter titled, “Chapter: Regarding Visiting the Grave of Rasulullah (sal Allahu alayhi wasallam) and its Remembrances (adhkaar)”. The publisher “Dar-Al-Huda” from Riyadh, Saudia Arabia changed “Grave” to “Masjid” so as to make it seem one is not to visit the Prophet Muhammad (sal Allahu alayhi wasallam)’s grave. We have already noted down some of the details in our earlier post on the subject.
There is a similar report cited by Imam al-Qurtubi in his Tafseer:
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]
Imam Baihaqi has mentioned in Hadith Number 3880 in Shuab ul Iman, Volume 006, Page No. 60:
Abu Harb Hilali (r) 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!"
In the same volume and book, Imam Baihaqi has reported: [Hadith Number 3879] Abu Ishaq al-Qarshi (r) 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.
The sources also relate the report of Ibn Abi Fudayk, one of the early scholars of Madina and one of Shafi`i's shaykhs, who said: "I heard one of the authorities whom I have met say: "It has reached us that whoever stands at the Prophet's grave and recites: "Allah and His angels send blessings on the Prophet..." (33:56) and then says: "May Allah bless you, O Muhammad" (sallallahu `alayka ya Muhammad) seventy times, an angel will call him saying: May Allah bless you, O So-and-so; none of your needs will be left unfulfilled."" Ibn Jama`a related it in Hidayat al-salik 3:1382-1383, Ibn al-Jawzi in Muthir al-gharam p. 487, Qadi `Iyad in al-Shifa', and Bayhaqi in Shu`ab al-iman (#4169).
Similarly the Hanafi faqih Kamal al-Din ibn al-Humam (d. 861 A.H.) said in Fath al-qadir (2:337), book of hajj, chapter on visiting the Prophet:
wa yas'alu allaha hajatahu mutawassilan ilallah bi hadrati nabiyyihi thumma qala yas'alu al-nabiyya sallallahu `alayhi wa sallam al-shafa`ata fa yaqulu ya rasulallah as'aluka al-shafa`ata ya rasulallah atawassalu bika ilallah.
Then let him ask Allah for his need, using Allah's Prophet as his means to Allah; (then he said): Let him ask the Prophet for his intercession and say: O Messenger of Allah, I am asking you for your intercession; O Messenger of Allah, I am using you as my means to Allah.
wa yas'alu allaha hajatahu mutawassilan ilallah bi hadrati nabiyyihi thumma qala yas'alu al-nabiyya sallallahu `alayhi wa sallam al-shafa`ata fa yaqulu ya rasulallah as'aluka al-shafa`ata ya rasulallah atawassalu bika ilallah.
Then let him ask Allah for his need, using Allah's Prophet as his means to Allah; (then he said): Let him ask the Prophet for his intercession and say: O Messenger of Allah, I am asking you for your intercession; O Messenger of Allah, I am using you as my means to Allah.
As it is seen, Rasulullah ('alaihi 's-salam) can be asked also after his death, as it was done when he was alive, to pray so that one's wishes might come true. 'Praying through Rasulullah' means 'asking him to pray'. He is alive in his grave and understands the demand of the person who asks from him. In addition to the fact that wishes have come true through his praying and intercession, there is the fact that others' prayers sent through him before he was born, when he was alive or after his death have been accepted. On the Day of Resur-rection, he will intercede with Allahu ta'ala for his umma, and his intercession will be accepted. This fact has been reported as ijma' by Islamic scholars.
None of the Imams called it shirk or Bidah. Also note that many scholars have cited the above report in "Manasik of Hajj and visiting the grave of Prophet (sal Allahu alayhi wasallam) 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. If there had been any hint of shirk in such practice then they would have never ignored to refute it let alone citing it in category of recommended deeds.
It will be interesting to point out what Ibn Qayyim al-Jawziyah, a prolific writer and student of Ibn Taimiyyah, wrote in Za’d al Ma’ad:
"there is no way to happiness and success in this life and the Hereafter except through the prophets. You cannot receive God's satisfaction except through their hands [wasilah]." And he continued, "It is known that the means [wasilah] to happiness and success in this life and the Hereafter is through the personages of the prophets and messengers themselves [bi dhawatihim]." He adds, "Mediation (tawassul) through the prophets causes requests to be granted. And the granting of requests is by God." He continues, "Through mediation (tawassul) we receive blessings [ni'mat] from God. And the means to those blessings is itself a blessing from God. And no doubt the personages of the prophets and messengers is among the greatest of His blessings." That is why it is permissible to say that the personages of the prophets are themselves intermediaries (wasilah) to God. He continues in his book, "It must be known that the biggest blessing and the greatest goodness and the greatest favor from God is the very existence of the personage of Muhammad (s), because he is the greatest prophet, the mercy for all human beings, the seal of the prophets and the intercessor of sinners. And God has mentioned about the honor [shan] of the Prophet that God granted favors to the believers by sending Prophet Muhammad from among themselves."
He concludes, "It is confirmed that Prophet Muhammad (s) is `al-wasilat al-udhma fil dunya wal-akhirah.'--the greatest means and intermediary to God in this life and the Hereafter. And happiness and success will never be obtained except through him."
It may be stated here that the Holy Prophet (sal Allahu alayhi wasallam) practised Tawassul himself as can be seen from the following:
The Prophet used to say after the two rak`at of the Dawn prayer: “O Allah, Lord of Jibril, of Israfil, of Mika’il, and Lord of Muhammad the Prophet: I seek refuge in You from the Fire…”
Commenting on the above, Imam Kawthari says in his MAQALAT, page 410: "....Nawawi mentions in the Adhkar that it was narrated by Ibn al-Sani, and Ibn Hajar graded it hasan or fair as mentioned by Ibn `Allab in his Commentary on the Adhkar (Vol. 2 p. 139). Shaykh Muhammad ibn `Alawi al-Maliki said: “The specific mention of the above in his du`a is understood as tawassul, as if he were saying: “O ALLAH, I ASK YOU AND I SEEK AS MEANS TO YOU JIBRIL, ISRAFIL, MIKA’IL, AND MUHAMMAD THE PROPHET. Ibn `Allab referred to this in his commentary.”
Commenting on the above, Imam Kawthari says in his MAQALAT, page 410: "....Nawawi mentions in the Adhkar that it was narrated by Ibn al-Sani, and Ibn Hajar graded it hasan or fair as mentioned by Ibn `Allab in his Commentary on the Adhkar (Vol. 2 p. 139). Shaykh Muhammad ibn `Alawi al-Maliki said: “The specific mention of the above in his du`a is understood as tawassul, as if he were saying: “O ALLAH, I ASK YOU AND I SEEK AS MEANS TO YOU JIBRIL, ISRAFIL, MIKA’IL, AND MUHAMMAD THE PROPHET. Ibn `Allab referred to this in his commentary.”
Our Prophet (sal-Allâhu ’alaihi wasallam) always said in his prayers, “Allâhumma innî as-aluka bi-haqqi ’s-sâ’ilîna ’alaika,” which mean: “O my Allâhu ta’âlâ! I ask Thee for the sake of those people whom Thou hast given whatever they asked” and recommended to pray so. In this case, he (s) was using those who ask God to be the intermediaries for his supplication.
Imam al-Hujjah al-Ghazali quotes in Ihya' the hadith sahih narrated by Imam Ibn Majah and declared strong by Imam Ibn Hajar, according to which Anas Ibn Malik (R) reports the Messenger of Allah (sal Allahu 'alayhi wa sallam), making du'a by saying, "Allahumma, inni asaluKa bi-haqqi-s-sa'ilina ilayK." This du'a is also quoted as sahih by Imam Ibn Maja and Imam Abu Naim, and is authenticated by Imam Suyuti in Jami'u-l-Kabir.
According to Sunni scholars, intermediary to Allah is integral to true belief and there is no contradiction in asking Allah both with or without an intermediary, although in reality there are always several kinds of intermediary present, beginning with one's own state, obedience, belief, acts, sincerity, etc. Only those with deficient knowledge or imperfect belief imagine that the person who asks Allah through an intermediary has associated another to his worship of Allah. The Prophet explained this to the Companions once and for all when he said to Abu Bakr al-Siddiq: "Help is not sought with me [i.e. in reality], help is sought with Allah." He did not say to Abu Bakr: Asking me is forbidden and constitutes association to Allah, but he explained to him that by the Prophet is but the most effective intermediary to asking Allah. The hadith "Help is not sought with me" must therefore be interpreted in the light of the fact that asking for help applies to whoever the help comes from including in respect to causation and acquisition [i.e. secondary causes]; this is what the Arabic means and the Shari`a permits. This meaning is supported by the hadith in Bukhari (Kitab al-Tawhid) touching on intercession on the Day of Resurrection, in which people sought help from Adam, then Musa, then Muhammad, on him be Allah's blessings and peace, and the latter replies: "I can do it." It is essential to understand that it is not, in reality, the Prophet who is the ultimate object of supplication, nor is he the one who grants it, but he is the best means of forwarding it to Allah and for its being granted by Allah. This is clear in the Prophet's prayer to Allah, in his words, "through Your Prophet and the Prophets before me" and "through those who ask" in the following two hadiths:
On the authority of Abu Sa`id al-Khudri (R): He relates that the Messenger of Allah said: "The one who leaves his house for prayer and then says: "O Allah, I ask you by the right of those who ask you and I beseech you by the right of those who walk this path unto you that my going forth bespeak not of levity, pride nor vainglory nor done for the sake of repute. I have gone forth in the warding off your anger and for the seeking of your pleasure. I ask you, therefore, to grant me refuge from hell fire and to forgive me my sins. For no one forgive sins but yourself." Allah will accept for his sake and seventy thousand angels will seek his forgiveness."
It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fātimah bint Asad bin Hāshim — 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.
[Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189. Mahmud Sa‘id Mamduh graded it hasan (fair) in his [Raf‘-ul-minarah Page No.147-8]. (Tabarani Mu’jam al-Ausat Publish: Dar al Haramain, al-Qahira)
[The Arabic transliteration is as follows: “Ighfir li-ummî Fâtimata binti Asad wa wassi’ ’alaihâ madkhalahâ bi-haqqi nabiyyika wa ’l-anbiyâ’ illadhîna min qablî innaka arhamu ’r-râhimîn.” Which mean: “O Allâhu ta’âlâ! Forgive Mother Fâtimat binti Asad, her sins! Widen the place she is in! Accept this prayer of mine for the right [love] of Thy Prophet and of the prophets who came before me! Thou art the Most Merciful of the merciful!”]
[It is related in Musnad Ahmad 3:21, Ibn Majah (Masajid), al-Mundhiri in al-Targhib 1:179, Ibn Khuzayma in his Sahih, Ibn al-Sani, and Abu Nu`aym. Ghazali mentions it in the Ihya and `Iraqi said: "It is hasan." Nawawi mentions only Ibn al-Sani's two chains in the Adhkar and says they are da`if (weak). However, Ibn Hajar al-`Asqalani says it is hasan in al-Amali al-masriyya (#54) and also in the Takhrij of Nawawi's book, explaining that the latter neglected Abu Sa`eed al-Khudri's narration and omitted to mention Ibn Majah's. See Imam Kawthari's remarks on this hadith below]:
Imam al-Kawthari says about this hadith in his Maqalat (p. 410):
“It provides textual evidence whereby there is no difference between the living and the dead in the context of tawassul, and THIS IS EXPLICIT TAWASSUL THROUGH THE PROPHETS, while the hadith of Abu Sa`id al-Khudri, “O Allah, I ask You by the right of those who ask You” constitutes tawassul through the generality of Muslims, both the living and the dead.”
Imam Ghazali (d.1111 c.e.) states in his IHYA, that the Holy Prophet (sal Allahu alayhi wasallam) instructed Hadhrat Abu Bakr (R) to invoke in the following manner: " O Allah, I pray to You by the help of Your Apostle Muhammad (sal Alllahu alayhi wasallam), Your friend Ibrahim, Moosa with whom You spoke, Your word and spirit 'Isa, the Torah of Moosa, the Injil of "Isa, Zabur of Dawood and Qur'an of Muhammad (sal Allahu alayhi wasallam)."
It is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were present in the company of the holy Prophet (sal Allahu alayhi wasallam) 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 (sal Allahu alayhi wasallam) replied, “Opt for 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 ((sal Allahu alayhi wasallam)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 (sal Allahu alayhi wasallam) 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 (sal Allahu alayhi wasallam) advised them.
[Reference: Nasā’ī, Sunan, book of hibah (gifts) 6:262-3].
It is crystal clear that the Holy Prophet (sal Allahu alayhi wasallam) did teach supplication through Tawassul to his companions. "Through the means of the Messenger of Allah (sal Allahu alayhi wasallam) 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 (sal Allahu alayhi wasallam) advised them.
[Reference: Nasā’ī, Sunan, book of hibah (gifts) 6:262-3].
According to a tradition reported on the authority of the Mother of the Faithful, Aisha (R), the Holy Prophet (sal Allahu alayhi wasallam) said: "O Allah! Grant Islam respect through Umar ibn Khattab." (Ibn Majah).
That was during the sixth year of the Prophethood. After the aforesaid prayers of the Prophet Sal'am, Umar (R) embraced Islam. His acceptance of Islam, according to ibn Mas'ood (R) was indeed Islam's victory.
Even during the battles, the Holy Prophet (sal Allahu alayhi wasallam) used to invoke Wasila and praye to Allah for his help for the right of the poor aong the Muhajiroon (Emigrants), i.e. those who migrated from Makkah to Madina Munawwara to escape the oppression and tyranny of the polytheists.
According to Sahih Bukhari, vol.9, Book 93, No.568: Narrated Abu Moosa: "Whenever a beggar or a person in need of something came to the Prophet (sal Allahu alayhi wasallam) he used to say (to his companions) 'Intercede (for him) and you will be interceded for that, and Allah will fulfill what He will through His Apostle's tongue."
Umar bin Khattab reported: I heard Allah's Messenger (may peace be upon him) as saying: Worthy amongst the successors would be a person who would be called Uwais. He would have his mother (living with him) and he would have (a small) sign of leprosy. Ask him to beg pardon for you (from Allah). [Muslim, Book 31 - The book pertaining to the merits of the Companions Radiallahu Anhum Ajma'een, Hadith 6171]
There can be no denying the fact that the Wasila of the Holy Prophet (sal Allahu alayhi wasallam) makes a huge difference for the believers in both the worlds.
To continue, Insha Allah…
NASIR
**[Who is Al-’Utbi? He is Muhammad ibn Ubaydullah ibn ‘Amru ibn Mu’awiyah ibn ‘Amru ibn Utbah ibn Abi Sufyan Sakhr ibn Harb. He was from the most eloquent of men, a companion of narrations, and a narrator of literature. He reported from his father and from Sufyan ibn ‘Uyaynah. Taqiyud-Din As-Subki reports the narration that we are soon to go over in his Shifaa’ As-Siqaam regarding the visiting of the grave of the Nabi (sal Allahu alayhi wasallam). He reports this narration with his chain. ((See Futuhaat Ar-Rabbaaniyah 5/39 )]
(1):
*Nawawi, Adhkar, Mecca ed. p. 253-254, al- Majmu` 8:217, and al-Idah fi manasik al-hajj, chapters on visiting the grave of the Prophet;
*Ibn Jama`a, Hidayat alsalik 3:1384;
*Ibn Jama`a, Hidayat alsalik 3:1384;
*Ibn `Aqil, al-Tadhkira;
*Ibn Qudaamah Al-Maqdisi in his magnum opus Al-Mughni, the great Hanbali work. He transcribed this narration beneath his chapter, “Chapter on Visiting the Grave of the Prophet.” ;
* al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur’an 5:265;
*Samhudi, Khulasat al-Wafa p. 121 (from Nawawi);
* Dahlan, Khulasat al-Kalam 2:247;
*Ibn Kathir in his Tafsir, in which he prefaces the narration with: “And a group [of scholars], amongst them Ash-Shaykh Abu Mansur As-Sabbaagh in his treatise “Ash-Shaamil” mentioned the well known story from Al-’Utbi…”,
and al-Bidayat wa al-nihayat 1:180;
*Ibn Qudaamah Al-Maqdisi in his magnum opus Al-Mughni, the great Hanbali work. He transcribed this narration beneath his chapter, “Chapter on Visiting the Grave of the Prophet.” ;
* al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur’an 5:265;
*Samhudi, Khulasat al-Wafa p. 121 (from Nawawi);
* Dahlan, Khulasat al-Kalam 2:247;
*Ibn Kathir in his Tafsir, in which he prefaces the narration with: “And a group [of scholars], amongst them Ash-Shaykh Abu Mansur As-Sabbaagh in his treatise “Ash-Shaamil” mentioned the well known story from Al-’Utbi…”,
and al-Bidayat wa al-nihayat 1:180;
* Abu al-Faraj ibn Qudama, al-Sharh al-kabir 3:495;
*al-Bahuti al-Hanbali, Kashshaf al-qina` 5:30;
*. Taqiyud-Din As-Subki reports the narration in his Shifaa’ As-Siqaam p. 52, regarding the visiting of the grave of the Nabi (sallallahu ‘alayhi wa sallam). He reports this narration with his chain. ((See Futuhaat Ar-Rabbaaniyah 5/39 ))
*Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf alamakin p. 490;
*al-Bahuti al-Hanbali, Kashshaf al-qina` 5:30;
*. Taqiyud-Din As-Subki reports the narration in his Shifaa’ As-Siqaam p. 52, regarding the visiting of the grave of the Nabi (sallallahu ‘alayhi wa sallam). He reports this narration with his chain. ((See Futuhaat Ar-Rabbaaniyah 5/39 ))
*Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf alamakin p. 490;
*al-Baihaqi, Shu`ab al-iman #4178;
*Ibn `Asakir, Mukhtasar tarikh Dimashq 2:408;
* Ibn Hajar al- Haytami, al-Jawhar al-munazzam [commentary on Nawawi's Idah];
* Imam Al-Baaji reports this narration in his Sunan As-Saaliheen.
* Imam Ath-Tha’labi narrates it in his Tafsir
*Ibn al-Najjar, Akhbar al-Madina p. 147. A similar report is cited through Sufyan ibn `Uyayna (Shafi`i’s shaykh), and through Abu Sa`id al-Sam`ani on the authority of `Ali.
* Imam Al-Baaji reports this narration in his Sunan As-Saaliheen.
* Imam Ath-Tha’labi narrates it in his Tafsir
*Ibn al-Najjar, Akhbar al-Madina p. 147. A similar report is cited through Sufyan ibn `Uyayna (Shafi`i’s shaykh), and through Abu Sa`id al-Sam`ani on the authority of `Ali.
*Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition).
*Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422).
*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).
