can i give wasila of our prophet in my supplications? i confused

friend263

Junior Member
Assalamualiakum dear all iam very much confused now as I have heard that I can't give wasila of any body including our prophet when we asl allah for ne dua but today I was watchng q tv where dr. Tahirul quadri was talking about wasila while making dua he also gave references of some sahih and hasan ahadid from trimidhi and ibn majah and said that it iis allowed rather sahih ifwe give wasila of our prophet or any other pious men while makibg dua and je also said that we can asl our prophet to say to allah to fulfill our duas,.. is it correct???
 

IbnAdam77

Travelling towards my grave.
Assalam 'ALaikum Warahmatullahi Wabarakatuh

First of all, I seek refuge in Allah from the Shaytaan, the cursed one.

Tawassul is a topic which we all need to know thoroughly as Muslims. May Allah reward you for raising this important question.

There are two types of Tawassul. Halal Tawassul and Haram Tawassul. Making Du'a through dead etc is Shirk al-Akbar (Major Shirk) which will make one out of Islam. Here I am providing a fatwa of Sheikh Muhammad Salih Al-Munajjid about the Twassul which is alloed in Islam.

"
Praise be to Allaah.

What is meant by tawassul and waseelah is four things:

the kind of tawassul without which faith cannot be complete, which is seeking to reach Allaah (tawassul) by believing in Him and His Messengers, and obeying Him and His Messenger, This is what is meant in the aayah (interpretation of the meaning):

“O you who believe! Do your duty to Allaah and fear Him. Seek the means of approach to Him…”

[al-Maa’idah 5:35]

This includes seeking to approach Allaah through His Names and Attributes, or by doing acts of obedience and worship by which one seeks to approach Allaah, and so on.

Seeking to approach Allaah by asking His Messenger (peace and blessings of Allaah be upon him) to make du’a’ for one during his lifetime, and the believers asking one another to make du’aa’ for one another. This follows on from the first type and is encouraged.

Seeking to approach Allaah by virtue of the status and virtues of some created being, such as saying, “O Allaah, I ask You by virtue of Your Prophet” and so on. This is allowed by some of the ‘ulama’, but this opinion is da’eef (weak). The correct view is that it is definitely haraam, because there can be no tawassul in du’aa’ except by virtue of the Names and Attributes of Allaah.

Tawassul as it is understood by many of the Muslims of later times, which is calling on the Prophet (peace and blessings of Allaah be upon him) and seeking his help (or seeking the help of the dead and so-called awliya’). This is a form of major shirk, because calling on or seeking help from anyone other than Allaah with regard to something that that only Allaah is able to do is a kind of worship, and directing worship to anyone or anything other than Allaah is major shirk. And Allaah knows best.
- Sheikh Muhammad Salih Al-Munajjid -

Also below is a fatwa of same Sheikh regarding Tawassul which is alloed and Tawassul which is forbidden.

"
Tawassul in Arabic means seeking to draw close. Allaah says in the Qur’aan (interpretation of the meaning): “…[they] desire means of access to their Lord…” [al-Isra’ 17:57], i.e., means of drawing close to Him. There are two types of Tawassul, correct Islamic tawassul and forbidden tawassul.

Correct Islamic tawassul:

This means seeking to draw close to Allaah through acts of worship which He loves and which please Him; these may be waajib (obligatory) or mustahabb (encouraged), and may take the form of words, actions or beliefs. Some types are as follows:

Seeking to draw close to Allaah by means of His names and attributes. Allaah says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.” [al-A’raaf 7:180]. So when a person makes du’aa’ to Allaah, he begins by calling on Allaah with the name that is most apt, such as “al-Rahmaan” (the Most Merciful) when seeking mercy and al-Ghafoor (the All-Forgiving) when asking for forgiveness, and so on.

Seeking to draw close to Allaah by means of faith and Tawheed. Allaah says (interpretation of the meaning): “Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth).” [Aal ‘Imraan 3:53]

Seeking to draw close to Allaah through righteous deeds, whereby a person asks Allaah by virtue of the best deeds that he has done, such as salaah, fasting, reading Qur’aan, avoiding haraam things, and so on. An example of this is the saheeh hadeeth narrated in the Saheehayn about the three people who entered a cave, and a rock fell and blocked their way out. They asked Allaah by virtue of their best deeds (to save them). A person may also ask Allaah by virtue of his total dependency upon Him, as Allaah mentions in the Qur’aan (interpretation of the meaning): “[Ayyoob said:] ‘Verily, distress has seized me, and You are the Most Merciful of those who show mercy.’ [al-Anbiya’ 21:83]; or by admitting his own wrongdoing and his need for Allaah, as Yoonus is described as saying (interpretation of the meaning): “ ‘None has the right to be worshipped except You (O Allaah). Glorified (and exalted) are You. Truly I have been of the wrong-doers.’” [al-Anbiya’ 21:87]

The rulings on Islamically correct tawassul vary according to its type. Some types are waajib, such as seeking to draw close to Allaah through His names and attributes and through Tawheed (believing in His absolute Oneness), and some are mustahabb, such as seeking to draw close to Him by virtue of all kinds of righteous deeds.

Tawassul that is bid’ah and therefore forbidden:

This is the attempt to draw close to Allaah by means of things that He does not like and that do not please Him, whether they be words, deeds or beliefs. One example of this is trying to draw close to Allaah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allaah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allaah. If du’aa’s or prayers are addressed to anything or anyone else, this is shirk. Allaah says (interpretation of the meaning): “And your Lord said: ‘Invoke Me (and ask Me for anything), I will respond to your invocation. Verily! Those who scorn My worship [i.e., do not invoke Me and do not believe in My Oneness], they will surely enter Hell in humiliation!” [Ghaafir 40:60]. In this aayah, Allaah explains the punishment of those who arrogantly refuse to call on Allaah, whether they call on someone other than Allaah or they do not call on Him at all, out of pride and self-admiration, even if they do not call on anyone else.

Allaah says (interpretation of the meaning): “Invoke your Lord with humility and in secret…” [al-A’raaf 7:55]. Allaah commands His slaves to call on Him and not anyone else.

Allaah says of the people of Hell (interpretation of the meaning): “[They say:] ‘By Allaah, we were truly in a manifest error when we held you (false gods) as equals (in worship) with the Lord of the Worlds.” [al-Shu’ara’ 26:96-97]

Anything that results in equating something other than Allaah with Allaah in worship or acts of obedience is shirk, the crime of associating partners with Him. Allaah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him until the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (one the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.” [al-Ahqaaf 46:5-6]

Allaah says (interpretation of the meaning): “ And whoever invokes (or worships) besides Allaah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah) will not be successful.” [al-Mu’minoon 23:117].

Allaah states that anyone who calls on anything other than him is taking that thing as a god, as He says (interpretation of the meaning): “…And those, whom you invoke or call upon instead of Him, own not even a qitmeer (the thin membrane over a date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad), like Him Who is the All-Knower (of everything).” [Faatir 35:13-14].

In this aayah, Allaah explains that He is the only One Who deserves to be called upon, because He, and no one else, is the Sovereign who is directing everything. Those things that are worshipped cannot hear du’aa’s, let alone respond to the one who invokes them, and even if they were able to hear, they cannot respond, because they do not have the power to either benefit or harm.

The mushrik Arabs whom the Prophet (peace and blessings of Allaah be upon him) was sent to call were disbelievers because of this shirk. They would call upon Allaah sincerely at times of difficulty, but they became disbelievers at times of ease and plenty, when they would call on others besides Him. Allaah says (interpretation of the meanings):

“And when they embark on a ship, they invoke Allaah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.” [al-‘Ankaboot 29:65]

“And when harm touches you upon the sea, those that you call upon besides Him vanish from you excpet Him (Allaah Alone). But when He brings you safely to land, you turn away (from Him)…” [al-Isra’ 17:67].

“… till when you are in the ships and they sail with them with a favourable wind, and they are glad therein, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allaah, making their Faith pure for Him Alone…” [Yoonus 10:33]

The shirk of some people nowadays goes even further than the shirk of people in the past, because they direct some acts of worship to something other than Allaah, calling upon them and asking them for help even at times of distress; laa hawla wa laa quwwata illa Billaah (there is no strength and no help except in Allaah). We ask Allaah to keep us safe and sound.

To sum up our response to what your friend mentioned: asking the dead for anything is shirk, and asking the living for anything that no one except Allaah is able to do, is also shirk. And Allaah knows best.


End of Fatwa.

Another meaning of waseelah is the status in Paradise which the Prophet (peace and blessings be upon him) told us to ask Allah to grant to him, and we hope that Allah will give it to him, because only one person will be entitled to it, and he hoped that he would be the one.

To conclude, we Muslims worship Allah who does not need any mediators to reach. We have direct lines. The number is 24434. Did you know that number? :)

Wassalam 'Alaikum Warahmatullahi Wabarakatuh
 

friend263

Junior Member
Jazakallahu khairen for the response dear: brother ibn adam and itqan ullah so this means that its wrong to give wasilah also tell me more about that number? And about Dr. Tahirul qadri should I not listen to his lectures? I thought he is a a great scholar but now realised I can't simply trust any body,....
 

IbnAdam77

Travelling towards my grave.
Assalam 'ALaikum Warahmatullahi Wabarakatuh

Wa Iyyaki. First you need to try to find out about that number sister. :)
 

reamy

New Member
salamualeykum wa rahmatullah,
Yes that true. I was doing this also, i was making duaa through the prophet (pbuh).but then i realised that we are not allowed to do this and it is shirk a'uthu billah. really, im very curious about this number :)
 

mohammadyunus

Junior Member
salamualeykum wa rahmatullah,
Yes that true. I was doing this also, i was making duaa through the prophet (pbuh).but then i realised that we are not allowed to do this and it is shirk a'uthu billah. really, im very curious about this number :)

No. it is not bidah. Supplicating THROUGH the prophet is allowed. supplicating FROM prophets or anyone else is bidah.
You have to know that TTI is salafist website. What has been quoted earlier is a salafist opinion not the opinion of Ahlu sunaat wal jamaat.
 

islamerica

1 Ummah under God
It says on wiki, Muhammad Tahir ul-Qadri is a Pakistani Sufi scholar. We are Sunni Muslims. Salafi are sunni as well, just more conservative. Sufi are deviants with lots of bidah practices, grave worships and praying to saints. SE Asians follow such bidah a lot. I have never heard of this walisa supplications. The sunnah of the dua is clear to us. Etiquette for making duas is listed here:

http://www.turntoislam.com/forum/showthread.php?t=15145
 

mohammadyunus

Junior Member
Salafi are sunni as well, just more conservative.

You wouldnt even know how many types of salafis are there? Care to tell which type of salafi you are ??

The waseelah in supplication is not a sufi practise. I wonder why you would want to connect it to sufism ???

On a different note, you dont even know what is sufism or who is a sufi. Your comments are exactly like non muslims who say that all muslims are terrorists.

Better to gain practical knowledge rather than giving half baked opinions about everything under the sun.
 

mohammadyunus

Junior Member
Tawassul [defined by Shaykh Nuh as "supplicating Allah by means of an intermediary, whether it be a living person, dead person, a good deed, or a name or Attribute of Allah Most High" ] has sadly become a source of great controversy.

As most are aware the "salafis" have labelled this act as 'a means to "shirk"' or in some cases a 'manifest "shirk"'.

Whilst on the subject of Tawassul it may be worthwhile to first post the correct explanation of some of the ayaat quoted by the "salafis" against the ahadeeth whose authenticity we seek to establish


Imam Shawkani RH [a major authority for the "salafis" due to his stance on Taqlid] says in al-Durr al-nadid fi ikhlas kalimat al-tawhid:

There is no harm in tawassul through any one of the Prophets or Friends of Allah or scholars of knowledge... One who comes to the grave as a visitor (za'iran) and invokes Allah alone, using as his means the dead person in the grave, is as one who says: "O Allah, I am asking that you cure me from such-and-such, and I use as a means to You whatever this righteous servant of Yours possesses for worshipping You and striving for Your sake and learning and teaching purely and sincerely for You." Such as this, there is no hesitation in declaring that it is permitted...



He also says in al-Durr al-nadid:


Regarding what those who forbid tawassul to Allah through the Prophets and the saints cite to support their position, such as Allah's sayings:


· "We only worship them in order that they may bring us nearer" (39:3)

· "Do not call on any other god with Allah, or you will be among those who will be punished" (26:213)

· "Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of" (17:57)



These verses are irrelevant.

Rather: they support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue.

To wit: the verse "We only worship them in order that they may bring us nearer" explicitly states that they worship them for that purpose, whereas the one who makes tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means.

Similarly irrelevant to the issue is Allah's saying: "Do not call on any other god with Allah." This verse forbids that one should call upon another together with Allah, as if saying: "O Allah and O So-and-so." However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered.

Similarly irrelevant to the issue is Allah's saying: "Those unto whom they cry..." for it refers to people who call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him.

The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse:

· "The Day when no soul shall have power to do anything for another: for the Command, that Day, will be all with Allah." (82:19)

for that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment! Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error.

Equally irrelevant is their objection to tawassul by citing the verses:

· "Not for you is the decision in the least" (3:128)

· "Say: I have no power over over good or harm to myself except as Allah wills" (7:188)

for these two verses are explicit in that the Prophet has no say in Allah's decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent tawassul through him or any other of the Prophets or Friends of Allah or scholars.

Allah has given His Prophet the Exalted Station (al-maqam al-mahmud) -- the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: "Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!" And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases...

Equally irrelevant is their adducing as proof against tawassul:

· "And admonish your nearest kinsmen" (26:214)

whereupon the Prophet said: "O So-and-so son of So-and-so, I do not have any guarantee on your behalf from Allah; and O So-and-so daughter of So-and-so, I do not have any guarantee on your behalf from Allah."


For in the preceding there is nothing other than the plain declaration that he cannot benefit anyone for whom Allah has decreed harm, nor harm anyone for whom Allah has decreed benefit, and that he does not have any guarantee from Allah from any of his close relatives, let alone others. This is known to every Muslim. There is nothing in it, however, that prohibits making tawassul to Allah through the Prophet, for tawassul is a request from the One Who holds power to grant and deny all requests. The petitioner who makes tawassul only desires to place, at the front of his petition, what may be a cause for the granting of his petition by the One Who alone gives and withholds, the Owner of the Day of Judgment.


Next, a small quote from Tuhfat uth-Thaakireen of Imam Shawkani [translation kindly provided by Sidi Rashad]

Fasl salawaat ul-Mansoosaat :

Section on the Prayers which have been ordained (By Allah in the Kitab and the Sunnah)

-------------

Salat ud-Durri wal-Haaja

[The Prayer of Need]

Hadith number 253:

Yutawad-daa wa yusalli rakatayn thumma yad’oo/Make wudu, and pray two rakah (cycles) of prayer and then make the following supplication: Allahumma inni as’aluka, wa atawajjahu ilyaka bi-Nabiyyika Muhammad (saw) Nabiyyi-Rahma, Yaa Muhammad innee atawajjahu bika ilaa rabbiy fee haaajatee hathihi lituqdaa lee, Allahummah fashaf-fi-hu fee/O Allah! Verily I ask you, and turn to you through your Prophet Muhammad (saw) the Prophet of Mercy, O Muhammad verily I turn towards my Lord through you to my Lord in this need of mine, to fulfill it, O Allah intercede/cure this!

This hadith has been extracted by Tirmidhi, al-Hakim in his Mustadrak and Nisa’I, and it is from the hadith of Uthman bin Hanif may Allah be pleased with him. He said a blind man came to the Messenger of Allah (saw) and said: O Messenger of Allah Pray for me! He (saw) said: If you wish I will pray for you, but if you wish, you have been patient and this is better for you. He preferred to be supplicated for. The Messenger (saw) instructed him to make Wudu, and to make a perfect Wudu – Nisai’s narration adds in some of the reports (turuq) to make Wudu and pray two Rakah and then the supplication (as above). It was also extracted by Ibn Majah , and al-Hakim in his mustadrak who stated that it is sahih (authentic) according to the criterion of the two shaykhs (Imam Muslim and Imam Bukhari) and his narration had the addition: so he supplicated with this Dua and he arose and was able to see. Tirmidhi said the Hadith is Hasan Sahih (good and authentic) gharib (singular in chain) and we know this narration through this channel only from the Hadith of Abu Jafar and that is not al-Khatmi, these and other Imams have authenticated this narration, Nisa’I is alone in mentioneing the prayer, but Tabarani agreed with him and in mentions the same in some of his reports (turuq) it reports.

In the narration there is dalil (evidence) of the permissibility of Tawassul (taking a means) through the Messenger of Allah (saw) to Allah azza wa-jal with the firm belief (I’tiqad) that the only active agent (Faa’il) is Allah subhanahu wa’ta’aala, for verily He alone is the giver and the preventer, what He wishes, is, and what He does not wish never can be.
 

Itqan Ullah

Time is Running!!
Jazakallahu khairen for the response dear: brother ibn adam and itqan ullah so this means that its wrong to give wasilah also tell me more about that number? And about Dr. Tahirul qadri should I not listen to his lectures? I thought he is a a great scholar but now realised I can't simply trust any body,....

Hadith of blind man in trimidhi: http://islamqa.info/en/ref/97600

No. You should not listen to Tahir ul Qadri, Since he proponent of Shirki Tawassul of Calling upon dead, "good" biddah, .... <add in 100 more blunders over here>. Why he said you can call upon prophet directly is because the aqeedah of these mubtadi sufiyyah is prophet (pbuh) is alive (in worldly sense), he's aware of whats happening in ummah, and can drop them a visit aswell! May Allah (swt) quide Tahir ul Qadri and hundreds of people whom he has led astray.

The Aqeedah of some other mufti's on Qtv seems to be same, so theres no no need to take anything from them.

Please read more about it here: http://www.saheefah.org/aqeedah/a201/
 

mohammadyunus

Junior Member
TAWASSUL - Some Hadith Proofs

ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET [salallahu alayhi wa sallam]


The Prophet said on the authority of `Umar:

"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."
 

mohammadyunus

Junior Member
TAWASSUL OF 'UMAR THROUGH AL-'ABBAS [may Allah be pleased with them]

كما في صحيح البخاري (954) عَنْ أَنَسِ بْنِ مَالِكٍ رضي الله عنه: أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ كَانَ إِذَا قَحَطُوا اسْتَسْقَى بِالْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَقَالَ: اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا قَالَ فَيُسْقَوْنَ

It is narrated in Saheeh al-Bukhaaree (954) from Anas ibn Maalik that if a drought came, 'Umar ibn al-Khattaab (radiyallahu 'anhu) would ask al-'Abbaas ibn 'Abd al-Muttalib to pray for rain. He would say: "O Allah, we used to beseech You by means of (the du'a of) Your Prophet for rain and You would give us rain; now we beseech You by means of (the du'a of) the paternal uncle of Your Prophet, so grant us rain."

[Salafi translation]

This hadith is often manipulated by the salafis to try and prove that Tawassul is only through the living and not through the deceased. Alhamdolillah, *!*!*!*!*!*!*!*!*! has a useful response to them on this issue on their website [www.*!*!*!*!*!*!*!*!*!*!*!*!*!*!]:


Question:

How do the contemporary Hanafi scholars explain the hadeeth recorded in Sahih Al-Bukhari according to which Khalifah Umar (Allah be pleased with him) asked Ibn Abbas (Allah be pleased with him) to ask Allah for rain on behalf of the Muslim community and not the prophet Muhammad (pbuh) at his grave. The Khalifah said that they USED to ask the prophet Muhammad (pbuh) to ask Allah and now they ask his uncle instead.


Reply:

Before turning to the question and its questionable premises some preliminary remarks are in order.

First of all, `Umar asked al-`Abbas ibn `Abd al-Muttalib, not his son `Abd Allah ibn `Abbas...

Second, the terminology of the Khalifa's request, Allah be well-pleased with him, is as follows:

"O Allah! We would use our Prophet as a means to You and You then sent us rain; now we use our Prophet's uncle as a means to You, therefore send us rain!"

Narrated from Anas by al-Bukhari in his Sahih.

“Whoever understands from this that `Umar only used al-`Abbas as his means and not the Messenger of Allah, upon him peace, because al-`Abbas is alive and the Messenger of Allah is dead – that person’s understanding is dead.” (Al-Maliki)


Al-Suyuti mentions the context of this event in his Tarikh al-Khulafa' (Beirut, 1992 Ahmad Fares ed. p. 140):

"In the year 17 `Umar enlarged the Prophetic mosque. That year there was a drought in the Hijaz. It was named the Year of Cinders (`am al-ramada). `Umar prayed for rain for the people by means of al-`Abbas. Ibn Sa`d narrated from [the Sahabi] Niyar al-Aslami that when `Umar came came out to pray for rain, he came out wearing the cloaks (burd) of the Messenger of Allah, upon him blessings and peace. Ibn `Awn narrated that `Umar took al-`Abbas's hand and raised it up, saying, 'O Allah, we seek a means to You with the uncle of Your Prophet to ask that You drive away from us the drought and water us with rain'...."



Now, the event of the tawassul of Sayyiduna `Umar through al-`Abbas shows the following:


[1] Nowhere in the hadith is there any indication that there was no tawassul through the Prophet upon him peace, in the time of `Umar. Such a view is an inference or an extrapolation that is not based on explicit evidence.


[2] On the contrary, `Umar implicitly made tawassul through the Prophet upon him peace, at that very time, by wearing his blessed cloaks as he came out for the prayer for rain as mentioned in the report by Ibn Sa`d. In Sahih Muslim Asma' says that she inherited the mantle of the Prophet from her sister `A'isha and that they used it to seek a cure for people.


[3] The use of the Prophet's uncle illustrates that tawassul is essentially through the Prophet upon him peace, as the importance of al-`Abbas in this respect is only in his relationship to the Prophet as `Umar himself states with the words "the uncle of Your Prophet" in al-Bukhari's version already mentioned; "the status of al-`Abbas in relation to your Prophet" in al-Lalika'i's version; and as al-`Abbas states:

"O Allah, truly no tribulation descends except because of sins, nor is lifted except upon repentence. The people have turned to you by means of me BECAUSE OF MY POSITION IN RELATION TO YOUR PROPHET, and here are our hands [raised up] towards you - despite our sins - and our forelocks in repentence, so send down water for us and PRESERVE YOUR PROPHET IN THE PERSON OF HIS UNCLE." Whereupon the sky let down water as thick as ropes and the people came over to al-`Abbas passing their hands over him and saying to him: “Congratulations to you, irrigator of the two Sanctuaries!” Whereupon `Umar said, “He/This is, by Allah, the means to Allah and the place of nearness to Him!”

Cited from al-Zubayr ibn Bakkar's narration in al-Ansab by Ibn Hajar in Fath al-Bari (2:497).

So the tawassul continues to be solely through the Prophet despite appearances to the contrary, for he is the ultimate recourse of human beings seeking nearness to Allah as he himself taught the blind man (“Say, ‘O Muhammad, I turn with you to Allah…’”) and as several Sahaba explicitly said, such as in the following reports:

(a) Report of the Bedouin who said to the Holy Prophet :

We have come to you when even our virgins' milk is dry, and the mother worries for her own life over her child's, The child lets down his arms sitting still For hunger, a hunger unstilled and uninterrupted. We have nothing left from what our people eat Except bitter colocynth and camel-wool mixed with blood. And we have none but you to flee to, for where can people flee except to the Messengers?

Then the Prophet - upon him peace - stood up and he was dragging his garment. He climbed up the pulpit and said: "O Allah, send us water...." whereupon rain fell abundantly. Then the Prophet upon him peace said: "If Abu Talib were alive he would have liked to see this. Who will recite for us what he said?" Hearing this, `Ali stood up and said: "O Messenger of Allah, I think you mean his saying:

A fair-skinned one by whose face rainclouds are sought, A caretaker for the orphans and protector of widows. With him the clan of Hashim seek refuge from calamities, For they possess in him immense favor and grace...."

Narrated by al-Bayhaqi in Dala'il al-Nubuwwa (6:141) cf. Ibn Kathir, al-Bidaya wal-Nihaya (6:90-91) and Ibn Hajar, Fath al-Bari (1989 ed. 2:629).

(b) Report of Sawad ibn Qarib al-Sadusi who declaimed:

Truly, you are the nearest of all Messengers as a means to Allah, son of the noblest and purest ones!

Therefore, be an intercessor for me the Day none but you among intercessors shall be of the least benefit for Sawad ibn Qarib!

Whereupon the Prophet smiled, upon him peace, and said: “You have obtained success, Sawad!”

Narrated by Abu Ya`la in his Mu`jam (p. 265), al-Tabarani in al-Kabir (7:94 §6475), Abu Nu`aym in Dala’il al-Nubuwwa (p. 114 §63), al-Taymi in the Dala’il (p. 132), al-Hakim in the Mustadrak, (3:705), al-Bayhaqi in the Dala'il (2:251) cf. Ibn `Abd al-Barr, Isti`ab (2:675), Ibn Kathir, Tafsir (4:169) and Bidaya, Ibn Hajar, Fath al-Bari (7:180) and Isaba (3:219).


(c) Report of Hassan ibn Thabit who declaimed:

O Pillar of those who rely upon you, O Immunity of those who seek refuge in you, and Resort of those who seek herbiage and rain, and Neighboring Protector of those in need of shelter! O you whom the One God has chosen for His creatures by planting in him perfection and purity of character!

Narrated by Ibn `Abd al-Barr in al-Isti`ab (1:276) and Ibn Sayyid al-Nas in Minah al-Mad-h (p. 73).


[4] The background to `Umar's prayer for rain shows that there was also an explicit tawassul through the Prophet upon him peace, performed by the Sahabi Bilal ibn al-Harith as narrated in two versions:

(a) Version 1

From the Sahabi Malik al-Dar:

The people suffered a drought in `Umar's khilafa, whereupon a man came to the grave of the Prophet sallAllahu `alayhi wa- Alihi wa-Sallam and said: "Messenger of Allah! Ask for rain for your Community, for verily they have but perished." After this the Prophet appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: Be clever!" The man went and told `Umar. The latter wept and said: "My Lord! I spare no effort except in what escapes my power."

Ibn Kathir cites it thus from al-Bayhaqi's Dala'il al-Nubuwwa (7:47) in al-Bidaya wal-Nihaya (Ma`arif ed. 7:91-92=Dar Ihya' al-Turath ed. 7:105) saying: "isnaduhu sahih" and he also declares its chain sound (isnaduhu jayyidun qawi) in his Jami` al-Masanid (1:223) in Musnad `Umar. Ibn Abi Shayba cites it (6:352=12:31-32) with a sound (sahih) chain as confirmed by Ibn Hajar who says: "rawa Ibn Abi Shayba bi'isnadin sahih" and cites the hadith in Fath al-Bari, Book of Istisqa ch. 3 (1989 ed. 2:629-630=1959 ed. 2:495) as well as in al-Isaba (6:164 §8350=3:484) where he says that Ibn Abi Khaythama cited it. It is also thus narrated by al-Khalili in al-Irshad (1:313- 314) and Ibn `Abd al-Barr in al-Isti`ab (2:464=3:1149).

Al-Albani attempted to weaken this report in his Tawassul (p. 120) but was refuted in the lengthy analysis given by Mamduh in Raf` al-Minara (p. 262-278), which refutes other similar attempts cf. Ibn Baz's marginalia on Fath al-Bari, Abu Bakr al-Jaza'iri's tract Wa-Ja'u Yarkudun, Hammad al-Ansari's articles "al-Mafhum al-Sahih lil-Tawassul" also titled "Tuhfat al-Qari fil-Radd `ala al-Ghumari," and other such literature.

Ibn Hajar identifies the man who visited and saw the Prophet upon him peace, in his dream as the Companion Bilal ibn al- Harith, counting this hadith among the reasons for al- Bukhari's naming of the chapter "The people's request to their leader for rain if they suffer drought" in his Sahih, book of Istisqa'.


(b) Version 2 from al-Tabari's Tarikh (2:509):

In the year of the drought called al-Ramada during the successorship of `Umar the Companion Bilal ibn al-Harith, while slaughtering a sheep for his kin, noticed that the sheep's bones had turned red because the drying flesh was clinging to them. He cried out "Ya Muhammadah!" Then he saw the Prophet - upon him peace - in a dream ordering him to go to `Umar with the tidings of coming rain on condition that `Umar show wisdom. Hearing this, `Umar assembled the people and came out to pray for rain with al-`Abbas, the uncle of the Prophet upon him blessings and peace.


[5] `Umar had made tawassul through the Prophet in the past, upon him peace, since he said: "WE WOULD USE OUR PROPHET AS A MEANS TO YOU..." i.e. in his and Abu Bakr's rule (and not only during the life of the Prophet upon him peace), as it is improbable that they never once experienced drought in the previous 8.5 years. “But to restrict this sententence to the Prophet's lifetime is a deficiency stemming from idle lust, a manipulation of the text of the report, and figurative interpretation without proof.” (Al-Kawthari)


[6] At any rate the major Sahaba did make tawassul through the Prophet upon him peace, after his time as established by the report from our Mother `A'isha - Allah be well- pleased with her - in al-Darimi's Sunan, in the 15th Chapter of the Introduction (1:43) titled: "Allah's generosity to His Prophet after his death," related from Aws ibn `Abd Allah with a good chain:

"The people of Madina complained to `A'isha of the severe drought that they were suffering. She said: "Go to the Prophet's grave and open a window towards the sky so that there will be no roof between him and the sky." They did so, after which they were watered with such rain that vegetation grew and the camels got fat. That year was named the Year of Plenty."

The reader will find extensive documentation on this report in the Encyclopedia of Islamic Doctrine (4:47-52) and it was declared authentic by all the Sunni experts of hadith, last in date Shaykh Nabil ibn Hashim al-Ghamri in his 1999 10-volume edition of and commentary on al-Darimi titled Fath al-Mannan (1:564-566) where he rejects the objections of al-Albani and his likes to this hadith.


[7] `Umar had made tawassul through the Prophet upon him peace, in the campaign of Tabuk and had therefore directly experienced the Divine munificence and Prophetic generosity.

"When the travel provision of the people decreased they thought of slaughtering their camels but `Umar came to the Prophet upon him peace, and said, 'How will they survive without their camels?' The Prophet said, 'Call to them to bring every remainder of their travel provisions.' A piece of leather was spread and they brought whatever they had. Then the Messenger of Allah stood and supplicated, then he blessed over the food and summoned them to being their bags. The people supplied themselves to the last one. Then the Messenger of Allah said, 'I bear witness that there is no god but Allah and that I am the Messenger of Allah!'"

Narrated from Salama ibn al-Akwa` by al-Bukhari and Muslim and from Abu Hurayra by Muslim and Ahmad.


[8] `Umar used al-`Abbas to show people the status of the Prophet's family in the society and teach them to respect and venerate them, as Ibn Hajar said in explanation of the report of Anas cited above:

"It is desirable to seek the intercession of saintly people and the relatives of the Prophet sallAllahu `alayhi wa-Alihi wa-Sallam, and it shows al-`Abbas's great merit and that of `Umar due to the latter's humbleness before al-`Abbas and his recognition of his due right."

This is confirmed by al-Ajurri's narration in al-Shari`a and Ahmad in Fada'il al-Sahaba (2:937 #1802) that Ka`b al- Ahbar took al-`Abbas's hand and said, "I shall hide it away [this handshake] for your intercession on my behalf." Al- `Abbas replied: "Why, will I have the power of intercession?" Ka`b said: "Yes, there is none from the Household of the Prophet upon him and them peace, except they have the power of intercession!" Ka`b al-Ahbar also said to Sayyidina `Umar: "Whenever the Israelites had a drought they sought intercession through their Prophet's household" as narrated by Ibn `Abd al- Barr in al-Isti`ab (2:814).


[9] It is known that `Umar had a particular veneration for the Prophetic Household (Ahl al-Bayt) as illustrated by the following reports:

(a) Ibn Sa`d narrated from al-Sha`bi and al-Hasan that al- `Abbas had some need of `Umar one day and said to him: "Commander of the Believers, suppose the uncle of Musa, upon him peace, came to you as a Muslim, how would you treat him?" He replied, "I swear by Allah that I would treat him well!" Al-`Abbas said, "Well, I am the uncle of Muhammad the Prophet - upon him and his House blessings and peace!" `Umas said, "Abu al-Fadl, and what do you suppose? By Allah, your father [`Abd al-Muttalib] is certainly dearer to me than my own father!" He said, "By Allah?" `Umar said, "By Allah, yes! Because I know that he [`Abd al-Muttalib] is dearer to the Messenger of Allah than my own father, therefore I prefer the love of the Messenger of Allah to my love."

(b) A man disparaged `Ali ibn Abi Talib in the presence of `Umar whereupon the latter said: "Do you know the dweller of this grave? He is Muhammad ibn `Abd Allah ibn `Abd al-Muttalib. And `Ali is the son of Abu Talib ibn `Abd al-Muttalib. Therefore, do not mention `Ali except in a good way for if you dislike him you will harm this one in his grave." Narrated by Ahmad with a good chain in Fada'il al-Sahaba (2:641 #1089).

(c) After `Umar saw al-Husayn ibn `Ali ibn Abi Talib waiting at his door he said to him: "You are more deserving of permission to enter than [my son] `Abd Allah ibn `Umar! You see the goodness that was placed on our head; [therefore] first Allah; then you [the Prophetic Household]!" and he placed his hand on his head as he spoke. Narrated by Ibn Sa`d, Ibn Rahuyah, and al-Khatib.

(d) Jabir said he heard `Umar ibn al-Khattab say on the pulpit after he married Umm Kulthum, the daughter of `Ali and Fatima - Allah be well-pleased with them:

"Do not disparage me [for marrying a young girl], for I heard the Prophet say, upon him blessings and peace: 'On the Judgment Day every means will be cut off and every lineage severed except my lineage.'"

Narrated by al-Tabarani. Al-Haythami said its narrators are those of al-Bukhari and Muslim.

`Umar desired to place himself in the Prophet's lineage through this marriage due to the precedence of Ahl al-Bayt in the Prophet's intercession, upon him and them peace.


[10] Nor is this intercession solely by way of the Prophet's mere supplication (du`a) and by means of al-`Abbas's mere supplication as claimed by the innovators and by the terminology of the question cited above. Rather, it was by means of their person (dhat) AND du`a as literally stated in the following reports among many others:

(a) Intercession through the Prophet's person according to Ibn `Umar:

In Sahih al-Bukhari: `Abdullah ibn Dinar said:

"I heard Ibn `Umar reciting the poetic verses of Abu Talib:

A fair-skinned one by whose face rainclouds are sought, A caretaker for the orphans and protector of widows.
"`Umar ibn Hamza said: Salim narrated from his father (Ibn `Umar) that the latter said: "The poet's saying came to my mind as I was looking at the face of the Prophet - upon him blessings and peace - while he was praying for rain - and he did not come down until the rain water flowed profusely from every roof-gutter:

A fair-skinned one by whose face rainclouds are sought, A caretaker for the orphans and protector of widows."
One sub-narrator added: "These were the words of Abu Talib."

Note that in his translation of Bukhari (2:65), Muhammad Muhsin Khan alters the wording of the hadith to read: "A white person WHO IS REQUESTED TO PRAY FOR RAIN" in place of "by whose face rain is sought." This is tahrif i.e. textual and semantic manipulation of the most important source in Islam after the Qur'an.

(b) Intercession through al-`Abbas's person according to `Umar:

"People! The Messenger of Allah sallAllahu `alayhi wa-Alihi wa-Sallam considered al-`Abbas like his father, venerating him and greatly respecting him and his rights. Therefore, O people! take the lead of the Messenger of Allah in the person of his uncle al-`Abbas and take the latter as your means to Allah Most High in the context of your tribulation."

Narrated from `Umar with a sound chain by al-Baladhiri and with weak chains from Ibn `Umar by al-Zubayr ibn Bakkar in al-Ansab and Ibn `Asakir in Tarikh Dimashq (8:932) as cited by Ibn Hajar in the Fath (1959 ed. 2:497). Shaykh Mahmud Mamduh in Raf` al- Minara (p. 120) rejected al-Albani's claim in his book al-Tawassul (p. 67-68) that the chain of this hadith is "mixed up" (mudtarib) as inapplicable here.


[11] `Umar showed the possibility of tawassul through X. even though Y. - also present - may be better than X. He showed that tawassul through the inferior in the presence of the superior is permissible as there is Consensus that the best of all living human beings after Prophets then, namely `Umar, `Uthman, and `Ali are all three superior to al-`Abbas, Allah be well-pleased with all of them. This was also a mark of humbleness on `Umar's part as already cited from Fath al-Bari. Another example of this is the tawassul of Mu`awiya for rain through the Sahabi Yazid ibn al-Aswad al-`Amiri as narrated by Abu Zur`a al-Dimashqi in his Tarikh and his tawassul also through the Tabi`i Abu Muslim al-Khawlani as narrated by Ahmad in al-Zuhd cf. al-Tahanawi, I`la' al-Sunan (8:193).


[12] `Umar used al-`Abbas also as a precaution lest people's faith in the Prophet upon him peace, be shaken in case the prayer were not answered.


[13] Finally, the Sunna prayer for rain formally has to be performed by the outward, political Imam of the Muslims or his deputy. It is in that function that the office of the Messenger of Allah – upon him blessings and peace – had ceased and was taken over, first by Abu Bakr, then by `Umar. Al-`Abbas’s position in this event is that of the deputy of the latter as the Commander of the Believers. And Allah knows best.

--

I have compiled the above from the references cited below and the lights imparted by my teachers on this subject – may Allah keep them and thank them for guarding pure and authentic Sunni doctrine from the ignorant and the extremists.

Contemporary Hanafi References:

- Al-Kawthari, Muhammad Zahid. "Mahq al-Taqawwul fi Mas'alat al-Tawassul" ("The Eradication of Gossip Concerning the Use of Intermediaries") in his Maqalat ("Essays") and recently published as a monograph with introduction and notes by Shaykh Wahbi Sulayman Ghawji (1997).

- Al-Dajwi, Yusuf Ahmad – al-Kawthari’s Shaykh. Four Articles on tawassul originally published in Majallat al-Azhar and reprinted at the beginning of Ghawji’s edition of al-Kawthari’s “Mahq al-Taqawwul.”

- Ghawji, Wahbi Sulayman. Introduction to Mahq al-Taqawwul.

- Al-Nass, Samer. Al-Wasilatu ila Fahmi Haqiqat al-Tawassul ("The Means to Understanding the Truth of Seeking a Means"). Beirut: Dar al-Tawfiq, 2003. The best treatment in our opinion.

Other references:

- Muhammad ibn `Alawi al-Maliki, Mafahim Yajib an Tusahhah ("Necessary Correction of Certain Misconceptions"). 10th ed. (p. 153-156.)

- Abul-Hasanayn `Abd Allah ibn `Abd al-Rahman al-Makki al- Hashimi, al-Salafiyya al-Mu`asira: Munaqashat wa-Rudud (“Contemporary Salafism: Discussions and Rebuttals”) p. 143-145.

- Al-Ghumari, Irgham al-Mubtadi` al-Ghabi bi-Jawaz al- Tawassul bil-Nabi ("Compelling the Dunderheaded Innovator to Accept the Permissibility of Using the Prophet as a Means"). Ed. Hasan `Ali al-Saqqaf. 2nd ed. Amman: Dar al-Imam al-Nawawi, 1992.

- Mahmud Mamduh, Raf` al-Minara bi-Ahadith al-Tawassul wal- Ziyara ("Raising the Lighthouse with the Hadiths of Seeking Means and Visitation [of the Prophet]") p. 118-121.
 

islamerica

1 Ummah under God
You wouldnt even know how many types of salafis are there? Care to tell which type of salafi you are ??

The waseelah in supplication is not a sufi practise. I wonder why you would want to connect it to sufism ???

On a different note, you dont even know what is sufism or who is a sufi. Your comments are exactly like non muslims who say that all muslims are terrorists.

Better to gain practical knowledge rather than giving half baked opinions about everything under the sun.

your attacking me will not change the facts. Since you are from india, it is obvious you will cling to what you were taught and will defend it no matter what.


TAWASSUL - Some Hadith Proofs

ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET [salallahu alayhi wa sallam]


The Prophet said on the authority of `Umar:

"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."

and what is the source of this hadith you quote?




Hadith of blind man in trimidhi: http://islamqa.info/en/ref/97600

No. You should not listen to Tahir ul Qadri, Since he proponent of Shirki Tawassul of Calling upon dead, "good" biddah, .... <add in 100 more blunders over here>. Why he said you can call upon prophet directly is because the aqeedah of these mubtadi sufiyyah is prophet (pbuh) is alive (in worldly sense), he's aware of whats happening in ummah, and can drop them a visit aswell! May Allah (swt) quide Tahir ul Qadri and hundreds of people whom he has led astray.

The Aqeedah of some other mufti's on Qtv seems to be same, so theres no no need to take anything from them.

Please read more about it here: http://www.saheefah.org/aqeedah/a201/

The above is same as i stated originally. It's best to stay away from these sufis even if they copy/paste mile long text to confuse you.
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
Asalamo`Alaykum Wa Rahmatullahi Wa Baraakaatuh,

I don't like to speak against people, but here goes:

Tahir ul Qadhri is a massive joke. If anyone was able to catch his latest TV appearance, you'll know. He was there with another hypocrite who goes by the name of Najm Saiti in his program "Apas Ki Baath". Najm asked him if he's ever lied. He said he's just not able to. He was shown video after video each contradicting the message of other and his lies were there for the whole world to see. When asked, he said he had no comments to make.

However, he's powerful. Those clips were removed from the repeat telecast the next day. He must have a lot of money.
 

IbnAdam77

Travelling towards my grave.
TAWASSUL - Some Hadith Proofs

ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET [salallahu alayhi wa sallam]


The Prophet said on the authority of `Umar:

"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."

Assalam 'Alaikum Warahmatullahi Wabarakatuh

The Hadith you quoted is FABRICATED. For the sake of Allah, stop making divisions in this Ummah. TTI is a website on Ahlus-Sunnah Wal Jamaa'ah.

Here is the reply to your false claim. Be warned! Allah is watching you and me! I pray Allah to steadfast us in the Truth.

This hadeeth was narrated by al-Haakim via ‘Abd-Allaah ibn Muslim al-Fahri (who said), Ismaa’eel ibn Muslimah narrated to us, ‘Abd al-Rahmaan ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the questioner quoted it.

Al-Haakim said: The isnaad of this hadeeth is saheeh.

This is what al-Haakim said! But a number of scholars rebuked him and denounced him for classing this hadeeth as saheeh. They ruled that this hadeeth is false and fabricated, and they pointed out that al-Haakim contradicted himself when commenting on this hadeeth.

There follow some of their comments:

Al-Dhahabi said, criticizing the words of al-Haakim quoted above:

Rather it is mawdoo’ (fabricated), and ‘Abd al-Rahmaan is not reliable, and I do not know who ‘Abd-Allaah ibn Muslim al-Fahri is.

Al-Dhahabi also said in Meezaan al-I’tidaal: It is a false report.

Al-Haafiz Ibn Hajar agreed with him in Lisaan al-Meezaan.

Al-Bayhaqi said:

‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this isnaad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidaayah wa’l-Nihayyah, 2/323.

Al-Albaani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’.

Al-Haakim himself (may Allaah forgive him) accused ‘Abd al-Rahmaan ibn Zayd of being a fabricator of hadeeth, so how could his hadeeth be saheeh?

Shaykh al-Islam Ibn Taymiyah said in al-Qaa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69):

Al-Haakim’s narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma’rifat al-Saheeh ‘an al-Saqeem:

‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated ahaadeeth from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating ahaadeeth. I say: ‘Abd al-Rahmaan ibn Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.

See Silsilat al-Ahaadeeth al-Da’eefah by al-Albaani, 1/38-47.


Wassalam 'ALaikum Warahmatullahi Wabarakatuh
 

IbnAdam77

Travelling towards my grave.
To sister friend263 and sister reamy:

The number is 5 Daily Salah. 2 Rak'ahs in Subuh, 4 in Duhur, 4 in 'Asr, 3 in Maghrib and 4 in 'Isha. :)
 

mohammadyunus

Junior Member
To all the brothers and sisters on this thread ...

Suppose one of you , take for example sister islamerica. She has a son. This son is very very beloved to our sister. One day a boy comes to sister islamerica and asks for some money. Sister islamerica turns him away. Ok. Now, this boy comes back and tells her that he is a very good friend of his son and they are always together at school, so for being such a good friend of your son please give me some money. Sister islamerica now HAPPILY gives the boy some money and is in fact very pleased to do so.

Now tell me, from whom is the boy asking for help ??? From sister islamerica or her son ??

Can you say that since the boy brought up the name of sister islamerica's son he is therefore asking from his son and not the sister ???

Where everything else fails , Allah has given us brains. We can use them.and a little bit of logic.
 

reamy

New Member
do you know brother, sometimes i was thinking about this number even at work. i made it complicated but the answer is very simple and easy.thank you brother and jazaka Allahu kulla khayr for the Hadiths.
:blackhijab:
 
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