Wasila (وسیلہ) of a Dead Person

[Pakistani1947]

اور جب آپ سےمیرے بندے میرے متعلق سوال کریں تو میں نزدیک ہوں دعاا کرنے والے کی دعا قبول
کرتا ہوں جب وہ مجھے پکارتا ہے پھر چاہیئے کہ میرا حکم مانیں اور مجھ پر ایمان لائیں تاکہ وہ ہدایت پائیں (Quraan 2:86)
​

Beloved brother and sisters in Islam, to assume that by invoking (پکارنا ) in the unseen the righteous imams, or the noble companions of the Holy Prophet (pbuh), or even the Noble Prophet (pbuh) himself, or invoking (پکارنا ) anyone in the Universe other than the One and Only True Lord of the Worlds, would be a clear and manifest (کھلا ) form of the unforgivable crime of shirk in Islam.

To assume that any of the pious departed slaves of Allah (SWT), or anyone else in creation other than Allah (SWT) Alone can hear ones invocations in the unseen, let alone has the power and ability to answer them or get them answered, is a clear and manifest form of the most heinous of sins: shirk with Allah. One of the Noble and Exclusive Attributes (خصوصیات) of Allah (SWT) is that He Alone is the All-Hearing. To assume that anyone or anything in creation can hear us in the unseen, let alone having the ability and power to answer or respond to our invocations (دعائیں), is to share one of Allah (SWT)s Exclusive and Sole Attributes (خصوصیات) with one amongst His creation; and that is a clear and manifest form of the sin of shirk!

There is not a major Surah in the Quran, where Allah (SWT) has not warned the believers against this heinous practice and abomination (نفرت) of taking wasila, or invoking others with Allah (SWT) in the unseen! The noble and pious departed slaves of Allah (SWT) never advocated such a practice, nor did it behove them to do so!

Allah says in the Holy Quran Chapter 16 Surah Al Nahl verse 20-21:

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ​

Those whom they invoke besides Allah create nothing and are themselves created.

اور جنہیں الله کے سوا پکارتے ہیں وہ کچھ بھی پیدانہیں کرتے اور وہ خود پیدا کیے ہوئے ہیں


أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ​

(They are things) dead, lifeless: nor do they know when they will be raised up.

وہ تو مردے ہیں جن میں جان نہیں اور وہ نہیں جانتے کہ لوگ کب اٹھائے جائیں گے​

Allah says in the Holy Quran Chapter 10 Surah Yunus verse 66:

أَلَا إِنَّ لِلَّهِ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ ۗ وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ شُرَكَاءَ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ​

Behold! verily to Allah belong all creatures, in the heavens and on earth. What do they follow who worship as His "partners" other than Allah. They follow nothing but fancy, and they do nothing but lie.

خبردار جو کوئی آسمانوں میں ہے اور جو کوئی زمین میں ہے سب الله کا ہے اور یہ جو الله کے سوا شریکوں کو پکارتے ہیں وہ نہیں پیروی کرتے مگر گمان کی اور نہیں ہیں وہ مگر اٹکل کرتے ہیں​

Allah says in the Holy Quran Chapter 35 Surah Fatir verses 13-14:

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى ۚ ذَ*ٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ​

He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power.

وہ رات کو دن میں داخل کرتا ہے اور دن کو رات میں داخل کرتا ہے اور اسی نے سورج اور چاند کو کام میں لگا رکھا ہے ہر ایک وقت مقرر تک چل رہا ہے یہی الله تمہارا رب ہے اسی کی بادشاہی ہے اورجنہیں تم اس کے سوا پکارتے ہو وہ ایک گھٹلی کے چھلکے کے مالک نہیں


إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ​

If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership". and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things.

اگر تم انہیں پکارو تو وہ تمہاری پکار کو نہیں سنتے اور اگر وہ سن بھی لیں تو تمہیں جواب نہیں دیتے اور قیامت کے دن تمہارے شرک کا انکار کر دیں گے اور تمہیں خبر رکھنے والے کی طرح کوئی نہیں بتائے گا​

Allah says in the Holy Quran Chapter 46 Surah Al Ahqaf verses 4-6:

قُلْ أَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ۖ ائْتُونِي بِكِتَابٍ مِّن قَبْلِ هَـٰذَا أَوْ أَثَارَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَادِقِينَ​

Say: "Do ye see what it is ye invoke besides Allah. Show me what it is they have created on earth, or have they a share in the heavens bring me a book (revealed) before this, or any remnant of knowledge (ye may have), if ye are telling the truth!

کہہ دو بھلا بتاؤ تو سہی جنہیں تم الله کے سوا پکارتے ہو مجھے دکھاؤ کہ انہوں نے زمین میں کون سی چیز پیدا کی ہے یا آسمانوں میں ان کا کوئی حصہ ہے میرے پاس اس سے پہلے کی کوئی کتاب لاؤ یا کوئی علم چلا آتا ہو وہ لاؤ اگر تم سچے ہو


وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ​

And who is more astray than one who invokes besides Allah, such as will not answer him to the Day of Judgment, and who (in fact) are unconscious of their call (to them)?

اور اس سے بڑھ کر کون گمراہ ہے جو الله کےسوا اسےپکارتا ہے جو قیامت تک اس کے پکارنے کا جواب نہ دے سکے اور انہیں ان کے پکارنے کی خبر بھی نہ ہو


وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ​

And when mankind are gathered together (at the Resurrection), they will be hostile to them and reject their worship (altogether)!

او ر جب لوگ جمع کئےجائیں گے تو وہ ان کے دشمن ہو جائیں گے اور ان کی عبادت کے منکر ہوں گے​

Allah says in the Holy Quran Chapter 39 Surah Al Zumar verse 2-3:

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ​

Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion.

بے شک ہم نے یہ کتاب ٹھیک طور پر آپ کی طرف نازل کی ہے پس تو خالص الله ہی کی فرمانبرداری مدِ نظر رکھ کر اسی کی عبادت کر


أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

​

Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful.

خبردار! خالص فرمانبرداری الله ہی کے لیے ہے جنہوں نے اس کے سوا اور کارساز بنا لیے ہیں ہم ان کی عبادت نہیں کرتے مگر اس لیے کہ وہ ہمیں الله سے قریب کر دیں بے شک الله ان کے درمیان ان باتوں میں فیصلہ کرے گا جن میں وہ اختلاف کرتےتھے بے شک الله اسے ہدایت نہیں کرتا جو جھوٹا ناشکرگزار ہو​

Allah says in the Holy Quran Chapter 10 Surah Yunus verse 18:

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَـٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ​

They serve, besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!"

اور الله کے سوا اس چیز کی پرستش کرتے ہیں جونہ انہیں نقصان پہنچا سکے اورنہ انہیں نفع دے سکے اور کہتے ہیں الله کے ہاں یہ ہمارے سفارشی ہیں کہہ دو کیا تم الله کو بتلاتے ہو جو اسے آسمانوں اور زمین میں معلوم نہیں وہ پاک ہے اوران لوگو ں کے شرک سے بلند ہے​

Allah says in the Holy Quran Chapter 19 Surah Maryam verses 81-82:

وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لِّيَكُونُوا لَهُمْ عِزًّا​

And they have taken (for worship) gods other than Allah, to give them power and glory!

اور انہوں نے الله کے سوا معبود بنا لیے ہیں تاکہ وہ ان کے مددگار ہوں


كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا​

Instead, they shall reject their worship, and become adversaries against them.

ہرگز نہیں وہ جلد ہی ان کی عبادت کا انکار کریں گے اور ان کے مخالف ہوجائیں گے​

Allah says in the Holy Quran Chapter 16 Surah Al Nahl verses 86-87:

وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَـٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِن دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ​

When those who gave partners to Allah will see their "partners", they will say: "Our Lord! these are our 'partners,' those whom we used to invoke besides Thee." But they will throw back their word at them (and say): "Indeed ye are liars!"

اور جب مشرک اپنے شریکوں کو دیکھیں گے تو کہیں گے اے ہمارے رب! یہی ہمارے شریک ہیں جنہیں ہم تیرے سوا پکارتے تھے پھر وہ انہیں جواب دیں گے کہ تم سراسر جھوٹے ہو
وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ​

That Day shall they (openly) show (their) submission to Allah. and all their inventions shall leave them in the lurch.

اور وہ اس دن الله کے سامنے سر جھکا دیں گے اور بھول جائیں گے وہ جو جھوٹ بناتے تھے​

Allah says in the Holy Quran Chapter 7 Surah Al Araf verse 190-196:

فَلَمَّا آتَاهُمَا صَالِحًا جَعَلَا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا ۚ فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ​

But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him.

پھر جب الله نے انکو صحیح سالم اولاد دی تو الله کی دی ہوئی چیزوں میں وہ دونوں الله کا شریک بنانے لگے سو الله ان کے شرک سے پاک ہے


أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ​

Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created?

کیا ایسوں کو شریک بناتے ہیں جو کچھ بھھی نہیں بنا سکتے اور وہ خود بنائے ہوئے ہیں


وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنفُسَهُمْ يَنصُرُونَ

​

No aid can they give them, nor can they aid themselves!

اور نہ وہ ان کی مدد کر سکتے ہیں اور نہ اپنی ہی مدد کر سکتے ہیں


وَإِن تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَامِتُونَ​

If ye call them to guidance, they will not obey: For you it is the same whether ye call them or ye hold your peace!

اور اگر تم انہیں راستہ کی طرف بلاؤ تو تمہاری تابعداری نہ کریں برابر ہے کہ تم انہیں پکارو یا چپکے رہو


إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِن كُنتُمْ صَادِقِينَ​

Verily those whom ye call upon besides Allah are servants like unto you: Call upon them, and let them listen to your prayer, if ye are (indeed) truthful!

بے شک جنہیں تم الله کے سوا پکارتے ہو وہ تمہاری طرح کے بندے ہیں پھر انہیں پکار کر دیکھو پھر چاہے کہ وہ تمہاری پکار کو قبول کریں اگر تم سچے ہو


أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا ۖ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ادْعُوا شُرَكَاءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ​

Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite!

کیا ان کے پاؤں ہیں جن سے وہ چلیں یا ان کے ہاتھ ہیں جن سے وہ پکڑیں یا ان کی آنکھیں ہیں جن سے وہ دیکھیں یا ان کے کان ہیں جن سے وہ سنیں کہ تو اپنے شریکوں کو پکارو پھر میری برائی کی تدبیر کرو پھر مجھے ذرا مہلت نہ دو


إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ​

"For my Protector is Allah, Who revealed the Book (from time to time), and He will choose and befriend the righteous.

بےشک میرا حمایتی الله ہے جس نے کتاب نازل فرمائی اور وہ نیکو کاروں کی حمایت کرتا ہے​

Invoking other beings in creation in the unseen is a clear manifestation of the abomination and the most heinous of sins in the deen of Islam, that is, shirk! Allah (SWT) has singled out this one sin as absolutely unforgivable on the Day of Judgment, and has guaranteed the everlasting and unending punishment of the Fire of Hell to all those who die in the state of shirk, no matter what amount of good deeds they might have done! Such is the gravity of this abomination of shirk or invoking other beings in creation in the Sight of Allah (SWT), the One and Only Lord of the Worlds!

Allah says in the Holy Quran Chapter 5 Surah Al Maidah verse 72:

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۖ إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ​

They do blaspheme who say: "(Allah) is Christ the son of Mary." But said Christ: "O Children of Israel! worship Allah, my Lord and your Lord." Whoever joins other gods with Allah,- Allah will forbid him the garden, and the Fire will be his abode. There will for the wrong-doers be no one to help.

البتہ تحقیق وہ لوگ کافر ہوئے جنہوں نے کہا بے شک الله وہی مسیح مرین کا بیٹا ہی ہے حالانکہ مسیح نے کہا اے بنی اسرائیل اس الله کی بندگی کرو جو میرا اور تمہارا رب ہے بے شک جس نے الله کا شریک ٹھیرایا سو الله نے اس پر جنت حرام کی اور اس کا ٹھکانا دوزخ ہے اور ظالموں کا کوئی مددگار نہیں ہو گا​

Allah says in the Holy Quran Chapter 4 Surah Al Nisa Verse 48:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَ*ٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا​

Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed.

بے شک الله اسے نہیں بخشتا جو اس کا شریک کرے اور شرک کے ماسوا دوسرےگناہ جسے چاہے بخشتا ہے اور جس نے الله کا شریک ٹھیرایا اس نے بڑا ہی گناہ کیا​

Indeed, it is Allah (SWT) ALONE Who can and does hear, and respond to all our invocations. He Alone is the All-Hearing, All-Seeing, All-Knowing, and knows even the inner-most secrets and desires of our hearts. He Alone is the All-Mighty and All-Powerful, and He Alone has the Ability and Means to answer all our invocations. He Alone is our Creator and Sustainer, and He Alone deserves our invocations, our worship, our absolute obedience, and our total and absolute submission! And this is the precise Message of The Oneness of Allah (SWT) or Tawheed that was taught by each and every Messenger of Allah to mankind.

Allah says in the Holy Quran Chapter 2 Surah Al Baqarah verse 186:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ​

When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

اور جب آپ سےمیرے بندے میرے متعلق سوال کریں تو میں نزدیک ہوں دعاا کرنے والے کی دعا قبول کرتا ہوں جب وہ مجھے پکارتا ہے پھر چاہیئے کہ میرا حکم مانیں اور مجھ پر ایمان لائیں تاکہ وہ ہدایت پائیں​

If one takes the term wasila to mean a way or approach to get close to Allah (SWT) with ones taqwa or God-consciousness and ones own righteous good deeds; that is a state highly recommended by Allah (SWT).

Allah Says in the Holy Quran Chapter 5 Surah Al Maidah verse 35:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ​

O ye who believe! Do your duty to Allah, seek the means of approach unto Him (wasila), and strive with might and main in his cause: that ye may prosper.

اے ایمان والو الله سے ڈرو اور الله کا قرب تلاش کرو اور الله کی راہ میں جہاد کرو تاکہ تم کامیاب ہو جاؤ​

If one takes the term wasila out of its original context to mean glorifying, serving, and invoking other beings in creation in the unseen as a way or approach to get things from Allah (SWT), that would be a clear and open manifestation of the abomination of shirk. Your wasila should be your prayers, ibadaats, deeds

Whatever written of Truth and benefit is only due to Allahs Assistance and Guidance, and whatever of error is of me. Allah Alone Knows Best and He is the Only Source of Strength.

 

[Pakistani1947]

Analysis of some narrations which are commonly presented to support the concept of intimating wasila (وسیلہ)

Intimating Wasila Regarding Rank or Status of a Dead Person
Following is the analysis of some narrations which are commonly presented to support the concept of intimating wasila (وسیلہ) regarding rank or status of a dead person in one's supplication (Dua).

Narration no 1 --- Uthman bin Hunaif (Story of the blind man)
On the authority of Uthman bin Hunaif that a blind man came to the Messenger of Allah and asked him to invoke Allah so that he is cured. The Prophet replied that invocation could be postponed if he wanted to since it would be better for him that way or he (Prophet) could supplicate for him (right now). He asked to supplicate. The Prophet ordered him for a well performed ablution and to pray two raka'at and then follow it with the following supplication: " O Allah! I am asking you and I am attending to you with/through Your Prophet Muhammad (s.a.w), the Prophet of mercy. O Muhammad! (s.a.w) I am attending to my Lord through you so my request gets answered. O Allah! Accept his mediation (Prophet's prayer) for me.
[Ref: Ibn Maja 1375, Tirmidhi 3502, Al-Hakim Vol. 1 Hadith 1180 & 1909, Tareekh Al-Kabeer of Bukhari, Vol. 6, Page 209, Hadith no 2192)]

Observation of the Chain of Narrators:

• In Tahzeeb-ut-Tahzeeb by Ibn Hajar it is written that according to Tirmizi Abu Jafar narrating from Umara bin Khuzaima is not Abu Jafar Al-Khatmi
• In one edition of Jamay Tirmizi it is recorded that according to Imam Tirmizi, Abu Jafar (in the chain) is not Abu Jafar Al-Khatmi
• In another edition it is written that according to Tirmizi Abu Jafar (in the chain) is Abu Jafar Al-Khatmi.
• If not Khatmi then the other option is of Abu Jaffar Al-Raazi. Different scholars hold different views about him. Ibn Hajar after summarizing writes that Abu Jafar Raazi is a truthful person but has a bad/weak memory. [Ref: Taqreeb ut Tahzeeb]
• Imam Bukhari in His Tareekh Al-Kabeer has mentioned this incident with a chain that mentions Abu Jafar Al-Khatmi, but there is no mention about intimating wasila in that prayer. The words of the prayers mentioned are:
  
  " O Allah! I ask you and attend to you "
• Generally in narrations only Abu Jafar is mentioned thus there is some discrepancy regarding this narrator. However Imam Zahbi has considered this narration correct in Talkhees of Mustadrak. Ibn Taimiyyah and Al-Albani also believe that it is Abu Jafar Al-Khatmi, but both scholars are against the issue of intimating wasila regarding rank or status of a dead person in one's supplication. See their books "Qaidah Al-Jaleelah fi Al-Tawassal Wal-Wasila" by Ibn Taimiyyah and "Al-Tawassul Anwa' wal Ahkam" by Al-Albani. This is because the hadith under discussion does not prove the intimation of wasila regarding rank or status of a dead person in supplication. Let us try to comprehend the "Matan" (text) of the hadith.

Observation of Matan (Text of Hadith):
After pondering on the text of this Hadith, considering the chain to be correct, the actual state of episode that comes forth is that one blind Sahabi came to the Prophet and requested him to pray for the return of his eyesight. Prophet offered him two options. One, that he should have patience so it will be better for him.
Second that if he wants the Prophet can pray for him. The Sahabi opted for the second choice thus the Prophet commanded him to make ablution and read two "Rakat Salah" (which in its self is a very big wasila) and then taught him the supplication.
The words in the narration are:
" In nee As-aloka wa-atawajjaho Ilaika be Nabiyyika " Meaning that I ask you (O Allah) and attend to you with or through your Prophet.
And"In nee tawajjahto beka ila Rabbi"
That I attend with or through you (O Prophet) towards my Lord...
According to the sayings of the Prophet (saw) that man did this. And since Prophet said that he would supplicate for him, he must have done so by which his sight came back.
This is the simple gist that is apparent from this Hadith. There is no sign about intimating wasila regarding rank or status of a dead person in one's supplication. The Prophet is wasila in a sense that his prayers and teachings are a source for us by which we can get near to Allah, provided we act upon them. This is what his companion did, he went to the Prophet and through him learnt and supplicated to Allah and Prophet supplicated with him. See the following hadith of Bukhari and Muslim, which throws light upon this concept of wasila. Narrated Abu Musa (r.a), the Prophet said:" The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (Then that land did not give any benefits). The first is the example of the person who comprehends Allah's religion and gets benefits (from the knowledge) which Allah Ta'ala has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (he is like that barren land) " [Bukhari - Book of Knowledge, Hadith No.77]
Thus regarding the credibility & authenticity of the Hadith of Uthman bin Hunaif, some people might have a difference of opinion. But with regard to the meaning & gist, there is hardly any room for discrepancy.
There are some additions made to the above-mentioned hadith. We need to examine them with respect to their authenticity.

The First Addition:
At the end of the hadith it is written that the Prophet said:
" If there is for you any need (in future), do this (act) " Apparently it seems from this sentence that this matter is not restricted to the time of the Prophet and whenever a need arises, this prayer can be read. But this addition is not correct and one cannot present it as a proof.
The Hadith under discussion has been narrated in many books, but there is no mention of this additional statement in any book. This addition has only been mentioned by Imam Abu Bakar bin Khathima in his "Tareekh" (History) with the chain of narrators as follows:
" Muslim bin Ibrahim haddasana Hammad bin Salamah un Abee Jaffar and so on..."
There are two drawbacks in this chain.

1. Muhadditheen ignored this addition e.g. Imaam Ahmad bin Hambal, Imaam Al-Tirmizi, Imaam Nasai have not mentioned this addition.
2. The Hadith has been narrated by four of Abu Jaffar's students: Imaam Sho'bah, Hisham Al-Dastwayee, Hammad bin Salamah & Raoh bin Al-Qasim. But the addition in the last has only been narrated by Hammad bin Salamah; no other student has narrated this addition.

And this is an accepted principle in the science of Hadith that whenever a less "Thiqa" (Trustworthy / Reliable) narrator opposes a more "Thiqa" narrator than him or a group of narrators then the hadith of that narrator will be classified as "Shaaz" (Irregular, Odd, Strange). [Ref: Tadreeb Al-Ravi]
It is accepted that in comparison to Hammad bin Salamah the other three narrators are more "Thiqa" and apart from being more trustworthy and reliable, they are also more in number. That is why this addition is unreliable and weak.

The Second Addition:
The above invocation recommended by the Messenger of Allah to the blind man was used after the life of the Prophet. It has been reported that a man during the time of Uthman Ibn Affan had a request not solved by Uthman, and Uthman did not pay full attention to it in order to accommodate the man's need. The man met Uthman Ibn Hunaif and told him the story of his unanswered request. Uthman Ibn Hunaif ordered him to perform ablution, and then come to the masjid and pray two raka'at and then say the following invocation:
" O Allah I am asking you and I am directing my request to you through Prophet Muhammad (s.a.w), the Prophet of mercy. O Muhammad! (s.a.w) I am asking by your right to my Lord so my question gets answered "
and then say your need and come back to me so I can accompany you. The man did just what he was asked to do, and then, he went to Uthman Ibn Affan's office and met the gate keeper of Uthman. The gate keeper held the man's hand and took him to Uthman. The man reported his need to the Khaleefa (Uthman), and it was answered right away. The man left Uthman's office and then, when he met Uthman Ibn Hunaif, he said to him may Allah reward you for he (Uthman bin Affan) would not look into my question nor dedicate full attention to me until you have spoken to him about it. Uthman bin Hunaif said to the man, By Allah! I have not spoken to him, but I had witnessed the Messenger of Allah when a blind man came to him and complained about loosing his sight. Then Uthman Ibn Hunaif repeated the hadith (see narration no 1) and said: " By Allah we did not leave where we gathered, and went on a long conversation until the man (the blind man) came back to us as though he had suffered no harm with his sight "
[Ref: Tabarani, Mu'jam Al-Kabeer & Al-Sagheer]

Observation of the Chain of Narrators:

• This episode revolves around Abu Saeed Al Makki whose name is Shabeeb bin Saeed. He has narrated this incident from Raoh bin Al-Qasim and Raoh bin Al Qasim narrated from Abu Jafar. Regarding Abu Saeed, scholars of Jarah and Ta'deel (The science of justifying the reliability of an individual or otherwise challenging it and proving it guilty) say that only those of his ahadith will be accepted in which he narrates from Younus bin Yazeed. And narrator who narrates from him should be his son Ahmad. Another condition to accept his narration is that at the time of narrating from Younus bin Yazeed he should not rely solely on his memory but should rather read from the book for narrating. If these two conditions are not met then his narrations will be weak and unacceptable. [Ref: Meezan ul Aitidal and Al-Kamil fid Duafa)
• Had this incident been authentic, Umar bin Khattab (r.a) would never have turned away from the methodology of intimating wasila regarding rank or status of a dead person in his supplication. The correct hadith in Bukhari clearly shows that after the death of the Prophet, Umar bin Khattab went to his Uncle Abbas (r.a) in need of invocation for rain. Thus it was clear to him that a prayer or supplication of a living person can be a wasila but not the rank or status of a person who has passed away. After all why would he not intimate wasila of the Prophet after his death and on the contrary go to his uncle for prayers and supplication?
• Thus we are justified to say that this episode is weak and unacceptable.

Narration no 2 --- After the death of Fatima (Daughter of Asad)
Anas Ibn Malik Ibn Al-Nadr (r.a) reported that when Fatimah the daughter of Assad died, who took care of the Messenger of Allah during the years he spent at his Uncle's home, and she was the mother of Ali bin Abi Talib, he entered her home and sat close to her head and said: May Allah have mercy on you O mother after my mother, and he praised her, and offered his garment to cover her body with it in the grave and ordered to dig a tomb for her. He also dug the tomb and took out the soil by his own hands and then laid down in it and then said: Allah who gives life and takes it and He lives and dies not. Forgive my mother Fatimah the daughter of Asad and grant her ease at her entryway through right of Your Prophet and the Prophets before me for You are the most compassionate.
[Ref: Tabarani in Mu'jam Al-Kabir, Tabarani in Mu'jam Al-Ausat Vol 1 Hadith 189, Al-Hakim Vol 3 Hadith 4574, Hilyatul Auliya]

Observation of the Chain of Narrators:

• In the narration of Hakim no prayer or supplication is mentioned.
• The chain of this narration contains the narrator "Raoh bin Al-Salah" who narrates from Sufyan al-Thauri.
• Raoh bin Salah is a weak narrator. According to Imaam Al-Darqutni, Ibn Adi, Ibn Younus, Imaam Haithmi, Ibn Makola, Imaam Zahbi & Hafiz Ibn Hajar. [Ref: Al-Kamil fid Duafa, Al-Mughni fid Duafa li-Zahbi, Kitab ul Duafa wal Matrukin li-Ibn Jauzi, Lisan ul Meezan li-Ibn Hajar]
• After mentioning this Hadith in Mujam Ausat Imaam Tabarani writes:
  " No one has narrated his Hadith from Asim except Sufiyan Thauri. Whereas Raoh Bin Salah is alone in narrating this "
• Imaam Abu Naeem said the same after mentioning this Hadith, which makes it clear that this Hadith is related by only one "Chain".
• From the saying of Imaam Tabrani it is apparent that from the students of Sufyan al-Thauri no one has narrated this Hadith.
• If a Muhaddith has a lot of students, then his Ahadith should be widely spread. If an unrecognized student narrates a hadith from his teacher such that other recognized and senior students of the same teacher do not narrate, then that hadith will be doubtful.
• In the list of the students of Imaam Sufyan al-Thauri (with data available to me) I have'nt seen Raoh bin al-Salah as his student.
• Imaam Ibn Hibban has mentioned that Raoh bin al-Salah only narrates from Ahl-e-Misr (people of Egypt) and Ahl-e-Misr narrate from him. [Al-Thiqat li Ibn Hibban]. However in the chain under discussion Raoh bin al-Salah is narrating from Sufyan al-Thauri who was a Kufi.
• This matter is also worthy to note that Sufyan al-Thauri died in 161 Hijrah [Tahzeeb-ut-Tahzeeb] whereas Raoh bin al-Salah died in 233 Hijrah [Meezan ul Aitidal], meaning that there was a difference of 72 years between their deaths. This drops a hint about a possible missing link in the chain.
• Additional information about this narrattion can be looked up in Majma Al-Zawaid, Kitab Al-Manaqib, Chapter Manaqib Fatima Bint Asad, hadith no 15399 and Al-Ilal All-Mutanahiyah Page 433 by Ibn Jauzi.

Narration no 3 --- After Adam committed the sin
On the authority of Umar bin Al-Khattab (r.a) that the Prophet said: When Adam committed the sin he raised his head to the Throne and said, I ask You through the right of Muhammad (s.a.w) for your forgiveness. Allah asked Adam, How do you know Muhammad (s.a.w) when I have not created him. He (Adam) said: O' Allah! After you created me and breathed into me your soul I raised my head and saw written on the Throne " There is no god but Allah and Muhammad is the Messenger of Allah ". I then came to know that you would not put anyone's name next to Yours except the one who is most dear to you in your creation. Allah said: You have said the truth O Adam! Indeed he is most dear to me among the creation. Invoke me through his right. Indeed I have forgiven you. And if there was no Muhammad (s.a.w), I would not have created you."
[Ref: Mustadrak Al-Hakim Vol 2 Hadith 4228 and Baihaqi in Dalail Al-Nabuwwah Vol.5, Page 489]

Observation of the Chain of Narrators:

• This narration is weak because of two narrators. They are Abdul Rahman bin Zaid bin Aslam who is weak as is evident in the books of rijaal and Abdullah bin Muslim Fihri who is Majhool i.e. not enough data is available to know who he is. See Lisan ul Meezan and Meezan ul Aitidal for details.
• The narrator before Fihri is Abdullah bin Muslim bin Rushaid. Ibn Hibban mentioned that he was accused of fabricating ahadith. He used to fabricate ahadith upon Lais, Malik and Ibn Lhiya. His ahadith should not be written. Ibn Hajar in Lisan ul Meezan (Page 360 Vol.3) hinted that Abdullah bin Muslim bin Rushaid and Abdullah bin Muslim Al-Fihri, might be the same person.
• Regarding Abdul Rahman bin Zaid, Ibn Hibban said that he brought about changes in ahadith without having enough knowledge about them. So much so that Mursal ahadith narrated by him have been made Marfoo and Mauqoof ahadith to Musnad. For this reason it was thought that he should be left out.
• Imam Zahbi declared this hadith "Batil" (False). See Talkhees Al-Mustadrak and Meezan ul Aitidal.
• Hafiz Ibn Hajar declared it false in Lisan ul Meezan.
• Imam Bayhaqi mentioned this in Dalail Al-Nabuwwah and he said Abdul Rahman bin Zaid is weak, Ibne-e-Kathir in Tareekh Al-Bidaya wa Al-Nihaya acknowledged it.
• Sheikhul Islam Ibn Taimiyyah says in "Qaidah Al-Jaleelah fi Al-Tawassal Wal-Wasila": Narrating of this hadith by Imam Hakim is such an act that has been disapproved of. According to Ibn Taimiyyah, Muhadditheen agree upon the weakness of Abdul Rahman bin Zaid. Ibn Jauzi also has the same opinion.
• Imam Hakim says in Al-Madkhal Ila Ma'rifah Al-Saheeh min Al-Saqeem that Abdul Rahman bin Zaid bin Aslam narrated "Maudoo" fabricated ahadith from his father. Abu Naeem said the same thing.
• According to Ali bin Madeeni and Ibn Saad Abdul Rahman bin Zaid is extremely weak.
• According to Imam Tahawi Abdul Rahman's ahadith are considered weak among the muhadditheen.
• Allama Haithmi also held it weak. See Majma al-Zawaid
• The hadith is narrated on the authority of Umar bin Khattab (r.a). Had it been authentic, Umar (r.a) would never have turned away from this methodology of supplicating with wasila in relation to rank or status of a dead person. But the correct hadith in Bukhari clearly shows that after the death of the Prophet, Umar bin Khattab went to his Uncle Abbas (r.a) in need of invocation for rain. If he actually narrated the above mentioned hadith then why did he not intimate wasila of the Prophet after his death and on the contrary went to his uncle for his prayers and supplication?
• Quran itself describes the method by which Adam (p.b.u.h) repented, Allah said:Then learnt Adam from his Lord words of inspiration, and His Lord turned towards him; for He is Oft-Returning, Most Merciful [Al-Quran 2:37]
  The words are mentioned in Quran in Surah Al-A'raf. They said:Our Lord! we have wronged our own souls. If You will not forgive us and bestow upon us Your Mercy, we shall certainly be lost [Al-Quran 7:23]
  

Narration no 4 --- Poem of Sawad bin Qarib
It has been reported that Sawad bin Qarib recited in front of the Messenger of Allah the following poem:

I bear witness that there is no Lord but Allah
And that you are secure from all that overpowers
And that you are, among messengers, the closest (Wasila)
Towards Allah, O son of the most generous, most elegant And the Prophet of Allah did not oppose to the poem.
[Ref: Mustadrak Al-Hakim Vol.3 Hadith 6558, Dalail Al-Nabuwwah lil-Bayhaqi Vol.2 Page 31, Tabarani in Al-Kabeer hadith no 6475]

Observation of the Chain of Narrators:

• In this chain, Uthman bin Abdul Rahman Al-Wuqasi is the narrator who has been criticized and is considered weak. [Ref: Meezan ul Aitidal]
• Among Muhadditheen this hadith is extremely weak. Imam Zahbi has declared it "Munkar" (denied) in his books and says it is weak. See Al-Seerah Al-Nabawiyyah, Talkhees al-Mustadrak in which it is labelled as "Munqatay" (discontinued chain). Even Imam Abu Bakar bin Haithmi has declared it weak in Majma Al-Zawaid (Vol.8 Page 253).

Narration no 5 --- Whoever goes out of his home to pray
On the authority of Abu Saeed (r.a) that the Messenger of Allah said: Whoever gets out of his home to perform prayers and says,
" O Allah! I ask you through Right of the Callers on You and I ask you through right of my walk for Your sake for I have not come out as an exhibitionist nor as an arrogant (personality) nor for dissimulation and neither to seek (worldly) fame. I have come out to seek refuge from Your Anger (annoyance) and to seek Your Contentment. So I ask you to protect me from (Hell) Fire and to forgive my sins for there is no forgiver of sins but You "
Allah will come to him with His Face and seventy thousand angels will seek forgiveness for him.
[Ref: Ibn Maja Kitab Al-Masajid wal Jama'at, Hadith No.770 and Musnad Ahmad Hadith No.10729]

Observation of the Chain of Narrators:

• This hadith is weak because of two narrators. One is Fuzail bin Marzooq and the other Atiyya Al-Aufi.
• Regarding Fuzail there is some controversy, so lets just leave that discussion to avoid a lengthy argument.
• Regarding Atiyya Aufi, Hafiz Ibn Hajar after summarizing writes in his Taqreeb ut Tahzeeb that he is truthful but makes many mistakes. Moreover he is a Shia and a Mudallis (one who conceals the defect(s) of the person from whom he hears).
• See Tahzeeb-ut-Tahzeeb for sayings of various scholars who hold him a weak narrator. Even Imam Zahbi in Meezan ul Aitidal has labelled him as weak.
• Those who call him reliable are less in number and have opposed the majority.
• Atiyya is a Mudallis and in this narration he is narrating from Abu Saeed Khudri (r.a) by using the mode "UN". Those who are familiar with the science of rijaal are well aware that the narration of a Mudallis is not accepted if he narrates by saying "UN" (because "UN" means that the Mudallis is just mentioning the name of a narrator who narrated something, he does not clarify if he has heard from the narrator himself or from some other person who is concealed). He has to say something that confirms his hearing from the narrator from whom he is narrating. In this way the reliability of the narrator will not be concealed anymore. This procedure is important to rule out the possibility of suspicion especially when it already exists about a narrator. Atiyya Aufi is one amongst those.
• Information about his Tadlees is important to mention here so as to rule out the suspicion. Ibn Hibban mentioned in "Al-Duafa", that Atiyya heard many ahadith from Abu Saeed Khudri. After Abu Saeed's death he was in the company of "Kalbi". He used to secure the sayings of Kalbi when Kalbi ascribed something towards the Prophet. Moreover Kalbi had kept his kuniyah as "Abu Saeed" and Atiyya used to narrate from him. When people asked Atiyya about the person from whom he was narrating, he replied that it was Abu Saeed. People got confused thinking that it is Abu Saeed Khudri but according to Atiyya it was Kalbi. Kalbi himself is an extremely weak narrator and was known for speaking lies. For details regarding Kalbi (Muhammad bin Saaib Al-Kalbi), see Tahzeeb-ut-Tahzeeb and Meezan ul Aitidal.
• Some say that since in this narration he has mentioned that it is Abu Saeed Khudri, thus there should be no suspicion. But the fact is that suspicion is still there, because we don't know whether the mentioning of Abu Saeed Khudri is by Attiya or by a narrator who got confused and made a mistake. We just read that people got confused in Atiyya's narrations when he said he narrated from Abu Saeed. [Ref: Al-Duafa]
• Hence the hadith under discussion cannot be accepted as correct.

Narration no 6 --- Drought at the time of Ayesha (r.a)
On the authority of Abu Al-Jawza Aus bin Abdullah: The people of Medina experienced a terrible drought and thus complained to Aishah (r.a). She asked them to make a hole in the grave of the Messenger of Allah which faces towards the sky, in such a way that there is no ceiling between the hole and the sky. They did (as instructed) and said that rain was showered upon them until the grass grew and camels fattened upto the extent that they were on the verge of tearing up with fat (present beneath their skins). So the year was named the year of 'Fatq' (To rip open, since it was a productive and a very beneficial year)
[Ref: Darmi Vol.1 Hadith No.92]

Observation of the Chain of Narrators:

• The narrator narrating from Aisha (r.a) is Abu Al-Jauza. His name is Aus bin Abdullah. Although he is Thiqah but his narrations from Aisha (r.a) are controversial. Imam Bukhari mentioned that his meeting with Aisha (r.a) is not established. [Ref: Al-Kamil Al-Duafa Vol.2 Page 107 and Tahzeeb ut Tahzeeb)
• Narrating from Abu Al-Jauza is Amr bin Malik. His narration from Abu Al-Jauza is insecure. [Ref: Tahzeeb ut Tahzeeb]
• Narrating from Amr bin Malik is Saeed bin Zaid. Among many scholars he is considered weak [Ref: Al-Kamil, Meezan ul Aitidal and Tahzeeb ut Tahzeeb)
• Narrating from Saeed bin Zaid is his student Abu Al-Nauman Muhammad bin Al-Fazal who is Thiqah but suffered from bad memory during later part of his life (Tahzeeb-ut-Tahzeeb). So for authenticity it must be clear when Imam Darmi heard from him? In his early life hood or later part!
• If the year was named Fatq that means that it must be a well-known incident and many people should have been narrating it. So why is it that it is only mentioned in Ibn Maja through only one chain of narrators?
• With this data available, it is not wise enough to present this narration as an evidence for the topic under discussion.

Narration no 7 --- Drought at the time of Umar (r.a)
People experienced a drought during the rightly guided caliph Umar bin Al-Khattab (r.a). A man came to the grave of the Messenger of Allah and said: O Messenger of Allah! Invoke (Allah) for rain for your Ummah as they have been ruined (by not having rain). So a man came in his dream who asked him to go to Umar (r.a) and convey to him his Salam and to tell him that they will be provided with rain...
[Ref: Ibn Abi Shaiba Vol.6, Page 359, Hadith No 31993]

Observation of the Chain of Narrators:

• In the chain of Ibn Abi Shaiba, the name of the person who went to the tomb is not mentioned. Thus that person is unknown (Majhool).
• Narration of Saif bin Umar Al-Tamimi (in Fatooh) mentions that the person who went to the tomb was Bilal bin Harith Al-Muzni but Saif himslef is a weak narrator. See Tahzeeb-ut-Tahzeeb.
• In this chain of Ibn Abi Shaiba, A'mash is narrating from Abi Salih. He is a Mudallis and is narrating by using the mode "UN". This is not acceptable. See the discussion under narration no 5 for more details about Tadlees and the mode "UN".
• Moreover this incident revolves around Malik Al-dar (Malik bin Ayadh) whose complete details are not known (Majhool). See Ibn Abi Hatim's Jarah wat Ta'deel [4/1 P213 or Vol.8 P213]. No commentary about his reliability is given. The only person who narrated from Malik is Abu Salih Al-Samman as mentioned by Ibn Abi Hatim Al-Razi.
• Hafiz Munzari in Targheeb (2/41-42), Haithmi in Majma Al-Zawaid (3/125) and Albani in his book of Wasila agree that Malik Al-dar (Malik bin Ayadh) is Majhool.
• Moreover the View of Umar (r.a) has already been mentioned under the commentary of narration no.1.

Narration no 8 --- Deeds presented to Prophet after his death
Part 1: On Authority of Abdullah bin Masood (r.a), Prophet said, There are Allah's angels who travel on land and convey to me my Ummah's Salaam.
[Ref: Nasai, Musnad Ahmad, Musnad Al-Bazzar]
Part 2: My life is better for you. You do new deeds and you are instructed to do so. And my death is also better for you. Your deeds will be presented before me. I will praise Allah about those deeds that I see righteous and I will seek forgiveness for you regarding those that I see evil.
[Ref: Musnad Al-Bazzar - Kashf ul Astar]

Observation of the Chain of Narrators:

• The first part is correct but the second one is weak.
• The weak narrator is Abdul Majeed bin Abdul Aziz bin Abi Rawwad who has been criticized by the Muhadditheen. According to Ibn Hibban he is Matrook (Discarded). Imam Bukhari mentioned him in Book Al-Duafa. [Ref: Al-Majrooheen, Al-Duafa As-Sagheer, Al-Kamil fid Duafa]
• Abdul Majeed has narrated from Sufyan Al-Thauri. The first part narrated by Abdul Majeed has also been narrated by about ten other students of Sufyan Al-Thauri which also include some senior Imams like Abdul Rahman bin Mahdi, Ibn e Al-Qattan, Abdullah bin Mubarak etc. But except for the first part no one narrated the second one (For details see Al-Dua Wa Manzilatuhu min Al-Aqeedah Al-Islamiyyah). It seems that Abdul Majeed is alone in narrating this narration. Thus even if his weakness as mentioned before is ignored, this narration would still come under the category of Shaaz (Rare), which is one type of weakness.
• Imam Bazzar after narrating has hinted towards the weakness of this narration. See Kashf ul Astar.
• If it is considered that Abdul Majeed is not weak, as is the opinion of some scholars, even then the soundness of his narration will be at the lowest grade. Hafiz Ibn Hajar after summarizing the data says that Abdul Majid was truthful but made many mistakes and was a Murji (Sect that beilieved that faith is enough for salvation of a person. They deferred doing deeds/acts) [Taqreeb & Tahzeeb ut Tahzeeb]. Note how this narration supports and augments his Mazhab. Therefore this grade of a narration cannot be taken for any matter of aqeedah especially when it supports the erroneous mazhab of Abdul Majeed.

Narration no 9 --- Supplication for remembering The Quran
Abu Al-Sheikh Al-Isphahani mentioned in his book Sawab Al-Aamaal a narration, which has the following substance:
Once Abu Bakar Siddique (r.a) came to Allah's Apostle and complained about his difficulty in remembering the Quran. Allah's Apostle taught him a prayer, which had words like, O Allah! I ask you through your Prophet Mohammad (s.a.w) and your Khalil Ibrahim and so on by names of other Prophets.

Observation of the Chain of Narrators:

• This is a fabricated narration according to Muhadditheen.
• Abdul Malik bin Haroon bin Untarah is extremely weak and is known for fabricating ahadith. [Ref: Al-Duafa As-Sagheer, Al-Kamil, Meezan ul Aitidal]
• In this narration Abdul Malik bin Haroon is narrating from his father Haroon bin Untrah. Regarding Haroon Imam Al-Darqutni says he is Matrook ul Hadith (Discarded). [Ref: Kitab Al-Duafa wal Matrukin]
• Imam Ibn Jauzi, Ibn Taimiyyah, Al-Suyuti, Ibn Iraq etc. considered this narration as fabricated. [See Al-Mauduat Li Ibn Jauzi Vol. 3 Page 436, Qaidah Al-Jaleelah li Ibn Taimiyyah, Al-La-Aali Al-Masnuah lis Suyuti and Tanzeeh Al-Shariah]

Narration no 10 --- Prayer to learn The Quran and other sciences
A narration is mentioned in Kitab ud Dua of Imam Tabarani on authority of Abdullah bin Abbas (r.a). The substance of the narration is that Allah's Apostle taught a prayer to learn Quran along with other sciences. The words of the prayer are O Allah! I ask you through your Prophet and Messenger Mohammad (s.a.w) and through Ibrahim (a.s) and so on by names of other Prophets. It is even mentioned that one should write the prayer on a clean glass vessel with rain water, honey and Za'fran (Safron) and drink this in the morning and keep three fasts and open the fast with the same and also to read this prayer after Fard prayers.

Observation of the Chain of Narrators:

• This narration is also fabricated.
• It revolves around a narrator Musa bin Abdul Rahman Al-San'Aani who has been criticized by scholars.
• Imam Ibn Adi called him Munkar ul Hadith, Ibn Hibban called him ****** and Imam Zahbi called him ****** (Liar) and Halik (Perishable / Destructible). [Ref: Al-Kamil fid Duafa, Al-Mughni fid Duafa, Lisan ul Meezan]

Narration no 11 --- Tafseer of Surah Al-Baqarah Verse 89
An incident is nararted on authority of Abdullah bin Abbas (r.a) for the Tafseer of Surah Al-Baqara's verse No 89. The substance of the incident is that Jews of Khaibar and Polytheists of Ghatfan were at war and Jews decided to supplicate by intimating wasila of Muhammad (s.a.w) in their invocation so that they would win. Thus they supplicated, O Allah! We ask you through the right of your Prophet Muhammad (s.a.w) and so on... which made them won the war.
[Ref: Mustadrak Hakim Vol 2 Hadith 3042, Dalail Al-Nabuwwah lil Baihaqi]

Observation of the Chain of Narrators:

• This narration is also extremely weak or may even be fabricated
• The chain revolves around Abdul Malik bin Haroon bin Untrah. And we have just gone over the details of this weak narrator along with his father in narration number nine.
• Imam Hakim writes about Abdul Malik in his book Al-Madkhal that he used to narrate fabricated ahadith from his father.
• After reading his statement above, it is surprising why he has mentioned this narration in his Mustadrak! He explains the reason of drawing out of this narration because of some necessity in illustrating the Tafseer. But Imam Zahbi and Ibn Hajar do not accept this reasoning.
• Imam Zahbi says, " There is no need to narrate it since Abdul Malik is Matrook (Discarded) and Halik (Perishable / Destructible) " [Talkhees Al-Mustadrak]
• Hafiz Ibn Hajar says, "If Yahya bin Ma'een declares some narrator as a Liar, then what is the need of drawing out his hadith for Istadrak (to gather ahadith upon the conditions of Bukhari and Muslim which were not mentioned in those books), in the two Saheeh (i.e. Bukhari & Muslim). He says that this is just a lame excuse! " [Al-Dua wa Manzilatuhu]
• Thus it shows that this narration is not fit enough to be presented as a proof for the topic under discussion.

Narration no 12 --- What to say if a riding animal runs away
A hadith was reported by Ibn Masood (r.a) that the Messenger of Allah said: If someone's pack or riding animal escapes away in a desert (or wilderness), he should say: "O servants of Allah! Help stop my animal". For Allah has (servants) present in the land who will stop (the animal) for you.
[Ref: Tabarani 1/81/3 and Musnad Abu Ya'la 1/254]

Observation of the Chain of Narrators:

• The narrator Maroof bin Hassan in the chain is not reliable. In Meezan ul Aitidal it is mentioned that according to Ibn Adi he is Munkar ul Hadith. Ibn Abi Hatim heard from his father that Maroof bin Hassan was Majhool (Jarah wat Ta'deel Vol.8 P323). Even Imam Haithmi does not consider him reliable.
• There is an Inqita (discontinuation of chain) between Ibn Buraidah and Ibn Masood as mentioned by Hafiz Ibn Hajar. Ibn Alan copied this in Sharah Al-Azkar.
• Albani considered this narration weak. See Silsilah Al-Daeefah, hadith no 655.

Narration no 13 --- What to say if something is lost
According to a narration in Tabarani, If anyone amongst you loses something or he wants to seek help and he is in a land where no one accompanies him. He should say "O Allah's Servants! Help me. O Allah's Servants! Help me. No doubt Allah has servants which we cannot see.
[Ref: Tabarani Al-Kabeer 1/55/6]

Observation of the Chain of Narrators:

• Abdul Rahman bin Shareek narrating from his father is weak.
• In Taqreeb Hafiz Ibn Hajar says that Abdul Rahman bin Shareek is truthful but makes mistakes.
• Ibn Hibban in Al-Thiqat says he sometimes makes mistakes.
• Abu Hatim has called him weak "Wahi ul Hadith", As mentioned by Ibn Abi Hatim in Jarah wat Ta'deel.
• Haithmi in "Majma" also says that some narrators in this chain are weak.
• Abdul Rahman bin Sharik's father is also weak. Hafiz Ibn Hajar says he was truthful but made many mistakes. His memory also suffered after he became the judge of Kufa.
• The chain is Munqatay (Discontinued) too. Inqita is between Utba and Ibn Ali.
• Hafiz Ibn Hajar in Takhreej ul Azkar has called this chain Munqatay.
• Haithmi in "Majma" says that Yazid bin Ali did not reach Utba.
• Ibn Ali according to Albani's research is Zaid and not Yazid. In that case we find that Utba bin Ghazwan died in 20 Hijrah and Zaid bin Ali was born 60 years after his death i.e. in 80 Hijrah. Hence the link is not established between them.
• Ref for Utba: Tahzeeb-ut-Tahzeeb Vol5 Page 462, Taqreeb ut Tahzeeb Vol 1 Page 388, Jarah wat Ta'deel Vol 6 Page 373
• Ref for Zaid bin Ali: Tahzeeb-ut-Tahzeeb Vol 3 Page 233, Taqreeb ut Tahzeeb Vol 1 Page 192
• Albani considered this narration weak. See Silsilah Al-Daeefah, hadith no 656.

Ascribing Towards Scholars and Imams

• Some people quote what Ibn Hajar Maki in his book "Sawa'ik Al-Muhriqa" (P180) mentioned that Imam Shafi made supplication through the rank of Ahl Al-bait in a poem with the following passage:
  Ahl Al-Bait are my resource and to it they are my means
  I hope tomorrow by their love
  I receive the scroll leaf of my deeds on my right hand This is mentioned in his book without any sanad thus authenticity cannot be checked.
• An incident mentioned in Tareekh-e-Baghdad is ascribed towards Imam Shafi that he used to go to Imam Abu Hanifa's grave whenever he was in need of something and used to supplicate there and so on... This incident is not only weak but is a falsehood. The narrator Umar bin Ishaq bin Ibrahim is Majhool. He is unkown in the books of rijaal. Ibn Taimiyyah in his book Iqtiza As-Sirat Al-Mustaqeem after mentioning this incident says that it is "Batil" (falsehood). He says that cherishing the graves is Makrooh (disliked) as is evident from the books of Imam Shafi. He mentioned that Imam Shafi saw graves of other Prophets and Sahaba in Hijaz, Yemen, Shaam, Iraq and Egypt. If what he used to do with Abu Hanifa's grave is true than what stopped him to do the same with these graves especially when people buried in them were superior in rank as compared to Imam Abu Hanifa. Thus he declares this incident false.
• It is said that while accepting the Hadith of Adam (as mentioned before in Narration No 3) Imam Malik said to Abu Jafar Mansoor; "This is the wasila of Prophet and his father Adam". The narrator narrating this is Ibn Hamid who has been criticized about his speaking lies by many scholars. So obviously this narration cannot be accepted.
• An overall and comprehensive study of "Seerah" of the Companions of Prophet, Tabaieen and Scholars show that they had no concept of intimating wasila regarding rank or status of a dead person in their supplication.
• Abu Hanifa says: "I consider it Makrooh to seek from Allah by presenting a wasila of anyone other than Him (Allah)" [mentioned in Durr-e-Mukhtar and other books of Ahnaf]. His students Imam Abu Muhammad and Abu Yousuf also agree with him.

Stories and events like these do not serve as evidence even if they are true because evidence and daleel is only what Allah and His Prophet say and allow.

C O N C L U S I O N

• Narrations supporting the concept of intimating wasila in invocations in relation to rank or status of a dead person are weak and unauthentic. They cannot serve as solid evidence.
• Recognized concept of Wasila is by doing good deeds, by intimating Names and Qualities of Allah during invocation or with supplication of a living person, all of which are supported by Quran and Hadith and are free from controversy.
• And when it is said that Prophet is a wasila then it is in the sense that his prayers and teachings are a source for us by which we can get near to Allah, provided we act upon them. Narrated Abu Musa (r.a), the Prophet said:" The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (Then that land did not give any benefits). The first is the example of the person who comprehends Allah's religion and gets benefits (from the knowledge)which Allah Ta'ala has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (he is like that barren land) " [Bukhari - Book of Knowledge, Hadith No.77]
  
• For those who are not familiar with the science of rijaal and are still confused, would at least agree that at the very least this matter is extremely controversial and doubtful. For them (and every Muslim) the correct practice is to leave the doubtful things. This is according to an authentic hadith mentioned in Bukhari, Muslim and other books. Narrated Al-Nauman bin Bashir (r.a); I heard Allah's Apostle (s.a.w) saying:" Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pastures) of someone else and at any moment he is liable to get in it. (O People!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoiled the whole body gets spoiled. And that is the Heart." [Bukhari - Book of Faith, Hadith No.50]
  

This is what we know and Surely Allah Knows The Best



http://www.thereligionislam.com/islamicideology/wasilaofadeadperson.htm#n1

 

[Pakistani1947]

In whole Quraan there are only two places where the word "waseela" (الْوَسِيلَةَ) is used. Following are those two places:

Allah says in the Holy Quran Chapter 5 Surah Al-Maeda (سورة المائدة) verse 35:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
​

O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper.

اے ایمان والو الله سے ڈرو اور الله کا قرب تلاش کرو اور الله کی راہ میں جہاد کرو تاکہ تم کامیاب ہو جاؤ
​

It implies that the Believers should struggle against all the forces that stand in the way of Allah, as if to say, "You can please Allah and win His favor only if you exert your utmost in the way of Allah: struggle hard against all the persons, parties and forces which stand in Allah's way, which hinder you from Allah's way to turn you away from it, which do not let you follow Allah's way as His servants and force you to become their servants or servants of others. Such exertion and struggle will lead you to true success and become the means of obtaining your nearness to Allah.."

Allah says in the Holy Quran Chapter 17 Surah Al-Isra (سورة الإسراء) verse 57:

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
​

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

وہ لوگ جنہیں یہ پکارتے ہیں جو ان میں سے زیادہ مقرب ہیں وہ بھی اپنے رب کی طرف نیکیوں کا ذریعہ تلاش کرتے ہیں اور اس کی مہربانی کی امید رکھتے ہیں اور اس کے عذاب سے ڈرتے ہیں بےشک تیرے رب کا عذاب ڈرنے کی چیز ہے
​

You do not need any Tafseer to understand the Quraanic verse Cahpater 17 , Surah Al-Isra (سورة الإسراء), verse 57, where the words of the text are a clear proof that the deities (دیوتا) and the helpers referred to in this verse were not idols of stone but were either angels or dead saints. It is clearly implied in this that no prophet, no saint and no angel, whom the people invoke (پکار) for help, has the power to hear prayers and help anyone. They themselves hope for mercy from Allah and dread His punishment and vie with one another in seeking means for nearness to Him.

After reading above clear verses from Quraan, if someone still insists to keep their believe according to the saying of their Peers and would still give arguments from books written by humans then all we cay say is that "May Allah give them hidayat". (Aameen)

 

[moahhid]

JazakAllah Khair Brother ! The glorious Quran and Sunnah are very clear on such topics but the Mushrikeen are unable to understand it

 

[ssaifiii]

Wait Wait Wait. No need to make a large no. of Muslims Mushrik. If you look around, I see most of the things coming to us through waseela. and you are calling all of us (like me-who believe on waseela as mushrik). Please dont rush in calling us Mushrik.

1. Allah is khaliq, but we come on earth thourgh our parents.
2. Allah is Raziq, but we get rizk though different sources like companies. not directley from Allah.
3. Allah can order stones to preach us about his oneness, but he sent messengers to teach us.
4. We got islam though waseela of Prophets, Sahaaba. Who in the world except prophets, got direct orders of Allah.
5. We cannot hear Allah, We cannot see Allah. Then how can we get orders from Allah.

But my All above rightings do not means that I deny from direct asking from Allah. Of Course right to call Allah but accepting waseela is also the will of Allah. Without this we cannot learn the Islam.

Just searched a bit on google about waseela and got some very good material. I am sharing the link. Any one interested can see check it.

http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=57

 

[ssaifiii]

Copied some material from the link http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=57

The Doctrine of Tawassul In the Light of Qur'an & Sunnah









Qur'an states:






وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَفَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا



Translation: We sent not the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(Al-Qur'an, Surah an-Nisa, 4:64)


This is a direct Divine order to seek intercession of Prophet Muhammad (Peace be upon him) and this verse is Mutlaq (not restricted to any time). None of the classical commentators of Qur'an said that it only applied to the Physical Hayat (life) of Prophet (Peace be upon him) as falsely asserted by people of Bidah (Salafis/Wahabis/Ghayr Muqalideen/Quranites/Najdis/Khawarij/Takfiri etc...). Before citing many commentaries of Qur'an we would like to present a logical rhetoric question and then provide an answer:




Question: When Allah is most Qarib (close) then why does He not say: Ask me in your houses and I will answer you? Why does He put the condition of going to Prophet (Peace be upon him)?




Answer: If the deniers of Tawassul understand this point then In shaa' Allah this article shall be a source of guidance to them and their generations to come. This verse proves from the Nass (categorical proof) of Qur'an that Tawassul in sight of Allah is an approach which He likes & prescribes. Please remember that we as Ahlus Sunnah consider both the ways to be right i.e.

a) Asking Allah without an intermediary.

b) And also asking Allah through an intermediary.



Both these procedures are ordained for us, so rejecting any of the two concepts can result in rejection of glorious verses of Qur'an and can even lead to Kufr (disbelief).




Without Tawassul of Prophets we would not have had Qur'an, nor Salaat, nor fasting nor hajj rather not even a single good deed on this earth. Had Tawassul been shirk or Bidah then it would have been Shirk and Bidah in all forms whether through an alive person or dead (because definition of shirk does not change due to transition of life, just like making idol of alive person is shirk similarly it is shirk of making idol of a dead person)


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


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

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



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Important Note: This report is only shown to reveal the beautiful Aqida (belief) of Imam Ibn Kathir (rah) and he has declared it to be narrated by "JAMAAH (GROUP OF SCHOLARS)" while considering it to be Hikayat al "MASHUR (FAMOUS PLUS HE DID NOT GIVE ANY JARH)" Please note that Imam Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir. Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir.



The Proof on Tawassul for us comes from many Quranic verses and "ABSOLUTELY SAHIH AHADITH" which shall be mentioned later in this article. Also note that Many scholars have cited the above report in "Manasik of Hajj and visiting the grave of Prophet (Peace be upon him)" While doing Istadlal from it none of the classical A'ima (scholars) called this incident as Shirk or Bidah, which proves beyond any shadow of doubt that great scholars of Ahlus Sunnah cited it as Proof and believed in Tawassul.

Had there been a hint of shirk in such practice then they would have never ignored to refute it, let alone citing it in category of recommended deeds. Before we move forward to next proofs we consider it most important to mention the beautiful explanation of Imam an-Nawawi (rah) who was a great specialist over hadith in Shafi'i school and is ranked at top of Muhaditheen to the extent that his books over ahadith like Riyaadh us Saliheen are translated in variety of languages and approved by Muslim Ummah as a whole. He said and we quote:

2. Imam an-Nawawi (Rahimuhullah) while emphatically proving Tawassul said:




ثم يرجع إلى موقفه الاول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى ومنأحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له قال (كنت جالسا عند قبر رسول الله صلى الله عليه وسلم فجاء أعرابي فقال السلام عليك يا رسول الله سمعت الله يقول (ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما) وقد جئتك مستغفرا من ذنبي مستشفعا بك إلى ربي

Translation: (The pilgrim) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafa'at) towards reaching God. In this regard “THE BEST OF SAYINGS” is the Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah) and “ALL MY OTHER ASHAAB (I.E. SHAWAFI) also narrate it by considering itHASAN/RECOMMENDED (مستحسنين له)” the narration of Utbi” i.e. A Bedouin who visited the Prophet's grave and sat beside it said: Peace unto you O Messenger of Allah, I have heard Allah has said:


Had they, when they had wronged themselves, come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would certainly have found Allah Most-Propitious, Most-Merciful. (Holy Qur'an 4: 64).


Therefore, I have come to you for forgiveness of my sins and seeking your intercession with Allah [Imam an-Nawawi in Al-Majmu', Volume No. 8, Page No. 274]


This beautiful explanation by Imam an-Nawawi (rh) proves without any shadow of doubt that great Muhaditheen (hadith masters) not only authenticated this very report but also considered the action as Mustahab (recommended).



We ask the Wahabis not to consider themselves superior to classical Hadith masters especially likes of Imam an-Nawawi (rah) who is unanimously agreed to be the best commentator of Sahih Muslim and a leading authority in Shafi'i school.


Plus many other legendary scholars whom they themselves revere very highly for example Hafidh Ibn Kathir and others (whom we shall cite in this article later on), they have also used it as conclusive proof. We shall not go in detail about Sanad of this report because when Muhaditheen authenticated it then even if Wahabiyyah find some so called D'af (weakness) today it will stand as null and void according to us Ahlus Sunnah wal Jamm'ah because the Muhaditheen knew the so called Da'f better than us but they did not deny it.


If still these people are stubborn as we know they always are then they should continue reading this article as we have established from overwhelming absolutely sahih hadiths the permissibility rather fairness of Tawassul.



Important Note: We have also noticed that Wahabi sect only revolves around Ibn Taymiyyah al-Mujasmi and his fanatic students like Ibn Abdul Hadi to refute the Ahlus Sunnah on this report (This proves that Wahabis do taqlid in Aqida whereas we rely on many many great scholars who proved this incident as recommended). Ibn Abdul Hadi actually revealed to the world that he along with his master used to cuss and bad-mouth the scholars frequently.



The very title of his book is pathetic and proves like bright sun that Imam as-Subki - Rahimuhullah - had destroyed Ibn Taymiyyah's ideology completely, Ibn Abdul Hadi named the book as Sarim al Munki fi radd ala Subki , he filled it with cusses and pseudo rebuttals just in fanatic love of Ibn Taymiyyah whereas on the other hand Ibn Abdul Hadi even tried to prove circulating around the grave of Ibn Taymiyyah as an act of Angels -Naudhobillah !!! (see: Al-Uqud Ad-Durriyyah, 1/434), this proves that he loved his master more than Prophet Muhammad - صلى الله عليه وسلم - This is why Allah made Shifa us Siqaam by Imam as-Subki the best ever book written on topic of Tawasssul and Istighatha (seeking help) and there has been no match to it ever since




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


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

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


4. Imam Qurtubi (rah) on Tawassul:

روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك , ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك " ولو أنهم إذ ظلموا أنفسهم " الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد غفر لك .
Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) The Araabi did come and did throw himself on the grave of the Prophet (Peace Be Upon Him), he took the earth and threw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]


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

1. Bayhaqi in Shu‘ab-ul-Imaan (Volume no: 3, Page no:495-496, Hadith No#4178) Click here for Scanned Page (130)

2. Ibn Qudamah in al-Mughni- (Book : Kitab Al Hajj Chapter : Wa Yustahabbu Ziyarat Qabr An NABI SAW Volume : 5 Page : 465) Click here for Scanned Page (131)


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

4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition) or Book : Tafseer bahr Al Muheet Volume : 3 Page : 269 Under : Sorat An Nisa Ayat number 64 Click here for Scanned Page (132)


5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422) or Book : Tafseer bahr Al Muheet Volume : 3 Page : 269 Under : Sorat An Nisa Ayat number 64 Click here for Scanned Page (133)

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

7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51).
And many others, plus none of these Imams called it shirk or Bidah.

Quran states:


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

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



Imam Qurtubi related the tradition through Ibn ‘Abbas: The Jews of Khaybar were often at war with the Ghatafan (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (Peace Be Upon Him) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbas adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafan (tribe). But when the Prophet (Peace Be Upon Him) was sent, they denied (him). So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (Peace Be Upon Him) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.[Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89]


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

 

[Niazi Hawk]

In whole Quraan there are only two places where the word "waseela" (الْوَسِيلَةَ) is used. Following are those two places:

Allah says in the Holy Quran Chapter 5 Surah Al-Maeda (سورة المائدة) verse 35:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
​

O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper.

اے ایمان والو الله سے ڈرو اور الله کا قرب تلاش کرو اور الله کی راہ میں جہاد کرو تاکہ تم کامیاب ہو جاؤ
​

It implies that the Believers should struggle against all the forces that stand in the way of Allah, as if to say, "You can please Allah and win His favor only if you exert your utmost in the way of Allah: struggle hard against all the persons, parties and forces which stand in Allah's way, which hinder you from Allah's way to turn you away from it, which do not let you follow Allah's way as His servants and force you to become their servants or servants of others. Such exertion and struggle will lead you to true success and become the means of obtaining your nearness to Allah.."

Allah says in the Holy Quran Chapter 17 Surah Al-Isra (سورة الإسراء) verse 57:

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
​

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

وہ لوگ جنہیں یہ پکارتے ہیں جو ان میں سے زیادہ مقرب ہیں وہ بھی اپنے رب کی طرف نیکیوں کا ذریعہ تلاش کرتے ہیں اور اس کی مہربانی کی امید رکھتے ہیں اور اس کے عذاب سے ڈرتے ہیں بےشک تیرے رب کا عذاب ڈرنے کی چیز ہے
​

You do not need any Tafseer to understand the Quraanic verse Cahpater 17 , Surah Al-Isra (سورة الإسراء), verse 57, where the words of the text are a clear proof that the deities (دیوتا) and the helpers referred to in this verse were not idols of stone but were either angels or dead saints. It is clearly implied in this that no prophet, no saint and no angel, whom the people invoke for help, has the power to hear prayers and help anyone. They themselves hope for mercy from Allah and dread His punishment and vie with one another in seeking means for nearness to Him.

After reading above clear verses from Quraan, if someone still insists to keep their believe according to the saying of their Peers and would still give arguments from books written by humans then all we cay say is that "May Allah give them hidayat". (Aameen)

ALLAH O AKBAR..........bhai jaan pehly bhi ap ko kha hai aahdees aur ayat mein apni marzi ky matlab na nikala kren.........ap ny sari aahdees ko zaeef,gher mustanid qarar dy dya.........chalen zra is ayat ka matlab hi samjha deen ky sura baqra,pehly paray mein(mujhey exact num yaad nhi).....mein ALLAH ny farmaya.......ky bani isreal ky loug pehly tu hazoor(saw) ki zaat ko waseela bna ky larai mein fateh ki dua mangty thy.......laken jb aap hazoor(saw) majood hain tu ap ka inkar krty hain......aur jo sab sy mashoor hadees hai ky hazrat adam(as) ny hazoor(saw) ki zaat ko waseela bna ky maghfirat ki dua mangi........jnb yeh na kya kren.....jo aahdees ap ky stand ko justify na kren,unhen zaeef na keh dya kren.......mein bhi scholars ki books ka dheer lga dn ga.......jin mein in aahdees ki sehat ko durasar kha gya,,,,,,aur bachpaan mein tv py isha ki azan ky baad ki dua sunty rhy hain.....jis mein bhi hazoor(saw) ky waseely ka zikar kya jta hai.....

 

[muntazir]

 

[muntazir]

آئمہ[ع] کی قبور سے تبرک و توسل

تاریخ میں ہمیں ملتا ہے کہ سلسلۂ تبرک صرف آقا علیہ الصلوٰۃ والسلام کی ذات تک محدود نہیں بلکہ اہلبیت ع ،صحابہ تابعیین اور آج تک صالحین کی قبروں اور انکے آثار سے تبرک و توسل حاصل کرتے رہیے ہیں،
تاریخ کے اوراق سے ایسے کئیے واقعات درج کیے ہیں انہی واقعات میں امام موسی کاظم اور امام علی رضا ع کی قبر اطہر سے تبرک و توسل کا واقع نقل کر رہاہوں
کہ کسطرح سلفیوں کے علما آئمہ علیہ السلام کی قبور سے فیوض و برکات حاصل کرنے کو اپنی سعادت سمجھتے رہے ہیں

امام موسیٰ کاظم [ع] کی قبر سے تبرک



امام موسیٰ کاظم [ع] کی قبر سے تبرک


قال الخطيب البغدادي في ..
تاريخ بغداد ج 1 / 120

(ما ذكر في مقابر بغداد المخصوصة بالعلماء والزهاد
بالجانب الغربي في أعلا المدينة :
مقابر قريش : دفن بها موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب وجماعة من الأفاضل معه.
أخبرنا القاضي أبو محمد الحسن بن الحسين بن محمد بن رامين الإستراباذي ، قال : أنبأنا أحمد بن جعفر بن حمدان القطيعي ، قال : سمعت الحسن بن إبراهيم أبا علي الخلال يقول: ما همني أمر فقصدت قبر موسى بن جعفر فتوسلت به إلا سهل الله تعالى لي ما أحب.) انتهى من تاريخ بغداد

امام موسیٰ بن جعفر کاظم[ع] کی قبر مبارک کے بارے میں ابو علی الخلال کہتے ہیں: :

"جب مجھے کوئی مشکل درپیش ہوتی تو میں امام موسیٰ بن جعفر کی قبر پر جا کر اُن کو وسیلہ بناتا تو جیسے میں چاہتا اﷲ تعالیٰ ویسے ہی میرے لئے راستہ نکال دیتا انتھی۔
خطيب بغدادي، تاريخ بغداد، 1 : 120





امام علی رضا ب موسیٰ [ع] کی قبر سے تبرک


مشہور محدث امام حبان(م 354ھ) حضرت امام علی رضا بن موسی[ع] کے مزار مبارک کے بارے میں اپنا مشاہدہ بیان کرتے ہوئے فرماتے ہیں:


"قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامي بطوس فزرت قبر علي بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شئ جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وسلم الله عليه وعليهم أجمعين"۔


"میں نے ان کے مزار کی کئی مرتبہ زیارت کی ہے، شہر طوس قیام کے دوران جب بھی مجھے کوئی مشکل پیش آئی اور حضرت امام موسیٰ رضا [ع] کے مزار مبارک پر حاضری دے کر، اللہ تعالی سے وہ مشکل دور کرنے کی دعا کی تو وہ ضرور قبول ہوئی، اور مشکل دور ہوگئی، یہ ایسی حقیقت ہے جسے میں نے بار ہا آزمایا تو اس طرح پایا۔ اللہ تعالی ہمیں حضور نبی اکرم [ص] اور آپ کے اہل بیت [ع] کی محبت پر موت نصیب فرمائے"۔

 

[muntazir]

 

[muntazir]

 

[muntazir]

 

[muntazir]

 

[Ali raza babar]

ALLAH O AKBAR..........bhai jaan pehly bhi ap ko kha hai aahdees aur ayat mein apni marzi ky matlab na nikala kren.........ap ny sari aahdees ko zaeef,gher mustanid qarar dy dya.........chalen zra is ayat ka matlab hi samjha deen ky sura baqra,pehly paray mein(mujhey exact num yaad nhi).....mein ALLAH ny farmaya.......ky bani isreal ky loug pehly tu hazoor(saw) ki zaat ko waseela bna ky larai mein fateh ki dua mangty thy.......laken jb aap hazoor(saw) majood hain tu ap ka inkar krty hain......aur jo sab sy mashoor hadees hai ky hazrat adam(as) ny hazoor(saw) ki zaat ko waseela bna ky maghfirat ki dua mangi........jnb yeh na kya kren.....jo aahdees ap ky stand ko justify na kren,unhen zaeef na keh dya kren.......mein bhi scholars ki books ka dheer lga dn ga.......jin mein in aahdees ki sehat ko durasar kha gya,,,,,,aur bachpaan mein tv py isha ki azan ky baad ki dua sunty rhy hain.....jis mein bhi hazoor(saw) ky waseely ka zikar kya jta hai.....

Yar In Logon ky liaye ayat utri hy

Summun Bukmun Umyun Fahum La Yaqiloon.

Chor in ko Yeh Nhi Manain Gy

 

[muntazir]

 

[muntazir]

 

[muntazir]

 

[muntazir]

http://www.ahadees.com/sidebyside-surah-5-120.html

And finally very straight order by Allah to search fo "Waseela" In Surah Maidah verse 35:
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
اے ایمان والو! ا...ﷲ سے ڈرتے رہو اور اس (کے حضور) تک (تقرب اور رسائی کا) وسیلہ تلاش کرو اور اس کی راہ میں جہاد کرو تاکہ تم فلاح پاجاؤ
"O Believers! Fear Allah persistently and keep looking for means to (approach and get closer to) Him and strive hard in His way so that you may prosper

 

[Ali raza babar]

میرا وسیلہ ، میرا ایمان میرا یار میرا دلدار وہ سونھڑا مکھڑا ہے جس کی تاب چاند بھی نہ لا سکا اور ٹکڑے ہو گیا ،


میں تو اس کی صورت میں رب کو ڈھونڈتا ہوں ، اب کہو کافر ،


کافر پر تو کوئی حد بھی نہیں لگتی ، نہ کوئی قانون لاگو ہوتا ہے ،


ہم کافروں کے کافر ، کافر خدا ہمارا .


عاشق ہویوں رب دا تے ہوئی ملامت لاکھ
لوکی کافر اکھدے ، تو آہو آہو اکھ

 

[Ali raza babar]

ثواب گناہ کی گنتی کرنے والے عشق کا رتبہ کیا جانیں ، حلوے کی پلیٹ میں جنّت ڈھونڈنے والے ، پانچ وقت کی ٹکروں کو جنّت کا ٹکٹ سمجھ بیٹھے ہیں ،


دم دم سجناں دا ناں نکلے ،
ایہو اصل عبادت ہوندی اے


مکھ تکنا سجن پیارے دا .
عشق دی تلاوت ہوندی ہے ،


اے اٹھنا بیٹھنا جھک جانا
ایہو نفس دی عادت ہوندی ہے ،


بوہتا علم عزازیل نے پڑھیا ،
اوس علم تو سانح اودھا سڑیا .


تسبیح توڑ دے تے بھن سٹ لوٹا


آویں نہیں تینوں رب لبنا .


منہ دھو لیا تے اندر تیرا کھوٹا
آویں نہیں تینوں رب لبنا .


پگان چٹیاں تے لمبیاں نے داڑھیاں
اینہاں نفس دیاں عادتاں وگاڑیاں


گول مول ہو کے بن لے لنگوٹا
آویں نہیں تینوں رب لبنا .