Saturday, 2 March 2013

Tawassul(Intermediation: Waseela) | Isthigatha(Beseeching For Help: Al-Madad Ya Rasool Allah Ya Wali Allah) | Tabarruk(Seeking Blessings From The Prophets(a.s) And Auliya Allah)



LAST UPDATE: 08/MAY/2016

Tawassul(Intermediation: Waseela) | Isthigatha(Beseeching For Help: Al-Madad Ya Rasool Allah Ya Wali Allah) | Tabarruk(Seeking Blessings From The Prophets(a.s) And Auliya Allah)

 


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"Whoever Deems It Permissible To Make Tawassul  Through The Prophet(Pbuh) During His Life Time, But Impermissible To Do So After His Passage To The Hereafter, Believing That Influence Vanishes After Death, Holds A Clearly Problematic Belief, For Attributing An Influence Over Affairs To Other Than Allah.”
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“Some People Think That If A Dua From A Holy Man Is Answered While He Is Alive Then He Cannot Help You If He Is Dead. As If The Holy Man Or Sheikh Or Saint Is The Origin Of The Help. But It Is Always Allah Who Is The Source Of The Baraka And Never A Human Being So To Think That Allah Can Only Give When That Saint Is Alive And When He Is Dead, Allah Does Not Give Anymore, Is To Say That The Source Is The Person And Not Allah In The First Place! But In Reality It Is Allah Who Is Giving Help In Both Cases: Life And Death.
As For The Objections Of Some Salafis Today That It Is Not Permissible To Seek The Blessings Of Saints After Their Death, They Are Based On The False Belief That Allah's Influence Through The Saints Is In Need For The Saints' Biological Life To Be Effective, And This Is Absurd! Allah's Gift To The Saints Is Independent From Their Being Alive Or Dead, Since In Either Case The Real Power Always Belongs To Allah, And The Saints Are Only A Secondary Cause With No Effective Power In Itself.”
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CONTENTS:
PART 1: SHORT VIDEO CLIPS IN ENGLISH AND URDU
PART 2: VIDEOS
PART 3: BOOKS IN ENGLISH AND URDU
PART 4: ARICLES
PART 5: REFUTATIONS AND COUNTER REFUTATIONS



PART 1: SHORT VIDEO CLIPS IN ENGLISH AND URDU
URDU VIDEO: Allah(swt) se direct dua mangna aur kisi k Waseela se dua mangne me farq (compairing waseela and asking directly) | 14 MINS 22 SECS

URDU VIDEO: Manzil milne k baad bi Waseela | 12 MINS 50 SECS

ENGLISH VIDEO: Permissibility of Wasila Tawassul in the Light of Quran  Hadith English | 24 MINS 19 SECS

URDU VIDEO: Tawassul(Waseela) ka saboot Qur'an aur Hadees se  |20 MINS 36 SECS

ENGLISH VIDEO: Will deviants put shirk fatwa upon Imam Bukhari(rah) because he believes in Waseela | 54 SECS

ENGLISH VIDEO: Will deviants put shirk fatwa upon their own Imam Ibn Abdul Wahhab because he believes that those who believes in waseela are muslims | 1 MIN 14 SECS

ENGLISH VIDEO: 011 Throughout The Life, Imam Bukhari(rah) Kept The Hair Of Prophet Muhammad(saw) In His Dress For BARAKA And He Always Use Hair For Tawassul And Tabarruk | 1min 16secs

URDU VIDEO: 022 Sahih Bukhari ka waseela by Mubarakpuri Imam e Salafiya Wahhabiya | 22 MINS 58 SECS

URDU VIDEO: 036 Hazrat Zakarriya(a.s) Ka Tawassul Karna | 3mins 6secs

URDU VIDEO: 068 ( Sahih Bukhari) Huzur(saw) K Waseela Se Baarish Hona | 28mins 2secs

URDU VIDEO: 069 Hazrat Abbas(r.a) Wali Hadith Ki Tehqiq (baarish K Liye Aaqa(saw) Ka Waseela) | 13mins 46secs

URDU VIDEO: 081 ( Sahih Bukhari) Madad Mangna Iis Dunya Me Aur Qayamat K Din | 26mins 15secs

URDU VIDEO: Adam Alaihi Salam Ki Dua Kaise Kabool ki Gayi | 13 MINS 44 SECS

URDU VIDEO: Calling someone as DAATA and refuting the charge of shirk | 9 MINS 20 SECS
                                                                                                                                  
URDU VIDEO: Calling someone as KHALIQ or WAHAB or RABB or DAATA or GAUS UL AAZAM etc in the FIGURATIVE SENSE and refuting the charge of shirk | 52 MINS

URDU VIDEO: Calling someone as RABB or DAATA or GAUS UL AAZAM etc in the FIGURATIVE SENSE and refuting the charge of shirk | 6 MINS 42 SECS

URDU VIDEO: Giving life to dead by the permission of Allah | 11 MINS 3 SECS

URDU VIDEO: Hadith of blind man(Nabina Sahabi(r.a)) on Tawassul(waseela) and Isthigatha(Beseeching for help) #short | 7 MINS 49 SECS

URDU VIDEO: Huzur(saw) ki bargah me hamare amaal pesh kiye jaate hai | 5 MINS 39 SECS

ENGLISH VIDEO: Is the Prophet Muhammad PBUH an Intermediary Between Man  Allah | 10 MINS 59 SECS

URDU VIDEO: Khawja Gharib Nawaz Qayamat Tak Hamari Jholian Bharty Rahen Gy | 8 MINS 51 SECS

ENGLISH VIDEO: Link of Intermediation and Intercession and seeking for help are permissible | 27 MINS 20 SECS

ENGLISH VIDEO: MUST WATCH _ Shirk on the Day of Judgement_ - Mawlana Saqib Shami | 3 MINS 6 SECS

URDU VIDEO: Qayamat ke din bi waseela | 3 MINS 24 SECS

URDU VIDEO: Raining through the tabarruk and waseela of Hazrat  Daniel(a.s) | 6 MINS 34 SECS

URDU VIDEO: Refuting the charge of Grave Worship by showing the difference between a Grave and an Idol | 42 MINS 2 SECS

URDU VIDEO: Someone other than Allah helping by the power and permission given by Allah | 31 MINS 59 SECS

URDU VIDEO: Tawassul(waseela) ka lugwi maina(Linguistic meaning)  | 5 MINS 27 SECS

URDU VIDEO: WASEELA AND REFUTING THE CHARGE OF SHIRK | 43 MINS 1 SEC

ENGLISH VIDEO: Will deviants put shirk fatwa upon their Imam Nawawi because he believes in seeking help from servants of Allah | 1 MIN 54 SECS

ENGLISH VIDEO: Will deviants put shirk fatwa upon upon thier Imam Ibn Hibban because he visits mazar of Auliya Allah and do dua there | 53 SECS


URDU VIDEO: Mushriq aur Waseela e Ibadat | 13 MINS 29 SECS

URDU VIDEO: Wasta e Ibadat is Shirk | 5 MINS 23 SECS

URDU VIDEO: Wasta(Means) aur uski Aqsam | 1 HOUR 12 MINS 57 SECS


TABARRUK (SEEKING BLESSINGS)
URDU VIDEO: 005 Imam Bukhari(rah) aur Tabarrukat e Nabi(saw) | 2mins 44secs

URDU VIDEO: 018 Huzur(saw) k Nalain paak ki nisbat se jannat milti he | 16 MINS 10 SECS

URDU VIDEO: 019 Ashraf Ali Thanwi Deobandi aur Nalain e Paak | 10 MINS 11 SECS

URDU VIDEO: 026 Jis jagah Huzur(saw) ke qadam mubarak lag jaye waha per Sahabi(r.a) musalla bana lete | 18 MINS 22 SECS

URDU VIDEO: 038 ( Sahih Bukhari) Huzur(saw) Ki Kulli Se Barkat | 2min 46secs

URDU VIDEO: 048 ( Sahih Bukhari) Huzur(saw) K Tabarrukat Saare Pak, Tahir Wa Barkati He | 25mins 9secs

URDU VIDEO: 049 ( Sahih Bukhari) Huzur(saw) Jis Pani Ko Chu Le Vo Barkat Wala Ban Jata He | 4mins 59secs

URDU VIDEO: Hazrat Warqa bin Naufil(r.a) ka Hazrat Bilal(r.a) ki qabar se tabarruk lene ki baat | 15 MINS 2 SECS

URDU VIDEO: kisi nabi or wali k mazaar(grave) k pass BARKAT k liye dafan hona | 24 MINS 42 SECS

URDU VIDEO: Kya koi Sahabi(r.a) kisi JAGAH barkat lene nai gaye | 33 MINS 15 SECS

URDU VIDEO: Proof of tabarruk  of pious people | 32 MINS 15 SECS

URDU VIDEO: Some incidents about tabarruk from Huzur(saw) and Sahaba(r.a) | 21 MINS 32 SECS

URDU VIDEO: Tabarruk and destroying of idols through the tabarrukat by Ibn Kathir | 8 MINS 22 SECS






ISTHIGATHA/ISTIANAT (BESEECHING/SEEKING FOR HELP: AL-MADAD YA RASOOL ALLAH YA WALI ALLAH)

ENGLISH VIDEO: Link of Intermediation and Intercession and seeking for help are permissible | 27 MINS 20 SECS

ENGLISH VIDEO: Permissibility of Wasila Tawassul in the Light of Quran  Hadith English | 24 MINS 19 SECS
[This video proves the concept of Isthigatha (Beseeching For Help) as well]


ISTHIGATHA: PROPHET MUHAMMAD (PEACE BE UPON HIM) HIMSELF TOLD TO HAZRAT RABIYA BIN KAAB(R.A) TO ASK ANYTHING FROM HIM (IT MEANS ANYTHING, THAT IS PROPHET MUHAMMAD (PEACE BE UPON HIM) WILL GRANT HIM WHATEVER HE WILL ASK.) AND HAZRAT RABIYA BIN KAAB(R.A) ASKED THE COMPANIONSHIP OF PROPHET MUHAMMAD (PEACE BE UPON HIM) IN JANNAH
URDU VIDEO: 04 Huzur(saw) khud taleem dete Sahaba(r.a) (Hazrat Rabiya bin Kaab(r.a)) ko k maang lo jo mujhse maangna hai | 18 MINS 19 SECS


USE OF THE ARABIC WORD DUA IN QURAN AND REFUTING THE CHARGE OF SHIRK
URDU VIDEO: Use of the arabic word dua in Quran and refuting the charge of shirk #REPLY 1 | 28 MINS 52 SECS

URDU VIDEO: Use of the arabic word dua in Quran and refuting the charge of shirk #REPLY 2 | 44 MINS 41 SECS

URDU VIDEO: Use of the arabic word dua in Quran and refuting the charge of shirk #REPLY 3 | 6 MINS 33 SECS

ENGLISH VIDEO: Use of the arabic word dua in Quran and refuting the charge of shirk #REPLY 4 | 41 MINS 9 SECS


CONCEPT OF ISTIANAT(ASKING FOR HELP) AND UNDERSTANDING THE MISQUOTED AYAT 4 OF SURAH AL FATIHA
URDU VIDEO: Concept of Istianat(asking for help) and understanding the misquoted ayat 4 of Surah Al Fatiha #REPLY 1 | 31 MINS 15 SECS

URDU VIDEO: Concept of Istianat(asking for help) and understanding the misquoted ayat 4 of Surah Al Fatiha #REPLY 2  | 14 MINS 58 SECS

URDU VIDEO: Concept of Istianat(asking for help) and understanding the misquoted ayat 4 of Surah Al Fatiha #REPLY 3 | 18 MINS 22 SECS

ENGLISH VIDEO: Concept of Istianat(asking for help) and understanding the misquoted ayat 4 of Surah Al Fatiha #REPLY 4 | 31 MINS 2 SECS


A BLIND COMPANI ON’S APPEAL FOR HELP (ISTHIGATHA)
Restoration of the blind people’s eyesight was not only a miracle performed by ‘Īsā (a.s), it was performed by the holy Prophet (Salat and Salam Upon Him) as well.
It is narrated that a blind Companion called on the Prophet (Salat and Salam Upon Him) and beseeched his help for the restoration of his eyesight. The Prophet (Salat and Salam Upon Him), instead of discouraging him or condemning it as a form of disbelief , stressed upon him to supplicate through him. This kind of supplication in itself is a composite of mediation and appeal for help, and if it is offered even today with the same intensity of sincerity, it is a patent medicine for the ailing mankind.
Kindly study about it in detail from these videos:
URDU VIDEO: Hadith of blind man(Nabina Sahabi(r.a)) on Tawassul(waseela) and Isthigatha(Beseeching for help) #short | 7 MINS 49 SECS

URDU VIDEO: 05 Hadith of blind man(Nabina Sahabi(r.a)) on Tawassul(waseela) and Isthigatha(Beseeching for help) | 38 MINS 25 SECS


COMPANIONS’ APPEAL FOR RAIN (ISTHIGATHA)
The books on tradition are riddled with the proofs of beseeching the holy Prophet (Salat and Salam Upon Him) for help and its confirmation by the practice of the Companions. An unbroken chain of authentic traditions proves that whenever the Companions faced a problem or a calamity, they came rushing to the holy Prophet (Salat and Salam Upon Him) to beseech his help. They supplicated before Allāh through his mediation and beseeched his help for the fulfilment of their needs. As a result, Allāh waived the calamity dangling over their heads.
Kindly study about it in detail from these videos:
URDU VIDEO: 068 ( Sahih Bukhari) Huzur(saw) K Waseela Se Baarish Hona | 28mins 2secs

URDU VIDEO: 069 Hazrat Abbas(r.a) Wali Hadith Ki Tehqiq (baarish K Liye Aaqa(saw) Ka Waseela) | 13mins 46secs

URDU VIDEO: 01 Hazrat Abbas(r.a) k waseela se dua karne wali hadith ka tafseeli bayan | 1 HOUR 10 MINS 55 SECS


APPEAL TO THE HOLY PROPHET (SALAT AND SALAM UPON HIM) FOR FORGIVENESS (ISTHIGATHA)
QUR’AN SURAH AN NISA SURAH NO: 4 AYAT NO: 64
Allāh has honoured the Holy Prophet (Salat and Salam Upon Him) with the highest status among His creatures. Appeal to him and intermediation through his person was valid during his earthly existence and it is equally valid after his death. The two phases of his existence do not modify in any sense the quality of appeal to and intermediation through him and there is no legal and rational argument that militates against their validity after his death.
Kindly study about it in detail from these videos:
[These videos proves the concept of Isthigatha (Beseeching For Help) as well]
URDU VIDEO: 07 Tawassul(Waseela) from Qur'an Surah Nisa 4, Ayat 64 and Tradition of Utbi(r.a) | 1 HOUR 49 SECS

URDU VIDEO: Ziyarat e Roza e Rasool(saw) ka saboot Qur'an(4;64) se aur iis Ayat k Shaan e Nuzool k etbar se kiye jaane wale etraz ka jawab | 21 MINS 51 SECS

002 Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ka Qur'an Se Saboot | 45mins 17secs


APPEAL TO THE PROPHET (SALAT AND SALAM UPON HIM) FOR RAIN DURING ‘UMAR’S TENURE (ISTHIGATHA)
Watch this video:
URDU VIDEO: 11 Intermediation through the Prophet's grave during Umar's tenure (Malik Al Dar(r.a) wala waqya) | 12 MINS 51 SECS
This tradition which is explained above in the video establishes the following principles:
1. Visiting graves with the intention of mediation and seeking help.
2. It is valid to visit the grave of a pious dead per son during the period of one’ s trials and tribulations to seek help from him because if this act were invalid, ‘Umar would surely have for bidden that person to do so.
3. The Prophet’ s appearance in the dream of the
person who visited his grave and to give him good tidings, argues in favour of the fact that it is quite
valid to seek help from non-Allāh and the dead because if it were invalid, it would have been
impossible for the Prophet (Salat and Salam Upon Him) not to have forbidden that person to do so.
4. Validation of the mode of address “O Messenger of Allāh (yā rasūl Allāh)” even after the Messenger’s death.          
5. Call for help and the act of intermediation dates back to the early ages.
6. The holy personality of the Prophet (Salat and Salam Upon Him) is a fountain of guidance even after his death.
7. The head of the state is responsible for administrative matters. The Holy Prophet (Salat and Salam Upon Him), in spite of being the chief of prophet s, did not break the state channel and, as a visible demonstration of his sense of discipline, he commanded the man visiting his grave to see the head of the state.
8. The man visiting the grave implored his help through the instrumentality of the Ummah. This
shows the Prophet’ s immeasurable love for the Community of his followers.
9. Justification for making the Ummah as a source for seeking his help.
10. Justification for making non-prophet a means of help in the presence of the Prophet (Salat and Salam Upon Him).
11. Anyone who strengthens his link with the Holy Prophet (Salat and Salam Upon Him) is rewarded by his sight and is showered with his blessings.
12. The Holy Prophet (Salat and Salam Upon Him), even after his death, is aware of the weakness of his Ummah or anyone of its rulers and he issues different commands for removing these flaws.
13. To seek guidance from Allāh’s favourites.
14. The acknowledgement of the Prophet’s commands by the Companions after his death as just and
truthful.
15. Imposition of commands received in dreams on others.
16. When intermediation was discussed in the presence of ‘Umar bin al-Khattāb, he did not forbid it;
rather he cried and responded to it acknowledging it as valid.
17. ‘Umar bin al-Khattāb’s love for the Holy Prophet (Salat and Salam Upon Him) that he incessantly cried as someone mentioned the Holy Prophet (Salat and Salam Upon Him).


APPEAL TO THE PROPHET (SALAT AND SALAM UPON HIM) DURING ‘UTHMĀN’S TENURE (ISTHIGATHA)
[A MAN IN THE TIME OF THIRD KHALIFA SYEDANA USMAN E GANI(R.A)  GOT HIS NEEDS FULLFILLED THROUGH THE WASEELA AND ISTHIGATHA OF PROPHET MUHAMMAD (PEACE BE UPON HIM)]
The famous tradition narrated by ‘Uthmān bin Hunayf with reference to the Prophet’ s life was discussed in detail in which a blind man submitted his petition to the Holy Prophet (Salat and Salam Upon Him) and his eyesight was restored through his means. Now we would like to explain that this mode was not confined to his life on earth alone, but the Companions relied on it even after his death:
URDU VIDEO: 06 Hadith of Man(Sahabi(r.a)) in need in the time of 3rd Khalifa Syedana Usman e Gani(r.a) proves waseela | 11 MINS 25 SECS


THE PROPHET (SALAT AND SALAM UPON HIM) WIELDS AUTHORITY EVEN AFTER HIS DEATH
[HAZRAT ABU AYUB AL ANSARI TOOK THE WASEELA OF PROPHET MUHAMMAD (PEACE BE UPON HIM) BY VISITING THE GRAVE OF PROPHET MUHAMMAD (PEACE BE UPON HIM) AS HE SAID- ‘I CAME TO PROPHET MUHAMMAD (PEACE BE UPON HIM) AND NOT TO A STONE’]
URDU VIDEO: 08 Hadith of Hadhrat Abu Ayub Al Ansari- 'I came to Huzur(saw) and not to a stone' on Tawassul(waseela) | 13 MINS 28 SECS
[This video proves the concept of Isthigatha (Beseeching For Help) as well]



PROPHET MUHAMMAD (PEACE BE UPON HIM) PROVIDED FOOD TO THOSE WHO VISITED HIS GRAVE AND WERE VERY HUNGRY (ISTHIGATHA)
URDU VIDEO: 09 Wisaal k baad Huzur(saw) ka bhuuko ko khana khilana and Tawassul(Waseela) | 19 MINS 56 SECS


DURING THE SEVERE FAMINE IN MEDINE, HAZRAT AISHA(R.A) TOLD THE PEOPLE OF MEDINA TO GO TOWARDS THE GRAVE OF PROPHET MUHAMMAD (PEACE BE UPON HIM) AND OPEN A WINDOW IN THE DIRECTION OF THE SKY SO THAT THERE IS NO CURTAIN BETWEEN THE SKY AND THE GRAVE. WHEN THE PEOPLE DID THIS, IT RAINED HEAVILY DUE TO THE WASEELA AND ISTHIGATHA OF PROPHET MUHAMMAD (PEACE BE UPON HIM)
URDU VIDEO: 10 Hadith of Hadrat Aisha(r.a) on Tawassul(Waseela) | 27 MINS 4 SECS


APPEAL TO THE PROPHET (SALAT AND SALAM UPON HIM) ON THE DAY OF JUDGEMENT (ISTHIGATHA)

[DOING ISTHIGATHA ON THE DAY OF JUDGEMENT]
SHIRK IS SHIRK, SHIRK IS INDEPENDENT OF TIME AND PLACE. IF ISTHIGATHA IS SHIRK IN THIS WORLD, THEN IT MUST BE ALSO SHIRK ON THE DAY OF JUGEMENT.. BUT ISTHIGATHA IS NOT SHIRK ON THE DAY OF JUDGEMENT SO HOW IT CAN BE SHIRK IN THIS WORLD??? THUS ISTHIGATHA IS NOT SHIRK IN THIS WORLD ALSO, IT IS PERMITTED
URDU VIDEO: 081 ( Sahih Bukhari) Madad Mangna Iis Dunya Me Aur Qayamat K Din | 26mins 15secs

URDU VIDEO: Qayamat ke din bi waseela | 3 MINS 24 SECS


CALLING SOMEONE AS RABB OR DAATA OR GAUS UL AAZAM ETC IN THE FIGURATIVE SENSE AND REFUTING THE CHARGE OF SHIRK (ISTHIGATHA)

URDU VIDEO: Calling someone as RABB or DAATA or GAUS UL AAZAM etc in the FIGURATIVE SENSE and refuting the charge of shirk | 6 MINS 42 SECS

URDU VIDEO: Calling someone as KHALIQ or WAHAB or RABB or DAATA or GAUS UL AAZAM etc in the FIGURATIVE SENSE and refuting the charge of shirk | 52 MINS

URDU VIDEO: Calling someone as DAATA and refuting the charge of shirk | 9 MINS 20 SECS


URDU VIDEO: Giving life to dead by the permission of Allah | 11 MINS 3 SECS

URDU VIDEO: Khawja Gharib Nawaz Qayamat Tak Hamari Jholian Bharty Rahen Gy | 8 MINS 51 SECS

URDU VIDEO: Someone other than Allah helping by the power and permission given by Allah | 31 MINS 59 SECS

URDU VIDEO: WASEELA AND REFUTING THE CHARGE OF SHIRK | 43 MINS 1 SEC
[This video proves the concept of Isthigatha (Beseeching For Help) as well]

ENGLISH VIDEO: Will deviants put shirk fatwa upon their Imam Nawawi because he believes in seeking help from servants of Allah | 1 MIN 54 SECS


NAARE RISALAT
ENGLISH VIDEO: 01 An Important point about 'Naare Risalat' #Short | 7 MINS 45 SECS

ENGLISH VIDEO: 02 An Important point about 'Naare Risalat' #Long | 1 HOUR 2 MINS 15 SECS




INDEPTH ANALYSIS AND AUTHENTICITY
URDU VIDEO: 00 Tawassul(waseela) ka saboot Qur'an Surah Al Maidah 5, ayat 35 se | 46 MINS 49 SECS

URDU VIDEO: 01 Hazrat Abbas(r.a) k waseela se dua karne wali hadith ka tafseeli bayan | 1 HOUR 10 MINS 55 SECS

URDU VIDEO: 02 Adam(a.s) ki tauba bi waseela e Mustafa(saw) se qubool hui | 33 MINS 8 SECS

URDU VIDEO: 03 Bani Israel, Huzur(saw) ki wiladat se sadiyo pehle bi, Huzur(saw) k waseela se dua maangte the | 15 MINS 36 SECS

URDU VIDEO: 04 Huzur(saw) khud taleem dete Sahaba(r.a) (Hazrat Rabiya bin Kaab(r.a)) ko k maang lo jo mujhse maangna hai | 18 MINS 19 SECS

URDU VIDEO: 05 Hadith of blind man(Nabina Sahabi(r.a)) on Tawassul(waseela) and Isthigatha(Beseeching for help) | 38 MINS 25 SECS

URDU VIDEO: 06 Hadith of Man(Sahabi(r.a)) in need in the time of 3rd Khalifa Syedana Usman e Gani(r.a) proves waseela | 11 MINS 25 SECS

URDU VIDEO: 07 Tawassul(Waseela) from Qur'an Surah Nisa 4, Ayat 64 and Tradition of Utbi(r.a) | 1 HOUR 49 SECS

URDU VIDEO: 08 Hadith of Hadhrat Abu Ayub Al Ansari- 'I came to Huzur(saw) and not to a stone' on Tawassul(waseela) | 13 MINS 28 SECS

URDU VIDEO: 09 Wisaal k baad Huzur(saw) ka bhuuko ko khana khilana and Tawassul(Waseela) | 19 MINS 56 SECS

URDU VIDEO: 10 Hadith of Hadrat Aisha(r.a) on Tawassul(Waseela) | 27 MINS 4 SECS

URDU VIDEO: 11 Intermediation through the Prophet's grave during Umar's tenure (Malik Al Dar(r.a) wala waqya) | 12 MINS 51 SECS

URDU VIDEO: 12 Tabarrukat e Nabi(saw) se Tawassul(Waseela) karna khud Nabi(saw) ka huqm hai | 29 MINS 58 SECS

URDU VIDEO: 13 Waseela e Auliya Allah ka sabot | 27 MINS 15 SECS


CORRECTING ZAKIR NAIK ABOUT THE CONCEPT OF ‘TAWASSUL/WASEELA/INTERMEDIATION’ AND ‘ISTHIGATHA/MADAD MAANGNA/BESEECHING FOR HELP’
0051 ZAKIR NAIK'S FALSE CLAIM ABOUT HADITH OF ADAM(A.S) WASEELA #URDU | Duration: 38mins 14secs

0052 CONFUSED ZAKIR NAIK- ASKING ALLAH- DIRECTLY OR WASEELA #URDU | Duration: 25mins 49secs

0053 CORRECTING ZAKIR NAIK ABOUT 'ASKING FOR HELP' #ENGLISH | Duration: 39mins 38secs

0054 CORRECTING ZAKIR NAIK ABOUT 'ASKING FOR HELP' #URDU | Duration: 30mins 29secs

0055 CONFUSED ZAKIR NAIK- 25 AYATS ON WASEELA PROHIBITION- FOR MUSLIMS OR NON-MUSLIMS #URDU | Duration: 20mins 15secs


PART 2: VIDEOS
BY DR. TAHIR UL QADRI
URDU VIDEO: 0704 DIRASATUL QURAN Aqeeda e Tawassul aur Shafat e Kubra 1991 03 07 LAHORE | 1 HOUR 47 MINS

URDU VIDEO: Aqida Tawassul wa Isti`anat (Dars-e-Hadith_ Session One) | 2 HOURS 54 MINS

URDU VIDEO: Aqida Tawassul wa Isti`anat (Dars-e-Hadith_ Session Two) | About 4 HOURS

URDU VIDEO: Tahir ul Qadri - Dast e Mustafa S.A.W ke Mojezat  | 2 HOURS 8 MINS

URDU VIDEO: 0953 Hujjiyat 53 Wasta e Risalat ki Naguziriyat | 46 MINS 43 SECS

URDU VIDEO: 0954 Hujjiyat 54 Wasta e Risalat ki Naguziriyat | 51 MINS

URDU VIDEO: 0955 Hujjiyat 55 Wasta e Risalat ki Naguziriyat | 50 MINS

URDU VIDEO: 0081 Iste'anat bil Zikr Madad Maangna 2002  |35 MINS

URDU VIDEO: 0314 ICIS Tawassul Taazim aur Shafat ka Sharih Tasawwur 2002 11 28 | 2 HOURS 11 MINS

URDU VIDEO: 0397 Zaroorat e Waasta e Risalat SAW 2004 10 03 INDIA  | 38 MINS 26 SECS

URDU VIDEO: 0539 Iste'anat Bil Shukr Madad Maangna 2002 | 35 MINS 48 SECS

URDU VIDEO: Tawassul (Quran ki Roshni main) by Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 1 HOUR 46 MINS 44 SECS

URDU VIDEO: Wasta e Risalat K Bahjair Touheed Ki Nemat Muyassar Nahi Ati | 1 HOUR 55 MINS 47 SECS

BY OTHER SCHOLARS
ENGLISH VIDEO: Is it shirk to seek help from other than Allah? By Allama Saqib Shaami | About 2 hours and 40 mins

URDU VIDEO: Dr Ashraf Asif Jalali- Nida e Yaa Rasool Ullah | ABOUT 2 HOURS

URDU VIDEO: Dr Ashraf Asif Jalali- Qabar Aur But  | 1 HOUR 30 MINS

URDU VIDEO: IYA KA NABADU WA IYAKA NASTAEEN_Ashraf Asif Jalali  | 1 HOUR 24 MINS
MISSING YOUTUBE VIDEO

URDU VIDEO: Nara e Risalat per Aitrazat k Jawabaat by Mufti Ashraf Asif Jalali sahib | ABOUT 2 HOURS

URDU VIDEO: Waseela Quran o Sunnat ki Roshni Me_Ashraf Asif Jalali  | 1 HOUR 26 MINS 58 SECS

URDU VIDEO: Who Is Muhammad PBUH Part 12 (Wasilah) Asking Allah In The Name Of Muhammad PBUH | 3 HOURS 22 MINS
MISSING YOUTUBE VIDEO


PART 3: BOOKS IN ENGLISH AND URDU
TAWASSUL(INTERMEDIATION: WASEELA)
ENGLISH BOOK: Doctrine of Tawassul (including scan pages) By Aamir Ibrahiim | Pages: 273

ENGLISH BOOK: Counter refutation on topic of Waseela By Aamir Ibrahiim | PAGES: 267
IT CONSISTS OF COUNTER REFUTATIONS TO THE BASELESS OBJECTIONS OVER THE PROOFS QUOTED IN ABOVE BOOK


ENGLISH BOOK: Islamic Concept of Intermediation (Tawassul) By Dr. Tahir ul Qadri | Pages: 436

URDU BOOK: Kitab al Tawassul By Dr. Tahir ul Qadri | Pages: 440

URDU BOOK: At-Tawassul ind-al-A'imma wal-Muhaddithin (Intermediation in the view of Imams and Hadith-Scholars) By Dr. Tahir ul Qadri | Pages: 232
This Book Consists Of Views Of 87 Jurists And Hadith-Scholars From The Time Of Sahaba (R.A) To This Present Age

URDU BOOK: Al-Wasa’it ash-Shar‘iyya  (Lawful Means and Linkages) By Dr. Tahir ul Qadri  |Pages: 152

URDU HADITH BOOK: Al-Fawz-ul-Jali fit-Tawassul bin-Nabi(saw)  By Dr. Tahir ul Qadri | Pages: 94

URDU HADITH BOOK: As-Safa fit-Tawassul wat-Tabarruk bil-Mustafa(saw) [Seeking Blessings and Intermediation of the Holy Prophet(saw)] {264 HADITHS} By Dr. Tahir ul Qadri  | Pages: 329
A collection of 264 hadiths based on the subject of direct intercession and blessings of the Holy Prophet (blessings and peace be upon him) has been published

ENGLISH BOOK: Waseelah(Tawassul) (Proof From Qur’an And Hadith Alone) | Pages: 90

URDU BOOK: Al-Durar-Us-Sanniyah Fi Radd-e-Alal Wahabiyah By Maulana Ahmad Bin Zaini Dahlan Makki | Pages: 77

URDU BOOK: Rehmat e Khuda ba Waseela e Auliya Allah By Mufti Ahmad Yaar Kha Naimi | Pages: 82

URDU BOOK: Waseela Dalayil Ki Roshni Meh By Allama Muhammad Zahid Al Kawthari Al Misri | Pages: 40

URDU BOOK: Zaat e Mustafa(saw) ka waseela Shirk nahi | Pages: 197

URDU BOOK: Haqeeqat e Abdal o Rijal e Ghaib | Pages: 108


ISTHIGATHA(BESEECHING FOR HELP: AL-MADAD YA RASOOL ALLAH YA WALI ALLAH)
ENGLISH BOOK: Seeking Help from Anbiya and Awliya (Istighatha) By Aamir Ibrahiim | Pages: 17

ENGLISH BOOK: Beseeching for Help (Istighathah) By Dr Tahir ul Qadri | Pages: 194

URDU BOOK: Masla e Isthigatha aur uski sharii hesiyat By Dr. Tahir ul Qadri | Pages: 152

URDU BOOK: Tasawwur-e-Isti‘anat By Dr. Tahir ul Qadri | Pages; 31

URDU BOOK: Barkat al Imdaad By Imam Ala Hadhrat | Pages: 38

ENGLISH BOOK (Translation):  Beacons of Hope By Imam Ala Hadhrat | Pages: 53

ENGLISH BOOK: Al-Madad (The Help) By Shaykh Yusuf Khattar | Pages: 12

ENGLISH BOOK: Isthigatha, Istiana and Tawassul By Imam Zahid Al Kawthari | Pages: 2

ENGLISH BOOK: Isthigatha | Pages: 2

ENGLISH BOOK: Seeking the help of the Servants of Allah By Mufti Muhammad Ibrahim Qadri | Pages: 11

URDU BOOK: Al Istiana wa Al Istamdad  By Allama Ghulam Mustafa Al Nuri  | Pages: 400
This books is really informative. It Consists of more Qur’anic Ayaats, their analysis as well as authenticity of the Hadith on this subject

URDU BOOK: Al istimdad wal Tawassul by Muhammad Saleh Naqshbandi | Pages: 236

URDU BOOK: Baad az Wisaal Istamdad | Pages: 16

URDU BOOK: Giyarah Qadam By Mufti Faiz Ahmad Owaisi | Pages: 39


NIDA “YA”
URDU BOOK: Anwar Al Intibah Fi Hal e Nida Ya Rasool Allah (saw) by Imam Ala Hadhrat | Pages: 22

ENGLISH BOOK (Translation): The Validity of Saying Ya Rasool Allah(saw) By Imam Ala Hadhrat | Pages: 23

URDU BOOK: Nara-e-Risalat By Ajmal Naqshbandi | Pages: 261

URDU BOOK: Nida e Ya Muhammad(saw) By Dr Mufti Ghulam Sarwar Qadri Lahori | Pages: 151

URDU BOOK: Nida Ya Rasul Allah(saw) By Allama Faiz Ahamd Owaisi | Pages: 316

URDU BOOK: Ya Rasool Allah Pukarnay Ka Saboot | Pages: 50


TABARRUK(SEEKING BLESSINGS FROM THE PROPHETS(A.S) AND AULIYA ALLAH)
ENGLISH BOOK: Seeking Blessings through the Holy Relics By Aamir Ibrahiim | Pages: 29

URDU BOOK: Tabarruk ki Shari Haysiyyat  By Dr. Tahir ul Qadri | Pages: 187

URDU BOOK: Barakat-al-Mustafa(saw)  By Dr. Tahir ul Qadri | Pages: 108

URDU HADITH BOOK: Al-Sharaf-ul-Ali fit-Tabarruk bin-Nabi(saw) [Nobility in Seeking Blessings from the Prophet(saw)] {41 Hadiths} By Dr. Tahir ul Qadri | Pages: 72

URDU HADITH BOOK: As-Safa fit-Tawassul wat-Tabarruk bil-Mustafa(saw) [Seeking Blessings and Intermediation of the Holy Prophet(saw)] {264 HADITHS} By Dr. Tahir ul Qadri  | Pages: 329
A collection of 264 hadiths based on the subject of direct intercession and blessings of the Holy Prophet (blessings and peace be upon him) has been published

URDU BOOK: Badr al anwar fi adaab al asaar By Imam Ala Hadhrat | Pages: 29

URDU BOOK: Shifa al Walih By Imam Ala Hadhrat  |Pages: 35

ENGLISH BOOK: The Excellence Of The Baal Mubarak | Pages: 24

URDU BOOK: Fazail-e-Moe Mubarak | Pages: 57

URDU BOOK: Mooay Mubarak Ki Azmat | Pages: 17

URDU BOOK: Munazra Hadees-e-Shurb-e-Bol-e-Nabawi(saw) | Pages: 169

ENGLISH BOOK: Virtues of Nalayn-e-pak | Pages: 24

ENGLISH BOOK: Nalayn | Pages: 6

URDU BOOK: Naalen Ke Khushbo | Pages: 290

URDU BOOK: Fazail e Nalain e Huzoor by Imam Ahmad Al Muqqari | Pages: 494


PART 4: ARICLES
The Doctrine of Tawassul In the Light of Qur'an & Sunnah

ENGLISH BOOK: Counter refutation on topic of Waseela By Aamir Ibrahiim | PAGES: 267
IT CONSISTS OF COUNTER REFUTATIONS TO THE BASELESS OBJECTIONS OVER THE PROOFS QUOTED IN ABOVE ARTICLE


Istighatha/Isti’ana/Istamdad means “Beseeching for help”

Seeking Blessings through the Holy Relics of Prophet(pbuh)

 “Ya Shaykh Madad!”- Istighatha - Isti’ana – Istamdad

Answers to those who reject getting blessings from the Prophet's relics (Tabarruk bi al-athar) as being outside Islam

SEEKING MEANS (TAWASSUL)  THROUGH THE PROPHET

Details of Tawwasul Debate: COMPREHENSIVE RESPONSE WITH CLEAR PROOFTEXTS TO THE ONE WHO DENIES TAWASSUL

Tawassul through the Awliya'

Intermediaries to Allah are integral to true belief

Shaykh Salih al-Na`man's fatwa on Tawassul

Fatwa of Shaykh Suhayl al-Zabibi

Fatwa of Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi (1856-1929 C.E)

Repudation of those who compare asking intercession to the Christian worship of Jesus and the saints, and of those who limit the quantity of permissible Salawat on the Prophet in any way or form

Istighatha by Means of the Prophet(pbuh) During His Life

The Hand of the Prophet(pbuh)

Attaining help from the prophets (pbuh) and saints | Ja-Al Haq (Beliefs of AhleSunnah)

Refuting Ahle bidah on the claim that Dua is Worship and understanding  the concepts of isti‘anat and istighathah in the light of  Surah al-Fatihah [verse: 5 – “Thee do we worship, “AND” Thine aid we seek.”]

All misquoting of Quran about Tawassul Wasila intercession by wahabi salafis answered

Hearing Power of the Dead in graves

Beacons of hope (The Blessings of Assistance from the Solicitors of Divine Aid)

How Auliya-Allah help From Grave ?





PART 5: REFUTATIONS AND COUNTER REFUTATIONS

QUR’AN  SURAH AL MAIDA SURAH NO: 5 AYAT 35
URDU VIDEO: 00 Tawassul(waseela) ka saboot Qur'an Surah Al Maidah 5, ayat 35 se | 46 MINS 49 SECS


QUR’AN SURAH AN NISA SURAH NO: 4 AYAT NO: 64
URDU VIDEO: 07 Tawassul(Waseela) from Qur'an Surah Nisa 4, Ayat 64 and Tradition of Utbi(r.a) | 1 HOUR 49 SECS

URDU VIDEO: Ziyarat e Roza e Rasool(saw) ka saboot Qur'an(4;64) se aur iis Ayat k Shaan e Nuzool k etbar se kiye jaane wale etraz ka jawab | 21 MINS 51 SECS

002 Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ka Qur'an Se Saboot | 45mins 17secs

ENGLISH BOOK: The Objection of Al Uthayman and the answer to it about Qur’an(4:64) by Sheikh Mahmud Sayeed Mamduh | Pages: 6
Excerpted From: Raf’ al-Mināra bi-Aḥadīth al-Tawassul Wa al-Ziyāra (Raising the Lighthouse with the Ḥadīths of Seeking Means and Visitation [of the Prophet(saw)]

WASEELA - NARRATION OF UTBI


QUR’AN SURAH AL BAQARA SURAH NO: 2 AYAT NO: 89
URDU VIDEO: 03 Bani Israel, Huzur(saw) ki wiladat se sadiyo pehle bi, Huzur(saw) k waseela se dua maangte the | 15 MINS 36 SECS

URDU BOOK: Tareekh AL Yahood Fee Tawassul Bin NABI Al Mahmood (saw) [Including scan pages proofs] By Wajahat Hussain Al Hanfi | Pages: 72


HADITH: TAWASSUL THROUGH AL-ABBAS (RA) AND PROOF THAT WASEELA REMAINED THROUGH THE DHAAT OF PROPHET  AND AS WELL AS PROVING THAT THIS HADITH IS A GREAT PROOF OF TAKING WASEELA OF AULIYA ALLAH
Hadith on intercession,Tawassul of ibn Umar (ra) from ibn Abbas (r.a) Explained fully

A Response Regarding the Tawassul of Umar With Al-'Abbas

URDU VIDEO: 01 Hazrat Abbas(r.a) k waseela se dua karne wali hadith ka tafseeli bayan | 1 HOUR 10 MINS 55 SECS

URDU VIDEO: 068 ( Sahih Bukhari) Huzur(saw) K Waseela Se Baarish Hona | 28mins 2secs

URDU VIDEO: 069 Hazrat Abbas(r.a) Wali Hadith Ki Tehqiq (baarish K Liye Aaqa(saw) Ka Waseela) | 13mins 46secs


HADITH: HAZRAT ADAM(A.S) TOOK THE WASEELA OF PROPHET MUHAMMAD (PEACE BE UPON HIM)
URDU VIDEO: 02 Adam(a.s) ki tauba bi waseela e Mustafa(saw) se qubool hui | 33 MINS 8 SECS

URDU VIDEO: Adam Alaihi Salam Ki Dua Kaise Kabool ki Gayi | 13 MINS 44 SECS

0051 ZAKIR NAIK'S FALSE CLAIM ABOUT HADITH OF ADAM(A.S) WASEELA #URDU | Duration: 38mins 14secs

HADITH NUMBER 4: Intercession of Adam [aleh islam] through Prophet Muhammad [salehalawaalihi wasalam]

Ibn Taymiyya on "If not for Muhammad I would not have created you [Adam]"

Is it permitted to seek Tawassul through the Haqq (right) of the Nabi (Sallallahu ‘Alayhi wa Sallam)?

URDU BOOK: Hadith e Tawassul e Adam(a.s) har giz maudu nahi he By Mufti Muhammad Khan Qadri | Pages: 40


HADITH: PROPHET MUHAMMAD (PEACE BE UPON HIM) HIMSELF TOLD TO HAZRAT RABIYA BIN KAAB(R.A) TO ASK ANYTHING FROM HIM (IT MEANS ANYTHING, THAT IS PROPHET MUHAMMAD (PEACE BE UPON HIM) WILL GRANT HIM WHATEVER HE WILL ASK.) AND HAZRAT RABIYA BIN KAAB(R.A) ASKED THE COMPANIONSHIP OF PROPHET MUHAMMAD (PEACE BE UPON HIM) IN JANNAH
URDU VIDEO: 04 Huzur(saw) khud taleem dete Sahaba(r.a) (Hazrat Rabiya bin Kaab(r.a)) ko k maang lo jo mujhse maangna hai | 18 MINS 19 SECS


HADITH: BLIND SAHABI (R.A) GOT HIS EYES CURED THROUGH THE WASEELA AND ISTHIGATHA OF PROPHET MUHAMMAD (PEACE BE UPON HIM) AND PROPHET MUHAMMAD (PEACE BE UPON HIM) HIMSELF TAUGHT HIM TO DO THAT
URDU VIDEO: Hadith of blind man(Nabina Sahabi(r.a)) on Tawassul(waseela) and Isthigatha(Beseeching for help) #short | 7 MINS 49 SECS

URDU VIDEO: 05 Hadith of blind man(Nabina Sahabi(r.a)) on Tawassul(waseela) and Isthigatha(Beseeching for help) | 38 MINS 25 SECS

HADITH NUMBER 2 : THE HADITH OF THE BLIND MAN

URDU + ARABIC BOOK: IN DEFENCE OF THE HADITH OF WASEELA TAKEN BY BLIND SAHABI(R.A) By Imam Abdullah Al Siddi Al Gumrahi | Pages: 197


HADITH: A MAN THE TIME OF THIRD KHALIFA SYEDANA USMAN E GANI(R.A)  GOT HIS NEEDS FULLFILLED THROUGH THE WASEELA AND ISTHIGATHA OF PROPHET MUHAMMAD (PEACE BE UPON HIM)
URDU VIDEO: 06 Hadith of Man(Sahabi(r.a)) in need in the time of 3rd Khalifa Syedana Usman e Gani(r.a) proves waseela | 11 MINS 25 SECS

HADITH NUMBER 3: THE HADITH OF THE MAN IN NEED After Death of Prophet [salehalawaalihi wasalam]

ENGLISH BOOK: Epistle in Refutation of al-Albani- Tawassul & the Hadith of the Man in Need By Shaykh `Abdullah ibn Muhammad ibn al-Siddiq al-Ghumari | PAGES: 15


HADITH: HAZRAT ABU AYUB AL ANSARI TOOK THE WASEELA OF PROPHET MUHAMMAD (PEACE BE UPON HIM) BY VISITING THE GRAVE OF PROPHET MUHAMMAD (PEACE BE UPON HIM) AS HE SAID- ‘I CAME TO PROPHET MUHAMMAD (PEACE BE UPON HIM) AND NOT TO A STONE’
URDU VIDEO: 08 Hadith of Hadhrat Abu Ayub Al Ansari- 'I came to Huzur(saw) and not to a stone' on Tawassul(waseela) | 13 MINS 28 SECS

HADITH: PROPHET MUHAMMAD (PEACE BE UPON HIM) PROVIDED FOOD TO THOSE WHO VISITED HIS GRAVE AND WERE VERY HUNGRY
URDU VIDEO: 09 Wisaal k baad Huzur(saw) ka bhuuko ko khana khilana and Tawassul(Waseela) | 19 MINS 56 SECS


HADITH: DURING THE SEVERE FAMINE IN MEDINE, HAZRAT AISHA(R.A) TOLD THE PEOPLE OF MEDINA TO GO TOWARDS THE GRAVE OF PROPHET MUHAMMAD (PEACE BE UPON HIM) AND OPEN A WINDOW IN THE DIRECTION OF THE SKY SO THAT THERE IS NO CURTAIN BETWEEN THE SKY AND THE GRAVE. WHEN THE PEOPLE DID THIS, IT RAINED HEAVILY DUE TO THE WASEELA AND ISTHIGATHA OF PROPHET MUHAMMAD (PEACE BE UPON HIM)
URDU VIDEO: 10 Hadith of Hadrat Aisha(r.a) on Tawassul(Waseela) | 27 MINS 4 SECS

HADITH NUMBER 1: Of Hadrat Aisha [ra] and wasila


MALIK AL DAR NARRATION: INTERMEDIATION THROUGH THE GRAVE OF PROPHET MUHAMMAD (PEACE BE UPON HIM) DURING THE KHILAFAT OF HAZRAT UMAR(R.A)
URDU VIDEO: 11 Intermediation through the Prophet's grave during Umar's tenure (Malik Al Dar(r.a) wala waqya) | 12 MINS 51 SECS

HADITH NUMBER 6: Getting help by intercession [tawassul] by going to Prophet's (صلّى الله عليه وآله وسلّم) grave during Khilafat of Umar (رضّى الله عنه)

ENGLISH BOOK: Reply to Abu Alqama on his attacks on a narration from Malik al Dar_v2 By Dr. Abul Hasan Hussain Ahmed | PAGES: 75

ENGLISH BOOK: The Blazing Star in defence of a narration from Malik Al Dar By Dr. Abul Hasan Hussain Ahmed | PAGES: 443

Refutation of so called logical arguments over the narration of Malik Al Dar


HADITH: HAZRAT IBN UMAR(R.A) DID ISTHIGATHA BY SAYING “YA MUHAMMAD” DURING DISTRESS
HADITH NUMBER 5: Intercession of Ibn Umar [ra] by saying "YA Muhammad" during distress


HADITH: AFTER THE DEATH OF FATIMA(R.A) (DAUGHTER OF ASAD), PROPHET MUHAMMAD (PEACE BE UPON HIM) PRAYED FOR HER THROUGH THE WASEELA OF HIMSELF AS WELL AS THROUGH THE WASEELA OF ALL THE PROPHETS (PEACE BE UPON THEM)
HADITH NUMBER 7: AFTER THE DEATH OF FATIMA [DAUGHTER OF ASAD]


HADITH: WHOEVER GOES OUT OF HIS HOME TO PRAY (PRAYING TO ALLAH THROUGH WASEELA OF PIOUS PEOPLE)
HADITH NUMBER 8: WHOEVER GOES OUT OF HIS HOME TO PRAY


HADITH: DEEDS PRESENTED TO PROPHET MUHAMMAD (PEACE BE UPON HIM) AFTER HIS DEATH
DEEDS PRESENTED TO THE PROPHET AFTER HIS DEATH

A Defence of The Hadith: My Life is Good for You…and My Death is Good for You, for your actions will be presented to me…

Hayat e Syed Al Abrar (SAW) (Authenticity of the Hadith of Musnad Bazzar)
An Indepth analysis of the Authenticity of this Hadith by Brother Wajahat Hussain Al Hanfi  and Brother Abdul Raheem

URDU BOOK: Nigah e Nabuwat(saw) aur Mushahaida e Amaal e Ummat by Shaykh Gumrahi(rah) | Pages: 72
This is a good response to the deniers of this Hadith

URDU VIDEO: Huzur(saw) ki bargah me hamare amaal pesh kiye jaate hai | 5 MINS 39 SECS


HADITH: O SLAVES OF ALLAH (DOING ISTHIGATHA AND AULIYA ALLAH)
HADITH NUMBER 10: O Slaves of Allah!


HADITH: WASEELA - NARRATION OF MAYMUNA WHERE PROPHET MUHAMMAD (PEACE BE UPON HIM)  SAID LABBAYK AND NUSIRTU
WASEELA - NARRATION OF MAYMUNA WHERE PROPHET (PBUH) SAID LABBAYK & NUSIRTU


HADITH: DOING ISTHIGATHA ON THE DAY OF JUDGEMENT
SHIRK IS SHIRK, SHIRK IS INDEPENDENT OF TIME AND PLACE. IF ISTHIGATHA IS SHIRK IN THIS WORLD, THEN IT MUST BE ALSO SHIRK ON THE DAY OF JUGEMENT.. BUT ISTHIGATHA IS NOT SHIRK ON THE DAY OF JUDGEMENT SO HOW IT CAN BE SHIRK IN THIS WORLD??? THUS ISTHIGATHA IS NOT SHIRK IN THIS WORLD ALSO, IT IS PERMITTED
URDU VIDEO: 081 ( Sahih Bukhari) Madad Mangna Iis Dunya Me Aur Qayamat K Din | 26mins 15secs

URDU VIDEO: Qayamat ke din bi waseela | 3 MINS 24 SECS


ARABIC BOOK: Shafa-ul-Sqam Fi Ziyarat Khair-ul-Inam By Imam Taqi ud Din Al Subki(rah) [756 A.H] | Pages: 550
This is a Classical Refutation of Ibn Taymiyya on Visiting Graves

URDU TRANSLATION WITH ARABIC TEXT: Shafa-ul-Sqam Fi Ziyarat Khair-ul-Inam By Imam Taqi ud Din Al Subki(rah) [756 A.H] | Pages: 560
This is the Urdu Translation of the Classical Refutation of Ibn Taymiyya on Visiting Graves


URDU BOOK: Al Jauhar al Manzur fi ziyarat al qaboor al sheriff al Nabvi al Mukarram (Darbar e Nabvi(saw) me hazri) by Ibn Hajar Makki(rah) [974 A.H] | Pages: 285


This is a very good refutation. But Ibn Taymiyya’s student known as Ibn Abd al-Hadi [744 A.H] violently attacked Shaykh ul Islam Al-Subki in a refutation entitled  “al sarim al munki fi nahr al subki (The Hurtful blade in the throat of Al-Subki)” in which he  “adopted the manner of fanatics and departed from the norms of the scholars of hadith” (Abd Al Aziz al-Ghumari, Al-Tahani fil-Ta’qib Ala Mawdu at al-Saghani p.49), filling his book with unfounded accusations “in order to defend the innovations of his teacher […]. It would have been better titled al-shatim al ifki (The Mendacious Abuser)” (Al-Nbhani, Shawahid al-Haqq p. 275-276). He falsely accuses al-subki of encouraging pilgrimage to the Prophet’s(saw) grave, prostration to it, circumambulating around it, and the belief that the Prophet(saw) removes difficulty, grants ease, and causes whoever he wishes to enter paradise, all independently of Allah!

Nu’man al-Alusi also wrote an attack on both al-Haytami and al-Subki titled Jala al Aynayn which he dedicated to the Indian Wahhabi Sufi, Siddiq Hasan Khan al- Qinnawji and in which according to al-Nibhani, he went even further than Ibn Abd al-Hadi.

Note also, Among the counter refutations of these two works:

1: ARABIC BOOK: Imam ibn Allan al-Siddiqui [d. 1057 A.H] refuted them in his “Al-Mibrad Al-Mubki bi radd al-sarim al-munki”

                                                                              
2: ARABIC BOOK: Shaykh Ibrahim ibn Uthman al Samnudi refuted them in his “Nusra al Imam al Subki bi-radd al sarim al munki” | Pages: 241


3: ARABIC BOOK: Raf’ al-Mināra bi-Aḥadīth al-Tawassul Wa al-Ziyāra (Raising the Lighthouse with the Ḥadīths of Seeking Means and Visitation [of the Prophet(saw)] by Sheikh Mahmud Sayeed Mamduh | Pages: 398
This book besides  consisting of refutation of those two books, it also consists of the Authenticity of the Hadiths on Ziyarat as well reply to other objections



URDU TRANSLATION PART 1: Ahadees-e-Waseela Par Etrazaat Ka Ilmi Muhakma by Sheikh Mahmud Sayeed Mamduh | Pages: 276

URDU TRANSLATION PART 2: Ziyarat e Roza e Rasool(saw) (Hadiths e Ziyarat ki Sehat per naqabile tardeed dalail by Sheikh Mahmud Sayeed Mamduh | Pages: 180

ENGLISH BOOK: The Objection of Al Uthayman and the answer to it about Qur’an(4:64) by Sheikh Mahmud Sayeed Mamduh | Pages: 6
Excerpted From: Raf’ al-Mināra bi-Aḥadīth al-Tawassul Wa al-Ziyāra (Raising the Lighthouse with the Ḥadīths of Seeking Means and Visitation [of the Prophet(saw)]


4: A monograph by Al-Akhani


5: Al- Nabhani’s Shawahid al-Haq (Arabic book page. 241-247, 275-298)

URDU TRANSLATION: Of  Al- Nabhani’s “Shawahid al-Haq” | Pages: 648


The Latter cites the poems of two other critics of al-subki – the Hanbali Abu al-Muzaffar Yusuf ibn Muhammad ibn Ma’sud al-Ubadi al-Uqayli al-Saramri and Muhammad ibn Yusuf al-Yumni al-Yafi, “who claimed to follow the Sha’fi school” – then proceeds to refute them together with Ibn Abd al-Hadi’s book.

Ibn Abdul al-Hadi, the fanatical student of Ibn Taymiyyah went to the extent of saying that Ibn Taymiyyah knew of Ghayb and future events (Naudhobillah):

 “Such as this wise man he could cite the commandments that came down from the heavens and earth.”
(See: Al-Uqood al-Duria by ibn Abdul al-hadi, page 326)

"To him, Ibn Taymiyyah knew all the divine commandments from Adam (as) to Muhammad (pbuh). But, we think that is unseen knowledge!"

(See: Al-Uqood al-Duria by ibn Abdul al-hadi, page 326)


 Ibn Abdul al-Hadi while being fanatical student of Ibn Tayyimah believed that:
 “ANGELS CIRCULATE AROUND THE GRAVE OF IBN TAYYIMAH”
(see: Al-Uqud Ad-Durriyyah of Ibn Abdul Hadi, 1/434)

…AstaghfirUllah!


Belief in the infallibility of Ibn Tayyimah typifies a good deal of his supporters. Shaykh Abd al-Fattah Abu Ghudda said: “My teacher Shaykh Muhammad Raghib al-Tabbakh treated ibn  Taymiyyah as if he were a Prophet”.
(See: The Refutation of Him who attributes direction to Allah translated by G.F Haddad, Page: 58, - As Related to the translator by Shaykh Mu’Tazz al-Subayni and others)

The Hanbali Jusrist Abu Hafs al-Bazzar (688-749) went so far as to claim it impossible for anyone but an “ostentatious world-crazed lier” to find fault with Ibn Taymiyyah!
(In His Al-Alam al-Aliyya fi Manaqib Ibn Taymiyyah page. 82. Salafis confuse him – unwittingly or otherwise – with Hafiz Al-Bazzar, the author of the Musnad, who died four and a half centuries earlier)

FOR MORE INFO ON THE ISSUE OF VISITING GRAVES, KINDLY STUDY MY THIS ARTICLE:

GRAVES: VISITING THE GRAVES OR MAZARS OF BLESSED PEOPLE



AT LAST BUT NOT THE LEAST, THIS IS A VERY IMPORATANT BOOK:

ENGLISH BOOK: Counter refutation on topic of Waseela By Aamir Ibrahiim | PAGES: 267
IT CONSISTS OF COUNTER REFUTATIONS TO THE BASELESS OBJECTIONS OVER THE PROOFS QUOTED ABOVE



OTHER REFUTATION ARTICLES:
Refutation of Wahabi [pseudo salafi] Claim that Abu hanifa [rah] was aganist Tawassul

Imam Shafi's Tawasul through Grave of Imam Abu Hanifah

Did Hanbali Imams Prohibit tawassul? :Making Tawassul to Allaah Through the Dead and Addressing Them With Invocation ?

Did Ibn Aqil prohibit tawassul ?

Imam Ahmad ibn Hanbal & Tawassul — Yasir Qadhi’s Arrogance.

FakhrudDiin Ar-Raaziyy on getting blessings from dead souls by their graves

Refuting Najdi- On Imam Ahmed kissing of Prophet [saw] Grave issue and other sahaba

Ibn Al-Qayyim argues for the validity of calling the dead

Ibn Taymiyya about Tawassul and Shafa'a


REFUTATION OF DEOBANDIES ON THE CONCEPT OF WASEELA AND SOME REFUTATIONS RELATED TO WAHABIES
Maulwi Ashraf Ali Thanwi and waseela

Dead Grand Father Of (Deobandi) Mawlana Ashraf Ali Thanvee Bringing Sweets For His Wife

Blood of Muslims Permissible ??

Spirit Fighting in Deoband !

Who has the authority?

Healing power !

Shaking Foundation of Deoband!

Ahkam tamanni al mawt

EXPOSING THE Deobandi Fatwa: "Prophet Can't move from grave"

Dead Shaykh of deobandi Coming to Help [ But prophet can't]

Deobandi Mufti and Istighatha

Deobandi founders, scholars and books scans proving tawassul, istighatha concept

Deobandi Mufti and party Caught lying

Mulla Hussain Khabbaz

Shah Waliyullah & Istighatha

Powerful Deobandi Saint

smelling a cloth soaked in excreta and distributing that cloth as tabarruk among deobandis is permissible! This is too much!

Deoband and Istighatha

About Shah Waliullah al dehlawi

Al-Tafhimat al-Ilahiyyah: About the Fabricated statement in the book of Shah Waliullah Dehlawi

More material on tableegi jamaat, deobandi support for isthigatha, tawassul topic: The Aqeeda of Istighatha (asking/beeching for help)

Dalail al Khairat and Istighatha

Imam Rabbani: Incidence of Istighatha

The young man who spoke from the grave

Visiting the Martyrs of Uhud



RELIGIOUS LEADERS WHO BELIEVE IN INTERMEDIATION: THEIR EXPERIENCES AND OBSERVATIONS
It is an established fact that on account of the distinction Allah has conferred on His favourites and the blessings He has showered upon them, it has been the practice of our religious leaders and scholars to rely on them to resolve their worldly problems, attain salvation in the Hereafter, make their graves and tombs the focus of their supplications and seek help and assistance from the chosen people of Allah who are buried in them and seek their help for spiritual and inner benefits and blessings. These acts, which shaped the conduct and mode of living of the saints and the scholars in the past are now the granite foundation of the concepts and beliefs of Ahl-us-Sunnah wa al-Jamā‘ah. Moreover, they had not moulded their attitudes and deeds on a superficial, unconscious or sentimental basis. A great deal of reflection and reasoning laced these modes of conduct and were framed by comprehensive experimentation, observation and practical orientation. Therefore, on the basis of investigation, and not mere sentiment, it can be affirmed that their statements were sound and authentic and on account of their immunity from doubt and ambiguity, they furnish a cogent argument for all those believers who are blessed with sufficient wisdom and intelligence to appraise the depth and truth of these statements.
Religious scholars, enlightened saints and our spiritual leaders have pronounced the tombs of these favourites of Allah as inexhaustible fountain-heads of light and blessing where our supplications are acknowledged and robed as destinies. Reliance on these sanctified persons opens the shuttered avenues of success. Their attention and response unravels the tangles of the Hereafter and their spiritual help serves as a source of salvation for our worries and all forms of distress. To cap it all, their statements are consistent with the criterion of experience and observation, which is the basis of the modern inductive method of all scientific progress. Therefore, they cannot be brushed under the carpet as mere hearsay and deserve our positive response as they are grounded in facts and proved by experience.
This world is inhabited by two sets of people. The first set of people are those who are rebellious and disobedient, and on account of their law-breaking tendencies, they form a coterie of persons who are hell-bent to protect and promote the interests of the devil and are a cause of constant torture for Allah’s creatures. On the other hand are those who are good-natured, pure, and well-behaved and with a positive outlook and are determined to promote the welfare of the people. Such noble persons and untainted souls form their own fraternity and come closer to one another through mutual interaction, following the axiomatic principle that “birds of a feather flock together.” These courageous, highly determined and spiritually motivated people, through sheer hard work and concentration, leave behind indelible tales of sincerity and honesty, patience and steadfastness, love and sacrifice that the readers are simply stunned by their exceptional nature.
These holy personages have graced every period of human history. Outwardly, they live on the sidelines but they are easily placed on account of their habits and manners, their character and mode of conversation. Their love and concern for the creatures of Allah is so gushing that it cannot be contained like the perfume of flowers. The chain of their blessing is continuous, because it goes against the divine grain that His creatures are deprived of the benefit and blessing of His chosen people in any era of human history. Therefore, these favoured servants of Allah are not only a source of blessing for the people in their manifest life but also benefit them after death; rather their blessings acquire greater frequency and intensity when they are transferred to another mode of existence after leaving this phenomenal world. They bless the seekers of their help as effectively as they did during their earthly sojourn. The one who seeks their help instinctively knows that he has been helped by them. In the context of intermediation and help, we propose to cast a cursory glance at the conduct, experiences and observations of these righteous people who have provided glimmers of light and guidance to the creatures of Allah groping in the amorphous shades of darkness and depression.

ABOUT 37 QUOTES OF THE SCHOLARS IN ENGLISH:

BELOW IS A DETAIL IN ARABIC WITH ITS URDU TRANSLATION:
001  HAZRAT ABDULLAH IBN ABBAS (R.A) [68 A.H] PERMITS TAWASSUL

002  IMAM ZAIN AL ABIDIN (R.A) [95 A.H] PERMITS TAWASSUL

003 IMAM E AZAM ABU HANIFA (R.A) [150 A.H] PERMITS TAWASSUL

004 IMAM MALIK (R.A) [179 A.H] PERMITS TAWASSUL

005 IMAM MUHAMMAD BIN IDREES AL SHAFI (R.A) [204 A.H] PERMITS TAWASSUL

006 ALAMA MUHAMMAD BIN UMAR WAQRI (R.A) [206 A.H] PERMITS TAWASSUL

007 IMAM IBN HASHIM [213 A.H] PERMITS TAWASSUL

008 ALAMA IBN SAAD [230 A.H] PERMITS TAWASSUL

009 IMAM IBN ABI SHAYBA [235 A.H] PERMITS TAWASSUL

010 IMAM AHMAD BIN HANBAL [241 A.H] PERMITS TAWASSUL

011 ABU MUHAMMAD BIN ABD AL REHMAN DARMI [255 A.H] PERMITS TAWASSUL

012 IMAM MUHAMMAD BIN ISMAEEL BUKHARI [256 A.H] PERMITS TAWASSUL

013 IMAM MUSLIM [261 A.H] PERMITS TAWASSUL

014 IMAM ABU AYEES TIRMIDHI [279 A.H] PERMITS TAWASSUL

015 ALAMA IBN JARIR TABRI [310 A.H] PERMITS TAWASSUL

016 IMAM ABU MANSUR MUHAMMAD BIN MEHMOOD MATURIDI [333 A.H] PERMITS TAWASSUL

017 MUHADDITH IBN ABI HATIM RAZI [354 A.H] PERMITS TAWASSUL

018 IMAM ABU BAKR MUHAMMAD BIN HUSSAIN AJARRI [360 A.H] PERMITS TAWASSUL

019 IMAM SULAIMAN BIN AHMAD TABRANI [360 A.H] PERMITS TAWASSUL

020 IMAM ABU ABDULLAH MUHAMMAD BIN AHMAD AL QURTABI [380 A.H] PERMITS TAWASSUL

021 IMAM HAKIM NYSH PURII [405 A.H] PERMITS TAWASSUL

022 IMAM ABU NAIIM AHMAD BIN ABDULLAH ASBHANI [430 A.H] PERMITS TAWASSUL

023 IMAM ABU BAKR AHMAD BIN HUSSAIN AL BAHAIQI [458 A.H] PERMITS TAWASSUL

024 ALAMA IBN ABD AL BARI  MALIKI [463 A.H] PERMITS TAWASSUL

025 IMAM ABU AL QASIM QASHIRII [465 A.H] PERMITS TAWASSUL

026 IMAM ABU HAMID MUHAMMAD BIN MUHAMMAD AL GAZALI [505 A.H] PERMITS TAWASSUL

027 IMAM JAR ALLAH MUHAMMAD BIN UMAR ZAMAKHSHARI [538 A.H] PERMITS TAWASSUL

028 QAZI AYAZ [544 A.H] PERMITS TAWASSUL

029 SAYYIDINA SHEIKH ABD AL QADIR JILANI [561 A.H] PERMITS TAWASSUL

030 SHEIKH FARIID AL DIIN ATTARI [586 A.H] PERMITS TAWASSUL

031 ALLAMA ABDUL  REHMAN IBN JAUZI [597 A.H] PERMITS TAWASSUL

032 IMAM FAKR AL DEEN RAZI  [606 A.H] PERMITS TAWASSUL

033 ALLAMA IBN QADAMA HANBALI  [620 A.H] PERMITS TAWASSUL

034 IMAM ABU ZAKARIYA MHYI AL DIN BIN SHARAF AL NAWAWI [676 A.H] PERMITS TAWASSUL

035 IMAM KAML AL DIN IBN HAMAM HANFI  [681 A.H] PERMITS TAWASSUL

036 IMAM ABDULLAH BIN MEHMOOD AL NASFI  [710 A.H] PERMITS TAWASSUL

037 IMAM KAMAL AL DIN ZAMALKANI  [727 A.H] PERMITS TAWASSUL

038 ALLAMA IBN TAYYIMA [728 A.H] PERMITS TAWASSUL

039 ALLAMA AHMAD BIN ABD AL TAIF AL SHARJI  AL HANFI  [735 A.H] PERMITS TAWASSUL

040 IMAM IBN AL HAJ AL FASI  [737 A.H] PERMITS TAWASSUL

041 IMAM KHAZN AL SHAFI  [741 A.H] PERMITS TAWASSUL

042 ALLAMA IBN QAYYIUM JAUZI  [751 A.H] PERMITS TAWASSUL

043 IMAM TAQI AL DIN AL SUBKI  [756 A.H] PERMITS TAWASSUL

044 HAFIZ  AMID AL DIN IBN KATHIR [774 A.H] PERMITS TAWASSUL

045 IMAM NOOR AL DIN ABU BAKR HAYSHMI  [807 A.H] PERMITS TAWASSUL

046 ALLAMA ABD AL REHMAN BIN KHALDUN  [808 A.H] PERMITS TAWASSUL

047 ALLAMA SHAMS AL DIN MUHAMMAD BIN JAZRI  AL SHAFI  [833 A.H] PERMITS TAWASSUL

048 SHAYKH  UL ISLAM SHAHB  AL DIN RAMLI  [844 A.H] PERMITS TAWASSUL

049 IMAM IBN HAJAR  ASQALANI  [852 A.H] PERMITS TAWASSUL

050 ALLAMA BADR  AL DIN AYNI  [855 A.H] PERMITS TAWASSUL

051 IMAM JALAL AL DIN SUYUTI [911 A.H] PERMITS TAWASSUL

052 ALLAMA NOOR AL DIN ALI BIN AHMAD  AL SAMUHDI  [911 A.H] PERMITS TAWASSUL

053 IMAM ABU AL ABBAS  SHAHAB AL DIN AL QASTALANI  [911 A.H] PERMITS TAWASSUL

054 ALLAMA IBN AL HAJAR AL MAKKI AL HAYTHMI [974 A.H] PERMITS TAWASSUL

055 SHAYKH SHAMS AL DIN KHATEEB  AL SHAR BAYNI  [977 A.H] PERMITS TAWASSUL

056 SHAYKH  MULLAH ALI QARI AL HANFI  [1014 A.H] PERMITS TAWASSUL

057 HAZRAT MUJADDID ALIF SANI  [1034 A.H] PERMITS TAWASSUL

058 IMAM AHMAD BIN MUHAMMAD AL MAQRI AL TALMISANI  [1040 A.H] PERMITS TAWASSUL

059 SHAYKH  ABD AL HAQ  MUHADDITH DEHLWI  [1052 A.H] PERMITS TAWASSUL

060 ALLAMA KHAYR AL DIN RAMLI HANFI  [1081 A.H] PERMITS TAWASSUL

061 IMAM ABU ABDULLAH  AL  ZARQANI AL MALKI  [1122 A.H] PERMITS TAWASSUL

062 ALLAMA ISMAEEL HAQQI HANFI  [1137 A.H] PERMITS TAWASSUL

063 MAKHDOOM MUHAMMAD HASHMI THATHAWI [1174 A.H] PERMITS TAWASSUL

064 SHAH WALIULLAH MUHADDITH DEHLWI [1174 A.H] PERMITS TAWASSUL

065 SHAYKH MUHAMMAD BIN ABDUL WAHHAB NAJDI [1206 A.H] PERMITS TAWASSUL

066 ALLAMA AHMAD SAWI MALKI  [1223 A.H] PERMITS TAWASSUL

067 QAZI SANI ULLAH PANIPATI  [1225 A.H] PERMITS TAWASSUL

068 ALLAMA AHMAD BIN MUHAMMAD TAHTAWI [1231 A.H] PERMITS TAWASSUL

069 SHAH ABDUL AZIZ MUDDITH DEHLWI  [1239 A.H] PERMITS TAWASSUL

070 ABDULLAH BIN MUHAMMAD BIN ABDUL WAHAB NAJDI [1242 A.H] PERMITS TAWASSUL

071 SHAH ISMAEEL DEHLWI  [1246 A.H] PERMITS TAWASSUL

072 SHAH ABD  AL GANI DEHLWI [  A.H] PERMITS TAWASSUL

073 SHAYKH MUHAMMAD BIN ALI SHAWKANI  [1250 A.H] PERMITS TAWASSUL

074 ALLAMA SHAHAB AL DIN SYED MEHMOOD ALUSI [1270 A.H] PERMITS TAWASSUL

075 MAULVI QASIM NANOTWI [1297A.H] PERMITS TAWASSUL

076 ALLAMA HASAN AL ADWI AL HAMZAWI  [1303A.H] PERMITS TAWASSUL

077 MUFTI AHMAD BIN ZAYNI DAHLAN  AL SHAFI  AL MAKKI [1303A.H] PERMITS TAWASSUL

078 ALLAMA IBN ABDIIN SHAMI  [1306A.H] PERMITS TAWASSUL

079 NAWAB SIDDIQ HASAN KHAN BHOPALI [1307A.H] PERMITS TAWASSUL

080 SHAYKH RASHEED AHMAD GHANGHOYI  [1323A.H] PERMITS TAWASSUL

081 SHAYKH WAHEED AL  ZAMAN [1327A.H] PERMITS TAWASSUL

082 MAULANA KHALIL AHMAD SAHARANPURI  [1346A.H] PERMITS TAWASSUL

083 IMAM YUSUF BIN ISMAEEL NIBHANI  [1350A.H] PERMITS TAWASSUL

084 MAULANA ABD AL REHMAN MUBARAKPURI  [1353A.H] PERMITS TAWASSUL

085 MAULANA  ASHRAF ALI  THANVI  [1362A.H] PERMITS TAWASSUL

086 MAULANA SHABIR AHMAD USMANI  [1369A.H] PERMITS TAWASSUL

087 ALLAMA ZAHID AL KAUSRI  [1371A.H] PERMITS TAWASSUL


INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!

COMPILED BY: MUHAMMAD REHAN SIDDIQUI









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 (COMPANIONS) also narrate it by considering it HASAN/RECOMMENDED/ADMIRED (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 admired (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) 
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2. Ibn Qudamah in al-Mughni- (Book : Kitab Al Hajj Chapter : Wa Yustahabbu Ziyarat Qabr An NABI SAW Volume : 5 Page : 465) 
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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.


Intercession By Different Means


1. Maryam (alaih salam)'s place of worship used as a means of approach by Zakriyyah (alaih salam)

Allah azza Wajjal Says:

And her supervision was given to Zakariyyā. Whenever Zakariyyā entered her place of worship, he found with her (the latest and freshest) items of food. He asked, “O Maryam, where do these things come to you from?” She said, “This (food) comes from Allah.” Surely, Allah gives to whomsoever He wishes without measure. (3:37)

In the next verse Allah has mentioned Zakariyyā’s prayer at this very spot:

At that very place Zakariyya prayed to his Lord. He requested, “My Master! Give me from Yourself pure offspring. Surely You are the Hearer of prayer.”(3:38)

Qur’an itself has rectified the error and eliminated uncertainty by using the word "hunalika (there)" When we reflect on the words of the Qur’anic verse, we realize that it was Zakariyya’s routine that he woke up in the later part of the night and prayed to his Lord. According to his routine, even on that day he woke up to offer his prayer, but instead of praying at his usual place of worship, he chose specifically the chamber in which Maryam lived. If he had offered his prayer only by accident and not by design, the insertion of the word hunalika would have been superfluous and insignificant. Such an interpretation is not only a misreading of the Qur’anic message but also a violation of its spirit, which discourages and condemns all forms of superfluity. Thus the choice of that particular spot is an act of intermediation and at the same time it is a confirmation of the fact that a sacred spot can also serve as a source of intermediation.



2. Quranic method of using a blessed shirt which had touched a blessed body as a means to cure.

Allah says in surah Yusuf:
(Yusuf said,) “Take my shirt and lay it on the face of my father (Ya‘qub), he will regain his sight.” (Qur’an Yūsuf 12:93)
The Qur’an has expressed the later development in these words:

When the bearer of glad tidings arrived, he laid the shirt on the face of Ya‘qūb and his sight returned immediately(Qur’an Yusuf 12:96)

This Qur’anic verse clearly proves that intermediation through any object associated with the prophets and the saints does not negate the Islamic concept of divine unity. In this case the sender of the shirt is a prophet, the one who is benefiting from this act of intermediation is also a prophet and the one who is describing the act, are all parts of a sacred phenomenon authenticated by the Qur’an itself. Therefore, to express any doubts and reservations about its authenticity is to deny the sanctity of an act which is being sanctified by no less an authority than the Qur’an.
In relevance to this we would like to cite this beautiful hadith of Sahih Muslim which makes the Aqida of Sahaba clear as bright sun.

Hadith Section:
Hadith # 1

From Sahih Muslim

..Narrated by Sayyidah Asma bint Abi Bakr (RA). whereupon she saidHere is the cloak of Allah's Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and "WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY"

Online version: Book 024, Number 5149: (Sahih Muslim)
Book : Al Libas Waz Zeenah Volume : 1 Page : 859 Hadith number : 2069 Click here for Scanned Page (134) 

May our parents be taken ransom for blessed Sahaba who even took the blessed cloak of Prophet (Peace be upon him) as a source of cure, and we can only have pity upon those people who deny intercession through the blessed Dhaat of Prophet (Peace be upon him) himself




Hadith # 1(A)

حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ قَالَ حَدَّثَنِي أَبِي عَبْدُ اللَّهِ بْنُ الْمُثَنَّى عَنْ ثُمَامَةَ بْنِ عَبْدِ اللَّهِ بْنِ أَنَسٍ عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ " - ص 343 -" 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


Translation: It is related from Anas, "If there was a drought, 'Umar ibn al-Khattab would askal-'Abbas ibn 'Abdu'l-Muttalib to do the rain prayer. He would say, 'O Allah we would seek intercession with You by Your Prophetand we would ask you for rain, now we seek intercession with You by the uncle of our Prophet, so give us rain!'" He added, "And they were given rain."

References:
1) Sahih Bukhari Book:Al istasqa Chapter: Suaal An Nas Al Imam Alistasqa iza Qahatu Page : 245 Hadith number :1010 Click here for Scanned Page (157)
2) Sahih Bukhari Book:Fadail e Ashaab An NABI SAW Chapter: Zikr Al Abbas Bin Abdul Muttalib R.A Page :914 Hadith number : 3710 Click here for Scanned Page (157)
3) Imam Ibn e Hibban, Sahi ibn e Hibban, Book : As Salah Chapter : Salat Al Istasqa Volume :7 Page :110-111 Hadith number: 2861 Click here for Scanned Page (158)
4) Imam Tabrani Book : Mu'jam Al Ausath Volume : 3 Page : 49 Hadith number : 2437 Click here for Scanned Page (159)
5) Ibn e Khuzimah , Sahih Ibn e Khuzimah, Book: As Salah Chapter: Istihbaab Al istasqa Bi Ba'd Qarabat An NABI (663) Volume: 2   page: 337-338 Hadith number : 1421 Click here for Scanned Page (160)

6) Imam Bayhaqi r.a, Sunan al Kubra, Volume : 3 Page : 491 Hadith number : 6427 Click here for Scanned Page (161)


Sheikh ul Islam Imam Ibn Hajr al Asqalani (rah) explains the Tawassul hadith of Umar (RA) and Abbas (RA)[Above one] in his great Fath al Bari as:


اللهم إنه لم ينزل بلاء إلا بذنب , ولم يكشف إلا بتوبة , وقد توجه القوم بي إليك لمكاني من نبيك

Translation: "O Allah, truly no tribulation descends except because of sins, nor is lifted except upon repentance. The people have turned to you by means of me BECAUSE OF MY POSITION IN RELATION TO YOUR PROPHET

Imam Ibn Hajr al Asqalani (rah) also explains in his great Fath al Bari:

إن رسول الله صلى الله عليه وسلم كان يرى للعباس ما يرى الولد للوالد , فاقتدوا أيها الناس برسول الله صلى الله عليه وسلم في عمه العباس واتخذوه وسيلة إلى الله

Translation: Prophet(Peace Be Upon Him) used to take Al-Abbas(RA) like a son considers his father. O People You should also follow the Prophet (Peace Be Upon Him) incase of Al-Abbas(RA) and make him an Intercessor to Allah.

Imam Ibn Hajr al Asqalani (rah) explains in the same passage that:

ويستفاد من قصة العباس استحباب الاستشفاع بأهل الخير والصلاح وأهل بيت النبوة , وفيه فضل العباس وفضل عمر لتواضعه للعباس ومعرفته بحقه

Translation: “From the story of 'Abbas it follows that seeking intercession through the pious, the righteous and the Ahlul Bait (family of the Prophet) is praiseworthy

Reference: Fathul Bari Sharah Sahi Bukhari, Page : 577 Under Hadith number :1010 of Sahi bukhari Click here for Scanned Page (162)


Imam Subki r.a said under this hadith

From this incidence we infer that, it is permissible to take Tawasul of all Righteous people. Infact no muslim ever rejected this, only those people who where from different sect[Innovators in religion] rejected Tawasul.

Reference: As Shifa As Siqam Page : 377 Click here for Scanned Page (163)



Direct and explicit order of Prophet(صلى الله عليه وآله وسلم)


Hadith #2 
حدثنا ‏ ‏أحمد بن منصور بن سيار ‏ ‏حدثنا ‏ ‏عثمان بن عمر ‏ ‏حدثنا ‏ ‏شعبة ‏ ‏عن ‏ ‏أبي جعفر المدني ‏ ‏عن ‏ ‏عمارة بن خزيمة بن ثابت ‏ ‏عن ‏ ‏عثمان بن حنيف
أن رجلا ضرير البصر أتى النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ادع الله لي أن يعافيني فقال إن شئت أخرت لك وهو خير وإن شئت دعوت فقال ‏ ‏ادعه ‏ ‏فأمره أن يتوضأ فيحسن وضوءه ويصلي ركعتين ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك ‏ ‏بمحمد ‏ ‏نبي الرحمة يا ‏ ‏محمد ‏ ‏إني قد توجهت بك إلى ربي في حاجتي هذه ‏ ‏لتقضى اللهم شفعه في
The Hadith states: It was narrated from 'Uthman bin Hunaif that a blind man came to the Prophet (Peace be upon him) and said: "Pray to Allah to heal me." He said: "If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you." He said: "Supplicate." So he told him to perform ablution and do it well, to pray two Rak'ah, and to say this supplication: "Allahumma lnni as'aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahma. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)".

References

►Ibn Majah transmitted it in his Sunan, book of Iqamat al-salat wa al-sunnat (establishing prayer and its sunnahs)[Page 197, Hadith No#1385) 
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In Sunnan Ibn Majah then it says:

قال ‏ ‏أبو إسحق ‏ ‏هذا ‏ ‏حديث صحيح

Translation: Imam Abu Ishaaq (rah) said: This hadith is "SAHIH" [ibid]

►Tirmidhī in al-Jami-us-sahīh, book of da‘awat (supplications) ch.119 (5:569#3578) where he declared it "HASAN SAHIH GHARIB" Click here for Scanned Page (135)

►Nasa'i, ‘Amal-ul-yawm wal-laylah (p.417#658-659) Click here for Scanned Page (136)

►Ahmad bin Hambal in his Musnad (4:138 #17246-17247)
►Hākim, al-Mustadrak (1:313,519) where he declared it "SAHIH"
►Imam Bukhari, Book : Tareekh Ul Kabeer Volume : 6 page : 209 Biography number : 2192 Click here for Scanned Page (144)

►Abd Bin Humaid Book : Al Musnad Volume : 1 Page : 308 Hadith number : 379 Click here for Scanned Page (145)

Ibn e Khuzimah, Book: Sahi Ibn e Khuzimah Chapter : Salat At Targheeb Wat Tarheeb (527) Volume : 2 Page : 225 Hadith number : 1219 Click here for Scanned Page (146)

►Imam Hakim, Mustadrak Sahiyan,  Book : Salat At Tatawa' Volume : 1 Page : 449 Hadith number : 1181
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►Imam Bayhaqi,  Book : Dalail An Nubuwwah Volume : 6 Page : 166-167 Click here for Scanned Page (148)

 Qadi Ayyad, Book : As Shifa Chapter: Ibra Al Marda Wa Zil 'Ahaat Volume : 1 Page : 322 Click here for Scanned Page (149)

►Nawawī, al-Adhkār (p.83)

►Imam Mundhiri Book : Targheeb Wat Tarheeb Chapter : Salat Al Hajah Volume : 1 Page : 241 Click here for Scanned Page (137)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558)

►Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61)

►Ibn Mājah, Hākim and Dhahabī have declared it a sound (sahīh) tradition while Tirmidhī graded it hasan (fair) sahīh, gharīb (unfamiliar or rare)
Similarly, another tradition narrated by Imam Hākim is present in different words. In this tradition, ‘Uthmān bin Hunayf says that he was present in the Prophet’s company. A blind person called on the Prophet (صلى الله عليه وآله وسلم) and complained about the loss of his eyesight. He added: ‘O Messenger of Allah, there is no one to guide me and I am in great trouble.’ On hearing his complaint, the Prophet (صلى الله عليه وآله وسلم) said:

Bring an earthen pot for ablution, then perform the ablution and offer two cycles of optional prayer. Then say: “O Allah, I appeal to You, and submit to You through the mediation of Your merciful Prophet Muhammad (صلى الله عليه وآله وسلم). O Muhammad, through your mediation I submit myself to your Lord that He should give light to my eyes. O Allah, acknowledge his intercession in my favour and accept my supplication also in my favour.” ‘Uthmān bin Hunayf says: I swear by Allah that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind.

References


►Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.418#660)

►Ahmad bin Hambal, Musnad (4:138)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:559)

►Suyūtī, al-Khasā’is-ul-kubrā (2:201)

►Qastallānī, al-Mawāhib-ul-laduniyyah (4:594)

►Bayhaqī, Dalā’il-un-nubuwwah (6:166-7)



Qadhi Shawkani, the leading authority for Salafis, he while authenticating Tawassul  said:



قوله ويتوسل إلى الله سبحانه بأنبيائه والصالحين أقول ومن التوسل بالأنبياء ما أخرجه الترمذي وقال حسن صحيح غريب والنسائي وابن ماجة وابن خزيمة في صحيحه والحاكم وقال صحيح على شرط البخاري ومسلم من حديث عثمان بن حنيف رضي الله عنه أن أعمى أتى النبي صلى الله عليه وسلم فقال يا رسول الله ادع الله أن يكشف لي عن بصري قال أو أدعك فقال يا رسول الله أني قد شق علي ذهاب بصري قال فانطلق فتوضأ فصل ركعتين ثم قل اللهم أني أسألك وأتوجه إليك بمحمد نبي الرحمة الحديث وسيأتي هذا الحديث في هذا الكتاب عند ذكر صلاة الحاجة وأما التوسل بالصالحين فمنه ما ثبت في الصحيح أن الصحابة استسقوا بالعباس رضي الله عنه عم رسول الله صلى الله عليه وسلم وقال عمر رضي الله عنه اللهم إنا نتوسل إليك بعم نبينا


Translation: Qadhi Shawkani explains the saying of Imam Ibn al-Jarzi i.e. One should ask Allah through the intermediary of Anbiya and Pious servants of Allah: I (Qadhi Shawkani) say that to seek Intercession with Allah through Prophets and Righteous (is proven) as is narrated by Tirmidhi who called it Hassan Sahih Gharib, also narrated by Nasai’i, Ibn Majah, Ibn Khuzayma in his “Sahih” Hakim who said: It is Sahih on the criteria of Bukhari and Muslim, the Hadith of Uthman bin HUNAIF (ra) that a blind man came to the Prophet (Allah bless him & give him peace) and said: “I've been afflicted in my eyesight, so pray to Allah for me". The Prophet (Allah bless him & give him peace) said: “Go perform ablution (Wudu), perform two rak'at Salat and then say: “O Allah!I ask you and turn to you through my Prophet Muhammad. This hadith is mentioned in the book (with chapter) of Salaat al Hajah. And regarding Tawassul through righteous people, It is proven from Sahih (Bukhari) that Sahaba used to seek rain through Abbas (ra) the uncle of Prophet (Peace be upon him). Umar (ra) said: O Allah we turn to you through the means of Prophet's uncle [Tuhfa tul Dhakireen, Page No. 48]

He also said:

وفي الحديث دليل على جواز التوسل برسول الله صلى الله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى وأنه المعطي المانع ما شاء كان وما يشأ لم يكن

Translation: And in this hadith is the Proof on permissibility of seeking intercession to Allah through Prophet (Peace be upon him) but with the belief that Allah Subhanahu wa Ta’la is the one who grants or takes , whatever he wills happens and whatever he does not will cannot happen. [Tuhfa tul Dhakireen, Page No. 138]

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Hadith #3

Some people object to the above hadith and say that it only proves Tawassul through Prophet (Peace be upon him) during his life, although their self cooked up taweel is false which goes against the teaching of Prophet (Peace be upon him) but still we would like to present another "SAHIH" hadith to establish that Sahaba took the waseela of Prophet (Peace be upon him) even after his passing away

وَهُوَ أَنَّ رَجُلاً كَانَ يَخْتَلِفُ إلَى عُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ فِي حَاجَةٍ لَهُ، وَكَانَ عُثْمَانُ لاَ يَلْتَفِتُ إلَيْهِ، وَلاَ يَنْظُرُ فِي حَاجَتِهِ، فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ فَشَكَا ذلِكَ إلَيْهِ، فَقَالَ لَهُ عُثْمَانُ بْنُ حُنَيْفٍ: ائْتِ الْمِيضَأَةَ فَتَوَضَّأْ، ثُمَّ ائْتِ الْمَسْجِدَ فَصَلِّ فِيهِ رَكْعَتَيْنِ، ثُمَّ قُلِ: اللَّهُمَّ إنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إلَيْكَ بِنَبِيِّنَا مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ! إنِّي أَتَوَجَّهُ بِكَ إلَى رَبِّي فَيَقْضِي حَاجَتِي، وَتَذْكُرُ حَاجَتَكَ وَرُحْ إلَيَّ حَتَّى أَرُوحَ مَعَكَ، فَانْطَلَقَ الرَّجُلُ فَصَنَعَ مَا قَالَ لَهُ، ثُمَّ أَتَى بَابَ عُثْمَانَ فَجَاءَ الْبَوَّابُ حَتَّى أَخَذَ بِيَدِهِ، فَأَدْخَلَهُ عَلَى عُثْمَانَ بْنِ عَفَّانَ فَأَجْلَسَهُ مَعَهُ عَلَى الطُّنْفَسَةِ، وَقَالَ: مَا حَاجَتُكَ؟ فَذَكَرَ حَاجَتُهُ فَقَضَاهَا لَهُ، ثُمَّ قَالَ: مَا ذَكَرْتُ حَاجَتَكَ حَتَّى كَانَتْ هذِهِ السَّاعَةُ، وَقَالَ: مَا كَانَتْ لَكَ مِنْ حَاجَةٍ فَائْتِنَا، ثُمَّ إنَّ الرَّجُلَ خَرَجَ مِنْ عِنْدِهِ فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ فَقَالَ لَهُ: جَزَاكَ اللَّهُ خَيْراً، مَا كَانَ يَنْظُرُ فِي حَاجَتِي، وَلاَ يَلْتَفِتُ إلَيَّ حَتَّى كَلَّمْتَهُ فِيَّ، فَقَالَ عُثْمَانُ بْنُ حُنَيْفٍ: وَاللَّهِ مَا كَلَّمْتُهُ، وَلَكِنْ شَهِدْتُ رَسُولَ اللَّهِ، وَأَتَاهُ رَجُلٌ ضَرِيرٌ فَشَكَا إلَيْهِ ذَهَابَ بَصَرِهِ، فَقَالَ لَهُ النَّبِيُّ: «أَوْ تَصْبِرُ»، فَقَالَ: يَا رَسُولَ اللَّهِ إنَّهُ لَيْسَ لِي قَائِدٌ، وَقَدْ شَقَّ عَلَيَّ؟ فَقَالَ لَهُ النَّبِيُّ: «ائْتِ الْمِيضَأَةَ فَتَوَضَّ
Translation: Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak'ats and then say : “O Allah!, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and Uthman accomplished it for him ...(till the end of hadith)

References: Imam al-Mundhiri (rah) brought this under "SALAT AL HAJAH" and said: Imam Tabarani after narrating it said "THIS HADITH IS SAHIH" [At-Targheeb wa Tarheeb, Page No. 129 in the chapter of Salaat al Hajah] Click here for Scanned Page (140)

Imam Tabrani Book : Ma'jam As Sagheer Volume : 1 Page : 306-307 Hadith number : 508 Click here for Scanned Page (138)
Note: Imam Tabrani, after narrating the hadith usually doesn't say anything but in this case he specifically says it is "Sahih"
Imam Tabrani Book : Ma'jam Al Kabeer Volume : 9 page : 17-19 Hadith number : 8311 Click here for Scanned Page (139)

Imam al-Haythami (rah) brought this under "SALAT AL HAJAH" also accepted the authentication of Imam Tabrani in his Majma az Zawaid Volume No. 2, Hadith # 3668 Click here for Scanned Page (141)

►Imam Bayhaqi Book : Dalail An nubuwwah Volume : 6 Page : 167-168 Click here for Scanned Page (142)

►Imam Taqi ud Din Subki brought this under the chapter: "AFTER PASSING AWAY OF PROPHET" and also quotes Imam Bayhaqi in the end, Book : Shia As Siqam Volume : 1 Page : 370-372 Click here for Scanned Page (143)

Ibn Taymiyyah declared it "SAHIH" in his Qa'ida al Jaleela fit Tawassul wal Waseela (Page No. 156)

Imam Muhammad bin Yusuf al-Salihi (rah) has actually put the final nail in coffin of Munkareen by setting a whole chapter on this issue:

الباب الخامس في ذكر من توسل به - صلى الله عليه وسلم - بعد موته
روى الطبراني والبيهقي - بإسناد متصل ورجاله ثقات - عن عثمان بن حنيف أن رجلا كان يختلف إلى عثمان بن عفان في حاجة



Translation: Chapter 5: Regarding Tawassul through the Prophet (Peace be upon him) "AFTER HIS DEATH"It is narrated by At-Tabrani and al-Bayhaqi "WITH CONTINEOUS CHAIN (بإسناد متصل ) HAVING THIQA NARRATORS" the hadith of Uthman bin Hunaif (ra) that a man came to Uthman bin Affan (ra) regarding his Hajah .. until the end of same hadith [Muhammad bin Yusuf al-Salihi in Sabl al Hadi, Volume No.12, Page No. 407]




Hadith # 4


أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.
وهذا إسناد صحيح.

Malik ad-Dar i.e. treasurer of Umar (RA) relates: The people were gripped by famine during the tenure of Umar (Ibn-ul-Khattab). Then a man walked up to the grave of Prophet and said: O Messenger of Allah! ask for rain from Allah for your Ummah who is in dire straits. Then he saw the Prophet (SAW) in dream. The Prophet (SAW) said to him, Go over to Umar, give him my regards and tell him that the rain will come to you. And tell Umar that he should be on his toes, he should be on his toes (he should remain alert). He went over to see Umar and passed on to him the tidings. On hearing this, Umar broke into a spurt of crying. He said, O Allah, I exert myself to the full until I am completely exhausted.

References
►Al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538

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This Hadith is authenticated as **Sahih** by

►Imam Ibn Kathir in Al Bidayah Wan Nihayah Volume No. 5, Page No. 167

►Imam Qastallani in al-Mawahib-ul-laduniyyah (4:276)

► Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1, Page 373)

Imam Ibn Hajr al Asqalani in "Fath ul Bari"

وروى ابن أبي شيبة بإسناد صحيح من رواية أبي صالح السمان عن مالك الداري - وكان خازن عمر - قال " أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم صلى الله عليه وسلم فقال: يا رسول الله استسق لأمتك فإنهم قد هلكوا، فأتى الرجل في المنام فقيل له: ائت عمر " الحديث.

وقد روى سيف في الفتوح أن الذي رأى المنام المذكور هو بلال بن الحارث المزني أحد الصحابة،
وظهر بهذا كله مناسبة الترجمة لأصل هذه القصة أيضا والله الموفق 


Ibn Abu Shaybah transmitted it with a "SOUND CHAIN OF TRANSMISSION" the narration from Abi Salih as Samaan from Malik al Dar the treasurer of Umar (ra) that : The people were gripped by famine during the tenure of 'Umar (Ibn al-Khattab). Then a man walked up to the Prophet's grave and said, "O Messenger of Allah, please ask for rain from Allah for your Ummah who is in dire straits." Then he saw the Prophet (SAW) in dream… till the end of hadith. Sayf narrates in his Fatuh, the one who saw the dream was Bilal bin Harith al Mazni who was one of the sahaba. [Fath ul Bari : Volume No.2, Page No. 495]


Note: Nasir ud-din Albani deceivingly tried to prove that "Malik ad-Dar and Abu Salih as-Samaan" present in the chain of this hadith are unknown narrators who do not exist. So let's see the reality in light of Authentic Islamic literature.

A) Imam Ibn Sa'ad said: “Malik ad-Dar was a slave freed by ‘Umar bin al-Khattab. He reported traditions from Abu Bakr as-Siddiq and ‘Umar, and Abu Salih Samman reported traditions from him. He was "WELL KNOWN (MAROOF)"


Reference: Ibn Sa‘d, at-Tabaqat-ul-kubra Volume 006, Page No. 12, Narrator Number. 1423

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B) Ibn Hibban has attested to the trustworthiness and credibility of Malik ad-Dar : Imam Ibn Hibban Said: Malik bin ‘Iyad ad-Dar He has taken traditions from Umar Faroq, and Abu Saleh al-Samman, and He was a slave freed by ‘Umar bin al-Khattab.


Reference: Kitab uth-Thiqat Volume 005, Page No. 384 Click here for Scanned Page (40)

C) Imam al-Dhahabi said about Malik ad-Dar, He (Malik ad-Dar) was a slave freed by ‘Umar bin al-Khattab, He has taken traditions from Abu Bakar as-Siddiq. [Tajrid Asma' al-Sahabah, by Imam Dhahabi, Volume 002, Page No. 44] Click here for Scanned Page (48)

D) Ibn Hajar ‘Asqalani

مالك بن عياض مولى عمر هو الذي يقال له مالك الدار له إدراك وسمع من أبي بكر الصديق وروى عن الشيخين ومعاذ وأبي عبيدة روى عنه أبو صالح السمان وابناه عون وعبد الله ابنا مالك وأخرج البخاري في التاريخ من طريق أبي صالح ذكوان عن مالك الدار أن عمر قال في قحوط المطر يا رب لا آلو إلا ما عجزت عنه وأخرجه بن أبي خيثمة من هذا الوجه مطولا قال أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي (ص) فقال يا رسول الله استسق الله لأمتك فأتاه النبي (ص) في المنام فقال له ائت عمر فقل له إنكم مستسقون فعليك الكفين قال فبكى عمر وقال يا رب ما آلوا إلا ما عجزت عنه
ذكر بن سعد في الطبقة الأولى من التابعين في أهل المدينة قال روى عن أبي بكر وعمر وكان معروفا وقال أبو عبيدة ولاه عمر كيلة عيال عمر فلما قدم عثمان ولاه القسم فسمى مالك الدار وقال إسماعيل القاضي عن علي بن المديني كان مالك الدار خازنا لعمر

The biographical sketch provided by Ibn Hajar ‘Asqalani: “Malik bin ‘Iyad, a slave freed by ‘Umar, was known asMalik ad-Dar. He had seen the Holy Prophet (Peace Be Uopn Him) and heard traditions from Abu Bakr. He has taken traditions from Abu Bakr as-Siddiq ‘Umar Faruq , Mu‘adh and Abu ‘Ubaydah, and Abu Samman and the two sons of this (Malik ad-Dar) ‘Awn and ‘Abdullah have taken traditions from him. “And Imam Bukhari in at-Tarikh-ul-kabir, (7:304-5), through reference to Abu Salih, has acknowledged a tradition from him that ‘Umar is reported to have said during the period of famine: I do not shirk responsibility but I may be made more humble.

Ibn Abu Khaythamah has reproduced a long tradition along with these words (which we are discussing), ... and I have copied a tradition narrated by ‘Abd-ur-Rahman bin Sa‘id bin Yarbu‘ Makhzumi with reference to Malik ad-Dar, in Fawa’id Dawud bin ‘Umar and ad-Dabi compiled by Baghawi. He said that one day ‘Umar called me. He had a gold wallet in his hand, which had four hundred dinars in it. He commanded me to take it to Abu ‘Ubaydah, and then he narrated the remaining part of the happening. Ibn Sa‘d has placed Malik ad-Dar in the first group of Successors among the natives of Medina and has averred that he has taken traditions from Abu Bakr as-Siddiq and ‘Umar, and he was known. Abu ‘Ubaydah has asserted that ‘Umar had appointed him the guardian of his family. When ‘Uthman was elevated to the office of the caliph, he appointed him as the minister of finance, and that is how he came to be known as Malik ad-Dar (the master of the house).
[al-Isabah fi tamyiz-is-sahabah - Ibn Hajr, Volume 006, Page No. 164, #8350]
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Hadith # 5


Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdur Rahman ibn Sa’d, who said Ibn Umar had numbness in his leg, whereupon a man said to him Remember the most beloved of people to you, so he said Ya Muhammad

Reference

►Imam Bukhari, Kitab ul Adab ul Mufrad, Page No. 404, Hadith # 964   Click here for Scanned Page (8)

Note: There has been an issue, where some of the new version books doesn't contain the word "YA". Here we liked to present the 
Kalmi Nuskha(refers to original manuscript which was copied by hand writing from classical scholars)of al-Adab al-Mufrad by Imam Bukhari from Jamiyah al-Azhar Misr - Authenticated by Maqtabah Jamiyah al-RiyadClick here for Scanned Page (84)

2) Ibn e Sa'd , Book : Tabqaat Al Kubra Volume : 4 page : 144  Under Biography of Abdullah Bin Umer Click here for Scanned Page (150)
3) Qadi Ayyad Book : As Shifa Fasl : Feemi Rawa An As Salf Wal Aaemmah Volume : 2 page : 23 Click here for Scanned Page (151)
4) Imam Ibn e Sunni Book : Amal Al yaum Wa Layilah Chapter : what should be said , if leg goes num, Page : 221-223  Hadith number : 169, 170, 171, 173 Click here for Scanned Page (152)
5) Imam Mizzi Book : Tahdeeb Al Kamaal Volume : 17 Page : 142  Under Biography of 'Abdur Rahman Bin Sa'd Al Qurashi Al 'Adawi Click here for Scanned Page (153)
6) Ibn e Ja'd Book : Al Musnad Volume : 2 Page : 917 Hadith number : 2633 Click here for Scanned Page (154)



Mullah Ali Qari (rah) said:

كانه رضى الله تعالى عنه قصد به اظهار المحبة فى ضمن الاستغاثة

Translation: Ibn Umar (Radhi Allah) expressed his love in the form of "ISTIGHATHA (SEEKING HELP)" [Mullah Ali Qari: Sharh ash-Shifa (2/41)] Click here for Scanned Page (155)



Hadith # 6

It is attributed to Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.
References

►Imam Hakim declared it "Sahih" while Imam Dhahabi "AGREED" with him [Al-Mustadrak 4:520, Hadith # 8571]

►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422; Hakim, al-Mustadrak Volume 004: Hadith Number 515
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Above hadith with another chain by Imam Tabrani

► Tabrani, Book : Ma'jam Al Ausath, Volume : 1, Page : 94,  Hadith number : 284
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►Taqi Ud Din Subki, Book : Shifa As Siqam, Chapter : Fasl Ath Thani ; Fi Tatabba Kalimaatihi, Volume : 1, Page : 342-343
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Some people, says in the above Chain Dawud Bin Abu Salih is unknown. Let us see what Sheikul Islam Imam Hajar Asqalani r.a has said
1) Imam Ibn Hajar Asqalani R.A

داود ابن أبي صالح حجازي مقبول من الثالثة تمييز 
Translation: Differentiate: Dawud bin Ab salih Al Hijazi is MAQBOOL (ACCEPTED)

Reference 

►Ibn Hajar Asqalani, Taqrib ut Tahdhib volume 1, Page 306, Narrator no: 1802 [Online version: 1792]
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2) Imam Mizzi said

[Differentiate]: Dawud Bin Abu Salih Al Hijazi

He Narrated from : Abu Ayyub Ansari R.A

Person who narrated from Dawud bin Abu Salih : waleed bin kather

Reference

 Imam Mizzi, Book : Tahdheeb wal Kamaal Volume : 8 Page : 405 Biography number : 1766
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Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم)

Hadith # 7

حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن إبراهيم الحنظلي ، ثنا أبو الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن الخطاب رضي الله عنه قال:  قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب 

Translation: Narrated `Umar: The Prophet said: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne:"LA ILAHA ILLALLAH MUHAMMADUR 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."

 Al-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)

It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (inDala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani'sal-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).
1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651, Hadith No. 4228), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas.
Imam Hakim (rah) also narrates:  

حدّثنا علي بن حمشاذ العدل إملاء ، ثنا هارون بن العباس الهاشمي ، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري ثنا سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي الله عنهما قال: أوحى الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن.
هذا حديث صحيح الإسناد ولم يخرجاه


Translation: Ibn Abbas (ra) narrates that Allah inspired Isa (a.s) saying O Isa, believe in Muhammad (salallaho alaihi wasalam), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (salallaho alaihi wasalam) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still [Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This Hadith has Sahih chain.




2. Imam Tabaran in his Mu'jam Al-Ausat

Narrated by Umar bin al-Khattab Allah’s Messenger (Peace Be Upon Him) said: When Adam committed the error, he submitted (to Allah): O Lord, I beg You to forgive me through the mediation of Muhammad. Then Allah said: O Adam! How did you recognize Muhammad as I have not created him yet? He replied: O Lord, when You created me with Your divine hand and breathed Your soul into me, I raised my head and saw ‘la ilaha illallahu Muhammad-ur-rasulullah (“There is no god but Allah, Muhammad is Allah’s Messenger”)’ inscribed on each pillar of the Throne. I discovered that with Your name, the name of only such a person can be associated who is Your most beloved of all the creatures. At this Allah said: O Adam, you have said it correctly. Of all the creatures I love him the most. Now when you offered your prayer through his mediation, I forgave you. And if Muhammad were not there, I would not have created even you.

Reference

►Tabarani Mu'jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502


Click here for Scanned Page (10)



3. Imam al-Bulqini declares this hadith of Adam (a.s)'s Tawassul to be sound in his Fatawa.


4. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.


5. Imam Qadhi Iyaad (rah) considered it Sahih and famous because he narrated it under the Chapter No. 3 of his Ash-Shifa in which he said: This Chapter is about “SAHIH AND FAMOUS” narrations (الباب الثالث فيماورد من صحيح الأخبار و مشهورها), and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."



6. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false,"although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to otherProphets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."



7. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;



8. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180) where he points towards weakness of Abdur Rahman bin Zayd bin Aslam.


9. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa'show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.


10. Three scholars reject it outright a) Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students b) Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and c) al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger (Lisan al-mizan 3:360, 3:442).


11. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara and says: "These two are like the elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة‏. ) (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).



The Hadith of Maysara (ra) is the following:
Hadith # 8
وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان، عن ميسرة قال قلت: يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ

Translation: Narrated by Maysara (ra), I asked: "O Messenger of Allah, when were you [first] a Prophet?" He replied: "When Allah created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He [Muhammad SAWS] is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name."[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]


Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:

وروى ابن الجوزي بسند جيد لا بأس به

Translation: This hadith is narrated by Ibn Jawzi (rah) and the chain of it is “STRONG” and there is nothing wrong in it [Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]



Ibn Taymiyyah said:


فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة



Translation: This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith [Majmua al Fatawa, 2/150] Imam al Alawai al Makki said: This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith


12. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):

محمد سيد ولد آدم. وأفضل الخلق؛ وأكرمهم عليه، ومن هنا قال من قال: إن الله خلق من أجله العالم، أو أنه لولا هو لما خلق عرشاً، ولا كرسياً، ولا سماء ولا أرضاً ولا شمساً ولا قمراً. لكن ليس هذا حديثاً عن النبي صلى الله عليه وسلّم لا صحيحاً ولا ضعيفاً، ولم ينقله أحد من أهل العلم بالحديث، عن النبي صلى الله عليه وسلّم، بل ولا يعرف عن الصحابة، بل هو كلام لا يدرى قائله. ويمكن أن يفسر بوجه صحيح كقوله: {وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الأَْرْضِ } [الجاثية: 13] وقوله: { ْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِىَ فِى الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الأَنْهَـرَ وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ لَكُمُ الَّيْلَ وَالنَّهَارَ وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا } [إبراهيم: 32 ـ 34] وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم، ومعلوم أن لله فيها حكماً عظيمة غير ذلك، وأعظم من ذلك، ولكن يبين لبني آدم ما فيها من المنفعة، وما أسبغ عليهم من النعمة.فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا، لا يقتضي أن لا يكون فيه حكم أخرى عظيمة، بل يقتضي إذا كان أفضل صالحي بني آدم محمد، وكانت خلقته غاية مطلوبة، وحكمة بالغة مقصودة [أعظم] من غيره، صار تمام الخلق، ونهاية الكمال، حصل بمحمد صلى الله عليه وسلّم.والله خلق السموات والأرض وما بينهما في ستة أيام، وكان آخر الخلق يوم الجمعة، وفيه خلق آدم وهو آخر ما خلق، خلق يوم الجمعة بعد العصر في آخر يوم الجمعة، وسيد ولد آدم محمد ـ صلى الله عليه وسلّم ـ آدم فمن دونه تحت لوائه ـ قال صلى الله عليه وسلّم «إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته»، أي: كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها وهو الجامع لما فيها، وفاضله هو فاضل المخلوقات مطلقاً، ومحمد إنسان هذا العين؛ وقطب هذه الرحى، واقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات، فما ينكر أن يقال: إنه لأجله خلقت جميعها، وأنه لولاه لما خلقت، فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة

Translation: Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet, neither is it sahih nor is it weak and it has not been narrated by any person of knowledge in hadith either from Prophet or Sahaba but it may be explained from a correct aspect...
Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfillment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.

Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable. [Majmua al Fatawa, Volume No. 11, Page Nos. 95-97]


Tabarānī, Bayhaqī, Ibn-ul-Mundhir and Suyūtī narrated this tradition through ‘Umar bin al-Khattāb and ‘Alī that the Holy Prophet (صلى الله عليه وآله وسلم) said, “Adam was just about to repent for his act of disobedience that he suddenly recalled in his state of anxiety that he had seen lā ilāha illallāhu Muhammad-ur-rasūlullāh (there is no god but Allah, Muhammad is Allah’s Messenger) inscribed on the Throne at the time of his birth.” It obviously meant that the distinction the Prophet (صلى الله عليه وآله وسلم) possesses is denied to others. That is the reason his name was inscribed along with Allah’s Own name. At this, he added these words of intermediation to his prayer for divine forgiveness:

(O Allah,) I beg Your forgiveness through the mediation of Muhammad (صلى الله عليه وآله وسلم).

The tradition related by Ibn-ul-Mundhir has the following words:

O Allah, I beg Your forgiveness through Your beloved and most honoured servant Muhammad and through his distinction You have blessed him with.

[Suyuti cites in ad-Durr-ul-manthur Volume 001: Page No. 60]



Mother of All Believers Hazarth Ayesha Siddiquea(R.A) 

Hadith # 9

حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق


Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
References
►Sunan Darimi Volume 001, Page 227, Hadith Number 093   Click here for Scanned Page (11)
Ibn Jawzi (rah) in his al-Wafa bi Ahwal lil Mustafa made a chapter before this hadith

الباب التاسع والثلاثون في الاستسقاء بقبره صلى الله عليه وسلّم

Translation: Chapter #39 in regards to "Seeking rain through the grave of Prophet (Peace be upon him)" And then he brought the Hadith of Sayyidah Aisha (ra) under it. [Al Wafa bi Ahwal lil Mustafa, Page #817-818] Click here for Scanned Page (156)

►Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr--il-‘ibad Page No.153]
►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)
►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)

Chain :"“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”


The Prophet (صلى الله عليه وآله وسلم) as a source of intermediation for Jews
Bi Haqqi Muhammad (Salallaho alaihi wasalam), for the sake of Muhammad, this term had even given victory to Jews as Quran attests in its beautiful words
"And when there comes to them a Book from God, 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 God is on those without Faith."(2:89)


1.Imam Qurtubī


Imam Qurtubī related the tradition through Ibn ‘Abbās:
قال ابن عباس : كانت يهود خيبر تقاتل غطفان فلما التقوا هزمت يهود , فعادت يهود بهذا الدعاء وقالوا : إنا نسألك بحق النبي الأمي الذي وعدتنا أن تخرجه لنا في آخر الزمان إلا تنصرنا عليهم . قال : فكانوا إذا التقوا دعوا بهذا الدعاء فهزموا غطفان , فلما بعث النبي صلى الله عليه وسلم كفروا , فأنزل الله تعالى : " وكانوا من قبل يستفتحون على الذين كفروا " أي بك يا محمد 
The Jews of Khaybar were often at war with the Ghatafān (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 (صلى الله عليه وآله وسلم) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbās adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafān (tribe). But when the Prophet (صلى الله عليه وآله وسلم) 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 (صلى الله عليه وآله وسلم) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.

Reference

►Qurtubī, al-Jāmi‘ li-ahkām-il-Qur’ān, 2:27


2. Mahmud Alusī

He said:
وكانوا من قبل يستفتحون على الذين كفروا نزلت في بني قريظة والنضير كانوا يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وآله وسلم قبل مبعثه قاله ابن عباس وقتادة والمعنى يطلبون من الله تعالى أن ينصرهم به على المشركين كما روى السدي أنهم كانوا إذا اشتد الحرب بينهم وبين المشركين أخرجوا التوراة ووضعوا أيديهم على موضع ذكر النبي صلى الله عليه وآله وسلم وقالوا:اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن تنصرنا اليوم على عدونا فينصرون فلما جاءهم ما عرفوا كفروا به كنى عن الكتاب المتقدم بما عرفوا لأن معرفة من أنزل عليه معرفة له ووجه الدلالة من هذه الآية ظاهر فإن الله سبحانه أقر استفتاح اليهود بالرسول ولم ينكره عليهم وإنما ذمهم على الكفر والجحود بعد إذ شاهدوا بركة الاستفتاح بالنبي صلى الله عليه وآله وسلم .
This (verse) was revealed about Banū Qurayzah and Banū Nadīr who used to pray for victory over Aws and Khazraj before Allah’s Messenger’s Prophethood. Ibn ‘Abbās and Qatādah have given expression to the same reality. It means that they prayed to Allah through his mediation for victory over the polytheists as also stated by as-Suddiyy: when the war raged between them and the polytheists, they opened the Torah and placed their hand on the spot where the Prophet (صلى الله عليه وآله وسلم) was mentioned and prayed, “O Allah, we pray to You through the mediation of Your Prophet You have promised with us to send him at the end of time; today grant us victory over our enemies.” So (by the blessing of this prayer) they were made victorious.
Reference

►Mahmūd Alūsī, Rūh-ul-ma‘ānī (1:320)
3. Imam Jalāl-ud-Dīn Mahallī and Imam Jalāl-ud-Dīn Suyūtī

They write the Jews used to pray in these words:

"O Allah, grant us victory through the mediation of the Prophet who is to appear at the end of time."

Reference

►Mahallī and Suyūtī, Tafsīr-ul-jalālayn (p.14)


4. Imam Ibn Kathīr

He says:

The Jews used to pray for victory over the Arab polytheists through the mediation of Muhammad(صلى الله عليه وآله وسلم)

Reference

►Ibn Kathīr, Tafsīr-ul-Qur’ān al-‘azīm (1:124)

5. Imam Suyūtī

He narrates two traditions on the authority of Ibn ‘Abbās in this context as follows:

The Jews of Banū Qurayzah and Banū Nadīr used to pray for victory over the disbelievers and the infidels before the Prophethood of Muhammad. They said: O Allah, bless us with victory through the mediation of the Unlettered Prophet, and they were blessed with victory.


The Jews of Medina, before the arrival of the Holy Prophet (صلى الله عليه وآله وسلم), in their war against the (tribes of) Arab disbelievers – Asad, Ghatafān, Juhaynah and ‘Udhrah – prayed for victory over them and sought help by invoking the name of Allah’s Messenger. They said: O Allah, our Lord, grant us victory over them through the name of Your Prophet and through Your Book to be revealed to him whose Prophethood You have promised us at the end of time.

Reference

►Suyūtī, ad-Durr-ul-manthūr (1:88)

Similar traditions are narrated by:

1. ‘Abdullāh bin Muslim bin Qutaybah, Tafsir gharīb-il-Qur'ān (p.58).
2. Ibn Jarīr Tabarī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:325).
3. Baghawī, Ma‘ālim-ut-tanzīl (1:93).
4. Abū al-Fadl al-Mībadī, Kashf-ul-asrār wa ‘uddat-ul-abrār (1:272).
5. Ibn-ul-Jawzī, Zād-ul-masīr fī ‘ilm-it-tafsīr (1:114).
6. Mujāhid bin Jubayr, Tafsīr (1:83).
7. Baydāwī, Tafsīr (1:122).
8. Nasafī, al-Madārik (1:61).
9. Khāzin, Lubāb-ut-ta’wīl fī ma‘ānī at-tanzīl (1:65).
10. Muhammad bin Yūsuf Abū Hayyān Andalusī, Tafsīr-ul-bahr-il-muhīt (1:303).
11. Ibrāhīm bin ‘Umar Biqā‘ī, Nazm-ud-darar fī tanāsub-il-āyāt was-suwar (2:36-7).
12. Muhammad bin ‘Abd-ur-Rahmān Hasanī Husaynī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:23).
13. Abū Sa‘ūd ‘Amādī, Irshād-ul-‘aql-is-salīm ilā mazāyā al-Qur’ān al-karīm (1:128).
14. Ismā‘īl Haqqī, Tafsīr rūh-ul-bayān (1:179).
15. Sulayman bin ‘Umar, al-Futūhāt-ul-ālihiyyah (1:77-8).
16. Shawkānī, Fath-ul-qadīr (1:112).
17. Muhammad Rashīd Radā, Tafsīr-ul-manār (1:381).
18. Ibn Juzayy, Kitāb-ul-tashīl li-‘ulūm-it-tanzīl (1:53).
19. Khatīb Shurbīnī, as-Sirāj-ul-munīr (1:76).
20. Wahbah Zuhaylī, at-Tafsīr-ul-munīr (1:219-20).
21. Tantāwī Jawharī, al-Jawāhir fī tafsīr-il-Qur’ān al-karīm (1:96).

Following traditionists and biographers also narrated the same tradition:

1. Hakim in al-Mustadrak (2:263).
2. Ājurrī in ash-Sharī‘ah (pp.446-8).
3. Bayhaqī in Dalā’il-un-nubuwwah (2:76-7).
4. Abū Nu‘aym in Dalā’il-un-nubuwwah (pp.44-5).
5. Ibn Kathīr in al-Bidāyah wan-nihāyah (2:274-5).


Hadith # 9

rrated Abdullah Ibn Umar:

Allah's Messenger (صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.

Reference

►Tabrani Volume 012: Hadith Number 406

►Bayhaqi Shu'ab ul Iman Volume 003: Hadith Number 489

Imam Ibn Quduma (rah) said:

ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي

It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]
Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]

Qadhi Iyaad (rah) said in his magnificent Ash-Shifa

في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر

Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.

It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]




Intermediation through the Prophet’s request for forgiveness after his death


Hadith # 10

عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏

‏"‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏"‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏

‏"‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏"‏‏.‏

It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.

References

►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.

►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)

►Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively.

►Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its veracity.

►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).

►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).

►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).

►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).



Hadith # 11

As it is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were present in the company of the holy Prophet (صلى الله عليه وآله وسلم) when messengers from Hawāzin tribe came and said: O Muhammad! We belong to the same origin and tribe, and the trouble we are facing is not hidden from you, therefore, have mercy on us. The holy Prophet (صلى الله عليه وآله وسلم) replied: opt one of the two choices; either take away your property and wealth or have your women freed. They opted for their women and children. Then the Messenger of Allah (صلى الله عليه وآله وسلم) added: as far as my share and the share of ‘Abd-ul-Muttalib and his children (in the spoils) is concerned, I have already given it to you. But when I have performed the noon prayer, you should all stand up and say:

"Through the means of the Messenger of Allah (صلى الله عليه وآله وسلم) we seek help for our women and children from believers (or Muslims)"

The narrator says that when people had finished their prayer, they repeated the same words as the Prophet (صلى الله عليه وآله وسلم) had advised them.

Reference

►Nasā’ī, Sunan, book of hibah (gifts) 6:262-3


The Prophet’s supplication through the mediation of his own and other Prophets



Hadith # 12

عن أنس بن مالك قال‏:‏ لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما

دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏"‏رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏"‏‏.‏ ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏"‏الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏"‏‏.‏ وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم‏.‏

رواه الطبراني في الكبير والأوسط، وفيه روح بن صلاح، وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح

It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fatimah bint Asad bin Hashim — died, Allah’s Messenger (Peace Be Upon Him) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger (Peace Be Upon Him) poured some water into his hands. Then Allah’s Messenger (Peace Be Upon Him) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon Him) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fatimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered her into the grave.

References
►Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189 Click here for Scanned Page(13)

►Ibn Hibbān and Hākim declared him thiqah (trustworthy). Haythamī also cites it in Majma‘-uz-zawā’id (9:256-7)

►Ibn-ul-Jawzī in al-‘Ilal-ul-mutanāhiyyah (1:268-9#433)

►Abū Nu‘aym in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)

► Mahmūd Sa‘īd Mamdūh graded it hasan (fair) in his Raf‘-ul-minārah (pp.147-8).



Hadith # 13

am Ibn Hajr al Haythami (rah)
 wrote a "WHOLE BOOK" on virtues of visiting the grave of Prophet (Peace be upon him) in it he writes:

Amongst the evil deeds of Ibn Taymiyyah, something which nobody before him in this world proclaimed is his rejection of Istighatha (Beseeching for help) and Tawassul through Prophet (salalallaho alaihi wasalam). This Tawassul through Prophet (salallaho alaihi wassalam) is Hassan (fair) in all conditions whether before his creation (i.e. him being sent to the world), after it (i.e. his death), also in this world and on Day of Judgment.

Reference

►Jawhar al Munazzam fi Ziyaratil Qabr il Mukkaram: Page No. 171 Click here for Scanned Page (9)


Imam Ibn Hajr Asqalani

Imam Ibn Hajr Asqalani proving Yahyah Bin Yahya research said this proves Imam Ibn Hajr and Imam Hakim (rah) Belief (aqida) that going to tombs of Awliyas and asking through their Intercession is allowed. Ibn Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that I was in extreme depression that I saw Prophet (Peace Be Upon Him) in my dream he said that go to grave of Yahya bin Yahya (rah) and do Istaghfar and ask for help through his Intercession your problem will be solved. Abu Ali Nishapori said I did like that and my problem was solved in the morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page 398]

Click here for Scanned Page (51)


Imam Nawawi says in "Majmu" (8/274):

قال الإمام النووي في المجموع (ج8/274) كتاب صفة الحج، باب زيارة قبر الرسول صلى اللّه عليه وسلم: "ثم يرجع إلى موقفه الأول قُبالة وجه رسول اللّه صلى اللّه عليه وسلّم (((ويتوسل به))) في حق نفسه ويستشفع به إلى ربه".
Imam al Nawawi (rah) said in his Majmu (8/274) the book of description of Hajj, chapter of “Visiting the grave of Prophet (Peace be upon him): The one visiting should stand by facing towards the face of Prophet (Peace be upon him) and make him a means (tawassul) and seek his wasilah as intercession (shafa'at) towards the Lord.


Imam Bayhaqi

[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. --- [Hadith Number 3880] Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)" Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep""And from whose fragrance the depth and the height have become sweet" "May I be the ransom for a grave which thou inhabit" "And in which are found purity, bounty and munificence!"
[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80] Click here for Scanned Page (76)
Al-Hafidh Ibn Hibban
…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)
Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times
[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411] Click here for Scanned Page (77)



Intermediation through Allah’s favourites in the jungle
Hadith # 14
‘Abdullāh bin Mas‘ūd has narrated that the Prophet (صلى الله عليه وآله وسلم) said:

When you lose your means of transport in a jungle, you should call: O creatures of Allah! Help me, recover my transport! O creatures of Allah! Help me, recover my transport! There are many of Allah’s creatures on this earth. They will help you recover it.
References

►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (10:217#10518)

► Abū Ya‘lā, Musnad (9:177)

► Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.162#502)

► Haythamī, Majma‘-uz-zawā’id (10:132)

►Ibn Hajar ‘Asqalānī in al-Matālib-ul-‘āliyah (3:239#3375).

Hadith #15

وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ

. قلت: هو في الصحيح باختصار.
رواه أبو يعلى ورجاله رجال الصحيح

Translation: Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, "ISA IBN MARYAM SHALL DESCEND" as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him. (Abu Ya`la relates it with a sound (sahih) chain in his Musnad  Volume No. 11, Page No. 462, 
(Dar al-Ma'mun ed. 1407/1987)]; al-Haythami says in Majma` al-zawa'id (8:5), Chapter entitled: "`Isa ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih) hadith")

Imam Nur ud-din al-Haythami (rah) said of that hadith:

رواه أبو يعلى ورجاله رجال الصحيح


Translation: It is Narrated by Abu Ya'la and "ALL ITS RIJAAL ARE THOSE OF SAHIH" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13813]  



Abdur Rahim al-Mubarakpori (Among the Authentic Scholar for Salafi School of Thought) 
Imam Qadhi Shawkani's (rah) writes: Regarding what those who forbid tawassul to Allah through the Prophets (Peace Be Upon Him) and the Saint's cite to support their position, such as Allah's sayings: "We only worship them in order that they may bring us nearer" (39:3) and "Do not call on any other god with Allah, or you will be among those who will be punished" (26:213) and "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 (Peace Be Upon Him) 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 (Peace Be Upon Him) 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 (Peace Be Upon Him) 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...

Reference: Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36
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Hujjat ul Islam Imam Al-Ghazzali (Rahimuhullah)


وقد ذكره الغزالي ولذا قيل - وليس بحديث كما توهم - إذا تحيرتم في الأمور فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك في أنه يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور بأنامل التوسل إلى الله تعالى بحرمتهم،

Translation: Imam Ghazzali (rah) said that whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24] 
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Imam Ahmed bin Hanbal(RehmatuAllah Alihe) intercession from pious muslims


عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي

Translation: Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed - Rahimuhullah) saying: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697]
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Hadrat Umar (RadhiAllah anho) helping Sahabis (R.A) from 1000 miles away
When Umar ibn Khattab sent out an army, he appointed a man named Sariyah as their leader. Then while Umar was delivering the Khutbah he started shouting, 'O Sariyah, the mountain! O Sariyah, the mountain, the mountain!' Then a messenger from the army came and he questioned him [concerning the army], he said, 'O Leader of the Believers! We met with the enemy and they had [almost] defeated us, then a voice proclaimed, 'O Sariyah, the mountain!' So we put our backs against the mountain and Allah vanquished them.'

Reference

► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)


Ibn Hajar `Asqalânî(RehmatuAllah Alihe) writes about this Tawasul of Ibn e Abbas (R.A)


"The episode involving `Abbâs makes it clear that to seek intercession from the virtuous, the pious and members of the Prophet's family is a desirable act. In addition, this event proves the high status of `Abbâs as well as reveals `Umar's respect for him and the acknowledgement of his status."

References

►Ibn Hajar `Asqalânî, Fath-ul-bârî, 2:497

►Zurqânî, Sharh-ul-Mawâhib, 11:152

Imam Ahmad(RehmatuAllah Alihe) and Tawassul



( المرداوي في الإنصاف ( 2:456
“… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل:
يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه
وجزم به في المستوعب وغيره..”

Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah (SWT).’” (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu’ Al-Fatawa (1:140).





Imam Dhahabi (RehmatuAllah Alihe) narrates:

قال قحط المطر عندنا بسمرقند في بعض الأعوام فاستسقى الناس مرارا فلم يسقوا فأتى رجل صالح معروف بالصلاح إلى قاضي سمرقند فقال له إني رأيت رأيا أعرضه عليك قال وما هو قال أرى أن تخرج ويخرج الناس معك إلى قبر الإمام محمد بن إسماعيل البخاري وقبره بخرتنك ونستسقي عنده فعسى الله أن يسقينا قال فقال القاضي نعم ما رأيت فخرج القاضي والناس معه واستسقى القاضي بالناس وبكى الناس عند القبر وتشفعوا بصاحبه فأرسل الله تعالى السماء بماء عظيم غزير أقام الناس من أجله بخرتنك سبعة أيام أو نحوها لا يستطيع أحد الوصول إلى سمرقند من كثرة المطر وغزارته وبين خرتنك وسمرقند نحو ثلاثة أميال
Translation: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (Rahimuhullah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [As Siyar al Alam An Nabula Volume 12, Page No 469]



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Imam Shafi (rahmatuallah alihe) on intercession of Prophet (صلى الله عليه وآله وسلم) after his life

"The family of the Prophet, they are my means/intermediaries (wasîlatî) in this life and the afterlife,through them, I hope to be given my records in my right hand on the Day of Judgement."

Reference
►Imâm Shâfi`î, Dîwân (Lebanon, Beirut: Dârul-Fikr, 2005), 162, #34

Imam Ibn Jawzi (rah) says in his magnificent Seerah work called “Al Wafa bi Ahwaal lil Mustafa”

Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha,I CAME TO THE PROPHET’S GRAVE AND I SAID: "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you. [Al-Hafiz Ibn Jawzi, Kitab al Wafa, Page 818]                                                          



Ibn Taymiyyah’s endorsement


Ibn Taymiyyah has related a story in the perspective of this tradition that Ibn Abū Dunyā has narrated a tradition in his book Mujābī ad-du‘ā’ that a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin Abjar. ‘Abd-ul-Malik pressed his belly and told him that he was suffering from an incurable discase. The man asked him: what is it? ‘Abd-ul-Malik replied that it was a kind of ulcer that grows inside the belly and ultimately kills the man. It is said that the patient turned round and then he said:

Allah! Allah! Allah is my Lord. I regard no one as His rival or partner. O Allah! I beseech You and submit myself to You through the mediation of Your Prophet Muhammad (صلى الله عليه وآله وسلم), the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord that He should take mercy on me in my state of illness.

It is said that ‘Abd-ul-Malik pressed his belly again and said: you are cured, you are no longer suffering from any disease. Ibn Taymiyyah after recording the whole incident in his book, comments:

I say that this and other forms of supplication have been taken over from our predecessors

Reference

►Qaida al Jaleela, Fit Tawassul wal-Wasila, Page No. 91




The tomb of Abū Ayyūb al-Ansārī



He was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will as follows:

When I die, take my dead body with you, when you line up against the enemy, bury me in your feet
►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)
So, acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted.

And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it... When people pray for rain there, it starts raining.


►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)

Mujahid says:

Whenever there is famine, people expose the grave, so it starts raining


Imam's Who Believe in Intercession and their Experiences
1. Imam Shafi

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).


2. Imam Malik


Imam Mālik’s prominence as one of the four jurists of Islam is well-established. Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet (صلى الله عليه وآله وسلم)] or should I turn my face to the Holy Prophet (صلى الله عليه وآله وسلم) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied:“(O caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه وآله وسلم), as he is the source of mediation for you and for your ancestor Adam (عليه السلام) on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet (صلى الله عليه وآله وسلم) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:

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

This incident has been narrated by Qādī ‘Iyād in his ash-Shifā (2:596) with a sound chain of transmission. Besides, it has been related by a number of other traditionists of impeccable credibility. Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām, Samhūdī in Khulāsat-ul-wafā, Qastallānī in al-Mawāhib-ul-laduniyyah, Ibn Jamā‘ah in Hidāyat-us-sālik and Ibn Hajar Haythamī in al-Jawhar-ul-munazzam.

3. Ibn-ul-Jawzī

In the biography of saints Sifat-us-safwah (Volume 1: Page 441-442), he writes about Ibrāhīm bin Ishāq Harabī:

"And his grave is open to everyone. People receive blessing from it." Click here for Scanned Page (165)


He has also described Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم) in the first chapter of his book al-Wafā bi-ahwāl-il-Mustafā (1:33) see page 149.



4. Ibn Hajar ‘Asqalānī

He has in his books al-Isābah fī tamyīz-is-sahābah (3:484) and Fath-ul-bārī (2:495-6) narrated the incident of the man who visited the Prophet’s grave for rain through his mediation.(Page 230)



5. Jalauddin Suyūtī

He has related the tradition of Adam’s intermediation in ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) in addition to narrating it in ar-Riyād-ul-anīqah fī sharh asmā’ khayr-il-khalīqah where he spells out its soundness by endorsing the view expressed by Bayhaqī.(Page 151)



6. Qastallānī


The qualities and accomplishments of a special group of saints are recorded in the traditions. The blessing of their supplication causes rain and brings victory and triumph to the Muslims. Qastallānī’s views about them are given below:

"When ordinary people fall into trouble, first of all, the Heralds supplicate for them, then turn by turn the Nobility, Substitutes, the righteous and the ministers (supplicate for them). If their supplication is granted, well and good, otherwise, the saint of the highest rank, ghawth (who is all the time engrossed in Allah’s worship,) supplicates for them, and before he winds it up, his prayer is granted. (This is Allah’s special blessing on them.)"
►Qastallānī, al-Māwāhib-ul-laduniyyah (2:726); Zurqānī, Commentary (7:487)

►Qastallānī has also mentioned intermediation in the beginning of al-Mawāhib-ul-laduniyyah (Page 149)

7. Ibn Hajar Haythamī

Ahmad Shihāb-ud-Dīn Ibn Hajar Haythamī Makkī, who possesses an eminent position among experts on Islamic jurisprudence and tradition, has proved on the basis of the experience and observation narrated by Abū ‘Abdullāh Qurayshī that Allah’s favourites help people after death as they help them during life and the value of their benefit is not in the least reduced. Produced below is an incident attributed to Abū ‘Abdullāh Qurayshī:

A severe drought had enveloped Egypt in its grip and the people’s distress caused by hunger and thirst remained unrelieved inspite of their prayers and supplications:

So I journeyed towards Syria, when I reached near Allah’s friend (Ibrāhīm’s) tomb, he met me on the way. I said to him: ‘O Messenger of Allah! I have come as a guest. You should show your hospitality in the form of a supplication for the natives of Egypt.’ He prayed for them, so Allah drove their famine away from them.►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (pp.255-6)



In this extraordinary reference, the description of the face-to-face meeting with Ibrāhīm (عليه السلام) has been commented upon by Imam Yāfi‘ī in these words:

The statement made by Abū ‘Abdullāh Qurayshī that he had a face-to-face meeting with the Friend is based on truth. Only an ignorant person can deny it who is unaware of the mode of living and status of the saints because these people observe the earth and the heavens and see the prophets in their living condition.

►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (p.256)

In addition, Ibn Hajar Haythamī has penned down a special treatise al-Jawhar-ul-munazzam on the theme of intermediation. On its page 61, he has spelled out intermediation through the holy Prophet (صلى الله عليه وآله وسلم) as a fair (hasan) act.



8. Imam Nawawī

Imam Nawawī in the sixth chapter of his book al-Īdāh has mentioned the issue of intermediation. Besides, he has recorded in al-Adhkār a number of supplications which prove the reality of intermediation(Page 212)



9. Imam Hākim

In his book al-Mustadrak (2:615) he has mentioned the tradition relating to Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم) and has pronounced it as sound.(Page 147)



10. Imam Bayhaqī

He has related in his book Dalā’il-un-nubuwwah (5:489) the tradition in which Adam (عليه السلام) relied on the mediation of the Holy Prophet (صلى الله عليه وآله وسلم). He has painstakingly avoided reference to any disconfirmed (mawdū‘) tradition in his book.(Page 148)

Imam Bayhaqī in his book Dalā’il-un-nubuwwah (6:166-7), has also recorded a tradition attributed to ‘Uthmān bin Hunayf.(Page 180) In addition, in the same book (p.147) and in as-Sunan-ul-kubrā (3:352) he has also narrated the incident of ‘Umar bin al-Khattāb seeking ‘Abbās’s mediation for rain.(Page 325)



11. Qādī ‘Iyād

He has, in his book, ash-Shifā (1:227-8) narrated Adam’s intermediation through the Holy Prophet (صلى الله عليه وآله وسلم) with the help of sound and famous traditions.(Page 150-151) In addition, in the chapters on ‘visiting the Prophet’s grave,’ ‘virtues and merits of the Prophet (صلى الله عليه وآله وسلم)’ and in many other chapters in his book he has referred to the qualities and attributes of the Holy Prophet (صلى الله عليه وآله وسلم).





Istighatha

Istighatha/Isti’ana/Istamdad means “Beseeching for help”



In Light of Qur'an


{إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ
.

Translation: Thee do we worship, “AND” Thine aid we seek.[Al-Fatiha:5]

There are three very important points derived from this verse of Glorious Qur'an

(A) Allah differentiated between "worship" and "asking for help" by putting  “AND (و)” in-between the two, so had worship and asking for help been the same things then Allah would not have differentiated between them, rather it would have been only said: "Iyyaka Na’budu Iyyaka Nasta’in" (Thee do we worship, thine aid we seek), therefore different ruling shall apply on Istighatha depending on the nature of it whereas worship of any kind directed towards anyone other than Allah is an absolute Shirk/Kufr.

(B) This verse proves that real help is from none but Allah azza Wajjal, whosoever believes that someone/something other than Allah provides “Haqeeqi (real)” and “independent” help then such a person is Mushrik, so it should always be embedded in hearts and minds that the cause and effect is only created by Allah inall cases.
(C) This verse is general and does not differentiate between seeking help from an alive or dead. Hence same ruling shall apply in both cases, those who say that you can ask alive people for help but not pious people who have passed away, they have no proof whatsoever, rather they misuse this verse by giving false interpretation.  Remember false interpretation to Qur'an can lead to hell fire. If their logic was true then according to this verse even asking for help from alive should be shirk. Some people would be surprised to know that Ahlus Sunnah considers it shirk even to ask an alive person for help in the wrong manner. 

In Qur'an itself the Prophets have asked help from other than Allah at many occasions and the Awliya even did marvelous acts of Karamah, for example

1. Qur'an states: [Solomon] said: O chiefs! Which of you will bring me her throne before they come unto me, in submission? A powerful one from among the Jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy." Said one who had knowledge of the Book: "I will bring it to you"WITHIN THE TWINKLING OF AN EYE" Then when (Solomon) saw it placed firmly before him, he said: "This is of the bounty of my Lordto test me whether I am grateful or ungrateful! And if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour !" [Surah an-Naml (27:38-40)]



These Quranic verses prove that Solomon (AS) asked for help from his assembly of "Jinn and Men" then a man (saint called Asif) who had knowledge of the book brought it in “BLINK OF AN EYE”. We all know that throne of Queen Balkees was thousands of miles away, so how did that man bring it in blink of an eye? And why did Solomon ask his subordinates and not Allah? The simple answer to this is that it all happened with the will of Allah and Istighatha with this firm belief is perfectly allowed whether we are asking someone alive or a pious personality who has passed away

2. Qur'an states: Verily, your Walee (Protector or Helper) is Allah, His Messenger, and the believers, - those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer). [Muhsin/Hilali 5:55]


*The Following verse is very important to understand, rather is a lightening from Lord Almighty upon those who deny Istighatha*




إِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَٰبَ
وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ
تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
.
3. Qur'an states: When Allah will say, “O Eisa, the son of Maryam! Remember My favour upon you and your mother; when I supported you with the Holy Spirit; you were speaking to people from the cradle and in maturity; and when I taught you the Book and wisdom and the Taurat and the Injeel; and when you used to mould a bird-like sculpture from clay, by My command, and blow into it – so it (the living bird) used to fly by My command, and you used to cure him who was born blind and cure the leper, by My command; "AND WHEN YOU USED TO RAISE UP THE DEAD, BY MY COMMAND" and when I restrained the Descendants of Israel against you when you came to them with clear proofs, and the disbelievers among them said, ‘This is nothing but clear magic’ [(Surah al-Ma’idah (5:110)]
Also see Qur'an 3:49 which is even more explicit and Isa (alayh salam) is shown to have used the words: "I MAKE (أَنِّي أَخْلُقُ )...I breath ( فَأَنفُخُ ) into it and it becomes a bird by permission of Allah... And I cure the blind and the leper, and I give life to the dead - by permission of Allah
(وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ )

Complete verse in Arabic: 

وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ ۖ أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚإِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ


a) It is our firm belief that Only Allah gives life and and brings back from death.

b) It is our firm belief that only Allah cures the blind.

c) It is our firm belief that only Allah cures the lepers.

So why has Allah made these as "Granted" qualities of Isa (alayh salam) too? The answer is given inside these verses i.e. all of this happens with the "Will of Allah" hence Istighatha (help) from Prophets and Awliya is not their personal power but in reality power of Allah. With this belief seeking their help could never be Shirk rather this is highest stage of Irfan (deep knowledge).

4. Qur'an also states:

وَلَوْ أَنَّهُمْ رَضُوا مَا آتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِن فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ

If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course).(9:59)


5. Qur'an states at another place: If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly God is his Protector, “AND GIBRIEL, AND (EVERY) RIGHTEOUS ONE  among those who believe (اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ),- and furthermore, the angels - will back (him) up.(66:4)


Here Allah has Himself applied the word “MAWLA (PROTECTOR)” with Himself, also Gibriel and other believers.

6. Qur'an states: But when Jesus became conscious of their disbelief, he cried: Who will be “MY HELPERS” in the cause of Allah? ( أَنصَارِي إِلَى اللَّهِ) The disciples said: We will be Allah's helpers( أَنصَارُ اللَّهِ). We believe in Allah, and bear thou witness that we have surrendered (unto Him).(Yusuf Ali, 3:52)


After reading this verse we would like you to scroll up and read the point (c) which was mentioned in reference to Surah Fatiha’s ayah.

7. Qur'an states:
وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَا أَجَعَلْنَا مِن دُونِ الرَّحْمَٰنِ آلِهَةً يُعْبَدُونَ

And ask those of Our messengers whom We sent before thee:
 Did We ever appoint gods to be worshipped beside the Beneficent? (43:45)

Here Allah is directly teaching the Prophet (Peace be upon him) to ask previous Messengers,  interpretation that this verse refers to asking the knowledgeable Jews and Christians of his time does not do justice to the clear wording of Qur'an itself. The interpretation that Prophet (Peace be upon him) asked the previous Messengers/Prophets on the night of Isra wal Mi'raaj is justified, however Salafis should understand that night journey of Prophet (Peace be upon him) was both in body and spirit and it proves Haqeeqi Hayaat of Anbiya and they being capable of coming back to earth and also being present in heavens at the same time.

Isra wa'l Mi'raaj is amongst the most deepest reality of realities. The Parvaize (Qur'anite) sect which denies bodily Mi'raaj of Prophet (Peace be upon him) has been unanimously declared as misguided rather Kafir cult.


In the Light of Hadith

Hadith # 1

In Mishqaat ul Masabih It states: 

سل فقلت أسألك مرافقتك في الجنة . قال أو غير ذلك ؟ . قلت هو ذاك . قال فأعني على نفسك بكثرة السجود . رواه مسلم 


Translation: The Prophet (Peace be upon him) said to Sayyidna Ka'b (RA): Ask for something (O Ka'b). Ka'b (ra) said: I ask for your companionship in Jannah. The Prophet said: Do you want something else? He replied: Just this, the Prophet (saw) then said: help me by doing more prostrations – Taken from (Sahih) Muslim [Mishqat ul Misabih, Volume No. 1 Page No. 156, Published by Maktaba al Mishkaat]

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


Sheikh Abdul Haqq Muhadith Dhelvi (rah) writes under this hadith:


The meaning of Prophet (Peace be upon him) saying “ASK” and not restricting it to something specific proves that all things are in hands of Prophet (Peace be upon him) and he can grant anyone whatsoever he wishes through the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom, If you are in need of anything relating to world or hereafter then come to the Prophet (Peace be upon him) and get your need fulfilled. [Ash’at ul Lamaat, Sharah al Mishqaat, Volume No.2, Page No. 247]


Mullah Ali Qari (rah) says:


يؤخذ من إطلاقه عليه السلام الأمر بالسؤال أن الله تعالى مكنه من إعطاء كل ما أراد من خزائن الحق

Translation: The Prophet (Peace be upon him) saying to “ASK” refers to Allah giving him capability to grant anything from the “TREASURES OF ALLAH” [Mirqat Sharh al Mishqaat (2/615)]



He also said:

وذكر ابن سبع في خصائصه وغيره إن الله تعالى أقطعه أرض الجنة يعطي منها ما شاء لمن شاء
Translation: Imam Ibn Sabih and others have mentioned it in qualities of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes [Mirqaat Sharh al Mishqaat (2/615)]



Hadith # 2


Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya, for I am Al-Qasim (distributor), and I distribute among you Allah's blessings."This narration has also come on the authority of Anas that the Prophet said so."
Volume 8, Book 73, Number 216: (Sahih Bukhari)

So Allah is the granter and the Prophet (Peace be upon him) is distributor, hence this hadith proves the Waseela of Prophet (Peace be upon him). Without any doubt. It should be known that Istighatha is nothing but Waseela in real sense and belief of Muslims is always that real grant is from Allah alone.


Hadith # 3


Volume 2, Book 24, Number 553: (Sahih Bukhari)

Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help (استغاثو), and then Moses, and then Muhammad (p.b.u.h) The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah.


Now remember people will run towards Prophets for help, clearly word Istighatha has been used in this hadith, this proves that had Istighatha been shirk then it could never be allowed on day of judgment and all those Prophets would have rather told the people to run towards Allah alone rather than next prophet!

Hadith # 4

وعن ابن عباس أن رسول الله صلى الله عليه وسلم قال‏:‏
‏"‏إن لله ملائكة في الأرض سوى الحفظة يكتبون ما يسقط من ورق الشجر، فإذا أصاب أحدكم عرجة بأرض فلاة فليناد‏:‏ أعينوا عباد الله‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏ 

Translation: Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah 

Imam al Haytami (rah) said after this hadith: It is narrated by Al-Bazzar and all its narrators are reliable (thiqa)[Reference: Majma uz Zawaid, Volume 10, Hadith No. 17104]

This hadith is not only authentic but rather it has been “PRACTICED UPON” by great Imams

عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي

Translation: Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697]
.

13737-:"إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:"يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ"، وَقَدْ جَرَّبَ ذَلِكَ .

After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Mu'jam al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)So Alhamdulillah the great Muhaditheen themselves acted upon it and approved it, had there been a hint of shirk in this then they would have mentioned it!


Imam al-Nawawi (rah) said: 

قلت‏:‏ حكى لي بعض شيوخنا الكبار في العلم أنه افلتت له دابّة أظنُّها بغلة، وكان يَعرفُ هذا الحديث، فقاله؛ فحبسَها اللّه عليهم في الحال‏.‏ وكنتُ أنا مرّةً مع جماعة، فانفلتت منها بهيمةٌ وعجزوا عنها، فقلته، فوقفت في الحال بغيرِ سببٍ سوى هذا الكلام‏. 


Translation: ‘One of our major (kibar) scholars in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this hadith and said (the du’a) so Allah brought to him his animal immediately. ‘I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement.[Kitab ul Adhkaar by Imam Nawawi, Page No. 370, Published by Dar al Manhaaj, Beirut, Lebanon]


Imam Mullah Ali Qari (Rahimuhullah) also in Sharah of Hisn-ul-Hiseen writes that our Prophet (May Allah bless him and grant him peace) said that:

اذا انفلتت دابة احد كم بارض فلاة فليناد يا عباد الله احبسوا


Translation: If the animal of someone runs loose in jungle, then he should say: O Allah’s servants stop it
He writes under “Ibaad Allah”

المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المستمون بابدال


Translation: It means the angels, Muslims, jinn or men of unseen i.e. Abdaal 
Then he writes:

هزا حديث حسن يحتاج اليه المسافرون وانه مجرب


Translation: This hadith is Hassan and the travelers are in urgent need of it and this has been acted upon[Sharah Hisn ul Hasin, Al-Hirz al-Thamin, page 378]


Hadith # 5

حدثتني ميمونة بنت الحارث زوج النبي صلى الله عليه وسلم

أن رسول الله صلى الله عليه وسلم بات عندها ليلتها فقام يتوضأ للصلاة فسمعته يقول في متوضئه لبيك لبيك ثلاثا نصرت نصرت ثلاثا فلما خرج قلت يا رسول الله سمعتك تقول في متوضئك لبيك لبيك ثلاثا نصرت نصرت ثلاثا كأنك تكلم إنسانا فهل كان معك أحد فقال هذا راجز بني كعب يستصرخني ويزعم أن قريشا أعانت عليهم بني بكر 

Translation: Maymuna bint Harith, the blessed wife of Prophet (Peace be upon him) narrates: The Prophet (Peace be upon him) was doing Wudhu for Tahajjud Salaah at the home of Hazrat Maimuna (radi Allahu anha). He suddenly called out three times, "Labbaik, Labbaik, Labbaik!" (Here I am) and "Nusirtu, Nusirtu, Nusirtu!" (I helped you). Hadhrat Maimuna (Radhi Allaho anha) further asked him why he had called out those words". He replied:"Raajiz (a sahabi from far) was calling me because Quraish wanted to kill him"[Imam Tabarani in Mu’jam as-Sagheer, Volume No.2, Hadith # 968]

What actually happened was that the Quraish wanted to kill Hazrat Umar bin Saalim Raajiz (radi Allahu anhu) as he was on the road leading to Madinatul Munawwarah. He called out: Prophet (Peace be upon you): Help me or else the enemies will kill me!" Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) responded to his call from home and saved him from death.
If Salafis have problem with this report then in Mutabiyat a Sahih Athar is being shown.
The Sahih and Mushoor Athar of Umar (RA) calling Hadrat Sariyah (ra) from far and helping him (Note: Hadrat Sariyah Radhi Allah also heard the call).

عن ابن عمر قال: وجه عمر جيشا وأمر عليهم رجلا يدعى سارية فبينما عمر يخطب يوما جعل ينادي: يا سارية الجبل - ثلاثا، ثم قدم رسول الجيش فسأله عمر، فقال: يا أمير المؤمنين! لقينا عدونا فهزمنا، فبينا نحن كذلك إذ سمعنا صوتا ينادي: يا سارية الجبل - ثلاثا، فأسندنا ظهورنا إلى الجبل فهزمهم الله، فقيل لعمر: إنك كنت تصيح بذلك .
(ابن الأعرابي في كرامات الأولياء والديرعاقولي في فوائده وأبو عبد الرحمن السلمي في الأربعين وأبو نعيم عق معا في الدلائل واللالكائي في السنة، كر، قال الحافظ ابن حجر في الإصابة: إسناده حسن ).
Translation: Ibn Umar (RA) narrates that Umar ibn ul Khattab (RA) once deputed an army and made a person Ameer upon them who was called Sariyah (RA). After this one day when Umar (RA) was giving Khutba, he called out (loudly): Ya Sariyah, the mountain, and he proclaimed this thrice (يا سارية الجبل - ثلاثا ). When the messenger of that army came and asked Umar (RA), by saying: O Ameer ul Mo'mineen! We confronted the enemy and we were getting defeated, but "SUDDENLY A VOICE WAS HEARD" i.e. O Sariyah, the mountain, and this was heard thrice. We turned our backs towards the mountain and due to this Allah defeated the enemy. He asked Umar (RA) were you proclaiming that?
Imam al-Hindi gives references via Imam Ibn Hajr al-Asqalani (rah)'s al-Isaba and quotes Ibn Hajr saying:
قال الحافظ ابن حجر في الإصابة: إسناده حسن
Translation: al-Hafidh Ibn Hajr said in al-Isaba: The Isnaad is "HASAN" [Kanz ul Amaal, Hadith # 35788, or see Urdu version, Volume # 12, Page # 608, Published by Dar ul Ishaat, Urdu Bazaar, Lahore, Pakistan. Also see Isaba fi Tamiyz as Sahaba by Ibn Hajr al Asqalani, Volume # 3, Page # 4, under biography of Sariyah bin Zaneem RA]

Imam Ibn Kathir (Rahimahullah) after narrating it with chain having Muhammad bin Ajlan said:و هذا إسناد جيد حسن
Translation: This Sanad is "STRONG AND GOOD" [al-Bidayah wan Nihayah (7/131)]


Sheikh Abdul Haqq Muhadith Dhelvi (Rahimuhullah), who came from Arabia to subcontinent in order to spread the knowledge of hadith, he is respected highly by all Muslims (including Ghair Muqalideen) , he says:

I wish my intellect was owned by people who reject beseeching for help from Awliya, so what do they understand from it? What we understand is that the one making dua is dependent upon Allah, and he makes dua to Allah, asks Him for his Hajah and presents the Wasila of Allah’s friend , he says: O Allah, the blessings which you have bestowed upon this friend of yours, please grant me something through his wasila, as you are the best of givers, the second case is that one calls out (nida) the Wali and makes him Mukhatib and says: "O Slave of Allah, O Allah’s friend, do my Shaf’aat and make this dua to Allah that he grants me my need" Hence the one who grants and the one who fulfills the need (in both cases) is “ONLY ALLAH” , the man in-between is just an intercessor , whereas the Qadir, Fa’il, one who brings about change is only Allah [Sharah al Mishkaat, Ash’atul Lamaat, Volume No. 3, Page No. 401]

Imam Shams ud-din Al Ramli (Rahimuhullah) on Istighatha

سئل ) عما يقع من العامة من قولهم عند الشدائد يا شيخ فلان يا رسول الله ونحو ذلك من الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين فهل ذلك جائز أم لا وهل للرسل والأنبياء والأولياء والصالحين والمشايخ إغاثة بعد موتهم وماذا يرجح ذلك ؟

فأجاب ) بأن الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين جائزة وللرسل والأنبياء والأولياء والصالحين إغاثة بعد موتهم ؛ لأن معجزة الأنبياء وكرامات الأولياء لا تنقطع بموتهم . أما الأنبياء فلأنهم أحياء في قبورهم يصلون ويحجون كما وردت به الأخبار وتكون الإغاثة منهم معجزة لهم . والشهداء أيضا أحياء شوهدوا نهارا جهارا يقاتلون الكفار . وأما الأولياء فهي كرامة لهم فإن أهل الحق على أنه يقع من الأولياء بقصد وبغير قصد أمور خارقة للعادة يجريها الله تعالى بسببهم والدليل على جوازها أنها أمور ممكنة لا يلزم من جواز وقوعها محال وكل ما هذا شأنه فهو جائز الوقوع وعلى الوقوع قصة مريم ورزقها الآتي من عند الله على ما نطق به التنزيل وقصة أبي بكر ، وأضيافه كما في الصحيح وجريان النيل بكتاب عمر ورؤيته وهو على المنبر بالمدينة جيشه بنهاوند حتى قال لأمير الجيش يا سارية الجبل محذرا له من وراء الجبل لكمين العدو هناك ، وسماع سارية كلامه وبينهما مسافة شهرين ، وشرب خالد السم من غير تضرر به . وقد جرت خوارق على أيدي الصحابة والتابعين ومن بعدهم لا يمكن إنكارها لتواتر مجموعها ، وبالجملة ما جاز أن يكون معجزة لنبي جاز أن يكون كرامة لولي لا فارق بينهما إلا التحدي 


Question:

That which occurs amongst the general public who when in distress call out Ya Sheikh Fulan and Ya Rasul Ullah and other such things in seeking help (Istighatha) from the Prophets, the saints, Ulama and upright people. Is this allowed or not? Do the Messengers/Prophets/Saints/righteous/Mashaikh have the capability to help others...



Answer: 

Istighatha i.e. Seeking Help from the Prophets and Messengers, the Saints, Ulama and upright people is“PERMITTED” after their passing away. The messengers, prophets and saints have (power to) help after their passing away because their miracles do not become abolished after their deaths. The Prophets are alive in their graves, praying and also performing hajj as it has been mentioned in many ahadith. Therefore the help from them shall be a miracle from them, the martyrs are also alive which is proven that they have been seen openly killing the disbelievers.

Now regarding Awliya then this is a Karamat from them, the people of truth believe that this happens from (the hands) of awliya both with their intention and without it. Having a change in outer aspects of things is brought forward by Allah through them. The Dalil for this is that these things are possible and their occurrence is not something impossible, for example the story of Maryam (a.s) and how the provision came to her from Allah as is stated in Quran and the incident of Abu Bakr (ra) with his guests as is present in Sahih, the Nile flowing to its full due to letter of Umar (ra) plus him also seeing right from his mimbar in madina, the army approaching (Sariya ra) and he exclaiming to the leader: “Ya Sariyatul Jabal (i.e. O Sariya turn to the mountain)” i.e. warning him about the enemy behind the mountain and Sariya (ra) even heard him though he was so far that it would take 2 months of travel. Also Khalid bin Walid (ra) drinking poison but it not harming him. The matters which generally go against the norm have for sure occurred from the hands of Sahaba, Tabiyeen, and those later to come. It cannot be possible to deny this fact because when we take this as a whole then they reach the level of Tawatur (i.e. definitely known reality).Hence what is possible as a miracle from Prophet is also possible as Karamah from a Saint, there is no difference between the two except for the fact that former is shown as a challenge [Fatawa al Ramli]


Sheikh ul Islam Imam al-Subki (rah)

Let us see the Introduction of this magnificent scholar, the real Sheikh ul Islam of his time.
Imam Jalal ud-din Suyuti (rah) said about Imam al Subki:

الإمام الفقيه المحدث الحافظ المفسر الأصولي النحوي اللغوي الأديب المجتهد تقي الدين أبو الحسن علي بن عبد الكافي بن علي بن تمام بن يوسف بن
موسى بن تمام بن حامد بن يحيى بن عمر بن عثمان بن علي بن سوار بن سليم.
شيخ الإسلام إمام العصر



Translation: Al-Imam, Al-Faqih, Al-Muhadith, Al-Hafidh, Al-Mufasir, Al-Asooli, Al-Nahwi, Al-Laghwi, Al-Adeeb, Al-Mujtahid "Taqi ud-din Abu al-Hasan Ali bin Abdul Kafi bin Ali bin Tamaam bin Yusuf bin Musa bin Tamam bin Hamid bin Yahya bin Umar bin Uthman bin Ali bin Sawwar bin Saleem "SHEIKH UL ISLAM AND THE IMAM OF HIS TIME" [Tabaqat al Hufaadh (1/525)]

Sheikh ul Islam Imam al- Subki said: It should be known that Tawassul, "ASKING FOR HELP" and intercession through the Prophet (Peace be upon him) in the court of Allah is not only allowed but is "RECOMMENDED" It being Legal and recommended is a known fact for everyone who has understanding of deen, this is a deed of Prophets/Messengers, the salaf-as-Saliheen, the Ulama and general public of Muslims, none of them denied it nor in any time these deeds were called as bad except for when Ibn Taymiyyah (came in picture) and he started to reject them, his sayings made the weak get into confusion/dilemma, he did such a Bidah which nobody before him had done... [Imam Taqi ud din as-Subki – Rahimuhulllah in his magnificent work called Shifa us Siqaam fi Ziyaratil Khayr il Anaam, Page No. 357] Click here for Scanned Page (86)






Seeking Blessings through the Holy Relics of Prophet(صلى الله عليه وآله وسلم)

In Today's era, the degraders of Prophet (صلى الله عليه وآله وسلم) deny the Shifa/Tabarruk (Cure/Blessing) through Prophet (صلى الله عليه وآله وسلم) in different forms. Not only is the Prophet (صلى الله عليه وآله وسلم) source of blessing himself, but also the relics associated with him (صلى الله عليه وآله وسلم) are also source of Shaf'at for Ummah.  The Sahaba(R.A) during his (صلى الله عليه وآله وسلم) lifetime, and also after his Dhahiri passing away did things like washing his cloak to seek cure, considering his hair as most dear to everything that is in the world, touching his pulpit and seeking barakah, wiping his Wudhu water over their faces and chests, even fighting over his left over wudhu water,  etc...

In Light of the Quran

It was usual practice of the Companions to preserve  relics of Prophet(صلى الله عليه وآله وسلم) and to draw benefits and blessings out of them. This proves that they offered them to Allah as instruments of mediation when they needed His help and assistance. Allah Himself has made reference to the relics of the Prophets in the Holy Qur’ān.


وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ ٱلْمَلاۤئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنْتُم مُّؤْمِنِينَ
Translation: And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith." [Quran 2:248]
Tafsir al-Jalalayn: And their prophet said to them, after they had demanded a sign of his kingship: ‘The sign of his kingship is that there will come to you the Ark, a chest containing the images of the prophets, which God sent down to Adam, and which was handed down to them [sc. the Israelites], until the Amalekites seized it from them in battle. They used to commence fighting invoking it before their enemy and marching behind it, as well as experience peacefulness in its presence as God says: therein is a Spirit of Peace, reassurance for your hearts, from your Lord, and a remnant of what the folk of Moses and the folk of Aaron left behind, which were Moses’s pair of sandals and his staff, Aaron’s turban, a measure (qafīz) of the manna that used to come down on them, and the pieces of the broken tablets, the angels bearing it (tahmiluhu l-malā’ikatu, the circumstantial qualifier referring to the subject of the verb ya’tiyakum, ‘there will come to’). Surely in that shall be a sign for you, of his kingship, if you are believers’. The angels bore it between the earth and the sky while they gazed at it, until finally they placed it before Saul. They then acknowledged his kingship and hastened to enlist in the [holy] struggle, and he chose seventy thousand of their young men.
Quran states:

ٱذْهَبُواْ بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيراً وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّي لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
قَالُواْ تَٱللَّهِ إِنَّكَ لَفِي ضَلاَلِكَ ٱلْقَدِيمِ فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَٱرْتَدَّ بَصِيراً قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّيۤ أَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ

Translation: "Go with this my shirt, and cast it over the face of my father: he will come to see (clearly).Then come ye (here) to me together with all your family." When the caravan left (Egypt), their father said: "I do indeed scent the presence of Joseph: Nay, think me not a dotard." They said: "By Allah. truly thou art in thine old wandering mind." Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: "Did I not say to you, 'I know from Allah that which ye know not?'"[Quran 12:93-96]


The NEARNESS OF ALLAH'S APOSTLE(MAY PEACE BE UPON HIM) TO THE PEOPLE AND THEIR SEEKING BLESSINGS FROM HIM (AND HIS POSSESSIONS) 

Blessing Through Hair of Prophet(صلى الله عليه وآله وسلم)
Hadith #1

عن ابن سيرين، قال: قلت لعبيدة «عندنا من شعر النبي صلى الله عليه وسلم أصبناه من قبل أنس أو من قبل أهل أنس» فقال: لأن تكون عندي شعرة منه أحب إلي من الدنيا وما فيها

Narrated Ibn Sirrn:

I said to 'Ablda, "I have some of the hair of the Prophet which I got from Anas or from his family." 'Abida replied."No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it."
Reference
► Volume 1, Book 4, Number 171: Sahih Bukhari

 Sunan Al Kubra-Imam Bayhaqi, volume 7, Page: 107, Hadith #13410 


Hadith #2

Anas reported: I saw when the Messenger of Allah (may peace be upon him) got his hair cut by the barber, hisCompanions came round him and they eagerly wanted that no hair should fall but in the hand of a person. 

Reference
►Book 030, Number 5750: (Sahih Muslim)


Imam Muslim made a whole Baab (Chapter) with the name of

باب قرب النبي عليه السلام من الناس وتبركهم به
 
Translation: THE NEARNESS OF ALLAH'S APOSTLE (MAY PEACE BE UPON HIM) TO THE PEOPLE AND THEIR SEEKING BLESSINGS FROM HIM (AND HIS POSSESSIONS)
Sahi Muslim-Imam Muslim, Kitab Al Fadail, Chapter : THE NEARNESS OF ALLAH'S APOSTLE (MAY PEACE BE UPON HIM) TO THE PEOPLE AND THEIR SEEKING BLESSINGS FROM HIM (AND HIS POSSESSIONS), Volume 4, Page: 1812/4, Hadith No#2325 
Musnad Ahmad Hambal, Volume 19, Page: 363, Hadith No#12363 And  Volume: 19 Page: 393, Hadith No#12400
Musnad 'Abd bin Humaid, Volume 1, Page: 380, Hadith No #1273
Mustakhraj Abu 'Awanah, Volume 2, Page: 312, Hadith No #3247
Sunan Al Kubra-Imam Bayhaqi, Volume 7, Page: 108, Hadith No #13411 


Hadith #3

Similarly another tradition is attributed to Anas:

I saw that a barber was shaving the Prophet’s head and the Companions stood around him in the shape of a circle.They wished that each strand of hair falling off the Prophet’s head should fall into the hand of one of them (they did not wish it to fall on the ground)

References
►Muslim narrated it in his as-Sahīh, book of fadā’il (virtues) ch.19 (4:1812#2324)
►Ahmad bin Hambal, Musnad (3:133,137)
►Ibn Sa‘d, at-Tabaqāt-ul-kubrā (1:431)
►Bayhaqī, as-Sunan-ul-kubrā (7:68)
►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:140).


Hadith #4

Narrated IsraiI:
Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"

Reference
►Book 72, Number 784: (Sahih Bukhari)


Ibn Hajar ‘Asqalānī says: “This tradition furnishes the proof that it is valid to draw divine blessings from the Prophet’s hair and confirms the permissibility of its acquisition.”

Reference
►Ibn Hajar ‘Asqalānī, Fath-ul-bārī (1:274)

Khalid bin Walid fighting for the Blessed hair of Prophet(Peace be Upon him)

و روي عن صفية بنت نجدة ...
و كانت في قلنسوة خالد بن الوليد شعرات صلى الله عليه و سلم ، فسقطت قلنسوته في بعض حروبه ، فشد عليها شدة أنكر عليه أصحاب النبي صلى الله عليه و سلم كثرة من قتل فيها ، فقال : لم أفعلها بسبب القلنسوة ، بل لما تضمنه من شعره صلى الله عليه و سلم لئلا أسلب بركتها و تقع في أيدي المشركين .
Translation: Hadrat Safiya (ra) narrates that the cap (helmet) of Khalid bin Walid contained some (blessed) hair of Prophet (Peace be upon him), When that cap (helmet) fell in some battlefield, he started to search for it, when many Sahaba were martyred in that battle, the people strongly complained about (what he did). At this he replied: I did not try so to find just the cap, actually It contained the (blessed) hair of Prophet (Peace be upon him) and I feared that It might get into the hands of Mushrikeen and I might lose the Barakah of it [Qadhi Iyaadh in Ash-Shifa, Volume No. 1, Page No. 619]


The Small water bag of leather as a source of Blessing
Hadith #5

عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ جَدَّتِهِ كَبْشَةَ قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَشَرِبَ مِنْ فِي قِرْبَةٍ مُعَلَّقَةٍ قَائِمًا فَقُمْتُ إِلَى فِيهَا فَقَطَعْتُهُ

‘Abd-ur-Rahmān bin Abū ‘Amrah has attributed it to his grandmother who heard it from Kabshah Ansāriyyah:

Allah’s Messenger (صلى الله عليه وآله وسلم) went over to see her and there was a small water bag of leather hanging there. He drank water from it while standing. Then she cut off the mouth of water bag on account of its blessing because the Prophet’s mouth had touched it.

References
►Ibn Mājah narrated it with a sound chain of transmission in his Sunan, book of ashribah (drinks) ch.21 (2:1132#3423)
►Tirmidhī graded it hasan (fair) sahīh (sound) gharīb (rare or unfamiliar) in his al-Jāmi‘-us-sahīh, book of ashribah, ch.18 (4:306#1892), and in ash-Shamā’il-ul-Muhammadiyyah (p.178#203)
►Ahmad bin Hambal, Musnad (6:434)
►Tabarānī, al-Mu‘jam-ul-kabīr (25:15#8)
►Baghawī in Sharh-us-sunnah (11:379#3042)
Musnad Humaidhi, Volume: 1, Page: 348, Hadith No #357
Sahi Ibn e Hibban, Volume:12, Page: 138, Hadith No #5318
Shu'b Al Eman-Imam Bayhaqi, Volume: 8, Page: 148, Hadith No #5624
Musnad Shamiyyen-Imam Tabrani, Volume: 1, Page: 369, Hadith No #639
Ma'rifat As Sahabah-Abu Nu'ym, Volume: 6, Page: 3432, Hadith No #7821 


Hadith #6


عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى أُمِّ سُلَيْمٍ وَقِرْبَةٌ مُعَلَّقَةٌ فَشَرِبَ مِنْ فَمِ الْقِرْبَةِ وَهُوَ قَائِمٌ، فَقَامَتْ أُمُّ سُلَيْمٍ إِلَى رَأْسِ الْقِرْبَةِ فَقَطَعَتْهَا


Umm Sulaym cut off the mouth of the water bag from which the Prophet (صلى الله عليه وآله وسلم) had drunk water. Anas says:

That the Prophet (صلى الله عليه وآله وسلم) came over to see Umm Sulaym and there was a small leather bag (of water) hanging in the house. He drank (water) from this leather bag while standing. Anas says that Umm Sulaym cut off the mouth of the leather bag so it is (still) with us

References
►Tirmidhī, ash-Shamā’il-ul-Muhammadiyyah (p.179#205)
►Related by Ahmad bin Hambal in his Musnad (3:119; 6:431)
►Abū Dāwūd Tayālisī, Musnad (p.229#1650)
►Tabarānī in al-Mu‘jam-ul-kabīr (25:127#307) and in al-Mu‘jam-ul-awsat (1:379#658)
Musnad Al Haarith-Imam Ibn e Abi Usamah, Volume: 2, Page: 586, Hadith No #543
Tabqaat Al Kubra-Imam Ibn e Sa'd, Volume 8, Page: 315
Sayyir Al A'lam An Nubala-Imam Zahabi, Volume 3, Page: 432


Cure through the Prophet's(صلى الله عليه وآله وسلم) Cloak
Hadith #7

فرجعت إلى أسماء فخبرتها، فقالت: هذه جبة رسول الله صلى الله عليه وسلم، فأخرجت إلي جبة طيالسة كسروانية لها لبنة ديباج، وفرجيها مكفوفين بالديباج، فقالت: هذه كانت عند عائشة حتى قبضت، فلما قبضت قبضتها، وكان النبي صلى الله عليه وسلم يلبسها، فنحن نغسلها للمرضى يستشفى بها

I went back to Asma' and informed her. whereupon she said: Here is the cloak of Allah's Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and "WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY"
Reference
►Sahih Muslim Hadith #5149
Sunan Al Kubra-Imam Bayhaqi, Volume: 2, Page: 594, Hadith No #4210
Shu'b Al Eman-Imam Bayhaqi, Volume: 8, Page: 207
Sharh us Sunnah-Imam Baghwi, Volume: 12, Page: 33, Hadith No #3104
Al Muntaqa-Imam Suliman bin Half Al Baji, Volume: 7, Page: 222
Sharah At Taqreeb-Imam Zain ud Din Iraqi, Volume:3, Page: 234
Mirqat Al Mafateeh-Imam Mulla Ali Qari, Volume: 7, Page: 2770
Tohfatul Ahwazi-Allama Mubarakfuri, Volume: 5, Page: 318
Jami' Al Usool-Ibn e Al Atheer, Volume: 10, Page: 688, Hadith No: 8344 

Prophet(صلى الله عليه وآله وسلم) confirming the act to be right

Hadith #8

عن أنس بن مالك، قال: دخل علينا النبي صلى الله عليه وسلم فقال عندنا، فعرق، وجاءت أمي بقارورة، فجعلت تسلت العرق فيها، فاستيقظ النبي صلى الله عليه وسلم فقال: «يا أم سليم ما هذا الذي تصنعين؟» قالت: هذا عرقك نجعله في طيبنا، وهو من أطيب الطيب
Anas b. Malik reported that Allah's Apostle (may peace be upon him) came to the house of Umm Sulaim and slept in her bed while she was away from her house. On the other day too he slept in her bed. She came and it was said to her: It is Allah's Apostle (may peace be upon him) who is having siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah's Apostle (may peace be upon him) was startled and woke up and said: Umm Sulaim, what are you doing? She said: Allah's Messenger, we seek blessings for our children through it. Thereupon he said: You have done something right.

Reference
►Book 030, Number 5762: Sahih Muslim

Notes:

Imam Muslim Narraed this Hadith under the chapter named as

باب طيب عرق النبي صلى الله عليه وسلم والتبرك به

Translation: THE FRAGRANCE OF THE SACRED SWEAT OF ALLAH'S APOSTLE (MAY PEACE BE UPON HIM)AND GETTING BLESSINGS FROM IT.

References:

Sahi Muslim-Imam Muslim, Chapter: THE FRAGRANCE OF THE SACRED SWEAT OF ALLAH'S APOSTLE (MAY PEACE BE UPON HIM)AND GETTING BLESSINGS FROM IT, Volume:4, Page: 1815, Hadith No #2331
Al Musnad-Abu Dawud At Tayalsi, Volume: 3, Page: 551, Hadith No #2391
Al Musnad-Ahmad Bin hambal, Below are the details
Volume: 19, Page: 59, 
Hadith No #12000Volume: 19, Page: 378, Hadith No #12396
Volume: 21, Page: 33, 
Hadith No #13310
Volume: 21, Page: 73, 
Hadith No #13366
Volume: 21, Page: 98, 
Hadith No #13409
Volume: 21, Page: 105, 
Hadith No #13423
Volume: 21, Page 447, 
Hadith No #14059► Al Musnad-'Abd bin Humaid, Volume:1 Page: 378, Hadith No #1268
 Sunan Al Kubra-Imam Nasai, Volume: 8, Page:465, Hadith No #9721
 Sunan Nasai-Imam Nasai, Volume:8, Page: 218, Hadith No #5371
 Al Musnad-Imam Abu Ya'la, Volume:6, Page: 409, Hadith No #3769
 Sahi-Imam Ibn e khuzaimah, Volume:1, Page: 142, Hadith No #281
 Sahi-Imam Ibn e Hibban, Volume:10, Page: 387, Hadith No #4528
► Ma'jam Al Kabeer-Imam Tabrani, Volume:25, Page:119, Hadith No #289
 Hilyat Al Awliya-Imam Abu Nu'ym,Volume:2, Page: 61
 Sunan Al Kubra-Imam Bayhaqi, Volume:2, Page: 591, Hadith No #4198
 Shu'b Al Iman-Imam Bayhaqi,Volume:3, Page: 23, Hadith No #1361
 Dalail An Nubuwwah-Imam Abu Nu'ym, Volume:1, Page: 442, Hadith No #361
 Dalail An Nubuwwah-Imam Bayhaqi,Volume:1, Page: 258
 Fathul Bari-Imam Ibn e Hajr 'Asqalani, Volume:6, Page: 573
khasais Al Kubra-Imam Suyuti, Volume:1, Page: 114
Mawahib Al laduniya-Imam Qustulani, Volume: 2, Page:89

Blessing through the Holy Prophet's(صلى الله عليه وآله وسلم) Perspiration
Hadith #9

Umm Sulaim reported that Allah's Apostle (may peace be upon him) visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah's Apostle (may peace be upon him) said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. Allah's Apostle (may peace be upon him) sweated in cold weather when revelation descended upon him.

Reference
►Book 030, Number 5763: Sahih Muslim

Hadith #10

عَنْ ثُمَامَةَ، عَنْ أَنَسٍ: «أَنَّ أُمَّ سُلَيْمٍ كَانَتْ تَبْسُطُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نِطَعًا، فَيَقِيلُ عِنْدَهَا عَلَى ذَلِكَ النِّطَعِ» قَالَ: «فَإِذَا نَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخَذَتْ مِنْ عَرَقِهِ وَشَعَرِهِ، فَجَمَعَتْهُ فِي قَارُورَةٍ، ثُمَّ جَمَعَتْهُ فِي سُكٍّ» قَالَ: فَلَمَّا حَضَرَ أَنَسَ بْنَ مَالِكٍ الوَفَاةُ، أَوْصَى إِلَيَّ أَنْ يُجْعَلَ فِي حَنُوطِهِ مِنْ ذَلِكَ السُّكِّ، قَالَ: فَجُعِلَ فِي حَنُوطِهِ

It is narrated by Thumāmah through Anas: That Umm Sulaym used to spread a leather mattress for the Holy Prophet (صلى الله عليه وآله وسلم) where he enjoyed his midday nap. Anas relates that when the Holy Prophet (صلى الله عليه وآله وسلم) woke up, I collected his perspiration and his hair, put these into a bottle and blended them with perfume. Thumāmah relates that when Anas was on the brink of dying he willed that the scent be applied to his coffin. He relates that the scent was applied to his coffin. 

Reference
► Bukhārī in his as-Sahīh, book of isti’dhān (asking permission) ch.41 (5:2316#5925). Sahi-Imam Ibn e Khuzimah, Volume: 1, Page: 142, Hadith No #281
Sharah Mushkil Al Athaar-Imam Tahawi, Volume: 6, Page: 360, Hadith No #2531 

Order Of Prophet(صلى الله عليه وآله وسلم)


Hadith #11

أبا جحيفة، يقول: خرج علينا رسول الله صلى الله عليه وسلم بالهاجرة، فأتي بوضوء فتوضأ، فجعل الناس يأخذون من فضل وضوئه فيتمسحون به، فصلى النبي صلى الله عليه وسلم الظهر ركعتين، والعصر ركعتين، وبين يديه عنزة

وقال أبو موسى: دعا النبي صلى الله عليه وسلم بقدح فيه ماء، فغسل يديه ووجهه فيه، ومج فيه، ثم قال لهما: اشربا منه، وأفرغا على وجوهكما ونحوركما


Narrated Abu Juhaifa:

Allah's Apostle came to us at noon and water for ablution was brought to him. After he had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing). The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the 'Asr prayer while an 'Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink from the tumbler and pour some of its water on your faces and chests." 

Reference
►Volume 1, Book 4, Number 187: Sahih Bukhari

► Sahi Muslim-Imam Muslim, Volume:1, Page: 360, Hadith No #503
► Sunan Al Kubra-Imam Nasai, Volume:1, Page: 126, Hadith No #135
 Sunan Al Mujtaba(nasai)-Imam Nasai, Volume:1, Page: 78, Hadith No #137
 Al Musnad-Imam Ibn e Ja'd, Volume:1, Page:40, Hadith No #137
 Al Musnad-Imam Ahmad Bin Hambal, 
Volume:31, Page:41, Hadith No #18744Volume:31, Page:51, Hadith No #18757Volume:31, Page: 54, Hadith No #18760Volume:31, Page: 58, Hadith No #18767 Al Musnad-Imam abu Ya'la, Volume:2, Page:190, Hadith No #891 
 As Sahi-Imam Ibn e Hibban, 
Volume:4, Page:82, Hadith No #1268Volume:6, Page:143, Hadith No #2382
 Ma'jam Al Kabeer-Imam Tabrani, 
Volume:22, Page:101, Hadith No #247Volume:22, Page:107, Hadith No #267Volume:22, Page:110, Hadith No #278Volume:22, Page:115, Hadith No #294Volume:22, Page:120, Hadith No #307Volume:22, Page:120, Hadith No #309Volume:22, Page:121, Hadith No #311Volume:22, Page:124, Hadith No #320

Sunan Al Kubra-Imam Bayhaqi, Volume:1, Page:359, Hadith No #1117Volume:2, Page:382, Hadith No #3463  

Blessing through Prophet's(صلى الله عليه وآله وسلم) Ablution


Hadith #12
محمود بن الربيع، قال «وهو الذي مج رسول الله صلى الله عليه وسلم في وجهه وهو غلام من بئرهم» وقال عروة، عن المسور، وغيره يصدق كل واحد منهما صاحبه «وإذا توضأ النبي صلى الله عليه وسلم كادوا يقتتلون على وضوئه»

Narrated Ibn Shihab:

Mahmud bin Ar-Rabi' who was the person on whose face the Prophet had ejected a mouthful of water from his family's well while he was a boy, and 'Urwa (on the authority of Al-Miswar and others) who testified each other, said,"Whenever the Prophet , performed ablution, his companions were nearly fighting for the remains of the water." 

Reference
►Volume 1, Book 4, Number 188: Sahih Bukhari
 Al Musnad-Ahmad Bin Hambal, Volume:31, Page: 243, Hadith No: #18928
 As Sahi-Imam Ibn e Hibban, Volume:11, Page: 216, Hadith No: #4872
 Ma'jam Al Kabeer-Imam Tabrani, Volume:9, Page: 20, Hadith No: #13
 Sunan Al Kubra-Imam bayhaqi, Volume:9, Page: 366, Hadith No: #18807
 Shu'n Al Iman-Imam Bahyaqi, Volume:3, Page: 104, Hadith No: #1434
 Dalail An Nubuwwah-Imam Bayhaqi, Volume:4, Page: 104
 Mirqat Al Mafateeh-Mulla Ali qari,Volume:6, Page: 2614
 Nayil Al Awtar-Shaukani, Volume:1, Page: 33
 Jami' Al Usool-Ibn al Atheer, Volume:8, Page: 286, Hadith No: #6108
 Jami' Al Masaneed Wal sunan-Hafiz Ibn e Katheer,Volume:7 , Page: 415
 Al Bidayah Wan Nihayah-Hafiz Ibn e Katheer, Volume:4, Page: 199
 Taghleeq At Ta'leeq-Imam ibn e Hajr Asqalani, Volume:2, Page: 128
 Khasais Al Kubra-Imam suyuti, Volume:1, Page: 400
 Mawahib Al Laduniya-Imam Qusutulani, Volume:1, Page: 321
 Tareekh Damishq Al Kabeer-Ibn e Asakir, Volume:57, Page: 228
 Sayyir Al A'lam An Nubala-Imam Zahabi, (Seerat) Volume:2, Page: 33
 Ma'jam As Shuyookh Al Kabeer-Imam Zahabi, Volume:1, Page: 73
 Tareekh Tabari-Imam Tabari, Volume:2, Page: 627
 Al Kaamil-Ibn Al Atheer, Volume:2, Page: 84


Hadith #13
السائب بن يزيد، يقول: ذهبت بي خالتي إلى النبي صلى الله عليه وسلم فقالت: يا رسول الله، إن ابن أختي وجع فمسح رأسي ودعا لي بالبركة، ثم توضأ، فشربت من وضوئه، ثم قمت خلف ظهره، فنظرت إلى خاتم النبوة بين كتفيه، مثل زر الحجلة

Narrated As-Sa'ib bin Yazid:

My aunt took me to the Prophet and said, "O Allah's Apostle! This son of my sister has got a disease in his legs." So he passed his hands on my head and prayed for Allah's blessings for me; then he performed ablution and I drank from the remaining water. I stood behind him and saw the seal of Prophethood between his shoulders, and it was like the "Zir-al-Hijla" (means the button of a small tent, but some said 'egg of a partridge.' etc.)

Reference
►Volume 1, Book 4, Number 189: Sahih Bukhari


 Sahi Muslim-Imam Muslim, Volume:4, Page: 1823, Hadith No #2345
 Sunan Tirmidhi-Imam Tirmidhi, Volume:5, Page: 602, Hadith No #3643
 Sunan Al Kubra-Imam Nasai, Volume:7, Page:64, Hadith No #7476
 Ma'jam Al Kabeer-Imam Tabrani, Volume:7, Page: 156,Hadith No #6680 And Volume:, Page:157/7,Hadith No#6682
 Shamail e Muhammadiyah-Imam Tirmidhi, Volume:1, Page: 42, Hadith No #16
 Dalail An Nubuwwah-Imam Bayhaqi, Volume:1, Page: 259
 Ma'rifat As Sahabah-Imam Abu Nu'ym,Volume:3, Page: 1376, Hadith No #3478, And Volume:6, Page: 3589,Hadith No #8088 Mirqat Al Mafateeh-Mulla Ali Qari, Volume:2, Page: 447, Hadith No #476 
 'Aun Al 'Abood Sharah Sunan Abu Dawud-Azeem Abadi, Volume:11, Page: 175
 Al Badaya Wan Nihayah-Hafiz Ibn e Katheer-Volume:6, Page: 30
 Jami' Al Masaneed Wa Sunan-Hafiz Ibn e Katheer, Volume:3, Page: 249
 Taghleeq Al At Ta'leeq-Imam Ibn e Hajr Asqalani, Volume:4, Page: 48
 Sayyir Al A'laam An Nubala-Imam Zahabi, (Seerat) Volume:2, Page: 368

Hadith #14

Narrated Abu Juhaifa:

Allah's Apostle came out at midday and offered a two-Rak'at Zuhr and 'Asr prayers at Al-Batha and an 'Anza was planted in front of him (as a Sutra). He performed ablution and the people took the remaining water left after his ablution and rubbed their bodies with it. 

Reference
►Volume 1, Book 9, Number 480: Sahih Bukhari

Prophet(صلى الله عليه وآله وسلم) himself distributing the Blessed hair 
Hadith #15

Anas b. Malik (Allah be pleased wish him) reported that Allah's Messenger (may peace be upon him) came to Mina; he went to the Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him; after which he tiimed his left side.He then gave (these hair) to the people.
Reference 
►Book 007, Number 2991: Sahih Muslim

 Sahi Muslim-Imam Muslim, Book: Al Hajj, Chapter : IT IS A SUNNAH THAT ON THE DAY OF NAHR ONE SHOULD THROW PEBBLES, THEN SLAUGHTER ANIMAL THEN GET ONE'S HEAD SHAVED, AND ONE SHOULD START SHAVING ONE'S HEAD FROM THE RIGHT SIDE (56), Volume: 2, Page: 947, Hadith No #1305
 Sahi Bukhari-Imam Bukhari, Kitab Al Wudu,Volume:1, Page: 45, Hadith No#171
 Sunan Abu Dawud-Imam Abu Dawud, Volume:2, Page: 203, Hadith No#1981
 Sunan Tirmidhi-Imam Tirmdhi, Volume:3, Page: 246, Hadith No#912
 Sunan Al Kubra-Imam Nasai, Volume:4, Page: 194, Hadith No#4087 And Volume:4 , Page: 201, Hadith No#4102 Al Musnad-Imam Abu Ya'la,Volume:5, Page: 210, Hadith No#2827 
 Al Musnad-Imam humaidi, Volume:2, Page: 318, Hadith No#1254
 Al Musnad-Imam Ahmad Bin Hambal, Volume:19, Page:144, Hadith No#12092Volume:20, Page:403, Hadith No#13164Volume:20, Page:451, Hadith No#13242 Al Musnad-Imam Abd bin Humaid, Volume:1, Page:366, Hadith No#1219 
 As Sahi-Imam ibn e Khuzaimah, Volume:4, Page:299, Hadith No#2928
 As Sahi-Imam Ibn e Hibban, Volume:9, Page:191, Hadith No#3879
 Al Mustadrak-Imam Haakim, Volume:1, Page:647, Hadith No#1743
 Ma'jam Al Ausath-Imam Tabrani, Volume:4, Page:292, Hadith No#4234
 Sunan As Sagheer-Imam Bayhaqi, Volume:2, Page:191, Hadith No#1690
 Sunan Al Kubra-Imam Bayhaqi, Volume:1, Page:39, Hadith No#91Volume:2, Page:599, Hadith No#4232Volume:2, Page:599, Hadith No#4233Volume:5, Page:168, Hadith No#9400Volume:5, Page:219, Hadith No#9580Volume:7, Page:107, Hadith No#13409 Dalail An Nubuwwah-Imam Bayhaqi, Volume:1, Page:227, Volume:5, Page: 441 


Hadith #16

Abu Bakr reported: (He called for) the barber and, pointing towards the right side of his head, said: (Start from) here, and then distributed his hair among those who were near him. He then pointed to the barber (to shave) the left side and he shaved it, and he gave (these hair) to Umm Sulaim (Allah be pleased with her). And in the narration of Abu Kuraib (the words are):" He started from the right half (of his head), and he distributed a hair or two among the people. and then (asked the barber) to shave the left side and he did similarly, and he (the Holy Prophet) said: Here is Abu Talha and he gave these (hair) to Abu Talha."
Reference 
►Book 007, Number 2992: Sahih Muslim


Hadith #17

Anas b. Malik (Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) threw stones at Jamrat al-'Aqaba. He then want to his sacrificial animal and sacrificed it, and there was sitting the barber, and he pointed with his hand towards his head, and he shaved the right half of it, and he (the Holy Prophet) distributed them (the hair) among those who were near him. And he again said: Shave the other half, and said: Where is Abu Talha and gave it (the hair) to him. 

Reference 
►Book 007, Number 2993: Sahih Muslim

Hadith #18 

Anas b. Malik (Allah be pleased with him) reported: When Allah's Messenger (may peace be upon him) had thrown pebbles at the Jamra and had sacrificed the animal, he turned (the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.

Reference 
►Book 007, Number 2994: Sahih Muslim 

Shroud out of the clothes worn by the Prophet(صلى الله عليه وآله وسلم)

Hadith #19

Narrated Abu Hazim:

Sahl bin Sa'd said that a woman brought a Burda (sheet) to the Prophet. Sahl asked the people, "Do you know what is a Burda?" The people replied, "It is a 'Shamla', a sheet with a fringe." That woman said, "O Allah's Apostle! I have brought it so that you may wear it." So the Prophet took it because he was in need of it and wore it. A man among his companions, seeing him wearing it, said, "O Allah's Apostle! Please give it to me to wear." The Prophet said, "Yes." (and gave him that sheet). When the Prophet left, the man was blamed by his companions who said, "It was not nice on your part to ask the Prophet for it while you know that he took it because he was in need of it, and you also know that he (the Prophet) never turns down anybody's request that he might be asked for." That man said, "I just wanted to have its blessings as the Prophet had put it on, so l hoped that I might be shrouded in it." 
Reference 
►Volume 8, Book 73, Number 62: Sahih Bukhari
Hadith #20 

When Alī’s mother, Fātimah bint Asad died, her funeral rites were meticulously observed. After the bath, when it was time to dress her up in a shirt, the Prophet (صلى الله عليه وآله وسلم) handed his own shirt to the women and commanded them to dress her up in that shirt and then wrap the coffin round it. 

References

►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (24:351-2#871) and al-Mu‘jam-ul-awsat (1:152-3#191)
►Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (4:380).   
►Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (4:382)
►Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)
► Ibn-ul-Jawzī, al-‘Ilal-ul-mutanāhiyyah (1:268-9#433), Sifat-us-safwah (2:38); Ibn-ul-Athīr, Asad-ul-ghābah (7:213)
► Samhūdī, Wafā’-ul-wafā (3:897-8)


Hadith #21

When the Prophet’s daughter, Zaynab or Umm Kalthūm died, he blessed her with his own trouser-sash to wrap the coffin.
References

►Bukhārī narrated it in his as-Sahīh, book of janā’iz (funerals) ch.8, 17 (1:422-3,425#1195,1204)
►Muslim, as-Sahīh, book of janā’iz, ch.12 (2:648#939)
►Abū Dāwūd, Sunan, b. of janā’iz, (3:200#3157);
►Nasā’ī, Sunan, b. of janā’iz (4:28-33)
►Tirmidhī, al-Jāmi‘-us-sahīh, b. of janā’iz, ch.15 (3:315#990)
►Ibn Mājah, Sunan, b. of janā’iz, ch.8 (1:468-9#1458)
►Mālik bin Anas, al-Muwattā, b. of janā’iz, ch.1 (1:222#2)
►Ahmad bin Hambal, Musnad (5:84, 6:407)
►Humaydī, Musnad (1:175-6#360)
►Ibn Hibbān, as-Sahīh (7:302,304#3032-3)
►Tabarānī, al-Mu‘jam-ul-kabīr (25:45-50#86,88-95,97-99).


Blessings through the Prophet(صلى الله عليه وآله وسلم) Spittle
Hadith #22
Part of the hadith

Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah's Apostle spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect."
Reference 
►Volume 3, Book 50, Number 891: Sahih Bukhari


Hadith #23

Asmā’ bint Abū Bakr says:

I (while in Makkah) was pregnant with ‘Abdullāh bin Zubayr (that is, he was in my belly). The period of pregnancy was near completion that I set out for Medina. I got down at Qubā’ and gave birth to my son (‘Abdullāh bin Zubayr) at Qubā’. Then I took him over to the Holy Prophet (صلى الله عليه وآله وسلم) and placed him in his lap. He sent for a date and chewed it. Then he put his saliva into the child’s mouth, and the first thing that entered his stomach was the Prophet’s saliva. Then he applied the date to his palate, prayed for him and offered his congratulations

References

►Bukhārī narrated it in his as-Sahīh, book of fadā’il-us-sahābah (virtues of the Companions) ch.74 (3:1422-3#3697), b. of ‘aqīqah, ch.1 (5:2081#5152)
►Muslim, as-Sahīh, b. of ādāb (good manners) ch.5 (3:1691#2146)
►Ahmad bin Hambal in Musnad (6:93,347).

Hadith #24

Anas narrates: When ‘Abdullāh, the son of Abū Talhah al-Ansārī, was born, I brought him to the Holy Prophet (صلى الله عليه وآله وسلم). At that time, he was wearing a shawl and rubbing oil on to a camel. He said: have you got any dates? I replied, yes. Then I gave him a few dates, he munched them with his teeth and then he put it into the child’s mouth by opening it. The child started sucking it. He said: the Muslims of Medina love the dates and then he named the child as ‘Abdullāh.

References

►Muslim narrated it in his as-Sahīh, book of ādāb (good manners) ch.5 (3:1689#2144)
►Ahmad bin Hambal in Musnad (3:175,196,212)


Hadith #25

‘Ā’ishah relates that the Holy Prophet (صلى الله عليه وآله وسلم) used to mention in the context of patients:

In the name of Allah, with the help of the soil of our land and the saliva from the mouth of some of us, our patient shall recover by the will of our God.

References

►Bukhārī transmitted it in his as-Sahīh, book of tibb (medicine) ch.37 (5:2168#5413)

►Muslim, as-Sahīh, b. of salām (peace) ch.21 (4:1724#2194)

►Ahmad bin Hambal, Musnad (6:93)

►Hākim, al-Mustadrak (4:412)

►Baghawī in Sharh-us-sunnah (5:224-5#1414).

Ibn Hajar ‘Asqalānī’s comments on the tradition are as follows:

“The Prophet’s words “from the saliva of some of us” prove that he used to apply his saliva while using a protective invocation (ruqyah) over something. Nawawī says: ‘the tradition means that the Holy Prophet (صلى الله عليه وآله وسلم) put his saliva on his forefinger and rubbed it on to the soil, then he froze it and applied it to the patient or the wound and while applying it, he recited the words of the tradition.’ Qurtubī says: ‘this tradition proves that it is valid to treat any disease by using a protective invocation over it, and it also makes it clear that it was a common and popular practice among them.’ He is also of the opinion that the Prophet’s placing of his forefinger on the soil and sprinkling it with earth justifies its relevance while blowing protective invocation through it… And, surely, it describes the mode of receiving blessings through the attributes of the Lord and the relics of the Prophet (صلى الله عليه وآله وسلم). Then blowing breath laden with protective invocation into something and a divinely inspired sense of purpose and determination have amazing implications which simply stun human reason.

Reference

►Ibn Hajar ‘Asqalānī, Fath-ul-bārī (10:208)


Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) handwash
Hadith #26

Abu Musa reported: I was in the company of Allah's Apostle (may peace be upon him) as he had been sitting in Ji'rana (a place) between Mecca and Medina and Bilal was also there, that there came to Allah's Apostle (may peace be upon him) a desert Arab, and he said: Muhammad, fulfill your promise that you made with me. Allah's Messenger (may peace be upon him) said to him: Accept glad tidings. Thereupon the desert Arab said: You shower glad tidings upon me very much; then Allah's Messenger (may peace be upon him) turned towards Abu Musa and Bilal seemingly in a state of annoyance and said: Verily he has rejected glad tidings but you two should accept them. We said: Allah's Messenger, we have readily accepted them. Then Allah's Messenger (may peace be upon him) called for a cup of water and washed his hands in that and face too and put the saliva in it and then said: Drink out of it and pour it over your faces and over your chest and gladden yourselves. They took hold of the cup and did as Allah's Messenger (may peace be upon him) had commanded them to do. Thereupon Umm Salama called from behind the veil: Spare some water in your vessel for your mother also, and they also gave some water which had been spared for her.
Reference 
►Book 031, Number 6091: Sahih Muslim
Hadith #27

Narrated Abu Juhaifa:

I came to the Prophet while he was inside a red leather tent, and I saw Bilal taking the remaining water of the ablution of the Prophet, and the people were taking of that water and rubbing it on their faces; and whoever could not get anything of it, would share the moisture of the hand of his companion (and then rub it on his face).
Reference 
►Volume 7, Book 72, Number 750: Sahih Bukhari


Blessing through Prophet(صلى الله عليه وآله وسلم) Sandel 
Hadith #28

Narrated 'Isa bin Tahman:

Anas brought out to us two worn out leather shoes without hair and with pieces of leather straps. Later on Thabit Al-Banani told me that Anas said that they were the shoes of the Prophet. 

Reference
►Volume 4, Book 53, Number 339: Sahih Bukhari
Hadith #29

Narrated Isaa bin Tahman: Anas bin Malik brought out for us, two sandals having two straps. Thabit Al-Banani said, "These were the sandals of the Prophet ."
Reference 
►Volume 7, Book 72, Number 749: Sahih Bukhari

Respect(adaab) for Blessed sandals of Prophet(صلى الله عليه وآله وسلم) 

Qastallānī writes in his book al-Mawāhib-ul-laduniyyah (2:118-9) that ‘Abdullāh bin Mas‘ūd was one of the Prophet’s attendants and attended him with a pillow, a tooth-brush, a pair of sandals and water for ablution. When the Prophet (صلى الله عليه وآله وسلم) stood up, he helped him put on the sandals, and when he sat down, ‘Abdullāh bin Mas‘ūd picked up the sandals and tucked them under his arms.



Blessing through the Holy Goblet of Prophet(صلى الله عليه وآله وسلم)


Hadith #30

Abū Burdah narrates:

‘Abdullāh bin Salām said to me, “Shouldn’t I serve you (water) in the goblet from which the Prophet (صلى الله عليه وآله وسلم) had drunk.

Reference

►Bukhārī narrated it in his as-Sahīh, book of ashribah (drinks) ch.29 (5:2134)
Hadith #31

Narrated Anas bin Malik:

When the cup of Allah's Apostle got broken, he fixed it with a silver wire at the crack. (The sub-narrator, 'Asim said,"I saw the cup and drank (water) in it.")
Reference 
►Volume 4, Book 53, Number 341: Sahih Bukhair


Hadith #32

Abū Hāzim from Sahl bin Sa‘d narrates:

One day the Companions had the pleasure of the Prophet’s company at Saqīfah banī Sā‘idah. Then he asked Sahl to get him (some water). Then I brought out this goblet for him and served him (water) in it. Abū Hāzim said: Sahl brought out that goblet for us and we also drank from it. Then ‘Umar bin ‘Abd-ul-‘Azīz requested that he should hand over the goblet to him and Sahl handed it over to him. And the tradition by Abū Bakr bin Ishāq says: he said, O Sahl, get me some water to drink.

Reference

►Muslim, as-Sahīh, book of ashribah (drinks) ch.9 (3:1591#2007)
►Bukhārī, as-Sahīh, book of ashribah, ch.29 (5:2134#5314)


Hadith #33

Hajjāj bin Hassān relates:
We were with Anas that he sent for a vessel, which had three female iron lizards and an iron ring in it. He took it out of a black cover, which was less than medium size and more than one-eighth of it, and at Anas’s order, water was brought in it for us. We had the water and poured some of it over our heads and faces and sent salutations on the Holy Prophet. 
References
►Ahmad bin Hambal, Musnad (3:187)
►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:370)


Blessing through the Prophet(صلى الله عليه وآله وسلم) Blanket 
Hadith #34

The Mother of Believers, ‘Ā’ishah lovingly guarded a blanket in which the Holy Prophet (صلى الله عليه وآله وسلم) had passed away as is attributed to Abū Hurayrah that ‘Ā’ishah took out a thick blanket and showed it to us. She said:The Holy Prophet (صلى الله عليه وآله وسلم) had breathed his last in this blanket
Reference
►Related by Bukhārī in his as-Sahīh, book of khumus (fifth part) ch.5 (3:1131#2941)


Hadith #35

Narrated Abu Burda:

'Aisha brought out to us a patched wool Len garment, and she said, "(It chanced that) the soul of Allah's Apostle was taken away while he was wearing this." Abu-Burda added, "Aisha brought out to us a thick waist sheet like the ones made by the Yemenites, and also a garment of the type called Al-Mulabbada." 
Reference
►Volume 4, Book 53, Number 340: Sahih Bukhari

The Prophet(صلى الله عليه وآله وسلم) ring
Hadith #36
عن ابن عمر، رضي الله عنهما قال: " اتخذ رسول الله صلى الله عليه وسلم خاتما من ورق، وكان في يده، ثم كان بعد في يد أبي بكر، ثم كان بعد في يد عمر، ثم كان بعد في يد عثمان، حتى وقع بعد في بئر أريس، نقشه: محمد رسول الله

‘Abdullāh bin ‘Umar has narrated:
The Messenger of Allah (صلى الله عليه وآله وسلم) had a silver ring made for himself. It was in his hand, then it remained in Abū Bakr’s hand, then it remained in ‘Umar’s hand, then it remained in ‘Uthmān’s hand, then from his hand it fell into a well at Arīs. The following words were engraved on it: Muhammad, the Messenger of Allah

References
►Related by Bukhārī in his as-Sahīh, book of libās (dress) ch.48 (5:2204#5535)
►Muslim, as-Sahīh, book of libās waz-zīnah (dress and embellishment) ch.12 (3:1656#2091)
►Abū Dāwūd in Sunan, book of khātim (ring) 4:88 (#4215)
►Sunan Al Kubra-Imam Nasai, Volume:8, Page: 385, Hadith No#9476, Hadith No#9478
Sunan Al Mujtaba-Imam Nasai, Volume:8 , Page: 178, Hadith No#5217
Mustakhraj-Imam Abu 'Awanah, Volume:5, Page: 262, Hadith No#8655
As Sahi-Imam Ibn e Hibban, Volume:12, Page: 307, Hadith No#5495
Ma'jam Al Ausath-Imam Tabrani, Volume:3, Page: 78, Hadith No#2545
Sunan Al Kubra-Imam Bayhaqi, Volume:2, Page: 595, Hadith No#4215
Shu'b Al Iman-Imam Bayhaqi, Volume:8, Page: 351, Hadith No#5929
Al Musannaf-Imam Ibn e Abi Shaibah, Volume:5, Page: 193, Hadith No#25130
Al Musnad-Imam Ahmad Bin Hambal, Volume:8, Page:358, Hadith No#4734 And Volume:10, Page: 377,Hadith No #6271 
Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) Blessed nail

Hadith #37

محمد بن عبد الله بن زيد أخبره، عن أبيه، أنه شهد النبي صلى الله عليه وسلم عند المنحر هو ورجل من الأنصار، فقسم رسول الله صلى الله عليه وسلم ضحايا فلم يصبه ولا صاحبه شيء، وحلق رأسه في ثوبه فأعطاه، وقسم منه على رجال، وقلم أظفاره فأعطاه صاحبه
Muhammad bin ‘Abdullāh bin Zayd has reported it from his father:

The Holy Prophet (صلى الله عليه وآله وسلم) had his hair cut in a piece of cloth and gave it to him, out of which he distributed some among the people, then he had his nails clipped and gave them to him.

This tradition has a sound chain of transmission and its narrators are men of credibility.

Reference
►Related by Ahmad bin Hambal in Musnad (4:42)
► Al Musnad-Imam Ahmad, Volume:26,  Page: 395, Hadith No#16474
► As Sahi-Imam Ibn e Khuzimah, Volume:4,  Page: 300, Hadith No#2931
►Mustakhraj-Imam Abu 'Awanah, Volume:2,  Page: 312, Hadith No#3248
►Al Mustadrak-Imam Haakim, Volume:1,  Page: 648, Hadith No#1744
►Sunan Al Kubra-Imam Bahyaqi, Volume:1,  Page: 40, Hadith No#92
►Shu'b Al Iman-Imam Bayhaqi, Volume:3,  Page: 111, Hadith No#1441
►Hadith As Siraj-Imam Siraj, Volume:2,  Page: 200, Hadith No#830
►Nayil Al Awtar-Allama Shaukani, Volume:1,  Page: 79
►Majma' Az Zawaid-Imam Haithami, Volume:4,  Page: 19, Hadith No #5947
►Tabqaat Al Kubra-Imam Ibn e sa'd, Volume:3,  Page: 537
►Tareekh Damishq-Ibn e Asakir, Volume:4,  Page: 340
►Sayyir Al A'lam An Nubala-Imam Zahabi, Volume:2,  Page: 198, And Volume:2, Page: 253 

Blessings through the Prophet’s(صلى الله عليه وآله وسلم) hands and feet

Hadith #38

Anas bin Mālik relates:

After morning prayers, the servants of Medina brought their utensils full of water to the Messenger of Allah (صلى الله عليه وآله وسلم). He dipped his finger into every utensil. Often it happened in the mornings and he dipped his hand in it.

Reference
►Related by Muslim in his as-Sahīh, b. of fadā’il (virtues) ch.19 (4:1812#2324)

Hadith #39

Umm Abān bint Wazi‘ bin Zāri‘ has reported from her grandfather Zāri‘ who was a member of the ‘Abd-ul-Qays delegation. He said:

When we went to Medina, we hurried out of our vehicles and started kissing the hands and feet of the beloved Prophet

References
►Abū Dāwūd, Sunan, b. of adab (good manners) 4:357 (#5225)
►Bayhaqī, as-Sunan-ul-kubrā (7:102) 

Hadith #40

Bukhārī has added the following words to the tradition narrated by Umm Abān. According to him, her grandfather said:

When we arrived (in Medina), we were told: over there is the Messenger of Allah (صلى الله عليه وآله وسلم). So we grasped his hands and feet and kissed them.

Reference
►Related by Bukhārī in his al-Adab-ul-mufrad (p.339#975)

Hadith #41

Safwān bin ‘Assāl has narrated:

A Jewish delegation kissed the hands and the feet of the Holy Prophet (صلى الله عليه وآله وسلم).

References
►Ibn Mājah narrated it in his Sunan, b. of adab (good manners) ch.16 (2:1221#3705)
►Tirmidhī in al-Jāmi‘-us-sahīh, b. of isti’dhān (asking for permission) ch.33 (5:77#2733) and graded it hasan (fair) sahīh (sound)
►Ahmad bin Hambal, Musnad (4:239)
►Ibn Abū Shaybah, al-Musannaf (8:562#6258)
►Abū Dāwūd Tayālisī, Musnad (p.160#1164)
►Hākim in al-Mustadrak (1:9) labelled it as sahīh while Dhahabī endorsed him 
►Tabarānī, al-Mu‘jam-ul-kabīr (8:69-70#7396)
►Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:97-8)
►Bayhaqī, Dalā’il-un-nubuwwah (6:268).


Blessing through the Prophet(صلى الله عليه وآله وسلم) Pulpit
Hadith #42
Sitting on the pulpit, the Holy Prophet (صلى الله عليه وآله وسلم) taught religion to his Companions. The lovers of the Prophet (صلى الله عليه وآله وسلم) were extremely fond of this pulpit and preserved it like his other relics to draw blessings from it. Qādī ‘Iyād relates:
Ibn ‘Umar was often seen touching with his hand the part of the pulpit where the Prophet (صلى الله عليه وآله وسلم) used to sit and then rubbing his hand all over his body.

Reference

►Qādī ‘Iyād, ash-Shifā (2:620)

Blessing through the Holy Prophet(صلى الله عليه وآله وسلم) Staff
Hadith #43


فلما قدمت على رسول الله صلى الله عليه وسلم فرآني فقال: «أفلح الوجه» قال: قلت: قتلته يا رسول الله، قال: «صدقت» قال: ثم قام معي رسول الله صلى الله عليه وسلم فدخل بي بيته فأعطاني عصا، فقال: «أمسك هذه عندك يا عبد الله بن أنيس» قال: فخرجت بها على الناس فقالوا: ما هذه العصا؟ قال: قلت: أعطانيها رسول الله صلى الله عليه وسلم، وأمرني أن أمسكها، قالوا: أولا ترجع إلى رسول الله صلى الله عليه وسلم فتسأله عن ذلك؟ قال: فرجعت إلى رسول الله صلى الله عليه وسلم، فقلت: يا رسول الله لم أعطيتني هذه العصا؟ قال: «آية بيني وبينك يوم القيامة، إن أقل الناس المتخصرون يومئذ» قال:، «فقرنها عبد الله بسيفه فلم تزل معه حتى إذا مات أمر بها فصبت معه في كفنه» ، ثم دفنا جميعا
‘Abdullāh bin Anīs has reported it from his father:
When I called on the Prophet (صلى الله عليه وآله وسلم) , he said to me as he saw me: “The successful face (the successful man).” He says: I said to him: O Messenger of Allah, I have killed him (Khālid bin Sufyān). He said: You have spoken out the truth. Then the Messenger (صلى الله عليه وآله وسلم) stood up beside me and went to his house and blessed me with his staff and said: O ‘Abdullāh bin Anīs! Keep it with you. When I came out carrying the staff, the people asked me: what is this (staff)? He replied: this has been given to me by the Messenger of Allah (صلى الله عليه وآله وسلم) and he has commanded me to keep it. The people said: won’t you return it to the Messenger (صلى الله عليه وآله وسلم)? Ask the Prophet (صلى الله عليه وآله وسلم) about it. ‘Abdullāh bin Anīs says that I called on the Holy Prophet (صلى الله عليه وآله وسلم) and asked him: O Messenger of Allah! why have you given this staff to me? He replied: on the Day of Judgement this will serve as a mark of recognition between us when few people will cooperate with others. ‘Abdullāh bin Anīs tied the staff to his sword and always kept it with himself until he passed away. He had willed about the staff that it should be placed in his coffin, so we buried them together. 
References 
►Ahmad bin hambal, Musnad (3:496)
►Ibn Sa‘d, at-Tabaqāt-ul-kubrā (2:50-1)

 Al Musnad-Imam Ahmad Bin Hambal, Volume: 25, Page: 440, Hadith No#16047
 As Sahi-Imam Ibn e Hibban, Volume:16, Page: 114, Hadith No#7160
 Sunan Al Kubra-Imam Bayhaqi, Volume: 3, Page: 364/3, Hadith No#6024
 Dalail An Nubuwwah-Imam Bayhaqi, Volume: 1, Page: 517, Hadith No#445
 Umdatul Qari Sharah Sahi Bukhari-Imam badr ud Din 'Ayni, Volume: 7, Page: 298
 Jami' Al Masaneed Was Sunan-Imam Ibn e katheer, Volume: 5, Page: 18, Hadith No #5966
 Seerat An Nabwiyah-Imam Ibn e Katheer, Volume: 3, Page: 368
 Al bidayah Wan Nihayah-Imam ibn e Katheer, Volume: 4, Page: 160
 Majma' Az Zawaid-Imam Haithami, Volume: 6, Page: 203, Hadith No #10344
 Khasais Al Kubra-Imam Suyuti, Volume: 1, Page: 390
 Seerat Ibn e hishaam-Allama ibn e Hisham,Volume: 2, Page: 260
 Tareekh Al Islam-Imam Zahabi, Volume: 2, Page: 199 

Hadith #44

Anas bin Mālik has reported: 
That he had a short stick given to him by the Holy Prophet (صلى الله عليه وآله وسلم). When he died, it (the stick) was buried with him, between his shirt and the side of his body. 
Reference
►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:368)


Hadith #45 
Qādī ‘Iyād relates in as-Shifā (2:621): 
Jahjāhā al-Ghifārī snatched the Prophet’s staff from ‘Uthmān’s hand, placed it on his knee and made a sacrilegious effort to break it. But people stalled him in his tracks by protesting, but (he was punished by the unknown for this act), a boil broke out on his knee which turned into a running sore. As a result, his leg was amputated and he died the same year.


Imam Bukhari

Ibn Adee Narated and many other have quoted this " Imam Bukhari Completed his Book by sitting near the Blessed Grave of Prophet(صلى الله عليه وآله وسلم)"

[Muqadama Fathul Bari By Imam Hajr Asqalani page # 656]


"Imam Bukhari throught out his life, Used to keep the blessed hair of Prophet(صلى الله عليه وآله وسلم) in his clothes"

[Muqadama Fathul Bari By Imam Hajr Asqalani page 645]
 




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