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ISLAMIC -
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Prophet MOHAMMAD intercession.
1) INTERCESSION ON DAY OF JUDGMENT
2) can prophet Muhammad (PBUH) see & hear us
3) Addressing prayers to the Prophet
4) CALLING THE PROPHET “YA RASOOLALLAH”
5) TAWASSUL THROUGH THE PROPHET 6) VIDEOS 1. INTERCESSION ON JUDGMENT DAY
Question:
What is intercession (shafaa’ah)? Are there different kinds of
intercession? Will people intercede or only the Prophets? Are there any
people whose intercession will not be accepted?
Answer: Praise be to Allah.
When the distress becomes too great for the people on the Day of
Judgement and they have stood for too long, suffering in the heat and
terror and distress, the Prophet (peace and blessings of Allah be upon
him) says, “How will you be when Allah gathers
you together like arrows in a quiver, for fifty thousand years, during
which Allah will not look at you?” (al-Silsilah al-Saheehah,
2817).
The people will look to those who are of high status to intercede for
them with their Lord so that He might relieve them of this distress that
they are suffering and come to pass judgement amongst them. So they will
come to Adam, but he will excuse himself; then they will come to Nooh,
but he will excuse himself; then they will come to Ibraaheem, but he
will excuse himself; then they will come to Moosa, but he will excuse
himself; then they will come to ‘Eesa, but he will excuse himself. Then
they will come to our Prophet (peace and blessings of Allah be upon him)
and he will say, “I am fit for that.” So he will intercede for the
people in the place of gathering, so that judgement may be passed. This
is the station of praise and glory which Allah has promised to him, as
He says (interpretation of the meaning):
“.... It may be that your Lord will raise you to Maqaam Mahmood (a
station of praise and glory, i.e., the honour of intercession on the Day
of Resurrection)”
(Al-Isra’ 17:79)
There follows the lengthy hadeeth about intercession:
It was narrated that AnasibnMaalik said: Muhammad (peace and
blessings of Allah be upon him) told us: “When the Day of Resurrection
comes, the people will surge with each other like waves. They will come
to Adam and say, ‘Intercede for us with your Lord.’ He will say, ‘I am
not fit for that. Go to Ibraaheem for he is the Close Friend of the Most
Merciful.’ So they will go to Ibraaheem, but he will say, ‘I am not fit
for that. Go to Moosa for he is the one to whom Allah spoke directly.’
So they will go to Moosa but he will say, ‘I am not fit for that. Go to
‘Eesa for he is a soul created by Allah and His Word.’ So they will go
to ‘Eesa but he will say, ‘I am not fit for that. Go to Muhammad (peace
and blessings of Allah be upon him).’ So they will come to me and I will
say, I am fit for that.’ Then I will ask my Lord for permission and He
will give me permission, and He will inspire me with words of praise
with which I will praise Him, words that I do not know now. So I will
praise Him with those words of praise and I will fall down prostrate
before Him.
He will say, ‘O Muhammad, raise your head. Speak and intercession
will be granted to you, ask and you will be given, intercede and your
intercession will be accepted.’
I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring
forth everyone in whose heart there is faith the weight of a
barley-grain.’ So I will go and do that.
Then I will come back and praise Him with those words of praise and I
will fall down prostrate before Him. He will say, ‘O Muhammad, raise
your head. Speak and intercession will be granted to you, ask and you
will be given, intercede and your intercession will be accepted.’ I will
say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth
everyone in whose heart there is faith the weight of a small ant or a
mustard-seed.’ So I will go and do that.
Then I will come back and praise Him with those words of praise and I
will fall down prostrate before Him. He will say, ‘O Muhammad, raise
your head. Speak and intercession will be granted to you, ask and you
will be given, intercede and your intercession will be accepted.’ I will
say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth from
the Fire everyone in whose heart there is faith the weight of the
lightest, lightest grain of mustard-seed.’ So I will go and bring them
forth.”
When we left Anas I [the narrator of the hadeeth] said to some of our
companions, “Why don’t we go to al-Hasan, who is hiding in the house of
Abu Khaleefah, and tell him what Anas ibn Maalik has told us?” So we
went to him, greeted him with salaam and he gave us permission to enter.
Then we said, “O Abu Sa’eed, we have come to you from your brother Anas
ibn Maalik, and we have never heard anything like what he narrated to us
about intercession.” He said, “Tell me.” So we narrated the hadeeth to
him and we came to this point and he said, “Keep going.” We said, “He
did not tell us any more.”
He said, “He told me this hadeeth when he was a young man, twenty
years ago. I do not know if he forgot or if he did not want to let you
depend on what he might have said. We said, “O Abu Sa’eed, tell us.” He
smiled and said, “ Man was created hasty. I only mentioned that because
I wanted to inform you of it. Anas told me the same as he told you, and
said that the Prophet (peace and blessings of Allah be upon him) added:
“Then I will come back a fourth time and praise Him with those words
of praise and I will fall down prostrate before Him. He will say, ‘O
Muhammad, raise your head. Speak and intercession will be granted to
you, ask and you will be given, intercede and your intercession will be
accepted.’ I will say, ‘O Lord, give me permission (to bring forth) all
those who said Laa ilaaha ill-Allah.’ He will say, ‘By My Might, My
Majesty, My Supremacy and My Greatness, I will most certainly bring
forth from it those who said Laailaaha ill-Allah.’” (Narrated by al-Bukhaari,
7510)
It was narrated from Abu Hurayrah (may Allah be pleased with him) that
the Messenger of Allah (peace and blessings of Allah be upon him) said:
“I will be the leader of mankind on the Day of
Resurrection. Do you know why that is? Allah will gather mankind, the
first and the last of them, in one place, so that the caller will be
able to make them all hear his voice and the watcher will be able to see
them all. The sun will be brought close and the people will suffer such
distress and trouble that they will not be able to bear it or stand it.
The people will say, ‘Don't you see in the state you are in and the
condition you have reached? Why don't you look for someone who can
intercede for you with your Lord?’
The people will say to one another: ‘Go to your father, Adam.’ So
they will go to Adam (peace be upon him) … I will go and prostrate
beneath the Throne. Then I will be given words of praise such have never
been given to anyone before me, then it will be said, ‘O Muhammad! Raise
your head; ask, for it will be given to you, and intercede, for your
intercession will be accepted.’ I will raise my head and say, ‘My ummah,
O lord! My ummah, O Lord!’ It will be said, ‘O Muhammad, admit from
among your ummah those who will not be brought to account from the
right-hand gate of Paradise, and they will share the other gates with
the people.’ He said, By the One in Whose hand is my soul, the distance
between two of the gate-posts is like the distance between Makkah and
Humayr, or between Makkah and Busra.” (Narrated by Bukhaari, 4712)
This is the great intercession in the place of standing, and it is
intercession so that judgement may be passed. Intercession on the Day of
Resurrection is of two types:
1 – Intercession which will be accepted. This is intercession which is
proven in the texts of sharee’ah. More details will be given below.
2 – Intercession which will be rejected. This is intercession which
according to the texts of the Qur’aan and Sunnah is invalid and
ineffective, as we shall see below.
Accepted intercession is of various types:
1- The greatest intercession, which is al-maqaam al-mahmood,
which the earlier and later generations will ask the Prophet (peace and
blessings of Allah be upon him) to intercede for them with their Lord so
that He might relieve them of the horrors of the Day of Judgement. This
has been explained above.
2- Intercession for those among the monotheists who committed major sins
and entered Hell, that they may be brought forth from it. It was
narrated that Anas said: The Messenger of Allah (peace and blessings of
Allah be upon him) said: “My intercession will
be for those among my ummah who committed major sins.”(SaheehSunanal-Tirmidhi,
1983).
3- The intercession of the Messenger for people whose good deeds and bad
deeds are equal, that they may enter Paradise, and for others who had
been ordered to Hell, that they may not enter it.
4- Intercession that some people may enter Paradise without being
brought to account.
5- Intercession of the Prophet (peace and blessings of Allah be upon
him) for his paternal uncle Abu Taalib, so that the torment of the Fire
be reduced for him. This applies only in the case of the Prophet (peace
and blessings of Allah be upon him) and his paternal uncle Abu Taalib.
6- The intercession of the Prophet (peace and blessings of Allah be upon
him) that the believers might be granted permission to enter Paradise.
Intercession for those who committed sin will not be granted only to the
Prophet (peace and blessings of Allah be upon him), rather the Prophets,
the martyrs, the scholars, the righteous and the angels will also join
in that. A man’s righteous deeds may also intercede for him. But the
Prophet (peace and blessings of Allah be upon him) will have the
greatest share of intercession.
There follows a hadeeth which indicates that intercession will be
granted to the Prophets and others. It was narrated that Abu Sa’eed
al-Khudri said: “We said, ‘O Messenger of Allah,
will we see our Lord on the Day of Resurrection?’” … and he quoted the
hadeeth, until he came to the part which describes how the believers
will pass across the Siraat and will intercede for their brothers who
have entered Hell:
“They will say, ‘O Lord, our brothers used to pray with us and fast
with us and do good deeds with us.’ Allah will say, ‘Go, and whoever you
find with a dinar’s-weight of faith in his heart, bring him forth, and
Allah will forbid their bodies to the Fire.’ So they will go, and some
of them will be sinking into the Fire up to their feet or shins, and
they will bring forth those whom they recognize. Then they will come
back, and He will say, ‘Go, and whoever you find with half a
dinar’s-weight of faith in his heart, bring him forth.’ So they will go
and bring forth those whom they recognize.
Then they will come back, and He will say, ‘Go, and whoever you find
with an atom’s-weight of faith in his heart, bring him forth.’ So they
will go and bring forth those whom they recognize.” Abu Sa’eed said: “If
you do not believe me, then read the verse interpretation of the
meaning):
‘Surely, Allah wrongs not even of the weight of an atom (or a small
ant), but if there is any good (done), He doubles it, and gives from Him
a great reward’
(An-Nisa’ 4:40)
[The Prophet (peace and blessings of Allah be upon him) said:]
“So the Prophets, the angels and the believers
will intercede, and the Compeller (Allah) will say, ‘There remains My
intercession.’ Then He will take a handful from the Fire and bring forth
some people whose bodies have been burnt and throw them into a river at
the entrance to Paradise that is called the Water of Life.
They will grow on its banks, as a seed carried by a flood grows. You
have seen how it grows beside a rock or beside a tree, and how the side
facing the sun is usually green while the side facing the shade is
white. They will come out like pearls, and necklaces will be placed
around their necks. Then they will enter Paradise, and the people of
Paradise will say, ‘These are the people emancipated by the Most
Merciful. He has admitted them into Paradise without them having done
any good deeds and without them having sent forth any good (for
themselves).’ Then it will be said to them, ‘You will have what you have
seen and the equivalent thereof.’”
(Narrated by al-Bukhaari, 7440)
Intercession of the Day of Resurrection will only be granted if three
conditions are met, as indicated in the verses (interpretation of the
meaning):
“And there are many angels in the heavens,
whose intercession will avail nothing except after Allah has given leave
for whom He wills and is pleased with” (An-Najm 53:26)
“On that day no intercession shall avail, except the one for whom
the Most Gracious (Allah) has given permission and whose word is
acceptable to Him”
(Ta-Ha 20:109)
“He knows what is before them, and what is behind them, and they
cannot intercede except for him with whom He is pleased. And they stand
in awe for fear of Him”
(Al-Anbiya’ 21:28)
“.....Who is he that can intercede with Him except with His
Permission?....”
(Al-Baqarah 2:255)
These conditions are:
1- The permission of Allah to the intercessor to intercede.
2- Allah’s being pleased with the intercessor.
3- His being pleased with the one for whom intercession is made.
It was narrated from the Prophet (peace and blessings of Allah be upon
him) that the intercession of some people will not be accepted on the
Day of Resurrection, including those who cursed a great deal. Muslim
narrated that Abu’l-Darda’ said: “I heard the
Messenger of Allah (peace and blessings of Allah be upon him) say,
‘Those who curse will not be witnesses or intercessors on the Day of
Resurrection.”
With regard to the kind of intercession that will be rejected, this is
intercession that does not meet the conditions required of permission
from Allah or His being pleased (with the intercessor or the one for
whom intercession is made), such as the intercession which the people of
shirk believe that their gods will achieve. They only worship them
because they believe that they will intercede for them with Allah, and
that they are mediators or intermediaries between them and Allah. Allah
says (interpretation of the meaning):
“Surely, the religion (i.e. the worship and the obedience) is for
Allah only. And those who take Awliyaa’ (protectors, helpers, lords,
gods) besides Him (say): ‘We worship them only that they may bring us
near to Allah.’ Verily, Allah will judge between them concerning that
wherein they differ. Truly, Allah guides not him who is a liar, and a
disbeliever” (Az-Zumar 39:3)
Allah tells us that this kind of intercession is ineffective and of
no benefit, as He says (interpretation of the
meaning):
“So no intercession of intercessors will be of any use to them” (Al-Muddaththir 74:48)
“And fear a Day (of Judgement) when a person shall not avail
another, nor will intercession be accepted from him nor will
compensation be taken from him nor will they be helped” (Al-Baqarah 2:48)
“And fear the Day (of Judgement) when no person shall avail another,
nor shall compensation be accepted from him, nor shall intercession be
of use to him, nor shall they be helped”
(Al-Baqarah 2:123)
“O you who believe! Spend of that with which We have provided for
you, before a Day comes when there will be no bargaining, nor
friendship, nor intercession. And it is the disbelievers who are the
Zaalimoon (wrongdoers)”
(Al-Baqarah 2:254) Hence Allah did not accept the intercession of His Close Friend Ibraaheem for his father Azar who was a mushrik. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Ibraaheem will meet his father on the Day of Resurrection, and Azar’s face will be dark and covered with dust. Ibraaheem will say to him, ‘Did I not tell you not to disobey me?’ His father will say, ‘Today I will not disobey you.'’ Ibraaheem will say, ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say, ‘I have forbidden Paradise to the disbelievers.’ Then he will be addressed, ‘O Ibraaheem, what is beneath your feet?’ He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown into the Fire.”(Al-Bukhaari, 3350). 2. can prophet Muhammad (PBUH) see & hear us
Question :
Some people believe that the Prophet Muhamamd [(peace and blessings
of Allah be upon him)] is "Shaheed" and is in Barzakh where he can hear
us if we send 'darood' on him and also if we ask his 'wasta' [by virtue
of his closeness to Allah] in praying to God.
What should I believe about him? Can he see what we are doing and
can he (PBUH) hear our prayers or does he (saw) have no contact with the
world whatsoever?
Answer:
The Prophet (peace and blessings of Allah be upon him) is alive in
his grave in the sense of the life of al-barzakh, so he enjoys the
blessings that Allah has prepared for him as a reward for his great good
actions that he did in this world. But the life in the grave is not like
the life of this world, or the life in the Hereafter. Rather it is the
life of al-barzakh which comes in between his life in this world and his
life in the Hereafter. Hence we know that he died as other Prophets and
other people before him died.
Allah says
“And We granted not to any human being immortality before you (O
Muhammad); then if you die, would they live forever?
(Al-Anbiyaa’ 21:34)
“Whosoever is on it (the earth) will perish.
(26) And the Face of
your Lord full of Majesty and Honour will remain forever”
(Ar-Rahmaan 55:26-27)
“Verily, you (O Muhammad) will die, and verily, they (too) will die”
(Az-Zumar
(39:30)
When the tribulations (fitna) and problems increased during the
time of ‘Uthmaan and ‘Ali (may Allah be pleased with them both), and
before and after that, they did not go to his grave to consult him or
ask him for a way out of those tribulations and problems, or the way to
solve them. If he had been alive in a worldly sense, they would not have
overlooked that when they were in such great need of someone to save
them from the trials that surrounded them.
With regard to the soul of the Prophet (peace and blessings of
Allah be upon him), it is in the highest part of “‘Illiyyeen”, because
he is the best of creation, and because Allah has given him
“Al-Waseelah” which is the highest position in Paradise. The life of
al-barzakh is a special life. The Prophets and the shuhada’ (martyrs)
are alive in al-barzakh as the Prophet (peace and blessings of Allah be
upon him) said: “The Prophets are alive
and they pray in their graves.”
(Narrated by al-Mundhiri and al-Bayhaqi who classed it as saheeh because
of corroborating reports in al-Saheehayn.).
Allah says
“And say not of those who are killed in the way of Allah, ‘They are
dead.’ Nay, they are living, but you perceive (it) not” (Al-Baqarah 2:154).
This is a special life, the nature of which is known to Allah. It
is not like the life of this world in which the soul remains with the
body.
The basic principle concerning the dead is that they do not hear
the words of the living sons of Adam, because Allah says: ”....but you cannot
make hear those who are in graves”
(Faatir 35:22)
Honouring the Prophet (pbuh) and respecting him is by: Believing in
all that he came with from Allah, and following his Sharee'ah and
'aqeedah verbally, actively and in character, and leaving off innovation
in the religion, and from innovation in the religion is celebrating the
birthday of the Prophet (PBUH).
Believing that the Prophet (pbuh) is Hazir and Nazir is Kufr and
shirk.
“And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic
Monotheism) and ask Me for anything] I will respond to your
(invocation). Verily, those who scorn My worship [i.e. do not invoke Me,
and do not believe in My Oneness, (Islamic Monotheism)] they will surely
enter Hell in humiliation!’”
(Al-Ghaafir 40:60)
And according to a report narrated by al-Tirmidhi, the Prophet (peace
and blessings of Allah be upon him) said:
“Du’aa’ is worship.”
So it is not permissible to offer du’aa’ to or call upon anyone except
Allah. But the evidence indicates that it is permissible to ask another
person for some things, but that is subject to two conditions :
1- That it should be something possible and the person should be able
to do it, such as asking a person to give you money when you are in need
of it. But if it is something that he is not able to do, then it is not
permissible for you to ask him, such as asking a man to let you be one
of the people of Paradise, because he is not able to do that even if he
is a righteous and pious man.
2- The person who is asked should be capable, such as one who is alive.
It is not permissible to call upon the dead, as Allah says
(interpretation of the meaning):
“....And those, whom you invoke or call upon instead of Him, own not
even a Qitmeer (the thin membrane over the date stone). (13) If you invoke
(or call upon) them, they hear not your call; and if (in case) they were
to hear, they could not grant it (your request) to you” (Al-Faatir
35:13-14)
Nobody other than Allah is hazir and Nazir. There are several
Quranic verses which explain this aqeedah. Allah says:
“And with Him are the keys of the unseen; none knows them but He.
And He knows whatsoever is in the land and in the sea. And there falls
not a leaf but He knows it; nor is there a grain in the deep darkness of
the earth, nor anything green or dry, but it is recorded in a clear
book.”
(Al-Anam 6:59)
“Muhammad is no more than an apostle: many Were the apostle that
passed away before him. If he died or were slain, will ye then Turn back
on your heels? If any did turn back on his heels, not the least harm
will he do to Allah. but Allah (on the other hand) will swiftly reward
those who (serve Him) with gratitude”.
(Aale Imran3:144)
Shaikh Abdul Karim Khudayr states:
The Messenger (PBUH) is the best and most perfect of creation, and
the most beloved to Allah and the most honoured by Him. But this does
not mean that his human characteristics are to be denied, or that any of
the duties of worship which are due only to Allah should be directed to
him.
The Messenger (PBUH) was a human being who suffered from sickness
and real death the same as any other human being. Allah said :
"Verily, you (O Muhammad) will die, and verily, they (too) will die" (Az-Zumar 39:30)
"… and If I had the knowledge of the Ghaib (Unseen), I should have
secured for myself an abundance of wealth…"
([Al-A'raaf 7:188)
The Prophet (PBUH) does not have the ability to be present in
numerous places; he is in only one place, which is his grave, and this
is according to the consensus of the Muslims. According to a
Saheehhadeeth, the Prophet (PBUH)said: Allah has angels who travel about in the earth and convey to me the
salaams (prayers and salutations) of my Ummah)
And he (PBUH) said: There is no one who sends salaams
(prayers and salutations) upon me but Allah will restore my soul to me
so that I may return his salaam 3. Addressing prayers to the Prophet
Question:
1. Is it true that to pray Allah to forgive our sins taking into
consideration the love and affection Allah bears to the Prophet is a
form of polytheism? I am at a loss to understand how it could be so. How
then can we ask the Prophet on the Day of Judgment to plead for us, when
Allah Himself is ever closer of access to us on that day?
2. It is our belief that the Prophet will make on the Day of
Judgment recommendations to Allah for the forgiveness of his followers.
Keeping this in mind, is it appropriate to supplicate and request the
Prophet to recommend us for forgiveness?
Could you also please explain whether there are differences of
opinion among leading scholars in this respect, i.e., addressing Allah
through an intermediary?
Answer:
The first point which I would like to make regarding this question,
which comes up time after time, is: Who needs an intermediary? Allah
Himself tells us in the Quran that He is near to us and that He always
answers prayers by His servants. He instructs the Prophet in the
following term:
"If My servants ask you about Me, I am near, I answer the prayer of
anyone who prays to Me. Let them, then, respond to Me and believe in Me
so that they may be rightly guided."(Al-Baqarah 2:186).
We also read in the Quran "Your Lord says:
“.... Pray to Me and I will
respond to you..."
(Al-Ghaffir 40:60)
There are several verses in the Quran which emphasize the fact that
Allah answers prayers when we pray to Him. Furthermore, the instructions
to address Him directly are very clear in the Quran and the Sunnah.
Therefore, who needs an intermediary? Muslim scholars and those
non-Muslims who study Islam agree that one of the sources of strength
of the faith of Islam is the direct relationship it establishes between
every individual and Allah. You are undoubtedly aware that Islam does
not establish or recognize any clerical order. Individual responsibility
is a fundamental principle of Islam and its correlation is the direct
access which Islam establishes between the individual and his Lord.
Furthermore, Islam tells us that our salvation in the hereafter depends
on our actions.
The Prophet tells his own daughter:
"Fatima, work (for your salvation), because I
will be of no benefit to you in front of Allah."
Ask yourself: when do you need an intermediary to achieve a certain
end? The answer will be that an intermediary may be needed when you do
not have a direct access to the person to whom you want to put your
case, or when your position in relation to him is very weak. In the
latter case, you seek the help of someone who has some influence on the
person concerned. Does either type apply to Allah?
The answer is definitely not. It is an aspect of Allah's grace that
He has given every single one of us direct access to Him. We address Him
with our prayers, whether these prayers relate to matters of this world
or of the hereafter. He listens to us and answers all our prayers.
Moreover, in relation to Allah, we have an equal standing. It is
our actions that draw us closer to Him. When any person addresses Allah,
with sincerity and humility, he is certain to have his prayers answered.
Indeed, Allah answers the prayers of people who may have been a short
while earlier non-believers. The point is when they address Him, they
recognize his Lordship over them and over the whole universe. When
they seek His help they also recognize that the God-head belongs to Him.
At that very moment of praying to Him, they, either directly or
indirectly, believe in Him and in His power. He gives us in the Quran
the example of the people who find themselves in a boat in the sea, and
fierce wind blows and they are about to drown.
At that moment, they pray to Him with total sincerity and devotion:
“… if you should save us from this, we
will surely be among the thankful.”
(22)
But
when he delivers them, behold! they transgress insolently through the
earth in defiance of right!…..” (Younus 10:22-23)
He also describes himself as the One
"Who responds to a person in dire need
when he prays to Him...."
(An-Naml 27:62).
It is to be noted that this last description comes within the
context of enumerating some of the most prominent of Allah's attributes.
He does not describe Himself as answering the prayers of believers, but
of those who are in dire need. The only requirement is that they
recognize His Lordship over them, and the fact that they address their
prayers to Him in such recognition. When we realize that by addressing a
prayer to Allah we are demonstrating our recognition of His Lordship
over the universe, it stands to reason that addressing our prayers
through an intermediary is a form of associating an intermediary to
Allah as a partner. Allah accepts no partners. He says in a qudsi
hadith:
"I am in no need of any partner. I
abandon anyone who associates a partner with Me. He can take what he
wants from that partner."
Source:
Arab News 4. CALLING THE PROPHET "YA RASOOLALLAH"?
Question:
Is prophet Mohamed alive? Can we say "YaRasoolallah"?
Answer:
No, he is not alive, and we should not say that at all....that is
form of shirk.
Insisting that the Prophet (PBUH) attends their sitting is a lie,
and the Prophet (PBUH) being alive in his grave is the life of barzakh,
enjoying the bliss and comfort of paradise, and not like his life in
this world, since he died and was washed and covered in the burial
shroud and the funeral prayer was performed over him and he was buried
like others (are).
And he will be the first who shall rise from his grave on the Day
of Resurrection, and Allah (SubhaanahuwaTa'aala) has said, addressing
him:
“Verily, you will die and verily, they will die.
(30) Then, on the
Day of Resurrection, you will be disputing before your Lord”
(Az-Zumar 39:30-31)
And He (SubhaanahuwaTa'aala) said:
"And the places of worship are only for Allah, so invoke not anyone
along with Allâh."
(Al-Jinn 72:18)
It is not permissible to call upon anyone other than Allah, whether
at times of ease or times of hardship, no matter how great the status of
the one who is called upon, even if he is a Prophet who is close to
Allah, or one of the angels, because du’aa’ is a form of worship.
It was narrated from al-Nu’maanibnBasheer that the Prophet (PBUH))
said:
“Du’aa’ is worship,”then he recited
(interpretation of the meaning):
“And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic
Monotheism) and ask Me for anything] I will respond to your
(invocation). Verily, those who scorn My worship [i.e. do not invoke Me,
and do not believe in My Oneness, (Islamic Monotheism)] they will surely
enter Hell in humiliation!” (Al-Ghaafir
40:60)
Narrated by al-Tirmidhi, 2895; IbnMaajah, 3818; classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi, 2370.
Worship is due only to Allah; it is not permitted to direct worship
towards anyone else. Hence the Muslims are agreed that whoever calls
upon anyone other than Allah is a mushrik (polytheist, one who
associates others with Allah).
Shaykh al-Islam IbnTaymiyah said:
Whoever regards the angels and Prophets as intermediaries, whom he calls
upon, puts his trust in and asks them to bring that which will benefit
him and ward off harmful things, such as asking them to forgive sins,
guide them, relieve them of distress and meet their needs, is a kaafir,
according to the consensus of the Muslims.
Majmoo’ al-Fataawa, 1/124.
Allah has said that there is no one more astray than the one who
calls on others besides Him. Allah says (interpretation of the
meaning):
“And who is more astray than one who calls on (invokes) besides
Allah, such as will not answer him till the Day of Resurrection, and who
are (even) unaware of their calls (invocations) to them?
(5) And when mankind
are gathered (on the Day of Resurrection), they (false deities) will
become their enemies and will deny their worshipping”
(Al-Ahqaaf 46:5-6)
How can he call on others besides Allah, when Allah has told us
that they are helpless? Allah says:
“....And those, whom you invoke or call upon instead of Him, own not
even a Qitmeer (the thin membrane over the date stone).
(13) If you invoke
(or call upon) them, they hear not your call; and if (in case) they were
to hear, they could not grant it (your request) to you. And on the Day
of Resurrection, they will disown your worshipping them. And none can
inform you (O Muhammad) like Him Who is the All‑Knower (of everything)”
(Al-Faatir 35:13-14)
Shaykh ‘Abd al-RahmaanibnHasanAal al-Shaykh said:
Allah tells us the situation of those who are called upon instead
of Him, of the angels, Prophets, idols, etc. in a manner that indicates
their helplessness and weakness, and that they lack the abilities that
are to be expected in the one who is called upon, such as sovereignty,
the ability to hear the call and the ability to respond.
Fath al-Majeed, p. 158
How can the Messenger (peace and blessings of Allah be upon him) be
called upon, when Allah has commanded him to say, “Say: ‘It is not in my power to cause you harm, or to bring you to the
Right Path” (Al-Jinn
72:21 – interpretation of the meaning)
And the Prophet (PBUH) said:
“If you ask, then ask of Allah, and if you seek
help, then seek the help of Allah.”
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi, 2043.
Hence there can be no doubt that it is a mistake to praise the Prophet (PBUH)
in the words:
“O most noble of creation, I have nobody to turn to except you when
calamity strikes.”
The major scholars have denounced this as being wrong.
ShaykhIbnBaaz (may Allah have mercy on him) was asked: Is it shirk if
someone says in any place on earth, Ya Muhammad YaRasool-Allah , calling
him?
He replied:
Allah has stated in His Holy Book and on the lips of His Messenger
(peace and blessings of Allah be upon him) that worship is the
right of Allah alone and no one else has any share of it, and that
du’aa’ is a kind of worship, so if a person says in any place on earth,
YaRasool-Allah , YaNabi Allah or Ya Muhammad, help me, or save me,
or support me, or heal me, or support your ummah, or heal the sick
Muslims, and guide their misguided ones and so on, then he is making him
a partner with Allah in worship. The same applies to those who do
the same thing with regard to other Prophets, angels, awliya’ (“saints),
jinn, idols or any other created beings, because Allah says
(interpretation of the meaning):
“And I have not created the Jinn (the spirit) nor the human beings
for any other purpose except to worship me (alone)”
(Ad-Dharyat 51:56)
“O mankind! Worship your Lord (Allâh), Who created you and those
who were before you so that you may become Al-Muttaqûn (the pious)”
(Al-Baqara
2:21)
End quote from Majmoo’ Fataawa al-ShaykhIbnBaaz (2/453).
Excerpted, with slight modifications, from:
http://www.islamtomorrow.com/
Shaykh ‘Abd al-‘AzeezibnBaaz (may Allah have mercy on him) said, in
his footnotes to the book Fath al-Majeed, commenting on the poem Burdat
al-Busayri from which these words are taken:
The Prophet (peace and blessings of Allah be upon him) warned us,
according to the report narrated by al-Bukhaari and Muslim,
‘Do not praise me as the Christians praised ‘Eesaibn Maryam, I am the
slave of Allah and His Messenger.’
Rather the way to venerate him and love him is by following his Sunnah
and establishing his religion and rejecting all the myths that the
ignorant attribute to him. But most of the people do not do this, and
they occupy themselves with this exaggeration and praise which leads
them to commit major shirk.”
Fath al-Majeed, p. 155
Moreover, it is not known that even a single Sahaabi used to seek the
help of the Messenger or call upon the Messenger, neither was that
transmitted from any of the respectable scholars. It is only one of the
myths of the deviant.
Hence it is not allowed to invoke "YaRasulAllah", with the intention
that he is alive and will hear. If something troubles you, then say Yaa
Allah, for He is the One Who answers prayers, relieves distress and
controls all things. 5. TAWASSUL THROUGH THE PROPHET
Question :
I hope that you can explain to me the
meaning of the verse (interpretation of the meaning):
“O you who believe! Do your duty to
Allah and fear Him. And seek the means of approach to Him”
(Al-Maa’idah 5:35)
That is so that we may refute what the
Sufis say about tawassul, because some of them interpret it as meaning
that it is permissible to seek to draw close to Allah by the Prophets
and awliya’ (“saints”). With regard to the hadeeth about Adam committing
a sin, they say that al-Bayhaqi classed the hadeeth as saheeh, and that
al-Dhahabi praised his book.
Answer:
Praise be to Allah.
Firstly:
The hadeeth about Adam committing a sin
and seeking to draw closer to Allah by the Prophet (peace and blessings
of Allah be upon him) is a fabricated hadeeth which is falsely
attributed to the Prophet (peace and blessings of Allah be upon him) and
to Adam (peace be upon him).
Scholars’ comments on the falseness of
this hadeeth. These scholars include Imam al-Dhahabi (may Allah have
mercy on him).
Al-Bayhaqi (may Allah have mercy on
him) did not narrate this hadeeth in his Sunan, rather he narrated it in
Dalaa’il al-Nubuwwah (5/489), where he classed it as da’eef (weak).
After quoting the hadeeth, he said: “It was narrated only by ‘Abd
al-RahmaanibnZaydibnAslam, and he is da’eef.”
What makes it most likely that the text
is false is the fact that the du’aa’ by which Allah accepted Adam’s
repentance is what is mentioned in Soorat al-A’raaf, where Allah says
(interpretation of the meaning):
“They said: ‘Our Lord! We have wronged
ourselves. If You forgive us not, and bestow not upon us Your Mercy, we
shall certainly be of the losers’”
(Al-A’raaf 7:23)
This is the supplication of Adam and Hawwa’, in
which they called upon Allah alone, and sought to draw close to Him
(tawassul) by His names and attributes, and by mentioning their
situation. These are words which Adam received from his Lord, then he
said them and Allah accepted his repentance, as Allah says
(interpretation of the meaning):
“Then Adam received from his Lord Words.
And his Lord pardoned him (accepted his repentance). Verily, He is the
One Who forgives (accepts repentance), the Most Merciful” (Al-Baqarah 2:37)
Secondly:
What is meant by the word waseelah
[means of approach] in the verse, (interpretation of the meaning):
“O you who believe! Do your duty to
Allah and fear Him. And seek the means of approach to Him, and strive
hard in His Cause (as much as you can), so that you may be successful”
(Al-Maa’idah 5:35)
Is the way of reaching Allah, and there
is no way of reaching Him except the way that Allah loves and is pleased
with, which is by obeying Him and not disobeying Him.
Ibn Katheer (may Allah have mercy on
him) said:
Allah commands His believing slaves to
fear Him (taqwa). When this word is accompanied by mention of obedience,
it means refraining from haraam things. After that Allah says,
“And seek the means of approach to Him”.Sufyaan al-Thawri said, narrating from
Talhah, from ‘Ata’, from Ibn ‘Abbaas: i.e., drawing close to Him. This
was also stated by Mujaahid, Abu Waa’il, al-Hasan, Qataadah, ‘Abd-Allah
ibnKatheer, al-Saddi, IbnZayd and others. Qataadah said: i.e., draw
close to Him by obeying Him and doing that which pleases Him, and
IbnZayd recited (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa
(Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire
(for themselves) means of access to their Lord (Allah)….” (Al-Isra’ 17:57)
There is no difference of opinion among the
mufassireen concerning what these imams said.
Means of approach or means of access
means that by means of which one reaches one’s goal. End quote.
TafseerIbnKatheer, 2/53, 54.
Al-Shanqeeti (may Allah have mercy on
him) said:
Note that the majority of scholars are of the view
that what is meant by waseelah here is drawing close to Allah by obeying
His commands and avoiding that which He has forbidden, in accordance
with the teachings brought by Muhammad (peace and blessings of Allah be
upon him), doing that sincerely for the sake of Allah alone, because
this is the only path that leads to the pleasure of Allah and attaining
what is with Him and what is good in this world and in the Hereafter.
The basic meaning of the word waseelah
is a path that brings one near to something. Here it means righteous
deeds, according to scholarly consensus, because there is no other way
of drawing close to Allah apart from following the Messenger of Allah
(peace and blessings of Allah be upon him). Based on this, there are
many verses which explain the meaning of waseelah, such as the following
(interpretation of the meaning):
“… And whatsoever the Messenger
(Muhammad) gives you, take it; and whatsoever he forbids you, abstain
(from it…”
(Al-Hashr 59:7)
“Say (O Muhammad to mankind): ‘If you
(really) love Allah, then follow me’….”
(Aal ‘Imraan 3:31)
“Say: Obey Allah and obey the Messenger
…”
(An-Noor 24:54)
And there are other similar verses.
It was narrated from Ibn ‘Abbaas that
what is meant by waseelah is need.
Based on this, the words narrated from
Ibn ‘Abbaas,
“Seek with Him
al-waseelah” mean, seek
your needs from Allah, for He alone is the one who is able to meet them.
This is further explained by the verses in which Allah says
(interpretation of the meaning):
“… Verily, those whom you worship
besides Allah have no power to give you provision, so seek your
provision from Allah (Alone), and worship Him (Alone)…”
(Al-‘Ankaboot 29:17)
“… and ask Allah of His Bounty …”
(An-Nisa’ 4:32)
In the time of prophet when there used to be problem of not
raining, people used to go to prophet for dua (invoking Allah mercy) and
rain used to rain. The same problem happened after his death but neither
khalifa Umar bin Khatabnor anyone else gone to prophet Mohammed (peace
and blessings of Allah be upon him) grave to invoke Allah for the rain.
Instead, there is an example of such situation and got the rain.
Narrated by Umar bin Khatab “Oh Allah, we used to ask your blessing
through prophet (PBUH) and you used to rain us. Now we ask you through
his uncle Abbas so please rain on us”
So when sahabas did not take the line of asking prophet with his
grave just near to them, it means that it is as per their belief and
teaching that intercession from the one who is live and infront of them
can be requested but not the dead one, even he may be prophet himself.
And by another hadeeth:
“If you ask, then ask of Allah.”
Then al-Shanqeeti (may Allah have mercy
on him) said: The correct view concerning the meaning of waseelah is
that of the majority of scholars, that it means drawing closer to Allah
by worshipping Him alone, in accordance with the teachings of the
Messenger (peace and blessings of Allah be upon him). The tafseer of Ibn
‘Abbaas comes under this heading, because calling upon Allah (du’aa’)
and praying humbly to Him when asking for one’s needs is one of the
greatest forms of worship which is waseelah or seeking to draw closer to
Him and attain His pleasure and mercy.
From this it may be understood that
what many of the heretics and followers of ignorant men who claim to be
Sufis say, which is that what is meant by waseelah in the verse is the
Shaykh who has the power of mediation between him and his Lord, is
ignorance, blindness and obvious misguidance; it is toying with the Book
of Allah. Taking intermediaries is the essence of the kufr of the
kaafirs, as Allah clearly stated when He said concerning them
(interpretation of the meaning):
“… (They say) We worship them only that
they may bring us near to Allah…”
(Al-Zumar 39:3)
“… and they say: ‘These are our
intercessors with Allaah.’ Say: ‘Do you inform Allah of that which He
knows not in the heavens and on the earth?’ Glorified and Exalted is He
above all that which they associate as partners (with Him)!”
(Yoonus 10:18)
Every one who is accountable must understand that
the way to attain the pleasure of Allah and His Paradise and His mercy
is to follow His Messenger (peace and blessings of Allah be upon him).
Whoever deviates from that has gone astray from the straight path.
“It will not be in accordance with your
desires (Muslims), nor those of the people of the Scripture (Jews and
Christians), whosoever works evil, will have the recompense thereof”
(An-Nisa 4:123)
The meaning of waseelah that we have
explained here is also the meaning in the verse where Allah says
(interpretation of the meaning):
“Those whom they call upon [like ‘Eesa
(Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire
(for themselves) means of access to their Lord (Allaah) as to which of
them should be the nearest ….”
(Al-Isra 17:57)
Another meaning of waseelah is the status in
Paradise which the Prophet (peace and blessings of Allah be upon him)
told us to ask Allah to grant to him, and we hope that Allah will give
it to him, because only one person will be entitled to it, and he hoped
that he would be the one. End quote.
Adwa’ al-Bayaan, 2/86-88
And Allah knows best.
Excerpted, with some modifications, from:
http://islamqa.com/en/
Is Waseela of Prophet Muhammad(saw) is Permitted in Islam or not?
Brother Imran of IREF Answers!
https://www.youtube.com/watch?v=FPEcphG7-Yg
Dr. ZakirNaik on Waseela
https://www.youtube.com/watch?v=jSReUdbb-0o
DrZakirNaikKehtyHainWaseelaShrikHaiBy Syed Tauseef Ur Rehmanmuslims must
watch this video
https://www.youtube.com/watch?v=yXBMWNOKrs4
Dr. Israr on Waseela (qurb in arbi or close) in urdu “zaria”
https://www.youtube.com/watch?v=fGvS3swsswg&spfreload=10
Ruling on seeking Waseelah from prophet
https://www.youtube.com/watch?v=uQzHy2GwH7A
Tawassul - Calling upon other than Allah - Sufism - Murtaza Khan
https://www.youtube.com/watch?v=uU3_amRpq1M
How to Send our Salam (salutation )to beloved Prophet Muhammed(SAW)
https://www.youtube.com/watch?v=BqrNu5boxQM
What is the role of Prophet Mohammad (peace be upon him) in Islam?
https://www.youtube.com/watch?v=o2uOu7_I4xc
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