Ruling on Istighathah according to the scholars of Ahl al-Sunnah

[hope1]

Assalamu alaikum brothers,
I would like to ask brother khanbaba how he interprets this article on SunniPath (translated by Sheikh Nuh) where he quotes two hadith showing calling on the pious dead people is permissible to seek their intercession in the following manner: "O Muhammad, I seek your intercession with my Lord for the return of my eyesight."
Sheikh Nuh at one point a couple years ago wrote an article addressing the Barelwi/Deobandi divide. Assuming Sheikh Nuh is an average representation of the Arab views on this issue - do they lean towards the Barelwis, Deobandis or in the middle?

[Saad]

Assalamu alaikum brothers,
I would like to ask brother khanbaba how he interprets this article on SunniPath (translated by Sheikh Nuh) where he quotes two hadith showing calling on the pious dead people is permissible to seek their intercession in the following manner: "O Muhammad, I seek your intercession with my Lord for the return of my eyesight."

These two ahadith are proof for correct type of tawassul, which is making dua to Allah Most High through the wasila of Prophets, Companions and pious predecessors.

1. THE HADITH OF THE BLIND MAN:

Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.'

Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa,

'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.'

(Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic.

The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)

2. THE HADITH OF THE MAN IN NEED:

Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled.

Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa:

'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.'

The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future.

(al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168) Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131."

[Saad]

Originally Posted by ENIGMA:
Could one say Ya Rasulullah with the intention that the angels will that call to the prophet ?

Assalam o alaykum,

1. Our Nabi (Allah bless him and give him peace) said:

ان اللّه ملئكة سياحين فى الارض يبلغونى من امتى السلام

"Verily, by Allah there are angels that roam aroud the world and bring forth to me the salutations from my Ummah."

[Sunan Nisai, 1:143; Musnad Ahmad, p.441; Ibn Abi Shayba, 2:517]

2. Holy Prophet also said:

من صلى على عند قبرى سمعته ومن صلى على بعيد اعلمته

"Whosoever sends salutations on me at my grave I listen to it directly, and those from far away, then I am informed about it [through the angels]."

[Jala al-Afham, p.19]

As you can see that Holy Prophet (Allah bless him and give him peace) Himself differentiated between the both.

3. Imam Shah Abdul Aziz Dehlawi (may Allah have mercy on him) writes:

وبتواتر رسيده ايں معنى

"...and this subject matter is proven through tawatur [that angels present salutations]..."

[Fatawa Azizi, vol.2 p.69]

So the belief that Holy Prophet directly hears from far is contrary to the subject matter which is proven through tawatur.

4. Imam Rabbani Mawlana Rashid Ahmad Gangohi (may Allah have mercy on him)writes:

تو خلاف اس عقيده كے كرنا كه انبيأ سب غيوب كو جانتے هيں شرک قبيح جلى هووے گا... پس ايے عقيدے
والا مشرک هواـ اور جب انبيأ كو علم غيب نهيں تو يارسول اللّه كہنا
ناجائز هوگا اگر يه عقيده كركے كهے كه وه دور سے سنتے هيں ... البته اگر اس كلمه كو درود
شريف كے ضمن ميں كہے اور يه عقيده كرے كه ملائكه اس درود شريف كو آپ
كے پيش عرض كرتے هيں تو درست هے

"...So, to believe contrary to this aqidah that the Prophets know all of the ghayb [unseen] is obvious and repugnant Shirk... Hence, an individual holding this aqida is a mushrik. And when the Prophets do not have knowledge of the unseen, it will not be permissible to say 'Ya Rasul Allah' with the belief that they hear from afar... On the other hand, if these words [Ya Rasul Allah] are uttered with the belief of Salat wa Salam and with the belief that angels present the Salat wa Salam to the Holy Prophet then this would be permissible.”

[Fatawa Rashidiyya, 3:9]

Originally Posted by ENIGMA:
Ya Allah,through your blessing and grace,please accept my dua through the intercession(sadqa e tufail) of the prophet , all the other Prophets,the Companions,the tabi'is,their followers and all the awliyahs.

is the above allowed?[

Yes, this is permissible. Please see Islamic Ruling on Tawassul.

[Ansari]

Fatwa of Mawlana Thanwi on prohibition of istigatha

Hakim al-Ummah Mawlana Ashraf Ali Thanwi writes in Bawadir al-Nawadir:

والتفصيل فى المسئلة ان التوسل بالمخلوق له تفاسير ثلثة

And the detail regarding this issue is that tawassul from the creation is of three explanations:

الاول دعاء واستغاثة كديون
المشركين وهو حرام اجماعا اما انه شرك جلى
ام لا فمعياره انه اعتقد استقلاله
بالتاثير فهو شرك كفرى

“First is to make dua and seek aid (istigatha) in the way that it is in the religions of the polytheists. This is forbidden by consensus. As to whether it is shirk jali or not, then its measure is (whether) the person doing it has the belief in istiqlal of the person being called to in bringing about an affect, then this is shirk and kufr…”

[Istiqlal means that Allah has bestowed permanent powers to those close to him even though He can strip them from these powers anytime He wishes. It is a belief that Allah has given them the qualities of ilm-e-ghayb, hadhir nadhir, and tasarruf. Now these individuals have ikhtiyar in these issues like humans have ikhtiyar in normal every-day actions]

والثانى طلب الدعأ منه وهذا جائز فيمن
يمكن طلب الدعأ منه ولم يثبت فى الميت بدليل فنختص هذا المعنى بالحي

“And second is to ask dua from him (the person being called), and this is permissible from those from whom it is possible to seek a dua, but it is not proven for the dead with any proof. So we shall restrict this type of tawassul to those who are alive.”

والثالث دعأ اللّه ببركة هذا المخلوق المقبول وهذا قد جوزه الجمهور

“And the third is to make dua to Allah through the barakah (wasila) of an accepted (maqbul) creation and this is allowed according to the majority…”

[TripolySunni]

Some Sunni Scholars Permit Tawassul from the Prophet and Allah:

This is Sheikh Moutawali al Sha'arawi:
http://www.youtube.com/watch?v=FFqBeHRkFO4

I mean it is a Known fact that Mohamad(PBUH) can help you on the day of judgement at least a little and beside in the case of the prophet (PBUH) what is the reason not to do a Tawassul (or ask for help and forgiveness) Is the Problem That when we do this we are talking to a dead person? if so then When we say "peace be upon you O Mohammad" Arn't we talking with a dead person? and as you all know that Mohamad(PBUH) is not Dead nor are the jihadists.

[Saad]

Assalam o alaykum,

Shaykh Ahmad al-Rumi (may Allah have mercy on him) has also spoken against the practice of istimdad.

الرومي (000 - 1041 ه = 000 - 1631 م) أحمد بن عبد القادر الرومي:
فاضل من أهل آقحصار، في تركيا.
له كتب، منها (مجالس الابرار ومسالك الاخيار - خ)
في الزهد، منه نسخ في طوبقبو وغيرها، و (مختصر إغاثة اللهفان - خ
ذكره بروكلمن، و (المجالس الرومية في نهار العربية - خ) بباريس (3).

He was Ahmad bin Abdul Qadir al-Rumi (d: 1041H) — a learned scholar from the people of Akhisar in present day Turkey. He has authored many books, including Majalis al-Abrar wa Masalik al-Akhyar in asceticism. There are copies in the Topkapi and at other places...

Imam Shah Abdul Aziz Dehlawi (d:1239H / may Allah have mercy on him) has described this book in these noble words:

وصف هذا الكتاب الشيخ عبد العزيز العمري الدهلوي المتوفي
سنة 1239 بهذا النص الشريف قال: " كتاب مجالس الابرار
..يتضمن فوائد كثيرة من باب أسرار الشرائع ومن أبواب الفقه ومن أبواب السلوك ومن أبواب رد البدع
ومن العادات الشنيعة لا علم لنا بحال مصنفه الا ما يكشف عنه
هذا التصنيف من تدينه وتورعه وتفقهه في العلوم الشرعية "

"The book, Majalis al-Abrar, includes much beneficial discourses regarding the secrets of Islamic law, fiqh, suluk, refutation of bid'ah and reprehensible customs. We have no knowledge of the author in terms of his piety, godliness, depth in the sciences of Shari'a, except that which this book reveals regarding him."

Imam Abdul Hay Lukhnawi (may Allah have mercy on him) writes regarding Majalis al-Abrar:

قال الإمام اللكنوي عنه: هو كتاب نفيس معتمد عليه
((إقامة الحجة))(ص19).

"And it is an excellent and reliable book"

[Iqamah al-Hujjah, p.19]

Shaykh Ahmad Rumi writes in the preface of Majalis al-Abrar:

واحترزما فيه من الاستمداد القبور وغيرها من فعل الكفر واهل الضلالة المضلة

"...precaution from that which is inside it from seeking from graves and other things from the actions of disbelief and the people of deviance who lead astray."

This book is divided into 100 majalis (chapters). He writes in chapter 17, which is titled:

المجلس السابع عشر فى بيان عدم جواز الصلوة عندالقبور ولااستمداد من اهلها واتخاذ السروج والشموع عليها

“The situation has become, in respect to these misguided people who misguide others that they have began performing Hajj on graves and have created rituals for it, to such an extent that some extremists have written books on this topic which they called “Manasik Hajj wa Mashahid,” in which they have drawn comparisons between graves and the Bayt al-Haram. It is clear that this leads to separation from the religion of Islam, entering into the religion of the idol worshipers. So, see the great difference between that which the Prophet [Allah bless him and give him peace] has legislated regarding graves in terms of forbidden acts, as mentioned above, and that which these people have legislated and intended. There is no doubt, the corruption in this are so many that a man would be incapable of mentioning them all.

“Among them [the corruption] is showing so much respect of graves leads one to put make people into fitnah. And among them is giving the graves more importance than mosques, which are the best of places and the most loved by Allah, for indeed these people, when they go to graves they go their with such importance and respect, humility, and solemnity, and softness of heart, things they would not do in mosques … And among them [the corruption] is making mosques on top of graves and enlightening them. And among them is performing itikaaf by them, covering them with sheets, and appointing custodians on them. This is to such an extent that these people consider the sitting close to these graves better than sitting in the Masjid al-Haram and feel that guarding them is better than serving mosques. Among them is offering nadhr to these graves and their guardians. And among them is visiting these places to offer worship there and to circumambulate them, kiss them, perform their istilam, put the dust of graves on their faces, take their soil, call on the people of the graves, ask them for aid [istigatha], and ask them for help, sustenance, well-being, children, fulfilling of loans, removing of difficulties and others needs that the worshipers of idols ask their idols. All of this is not legislated by any imam of religion, because all of this has not been done by the Prophet of the Lord of the Universe (Allah bless him and give him peace), neither by any Sahabah, Tabi’i and any of the imams of the religion. It is impossible that any of this is permissible and righteous.”

Scans:

[Abdussamad]

Salamu alaykum

I have a question regarding this part:

2. “The second is to address the person of the grave by saying, ‘You fulfil my work’. This is shirk, regardless of whether this is said at the grave or away from it. And that which has been mentioned in some narrations, ‘Aid me, oh slaves of Allah.’ In reality this is not isti’anah at the grave but the seeking of aid from the slaves of Allah who are in the desert; in that Allah has appointed them there for some work. So this is not from this (the concept of isti’anah). To bring [this] as proof of permissibility is ignorance of the meaning of the hadith.

I didn't unterstand this part. What is exactly the meaning of the hadith?
What does the author want to explain. Could someone explain it to me in an easy way?

Barakallahu feek.

[Abdussamad]

Salamu alaykum

I have a question regarding this part:


I didn't unterstand this part. What is exactly the meaning of the hadith?
What does the author want to explain. Could someone explain it to me in an easy way?

Barakallahu feek.

Let me ask better:
If someone says o a dead person: "Ya Fulan! Help me!" and then brings this Hadith "Oh slaves of Allah. Help me!" can we say that this person comitted shirk because he has no proof that Fulan can help him?
Will he be accused of doing shirk because of his believe that Allah let him hear this words?
What about a dead person "Oh Fulan. Pray for me!" is this permissable? If yes, why is this permissble? We have no proof that Fulan will know about this call.


Right now I believe:
Calling an absent person and saying "Help me!" is shirk because without a proof he turns to a slave of Allah who has not the ablity to help active. This call shows that he puts his trust to the makhluq. Why else schould he call him without a proof?
Saying "Make Dua" in front of a grave is not shirk. Saying so far from it without a proof is questionable, but I cant say shirk.
Am I right?

[Saad]

Salamu alaykum

I have a question regarding this part:


I didn't unterstand this part. What is exactly the meaning of the hadith?
What does the author want to explain. Could someone explain it to me in an easy way?

Barakallahu feek.

This is in relation to a hadith that if someone loses one's animal in a desert then say this as there are some slaves appointed by Allah who will stop that animal.

Who are these slaves?

Abdullah ibn Abbas (may Allah be pleased with him) says that there are some angels of Allah in the deserts, where one loses something then say, help me o slaves of Allah.

[Majma al-Zawaid, p.132]

From this we understand that this is not seeking aid in those matters that are ma fawq al-asbab [above the means]. This help is in the matters which are in the qudrah of the creation [amoor adiya] like finding one's lost animals or showing the path if one is lost in a desert.

Rather, help is being sought from angels who are delegated there for this service. Imam Rabbani Mawlana Gangohi (may Allah have mercy on him) is mentioning the fallacy of presenting the hadith about when someone loses something in the desert. In that, presenting that hadith as proof is incorrect. This is not seeking aid from the people of the grave but seeking aid from the slaves of Allah in the desert who have been appointed there to help.

Shaykh al-Islam Zaffar Ahmad Usmani (may Allah have mercy on him) and Allamah Sarfraz Khan have discussed this in Al-Irshad fi Masala al-Istimdad and Guldasta-e-Tauheed respectively.

[hope1]

These two ahadith are proof for correct type of tawassul, which is making dua to Allah Most High through the wasila of Prophets, Companions and pious predecessors.

Assalamu alaikum brother khanbaba,
One issue is still confusing me. I understand wasila - but the hadith which I asked you about does not seem to be indicating to wasila. The way you have put the hadith, the wording seems alright, but I am still confused about why saying "ya Muhammad" will be permissible because it is our belief that in general the Messenger of Allah cannot hear us.
Second when SunniPath translates this hadith it seems as though the conversation in the dua is actually taking place with teh Messenger of Allah and not Allah - "O Muhammad, I seek your intercession with my Lord for my need, that it may be fulfilled."
I understand that once a person has passed away the only form of tawassul that can be done is wasila. Asking them for something directly is out of the question - (even though it seems some people argue that it is permissible). We cannot ask the person who passed away to make dua for us or to intercede for us whether it be near his grave or from far away - this is what I understand from brother Ansari's post. But is there an exception for the Messenger of Allah - as it seems from the hadith. Or are the ahadith referring to wasila and I am just misunderstanding them?