Dear: brothers and sisters

below i will prove through the text all the believe of ahle sunnah wal jamat through the text of ibn tamiyya and abdul wahaab najdi and various other scholars:

Seeking Assistance From Other Than Allah Ta`ala

Certain Muslims argue that one can only ask Allah directly for help, and if people were to ask help from other than Allah, then he or she would be committing shirk. The scholars of the Ahl al-Sunnah have always maintained that all help is ultimately sought from Allah. However, if an individual seeks help from the Prophets or Allah-conscious people with the intention that they are only a means of achieving help then the person asking is not committing shirk. To illustrate this point, take the example of an ill person being cured by medicine. Metaphorically, the person would say that he was cured by the medicine, but in reality, the actual cure is from Allah.

The Ahl as-Sunnah wa’l-Jamaa also say that help offered by the awliya is only by the will of Allah. No one can be of help to anyone if Allah has not willed it so. Indeed, it is a great blessing from Allah that He has given the anbiya and awliya the ability to help those seeking help. The reason why Allah has given this ability to the pious is to show their status of purity amongst the people, and it indicates their relationship with their Creator.

The argument can be summarised as thus:

Help should only be asked from Allah.

The type of help asked from a pious person should be the help that is within the sphere of human influence.

Seeking help from a pious individual who is physically not present or has passed away is kufr.

We will prove, insha’Allah, that the pious can help in ways that are beyond normal human capability and that even if they are not present and have passed away, help can still be sought.

Belief of Ahl al- Sunnah wa'l- Jamaa regarding Seeking Help through the Awliya

‘Allama Sa’eedi and ‘Allama ‘Abd al-Hakim Sharf Qadri write:

“It is better that help is sought directly from Allah, most High, and through the waseela of the anbiya or awliya. If an individual seeks help from the anbiya or awliya by means of achieving help from Allah, most High, the person is not committing kufr.”

[Sharh Muslim, ‘Allama Sa’idi, Nidaa-e-Ya Muhammad, page 30 by ‘Allama Sharf Qadri]

Shaykh al-‘Alawi al-Maliki, the mufti of Makka writes:

“When we ask help from the anbiya and awliya, as a means, it is through their supplication (du’a) that they help us. Take for example the Day of Judgment when the umma will benefit from our Prophet, (May Allah bless him and grant him peace). This is called asking for help through the anbiya and awliya and likewise to ask them to make du'a for us can be called help or istishfah or tawasul.

[Ziyarat of the Grave, page 213, by the mufti of Makka, ‘Allama Shaykh Muhammad al-‘Alawi al-Maliki al-Makki]

The Permissibility of Seeking Help from the Pious

Hafidhh ibn Taymiyya and Qadi Shawkani quote the following hadith:

‘Abd Allah bin Mas’ud, may Allah be pleased with Him, reported that our Prophet, (May Allah bless him and grant him peace), stated: “If you ever find yourselves stranded alone in a desolate place or jungle, then say, ‘O servants of Allah! Help me, Allah have mercy on you.’”

[Al-Kalim al-Tayyib, page 69, by Hafidhh ibn Taymiyya, and Qadi Shawkani in Tufhat ad-Dhakireen, page 130. Ibn Sunni, Imam Bazaar, Hafidhh al Hasamim and Imam Nawawi all quote this hadith also in their various books.]

This hadith, demonstrates that one can ask help from those who one cannot see, like the angels, the friends of Allah, the jinn, and that it cannot be said that it is a wrong act.

Mullah ‘Ali Qari writes that our Prophet Muhammad, (May Allah bless him and grant him peace), said that:

If you are in the jungle alone say, “O servants of Allah! Help me.” The servants of Allah are the angels, Muslims, jinn, or ‘abdal. This hadith is useful for travellers.

[Al Hirzu al-ThAmin, page 378, by Mullah ‘Ali Qari]

The Awliya’s Provision of Help beyond Human Capability

The Prophet Sulaiman, peace be upon him, asked his companions who could bring the throne of the Queen of Sheba to his court. Allah says, describing this in the Holy Qur’an:

An ifreet of the jinn said,

‘I will bring it to you

before you get up from your seat.

I am strong and trustworthy enough to do it.’

He who had knowledge of the Book said,

‘I will bring it to you

before your glance returns to you.’

And when he saw it standing firmly in his presence,

he said, ‘This is part of my Lord’s favour to me to test me

to see if I will give thanks or show ingratitude’.

[Surah Al-Naml, verse 39-40]

Hafidhh Ibn Kathir writes concerning this verse that the man who brought the throne was called Asif bin Barkhiyah.

[Tafsir Ibn Kathir]

There was a companion named Salamah bin Akwa, may Allah be pleased with Him, who was injured so severely on his shin that people began to fear that he would die a matyr. Salamah, may Allah be pleased with Him, states: “I went to the Messenger of Allah, (May Allah bless him and grant him peace), and told him about my wound, whereupon he proceeded to blow on it three times and I was cured instantly.”

[Mishkat, chapter on Virtues of Sayyid al-Mursalin]

Hafidhh Ibn Kathir writes:

“During the khilafah of ‘Umar, may Allah be pleased with Him, there appeared a fire in the desert. ‘Umar, may Allah be pleased with Him, asked Tamim al-Dari, may Allah be pleased with Him, to assist him. They approached the area of the fire and Tamim al-Dari, may Allah be pleased with Him, began to gather the fire with his hands and started shoving the fire into a hole in the ground. This was a karamah of Tamim al-Dari, may Allah be pleased with Him.”

[Tarikh Ibn Kathir, Vol. 6, chapter on Miracles, and Sirat un-Nabi, Ibn Kathir, chapter on Mu’jizat]

Elsewhere, Hafidhh Ibn Kathir writes:

During the khilafah of ‘Umar, may Allah be pleased with Him, the governor of Egypt wrote to ‘Umar, may Allah be pleased with Him, asking for help as the river Nile had failed to flood. ‘Umar, may Allah be pleased with Him, wrote a letter in return and addressed the river itself. This was then placed in the Nile, and no sooner as this was done, the Nile’s water began to flood.

[Tarikh Ibn Kathir, volumes 1 and 8, chapter on Rivers and chapter on Khilafah of ‘Umar, may Allah be pleased with Him.]

The above narrations prove that certain categories of humans, even though they are not Prophets, are capable of doing acts that are normally impossible. Secondly, the narrations prove that one can ask for these supernatural acts from humans. If this were not the case, why would the Prophet Sulaiman, peace be upon him, ask Asif bin Barkhiyah to bring the throne of Bilqees (Queen of Sheeba)? Why would ‘Umar, may Allah be pleased with Him, ask Tamim al-Dari to quench the raging fire? Why would Salamah bin Akwa, may Allah be pleased with Him, ask the Messenger of Allah, (May Allah bless him and grant him peace), to miraculously cure his wound? And why would the governor of Egypt ask ‘Umar, may Allah be pleased with Him, to make the Nile flood? So, in summary, it is permissible to request a person to do something impossible under ‘normal’ circumstances.

Muhammad bin ‘Abd al-Wahhab writes that the people who claim that it is permissible to seek help from the pious cite the following evidence in support of their argument:

When Ibrahim, peace be upon him, was thrown into the fire, Jibreel peace be upon him, offered his help to free him. If seeking help from other than Allah is shirk, then why did Jibril offer his assistance to Ibrahim? The answer is that the help which was being offered, was within his capability given by Allah, most High, and therefore not shirk.

[Kitab Kasfh al Shubhat, page 23]

The help that is sought from the anbiya or awliya is within their capability. For example, it is permissible for one to request a deceased person to make a du’a, as it has already been proved that the deceased can make du’a. This means that asking help from another which is out of their capacity is not shirk.

Hafidhh ibn al-Qayyim explained in his book Kitab al-Ruh.

The Pious can Help from Far Away

Muhammad bin ‘Abd al-Wahhab writes:

“One night, the Prophet of Allah, (May Allah bless him and grant him peace), was in his house and was heard to proclaim ‘I am here!’ three times and ‘You have been granted help’ also three times. Umm al-Mu’minin, Maymunah, may Allah be well pleased with her, asked the Prophet, (May Allah bless him and grant him peace), whom he had been talking to since there was no one present. He, (May Allah bless him and grant him peace), replied, ‘I was talking to a person called Rajiz from the tribe of Bani Ka’ab. He asked for help from me against the Quraysh.’ Umm al-Mu’minin, Maymunah, may Allah be well pleased with her, said that when she finished reading the fajr prayer the next morning, she heard Rajiz calling out the following in the streets of Madina: “Ya Rasul Allah! Help us and call the servants of Allah to help us.”

[Mukhtasar Sirat ar- Rasul, chapter on the Conquest of Makka]

This narration shows that the Sahaba would seek help from the Messenger of Allah from afar and He, (May Allah bless him and grant him peace), would answer their calls for help. When Rajiz asked the Prophet the following morning for help, the Messenger of Allah, (May Allah bless him and grant him peace), did not stop him from asking for this help. The Messenger of Allah was at some distance, yet he still assisted.

Hafidhh Ibn Kathir writes:

‘Umar, may Allah be pleased with Him, whilst delivering a Friday sermon in Madinah called out and said, ‘Ya Sariah! The mountain.’ That very moment, Sariah, may Allah be pleased with Him, was in a place in Persia called Nahawand, engaged in a battle with the enemy.

What ‘Umar, may Allah be pleased with Him, meant by his call was: O Sariah! Seek protection behind the mountain. Sariah, may Allah be pleased with Him, heard this and was subsequently saved. When the people heard these words during the Friday they were surprised. After winning the battle, Sariah came to Madinah. He told about how they had been under attack by the enemy. Suddenly they had heard ‘Umar’s voice and hid behind the mountain and were saved.

[Tarikh Ibn Kathir, chapter on the Khilafah of ‘Umar]

This narration demonstrates that the pious can help people who are not present with them. Also, this is why proclaiming ‘Ya Rasul Allah’, (May Allah bless him and grant him peace), is not an act of shirk, because he, (May Allah bless him and grant him peace), is aware of our call. It could be that the salutations are conveyed through the angels or that he listens to them himself. As Hafidhh Ibn al-Qayyim wrote:

The Messenger of Allah, (May Allah bless him and grant him peace), has said that when you send salutations to him from wherever you might be, he can hear your voice.

[Jal ul Afhaam, page 100, by Hafidhh Ibn al-Qayyim]

Another question that is raised is why, if it is possible to seek help and advice from the Prophet, (May Allah bless him and grant him peace), after he had passed away, the Sahaba didn’t go to his blessed grave and ask for help when there was any dispute amongst themselves?

This is only scepticism. The reality is that there was no need for the Companions to go and seek help and advice from the blessed grave of the Prophet, (May Allah bless him and grant him peace), as the Messenger of Allah, (May Allah bless him and grant him peace) had already foretold the dispute of his Companions and who would be right or wrong, therefore there was no need for the Sahaba to ask again.

Also, the Messenger of Allah, (May Allah bless him and grant him peace), did help the Companions on various occasions. Here are some examples from Tarikh Ibn Kathir:

Bilal bin Harith asked the Prophet, (May Allah bless him and grant him peace), for help during the famine in Madina during the khilafah of ‘Umar, may Allah be pleased with Him. The Messenger of Allah, (May Allah bless him and grant him peace), gave water to ‘Uthman, may Allah be pleased with Him, from a window when he was being surrounded by his enemies and, furthermore, even comforted him by giving the news that he would be martyred and would be breaking his fast with him in paradise the next day. The Prophet, (May Allah bless him and grant him peace), gave advice to Imam Hussayn, may Allah be pleased with Him, regarding the battle of Karbala -when he was departing for Kufa and then later, on the night before his death. The Messenger of Allah, (May Allah bless him and grant him peace), gave news that they would meet the next day in Paradise.

[Tarikh Ibn Kathir, chapter on Khilafa of ‘Umar; chapter on Death of ‘Uthman, and the chapter on Karbala]

It is not wajib to seek help from the pious, it is merely permissible. However, we do not encourage people to ask help from the pious and especially those who are cannot differentiate between help and Istishfah.

Those who argue that once the pious have passed away, they are unable to help, also include the Messenger of Allah, (May Allah bless him and grant him peace), in this reference. However, it is very strange that this does not apply to scholars whom they hold in high esteem. As Hafidhh Ibn al Qayyim states:

Many people saw Hafidhh Ibn Taymiyyah after his death in their dreams and asked him many difficult questions on issues of Fiqh Masaa’il and he replied to all their questions. Only those people can reject this who are ignorant of the status of the spirits (Arwah)

[Kitab-ar-Ruh, end of chapter 3., Hafidhh Ibn al-Qayyim]

If Hafidhh Ibn Taymiyya can answer questions after passing away, and solve complex fiqh issues, then why is it not possible for our Prophet Muhammad, (May Allah bless him and grant him peace), to assist his Umma?

Whatever we have written above some of the narrations involve people’s dreams – and to this, people might argue that this is not a credible proof in Islam. The answer to this is that the narration's we have written are not all from dreams, and even if the narration we used are dreams, the Prophet of Allah, (May Allah bless him and grant him peace), has said: 'A Shaytan cannot form my image.' So all the dreams are true about him, (May Allah bless him and grant him peace). Also, Hafidhh Ibn al Qayyim mentions that:

When numerous people have the same type of dream and what they have seen in their dreams actually happens - to call these kinds of dreams as only dreams, this is said by the people that have no sense

[Kitab al Ruh, Chapter, 3., Hafidhh Ibn Qayyim]

The pious can help, even after their death

When the Messenger of Allah, (May Allah bless him and grant him peace), went on the Mi’raj, fifty prayers a day were initially ordered. On return Prophet Musa, peace be upon him, requested the Messenger of Allah, (May Allah bless him and grant him peace), to return to Allah and ask for a reduction in prayers. He did so and by doing this, the number of times was reduced to five prayers a day.

[Muslim and Bukhari chapter Miraj]

Prophet Musa, peace be upon him, helped the Umma of the Messenger of Allah, (May Allah bless him and grant him peace), even after he had passed away.

Some further evidence:

· Hafidhh Ibn Khathir writes that:

‘Uthman Ghani, may Allah be pleased with Him, said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. ‘Uthman said: One day I saw that the Messenger of Allah, (May Allah bless him and grant him peace), give me some water from my window. Some days later my roof parted, and the Prophet of Allah, (May Allah bless him and grant him peace) accompanied by Aby Bakr and Umar (May Allah be pleased with them, entered and gave me some water to drink, and enquired: You will break your fast with us tomorrow

[Tarikh Ibn Kathir, Chapter on the death of ‘Uthman, may Allah be pleased with Him]

· Imam al Waqdi writes that:

Abu Ubaidah, may Allah be pleased with Him, was the leader of the army of Damascus and was in Jihad. In his dream he saw the Prophet of Allah, (May Allah bless him and grant him peace), inform him that ‘ Tomorrow Damascus will be defeated,’ and He, (May Allah bless him and grant him peace), departed quickly’. I asked the Prophet ‘ Why are you returning so hastily?’ He replied ‘ Abu Bakr has died and I am going to attend his Janaza’ (funeral)

[Futuh as sham, Allama Waqdi]

· Imam al Waqdi writes;

In the battle of Damascus, a kafir became a Muslim, and began to speak Arabic in an instant. Abu Ubaidah asked him ‘ you do not know Arabic, how is it that you speak so fluently? He replied ‘Last night I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream. I asked him, if you are the messenger of Allah, then supplicate for me that I may speak Arabic. When I woke up in the morning I found that I could speak Arabic’.

[Futuh as Sham, Chapter on Fath ad Dimishk, Allama Waqdi]

· Hafidhh Ibn Kathir writes that

In the 18th year of the Hijra during the Khilafa of ‘Umar,may Allah be pleased with Him, there was a famine. ‘Umar and Bilal, May Allah be well pleased with them, went to the blessed grave of the Prophet (May Allah bless him and grant him peace), and said ‘Ya Rasul Allah! Your Umma is dying (from hunger), pray for us that Allah sends us rain’. Later, Bilal, may Allah be pleased with Him, had a dream in which the Prophet of Allah, (May Allah bless him and grant him peace), told Bilal to go to ‘Umar, and convey his salaam, and to inform him that there will be rain and that he should perform Salaah Istisqa’. This is a very authentic narration.

[Tarikh Ibn Kathir, chapter Khilafa of ‘Umar, may Allah be pleased with Him]

· Hafidhh ibn Taymiyya says that:

In the time of a drought, a person came to our Prophet’s grave and complained about the drought. He then saw our Prophet, (May Allah bless him and grant him peace), who said go to ‘Umar and tell him to perform the Salaah of Istisqah. There are numerous true narrations similar to this.

[Iqtisa Sirat al Mustaqim, page 373, Also Imam Bukhari has mentioned about this in his book, Tarikh al Kabir, biography of Malik al dar]

· Hafidhh Ibn Hajar al Asqalani writes:

A person came to the grave said: 'Your Umma is dying; supplicate to Allah to send rain. Sayf says: The person who made this supplication to the Messenger of Allah, his name was Bilal Ibn al- Harith, may Allah be pleased with Him. This narration is authentic.

[Fath al Bari, Chapter on al Istisqa, Hafidhh Asqalani]

· The Scholar of Masjid an Nabawi, Shaykh Al-Jazari writes:

The narration of Bilal bin Harith concerning going to the grave and asking our Prophet, (May Allah bless him and grant him peace), to supplicate for the rain, is also recorded by Imam Bukhari in his book of Tarikh. Also, Hafidhh Asqalani recorded this in Fath al Bari; Imam al Bayhaqi included it in his Dala’il al -Nabuwat, and it also appears in the Musnaf of Ibn Abi Shayba, Ibn Abi Khusayama and in Ibn Abd al Barr - this narration has really surprised me.

[Waja a-Yarkudun, page32 by Abu Bakr al-Jazari]

If Abu Bakr Al-Jazari knew that Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir wrote this narration, he would not have been so bewildered.

A clarification

After reading Hafidhh Ibn Kathir’s, Hafidhh Ibn Taymiyya’s and Hafidhh Asqalani’s verifications, there is no need to discuss any further about this narration, of Bilal, may Allah be pleased with Him. However, there is a possibility that there are some Muslims who would then question the narrator of this hadith – whether he was considered weak or authentic. Lets now look at the narrators of this narration.

The narrators of this narration are:

Abu Mu‘awiya

Imam A‘mash

Abu Salih Abd al Rahman bin Sa’eed

Malik bin Ayyad al-Dar

The first two narrators are considered as great narrators of Hadith - all the great scholars of Hadith have taken their narrations including Imam Muslim and Imam Bukhari, so there is no doubt about their authenticity. The third and fourth narrators will be discussed now. The third narrator is Abd al Rahman bin Sa’eed al-Makhzumi.

Hafidhh Ibn Hajar al Asqalani writes:

Imam Bukhari took a narration from him in his book Juz Raf-al-yadain. Imam Abu Dawud also took a narration from him. He was a student of ‘Uthman bin Affaan, the third Caliph of Islam and he took narrations from Malik Aldar, and he in turn, learned the knowledge of Hadith from his Father (i.e. Ayyad). Imam Ibn Abu Sa’eed said ‘He was an authentic narrator’. Imam Ibn Hibban also listed him in the list of authentic scholars of Hadith. Imam Ibn al-Madani, who was the teacher of Imam Muslim and Imam Bukhari also made the same remarks about him.

[Tahzib-ut-Tahzib, biography of Sa’eed bin Abd al Rahman, Hafidhh Asqalani]

The fourth narrator of this Hadith is Malik bin Ayyaz Aldar.

Imam Bukhari writes:

Malik bin Ayyaz Aldar narrated that: ‘Umar said ‘O Allah, I am only lacking when I am powerless’. Abu Salih also narrated this from Malik Aldar.

[Tarikh al-Kabir, biography of Malik Aldar by Imam Bukhari]

Imam Ibn Abi Hatim writes:

Malik bin Ayyaz Aldar was a slave of ‘Umar and he was freed by him. He narrated from Abu Bakr and ‘Umar. He was a taba’ee and Abu Salih also narrated from him - and he was famous’.

[Al-jar-hu-wal-ta’deel., biography of Malik Aldar by Imam Ibn Abi Hatim]

Imam Ibn Abi Saad writes:

Malik Aldar was a freed slave of ‘Umar, and he narrated Hadith from Abu Bakr and ‘Umar [May Allah be well pleased with them all] and he was a famous man’.

[Tabaqat Ibn Sa’ad, biography of Malik Aldar by Imam Ibn Sa’ad]

After these references it can be seen that the third and fourth narrators of Hadith are famous, authentic and not unknown and no one can assume these narrators are weak.

· Imam al Qurtabi writes:

One Arab went to the grave of our Prophet, (May Allah bless him and grant him peace), and recited the verse from the Holy Qur’an:

‘We sent not a messenger, but to be obeyed in accordance with the leave 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.’

[Surah An-Nisa’ verse 6]

He then began to cry and say how sinful he was, and requested to the Prophet, (May Allah bless him and grant him peace), to supplicate for him. A voice then came from our Prophet’s [May Allah bless him and grant him peace] grave, saying that Allah has forgiven your sins.

[Tafsir al Qurtabi, under Ayat 64 Surah Nisa]

· Hafidhh Ibn Kathir also recorded this event, he writes;

When an Arab came to our Prophet’s grave and said “I repent from my sins through you and ask for forgiveness, I would give my life for you”. Afterwards our Prophet, (May Allah bless him and grant him peace), appeared in the dream of Utba’, may Allah be pleased with Him, and informed him to go to the Arab and convey the message that there is a good news for him that Allah had forgiven his sins.

[Tafsir Ibn Kathir, under verse 64 Surah Nisa]

· Hafidhh Ibn Taymiyya writes:

A person came to the blessed grave of the Messenger of Allah, (May Allah bless him and grant him peace), and requested food from the Prophet and sat down. After a while a Hashmi [a member of the Prophet’s (May Allah bless him and grant him peace] family came to him. He had with him a tray of food, and said, “this food has been sent by the Prophet, (May Allah bless him and grant him peace), and with it he gave a message: eat it and leave from here because whoever loves us does not make this kind of desire”.

[Iqtida as Sirat al Mustaqim, page 290 by Hafidhh Ibn Taymiyya]

· Hafidhh Ibn Kathir and Hafidhh Ibn Hajar al Asqalani both write:

Imam Bukhari had lost his sight in his days as a youth, and his mother used to pray to Allah vigorously for the return of her son’s sight. One night in her dream, she saw the Prophet Ibrahim, upon whom be peace, who told her that Allah had accepted her prayers because of her tears in them in front of Allah and her son’s sight would be return’. When Imam Bukhari awoke in the morning, his eyesight had returned.

[Tahrikh Ibn Kathir, under biography of Imam Bukhari, and Muqadimah Fath al Bari, biography of Imam Bukhari]

Imam Daarmi writes:

· When Yazid bin Mu’awiya attacked Madinah, there was no adhan or Jam'at in Masjid an-Nabawi for three days. Sa’eed bin Musayab states, ‘I stayed in Masjid an-Nabawi for the three days and pretended to be Majnun, (mad) and for every prayer, I heard the adhan from the blessed grave of the Prophet, (May Allah bless him and grant him peace).

[Daarmi, chapter on Fada’il e-Nabi]

· Hafidhh Ibn-e-Taymiyya writes that:

Ibn Musayab’s listening of the adhan from the Prophet’s grave or the returning of salaam from the graves of the Awliya, is haqq and we believe in it.

[Iqtida as Sirat al-Mustaqim, page 373]

· Hafidhh Ibn Hajar al-Asqalani writes:

Abd al-Wajid says that I saw the Prophet, (May Allah bless him and grant him peace), in a dream with his companions waiting at this place, like they were waiting for someone. I said, “As Salaam 'alaykum,” after the reply to the salaam I asked “what or who are you waiting for?” The reply was we are waiting for Imam Bukhari, and that was the day Imam Bukhari passed away.

[Fath al Bari, chapter on the death of Imam Bukhari, and Tarikh Baghdad by Hafidhh Asqalani, and Khatib al Baghdadi]

· Hafidhh Asqalani writes:

Hafidhh Marwazi says that I was in the Ka'ba and I fell asleep. I then had a dream and in that dream I saw the Messenger of Allah, (May Allah bless him and grant him peace). Our Prophet, (May Allah bless him and grant him peace), said that you have read Imam Shafi’s book and why not mine? I asked which one is yours and the reply was Imam Bukhari’s book is my book.

[Fath al Bari, Hafidhh Asqalani under Biography of Imam Bukhari]

• Imam Dhahabi writes that the famous Tabi’i, Simaq bin Harb said that;

My sight was gone and I was completely blind. I prayed a lot and one night when I was sleeping, I saw in my dream Ibrahim, peace be upon him. I said to Ibrahim, ‘my sight is gone and what should I do?’ Ibrahim said ‘go to the river Forat and wash your face in the river and your sight should return’. When I washed my face in the river, my sight returned and I saw 80 companions of the Prophet, (May Allah bless him and grant him peace), with that sight.

[Mizan al Ta’dil, biography of Simaq Dhahabi]

From all the above narrations, it should be sufficient proof that to do Istishfah (to make a request) from the Pious is permissible. They are able to help us and they are fully aware of matters that occur on the earthly plain, and this includes the Messenger of Allah, (May Allah bless him and grant him peace). From the above examples, we have proof of the Prophet, (May Allah bless him and grant him peace)

Asking for forgiveness on the behalf of others; informing of an impeding victory; consoling ‘Uthman, may Allah be pleased with Him, at the time of great suffering, and many others.

Hafidhh Ibn Taymiyya writes:

Some people came to the grave of our Prophet, (May Allah bless him and grant him peace), and requested something, and their needs were fulfilled. In the like manner, the pious people can also fulfill the needs of people - and we do not deny this

[Iqtida as Sirat al-Mustaqim, - page 373, Hafidhh Ibn Taymiyya]

Hafidhh Ibn al Qayyim writes:

After dying, the Ruh (Spirit) can do those things that it cannot do when the person is alive in the dunya, (world) just as one or two Ruhs defeated a large army. Many companions relate that they saw the Messenger of Allah, (May Allah bless him and grant him peace), Abu Bakr and ‘Umar, May Allah be well pleased with them, in their dreams at night fighting with them against the kuffar and winning the battle. Then it became a reality: on the following day a small army of Muslims defeated an army of many, many kafirs.

[Kitab ar-Ruh, chapter 15, Hafidhh Ibn al Qayyim]

From the above statements, they prove that the pious are able to help after their death. Their spiritual powers increase after their death.

Q: Why do we see some people asking the pious for help, rather than asking them to make dua on their behalf?

A: The meaning for this is that they say metaphorically to the pious but really they are asking the pious to make Dua for them. The companions of the Prophet (May Allah bless him and grant him peace), used to do this as well. This has been mentioned in Hadith.

Imam Bukhari and Imam Muslim quote the following hadith:

The Messenger of Allah, (May Allah bless him and grant him peace), was on his way to the battle of Khaybar with his companions and asked ‘Amir, may Allah be pleased with Him, to recite a poem. ‘Amir then recited the following:

Oh Prophet of Allah!

Allah is our Witness.

Without you we would not have had guidance.

Nor would we pray nor give zakah.

You forgive us and we sacrifice ourselves for you.

Send blessings on us and make us stand firm when fighting the enemy

[Bukhari & Muslim Chapter. - Battle of Khaybar]

Hafidhh Ibn Hajar al Asqalani and Hafidhh al Asqalani have commented upon this Hadith that

The poem’s verses are addressed to the Prophet, (May Allah bless him and grant him peace), because the word “sacrifice” cannot be used to Allah. This is because scholars have said the word ‘sacrifice’ (fida) is used in situations when one takes the place of another who is in difficulty, to remove the harm from another and take it upon oneself. This of course cannot apply to Allah - most High. The word “forgive” means that if we have gone astray obeying you, then bring us back on to the straight path. The objection to this may come from the first line of the poem - “Oh Allah!” The word ‘Allahumma’ is used to take Allah's oath to the following verses and the poet used the word ‘Allahuma’ in the beginning for baraka (blessing) and he wants to start with the word of Allah - most High. The objection to the opinion that the verses are addressed to the Prophet (May Allah bless him and grant him peace), may come from the phrases - “bless us” and “make us stand firm”. The answer to this question lies in the fact that the Prophet makes Dua to Allah for blessings to be sent to the people

[See Fath-al-Bari/Irshad-as-sari, Chapter on Khaybar by Hafidhh Asqalani & Qastalani]

Hafidhh ibn Kathir and Ibn Athir have said that ‘Amir has said these verses in the praise of the Prophet, (May Allah bless him and grant him peace).

[Sirat an- Nabi and Usd al-Ghaba, Chapter on Khaybar and the Biography of ‘Amir bin Akwah by Hafidhh ibn Kathir & Hafidhh ibn Athir]

Also, if the poetry were addressed to Allah, it would not make sense at all. The reason being that the words of the poem state, ‘without you we would not have had guidance. Nor would we pray nor give zakah’. If Allah did not exist (Which is a stupid thing to say, as what Allah is implies that He is), nothing else would exist, not only guidance, prayers, and zakah, not even ‘nothingness’ would exist, as Allah has created all. So by assuming the poem is addressed to Allah, they are not those words which would be expected of a Muslim, let alone in the presence of the Messenger of Allah, (May Allah bless him and grant him peace). The above proves that the one who is being addressed, in this poem is none other than the Prophet of Allah, (May Allah bless him and grant him peace).

Also, the poem asks for forgiveness and this does not have to be specifically directed to Allah. If ‘Amir has used these words of praise for the Prophet, (May Allah bless him and grant him peace), it does not go against the spirit of Islam. To ask the pious for help directly is not shirk as ‘Amir asked help from the Prophet, (May Allah bless him and grant him peace). The real meaning of ‘Amir’s seeking help, was to ask the Messenger of Allah, (May Allah bless him and grant him peace), to supplicate on his behalf. In the same way when an ordinary Muslim asks help from the pious, their real meaning is also the same as ‘Amir’s. The help comes through the pious’s supplication’s so metaphorically we say - the pious is helping us – when in fact, everything comes from Allah.

Q: Some people argue that once the pious have died – their ability to help anyone ceases. So, why do people still go to their graves to seek help?

A: We, the Ahl as-Sunna wa'l Jama say that when the pious die, their ability to help others does not diminish and end. They are alive in their graves and the power of their souls become stronger than when they were alive. If you cover a living person with a blanket, he would not be able to recognise those who pass by, but it has been proved from narrations that the deseased can recognise and hear the footsteps of those who pass by the grave. A living person cannot understand what the birds are saying, but the deceased can hear and understand exactly what they are saying. Also, a living person cannot travel millions of miles faster than the blink of an eye, but the deceased can travel many millions of miles faster than the blink of the eye. An example of this is when one sleeps, one can travel many miles and break the physical laws of this world. In the same way the deceased can break the laws of this world, as their spiritual bodies are stronger.

Hafidhh Ibn al Qayyim writes that the deceased are pleased with those people who attend the funeral or

those who stand at his grave. When people pass the grave and convey their salaams, he [the person in the grave] returns the salaams and also recognises the person who has conveyed the salaam. When the birds praise Allah - most High, the person in the grave also understands the birds’ praises (i.e. what the birds are saying).

The martyrs’ souls are in heaven, and when people convey their salaam to them at their graves, they come back to their grave and return the salaam.

The ordinary souls at the very highest of the seven skies are at a place called Illiyin and when someone greets them with salaam, they come back to their grave, answer the salaam and also recognise the person. As in the case with people who are alive – some are strong and some are weak. In the same way, some souls are stronger than others like in the case of the pious. The more pious the person is, the stronger the soul. There could be some people who do not believe in what has been written, but Allah - most High has created those people who believe this and their hearts verify it. Every Muslim should believe that the deceased soul meets other souls, in the same way that the living people meet each other and this is proved in the Qur`an. Allah - most High says in the Qur’an, in Surah az Zumr Verse 42:

Allah takes away the souls at the time of their death and of those who don’t die during their sleep. Then He with holds that against which He has decreed death and sends back the other until an appointed time

Imam Sudayy says that Allah takes souls when people are asleep, and the deceased souls and people who are alive come together and discuss issues in their dreams. The deceased souls can give the living information that other people do not know. Sometimes they can inform people when people are going to die. In different matters, they guide the living.

There were two companions of the Prophet, (May Allah bless him and grant him peace), called Salman Farsi and Abd Allah bin Salam, May Allah be well pleased with them both. They both said that whoever dies first, he would inform the other what had happened to him. Abd Allah bin Salam died first and appeared in Salman Farsi’s dream. Abd Allah then informed Salman Farsi that out of all of his good deeds, Allah - most High liked one particular deed the most, which was perfect reliance of God, so Salman continued having unshakable tust in Allah.

Ibn Sirin, may Allah be pleased with Him, appeared in his friends dream and said that Allah, most High has given him paradise. The dreamer asked him about Hasan al Basri. He said Allah has given him a higher status than himself. There was another companion called Mas’ar and he used to appear in peoples’ dreams and inform them to attend dhikr gatherings since Allah was pleased with this act. Similarly, many people have seen Hafidhh ibn Taymiyya in their dream, and they have asked him very complex fiqh questions, and Hafidhh ibn Taymiyya has answered them and satisfied them all

Some people might say that these are only dreams and we don’t know whether they are right or wrong so how can we trust them? But they should know that when the deceased gives news about a person who is going to die at a particular time; or says that on a particular day rain will fall; or there will be famine; or the enemy will attack; or there will be trouble; or if he gives that kind of news that nobody knows accept him, these will become reality. These types of facts are only ignored by a person who is unaware of the power of the spirits. It is also a fact that if many Muslims see a similar dream, this becomes evidence like Prophet Muhammad (May Allah bless him and grant him peace), said to his companion: all of your dreams show that the Night of Power (Laylat al Qadr) will be on the last ten days of Ramadan.

What I have written is not all from the dreams. The Power of Souls, I have proved from the Qur’an and Sunna in the last chapter.

[Kitab ar Ruh, a summary of chapters 1, 2, 3 and 15, Hafidhh ibn al Qayyim]

On this Topic I have written everything to the best of my knowledge. May Allah The Most High and Merciful, accept this, and if in any way I have made any errors, May Allah The Most Generous, The Most Kind and the Most Merciful. Forgive me.

Amin.

The permissibility to say

‘Ya Muhammad!’

[May Allah bless him and grant him peace]

The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or ‘Ya Muhammad!’ [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two “schools of thought”. One insists that saying that stating “Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so – based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this – or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.

Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid’a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.

As we shall aim to demonstrate to the readers in this chapter, Insha’ Allah, that if it is wrong today [or even Kufr and shirk as some of our brothers declare], to proclaim Ya Muhammad! [May Allah bless him and grant him peace] why then, did the Sahaba, Tab’ee in and the later generations of Muslims do so? Would those brothers who oppose the Muslims of saying Ya Muhammad! [May Allah bless him and grant him peace] apply the same criteria to the first generations of this Umma as they do for the believers of today?

The permissibility of saying Ya! For someone who is not physically present.

One of the main arguments used against the believers on this issue, is the one of the impermisibility of using the prefix Ya [Oh!] to someone who is not physically present.

Innovation in the Language

This understanding of the Arabic language [that of not being able to use Ya! For an absent person] is an innovation [bid’a] in Arabic grammar. To the minority holding this view, it appears that this is the only way of accusing the majority of Muslims to be constantly committing an impermissible deed, or even shirk and kufr as others may profess.

We first would like to invite those who hold the above view, to examine one of the most respected classical dictionaries of the Arabic language, the Lasan al Arab of Ibn Manzur (d. 711 hijri). Ibn Manzur states that Ya! can be applied for either a person who is near, or far from the caller.

[Ibn Manzur al-Afriqi, Lasan al-Arab under the word ‘Ya’]

Since those Muslims who often claim that saying Ya Muhammad! [May Allah bless him and grant him peace] is shirk, I now propose to examine the views of Ibn Taymiyya on this issue. Why? Well, it is mainly because these very brothers have given Ibn Taymiyya the noble title of Shaykh al Islam, and such, use him as an authority, if not, the foremost, in their attempts to practice Islam as the Salaf [pious predecessors] did. Ibn Taymiyya writes:

When someone calls upon someone else, saying Ya! it may be used in one of two ways – physically or by the knowledge of that person. An example of this is when the Messenger of Allah [May Allah bless him and grant him peace] warned the people at the time of Dajjal: “Yaa ‘ibaadillaahi Fathbutu…” (Oh servants of Allah! Keep your feet steadfast…) The Prophet, Allah bless him and grant him peace, said this to the people who would be present at the time of Dajjal, and who were not yet born.

Another example, is when Sayyidna ‘Ali, may Allah be pleased with Him, was walking through the plain of Karbalah, he said ‘Ya Abu ‘Abd Allah Hussayn, Fasbir! [Oh, (my son) Abu ‘Abd Allah Hussayn! Be patient (when facing the enemy in this place]’ This was because ‘Ali, may Allah be pleased with Him, was informed by the Messenger of Allah, (May Allah bless him and grant him peace), that his son, Hussayn [May Allah be pleased with Him], would be martyred at Karbalah. Sayyidna ‘Ali, may Allah be pleased with Him, called Hussayn despite the fact that he was not present with him, and even though Hussayn could not hear his Father ‘Ali, may Allah be pleased with Him, but remained in his thoughts.

[Ibn Taymiyya, Minhaj-as-sunna, chapter Aswad-al-Qadeem]

The above example demonstrates, as provided by Ibn Taymiyya, that at least in one way, Ya can be used in the Arabic language to call someone who is not physically present, but who is present in the thoughts of the caller, as when Sayyidna ‘Ali, may Allah be pleased with Him, remembered his son and called to him.

Evidence to support the permissibility of saying Ya Muhammad! [May Allah bless him and grant him peace]

Hafidhh ibn al Qayyim writes that the Prophet of Allah, (May Allah bless him and grant him peace) said:

Send salutations on me, but send more salutations on Friday. When you recite the salutation, your voice will reach me wherever you are. Some companions asked, “ even after your death?” The Prophet, (May Allah bless him and grant him peace) replied, “Allah has made it unlawful for the earth to decompose my body”.

[Hafidhh Ibn-al-Qayyim, Jala-ul-Afhaan page 145]

Imam Nasa’i narrates that there are specific angels who visit the earth and whose sole duties are to go to the persons who sends salutations upon the Prophet Muhammad, (May Allah bless him and grant him peace), and then to take those salutations to the Prophet Muhammad, (May Allah bless him and grant him peace)

[Mishkat chapter on Salaah al Nabi]

The above mentioned Ahadith, indicate that if anyone were to send salutations to the Prophet, (May Allah bless him and grant him peace), he himself would either hear the salutations, or an angel will convey them to him. In both cases, salutations will reach the Prophet, (May Allah bless him and grant him peace).

The Salaf used to say Ya Muhammad![May Allah bless him and grant him peace]

Imam Bukhari, Hafidhh Ibn Taymiyya and Qadi Shawkani all posed the same question, that if a person’s foot becomes numb, what should he do? Their recommendations were the same, and included with their answer, the following hadith:

Some time after Rasul Allah, (May Allah bless him and grant him peace), had passed away, ‘Abd Allah Ibn ‘Umar [May Allah be pleased with Him] was in Najd where one day his foot became numb. As a remedy to alleviate the pain, a person said to him. “Remember the one whom you love the most!” Upon hearing this Ibn ‘Umar [May Allah be pleased with Him] said “Ya Muhammad! [May Allah bless him and grant him peace]” and his foot made an immediate recovery from numbness.

[Imam Bukhari, Adab al Mufrad al Kalim al Tayyab; Hafidhh Ibn Taymiyya and Qadi Shawkani, Tuhfah al Dakireen chapter on Khadirat Rijluhu, and also Imam Nawawi’s Kitab al Adkar]

Hafidhh Ibn Taymiyya writes,

In the same way as ‘Abd Allah ibn Umar’s foot became numb and he remembered the one he loves the most, ‘Abd Allah Ibn Abbas’s foot also became numb. Someone also said to him to remember the one who he loves the most, whereupon ‘Abd Allah Ibn Abbas said Ya! Muhammad [May Allah bless him and grant him peace] and his foot immediately recovered from numbness.

[Hafidhh ibn Taymiyya, Al Kalim al Tayyib chapter on Khadirat Rijluhu]

Qadi Shawkani writes:

If one is in trouble or is in distress, he should perform two nawafil rakats and then make a supplication. They should say ‘‘Ya Muhammad!’’ [May Allah bless him and grant him peace] and Allah most High will grant them what they requested and their problems and troubles should be resolved. The scholars of hadith say that this hadith is authentic and Tirmidhi, Hakim, Nasa’i, Ibn Majah and at-Tabarani record it.

[Qadi Shawkani, Tofah al Dhakireen chapter on Salaah al Hajah]

Hafidhh Ibn Kathir, Imam Tabari and Imam Ibn Athir all wrote [that]:

During the Khilafa of Abu Bakr as- Siddique, may Allah be pleased with Him, there was a battle against the false Prophet Musaylima [of Najd]. When the battle commenced, the Muslims lost their footing at which point Khalid bin Walid, may Allah be pleased with Him, and the rest of the companions called out “Ya Muhammad!” [May Allah bless him and grant him peace] and proceeded to win the battle.

[Tarikh at Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari, Hafidhh Ibn Kathir and Imam Ibn Athir and Ibn Jarir in Chapter Musaylima Kadhaab]

Hafidhh Ibn Kathir and Imam Tabari both write:

During the Khilafah of ‘Umar, may Allah be pleased with Him, there was a famine outside the city of Madinah. A companion called Bilal bin Harith al Muzni, may Allah be pleased with Him, said to his people “The famine is very severe, [let us] sacrifice a goat”. Apart from a red bone nothing came from the goat [the goat was very thin due to famine and as such, there was no meat on the bones]. Bilal bin Harith, may Allah be pleased with Him, called out “Ya Muhammad!” [May Allah bless him and grant him peace]. The Messenger of Allah, (May Allah bless him and grant him peace), then appeared in the dream of Bilal bin Harith and informed him that there will be rain.

[Tarikh Ibn Kathir and Ibn Jarir chapter of khilafah of ‘Umar (May Allah be pleased with Him]

As-Sayyid Mawdudi writes:

When Hajaj bin Yusuf had placed tax upon some new Muslims, they left Basra crying with their fuqaha [scholars] and they were all saying, Ya Muhammad!, Ya Muhammad! [May Allah bless him and grant him peace]

[Sayyid Mawdudi, Khilafah wa Malukiyat, page 270 and Tarikh Ibn Athir]

Hafidhh Ibn Kathir and Imam Tabari both write that

After the occasion of Karbala, Sayyida Zaynab, May Allah be well pleased with her, [the sister of Hussayn, may Allah be pleased with Him] and her company were taken as prisoners to Syria. When she passed the dead bodies she proclaimed: “Ya Muhammad!” [May Allah bless him and grant him peace] Your Hussayn is drenched in blood without a shroud or a grave, and Ya Muhammad! [May Allah bless him and grant him peace], your daughters are taken prisoners and your children have been killed

[Ibn Jarir and Tarikh Ibn Kathir in Chapter of Karbala*]

*For those of us, who have forgotten, Karbala took place in Iraq in 60AH. At that time Zaynab may Allah be well pleased with her, said ‘Ya Muhammad! [May Allah bless him and grant him peace]

Imam Waqdi writes:

During the khilafah of Abu Bakr Siddiq [may Allah be pleased with Him], there was a battle at Halb. Ka’ab. Abu Bakr [may Allah be pleased with Him] said “Ya Muhammad! Ya! Muhammad, [May Allah bless him and grant him peace] and shouted, “Oh Companions! Stay firm footed!”

['Allama Waqdi, Futoohusham, in the chapter on the Battle of Halb]

Imam Ibn Sa'ad writes:

After the Messenger of Allah, (May Allah bless him and grant him peace), had passed away, Arwa bint ‘Abd al Muttalib, May Allah be well pleased with her, recited the: “Ya Rasul Allah! [May Allah bless him and grant him peace]. You were our place of hope.”

[Imam Ibn Sa'ad, Tabaqat Ibn Sa’ad, chapter on the Death of the Prophet]

Hafidhh Ibn al Qayyim writes:

Muhammad bin ‘Umar, may Allah be pleased with Him, relates: ‘I was sitting in the company of Abu Bakr bin Mujahid in Baghdad when Shaykh Shibli came before them. Whereupon Abu Bakr bin Mujahid stood up and hugged Shaykh Shibli, kissed his forehead and sat him by his side.’ Muhammad bin ‘Umar [May Allah be pleased with Him] enquired: “You are the Shaykh [Abu Bakr bin Mujahid] whilst the whole of Baghdad regards Shibli as Majnun [Mad] - why have you treated him with so much respect?” To this, Abu Bakr bin Mujahid replied “I have done nothing strange, I have treated him exactly as I have seen the Messenger of Allah, (May Allah bless him and grant him peace), treat him. In my dream I saw the Messenger of Allah, (May Allah bless him and grant him peace), kiss Shibli between his two eyes. I asked the Prophet, (May Allah bless him and grant him peace), “Why did you treat Shibli in this way?” to which he, (May Allah bless him and grant him peace), replied “I love him because after every Salaah he recites the last verse of Surah Tauba after which he recites Sallal la ho ‘alayka Ya Muhammad! [Peace and blessings from Allah be upon you Oh Muhammad!) Three times.

[Hafidhh Ibn-al-Qayyim, Jala-al-Afham., page 80]

The above mentioned Ahadith clearly illustrate that the Companions and others of the Salaf used to say Ya Muhammad or Ya Rasul Allah! [May Allah bless him and grant him peace] when they experienced difficulty, and that the Prophet, (May Allah bless him and grant him peace) did help us either by making supplication for their success or appearing in their dreams to comfort them. Those Companions who were ill and said Ya Rasul Allah [May Allah bless him and grant him peace] found that they would get better; and if they were in a battle which they were losing - they would soon win; and if they were facing a famine - they would soon have rain.

The last quotation from Hafidhh Ibn al-Qayyim shows that the Messenger of Allah, (May Allah bless him and grant him peace), loves the one who pronounces ‘Ya Muhammad!’ [May Allah bless him and grant him peace] to a considerable high degree. All these occurances took place many years after the Messenger of Allah, (May Allah bless him and grant him peace), passed away. So if it was kufr to say ‘Ya Muhammad!’ [May Allah bless him and grant him peace] today and after the lifetime of the Prophet, (May Allah bless him and grant him peace), the Prophet, (May Allah bless him and grant him peace), would not have expressed any love for Shibli. Also, if this is an unreliable narration, why did Ibn al-Qayyim choose to quote it? Was he someone who supported shirk or kufr?

What has been said above supports the fact that it is not kufr or shirk to call out Ya Muhammad, (May Allah bless him and grant him peace).

However, still people will insist, despite of all the above, that to say Ya Muhammad (May Allah bless him and grant him peace) is shirk, and will deduce to the fact that this is a form of worshipping someone besides Allah. They often put forward the following ayat of the Qur’an:

And the mosques are only for Allah, so worship none with Allah

[Surah al Jinn verse 18]

This is just a doubt and a misunderstanding of the grammatical use of the words Tad`u/Yad`u in the Arabic language - since Tad’u and Yad’u have been used in two different contexts in the Qur’an: in the context of worship and also in the context of calling.

In the above verse it has been used in the context of worship and we agree that anyone who worships something besides Allah is a kafir and a mushrik. However, when a Muslim says Ya Rasul Allah! [May Allah bless him and grant him peace] he is not worshipping the Messenger of Allah, but merely calling him, as Ibrahim, peace be upon him, called all the people to Hajj [Tafsir Ibn Kathir under Surah Hajj] and as ‘Umar, may Allah be pleased with Him, called Sariah. This type of calling is not worship, of which an example is provided in the Qur’an when Allah commanded Ibrahim, peace be upon him, to call the dead birds [Surah Al- Baqara, verse 260]

This should demonstrate that the word ‘call’ is not always used in the context of worship. Whoever says Ya Muhammad! [May Allah bless him and grant him peace] cannot be called either a kafir or mushrik because he is calling with the love of the Prophet Muhammad, (May Allah bless him and grant him peace), as was the case when the salaf called upon the Messenger of Allah, (May Allah bless him and grant him peace). His intention is not the intention to worship him.

The pious can hear from afar

1) The Prophet Sulaiman, peace be upon him, heard the conversation of the ants from a distance.

[Al- Qur’an Surah al Namal verse 19]

2) The Messenger of Allah, (May Allah bless him and grant him peace), heard the footsteps of Bilal,may Allah be pleased with Him, in Paradise. [Bukhari and Muslim Kitab-al-Manaqib., Muslim., fazail Bilal]

3) Hafidhh Ibn al Qayyim writes:

The Messenger of Allah, (May Allah bless him and grant him peace), stated: ‘I hear the voice of every person who sends salams (peace and blessings) upon me, wherever he may be’.

[Hafidhh Ibn-al-Qayyim Jala-al-Afham page 145]

4) When women quarrel with their husbands who are righteous (and who go to paradise) the Hoors (fair Maidens of Paradise) listen to their arguing from Paradise whilst they are still on the earth. [Mishkat-al-Masabih in Chapter of Mu’ashirat-an-Nisa]

To conclude this chapter, we would like to state that:

From the above statements it is proved that the pious can hear from a far distance, by the grace of Allah most High.

Secondly, it is not shirk to call them using the word Ya! We would like to clarify that to call upon the pious using Ya! is simply permissible: being neither fardh, nor wajib, nor sunna.

Thirdly, as proven, the Salaf did proclaim Ya Muahammed! [May Allah bless him and grant him peace] at times of distress – and this difficulty was alleviated.

The reason for writing this article is only to clarify, to those people who shout ‘kafir’ and ‘mushrik’, to those Muslims who call using the word Ya! - that we can use the word Ya!

We also say that help should only be asked from Allah most High. We should only present the Waseela of the pious, when asking from Allah.

The true picture concerning the death of our Prophet

There are those misinformed people who believe that the Ahl as-Sunnah Wa’l Jama actually believe that the Prophet Muhammad (May Allah bless him and grant him peace) did not die!! What a gross accusation!! The true belief of the Ahle Sunnah wa’l Jama, is that the Prophet (May Allah bless him and grant him peace), did die, but he is alive in his grave.

It is in the grave, that the Prophet Muhammad, (May Allah bless him and grant him peace), is presented with our deeds, and makes supplication on behalf of the Ummah. This will be looked into further in another chapter of the book, Insha Allah. There are also instances, where the Prophet (May Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings. We also believe, that to send Salaam [salutations] to our Prophet (May Allah bless him and grant him peace), will be met with a reply back. There are many narrations that support this, which will be discussed later on in this book.

Blasphemic Belief

A great Scholar of the Ahl as-Sunnah wa’l Jama, Sayyid Ahmad Sa’eed Shah Kaazmi, writes:

'The one who states that the Soul of the Prophet, (May Allah bless him and grant him peace), was not taken and he never died, is a Kafir and is out of the circle of Islam.

[Hayaat-un-Nabi, p8 by Sayyid Ahmad Sa’eed Shah Kaazmi]

This is the belief of the Ahle Sunnah wal Jammat but the people who say the Ahle Sunnah believe, that Prophet Muhammad, (May Allah bless him and grant him peace). has not passed away is a false accusation on us.

Shaykh ul Makkah, Shaykh Alawi says that the meaning of the Anbiya (Prophets) passing away, means that they have been taken away from us and we cannot see them just like the Angels are.

(Mafaheem page 165 by Shaykh Alawi Malki).

Proof that Prophets are alive.

Allah most High says in the Qur’aam,

“…those who have been slain in the way of Allah never think of them as dead; but they are alive with their Lord, get their subsistence” [Surah Al-Imran verse 169]

Of course, it goes without saying that the position of the Prophets, (May Allah bless them and grant them peace) is above and beyond the status of those who are martyred in Allah’s way. This however implicates, that nevertheless, he (May Allah bless him and grant him peace) is alive too.

Qadi Shawkawni writes:

In the Qur’an it is mentioned that martyrs are alive and food is provided for them; The Prophets and Righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadeeth that Prophets are alive in their graves. Both Imam Tirmizi and Imam Bayhaqi have said that this is an authentic Ahadith.

[Nayl al-Awtar vol 3 page 82 by Qadi Shawkani]

Proof from the Hadith that Prophets are alive in their graves

Our Prophet (May Allah bless him and grant him peace), said: On the night of Mi'raj when I passed Prophet Musa’s (Alay hissalaam) grave. He was standing in his grave and offering Salaah.

[Muslim chapter Fadhail Musa]

Qadi Shawkawni writes:

Scholars agree that our Prophet, (May Allah bless him and grant him peace), is alive in his grave and the earth does not eat the bodies of the Prophets.

[Nayl al-Awtar chapter Hajj by Qadi Shawkani]

Hafidhh Ibn Qayyim writes:

Our Prophet, (May Allah bless him and grant him peace), has said that on Fridays send as much Blessings as you can on me. If when-one sends Blessings to me, where-ever he may be his voice will reach me. The Companions said even after your death, our ‘Prophet, (May Allah bless him and grant him peace), replied affirmative. This is because Allah most High, has made the bodies of the Prophets haram (forbidden) for the earth to eat.

[Jala ul Afham page 63 by Hafidhh Ibn Qayyim]

Imam Darimi writes

'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.) For three days in Masjid-e-Nabavi there was no Adhan, or Iqamah, I was in the Mosque alone. I heard from the grave our Prophet (May Allah bless him and grant him peace), grave the Adhan, and that's how I knew the time of Salaah”

[Darimi Chapter Fadhail Sayedul-Mursalin by Imam Darimi]

Hafidhh Ibn Taymiyyah says:

A group of people heard the answer of their Salaam. And Sa’eed Ibn Al- Musayyib in the days of Harrah heard the voice of our Prophet (May Allah bless him and grant him peace), saying the Adhan, from the grave. And there are more events like these and they are all true.

[Iqtidah Siratul-Mustakeem page 373 by Hafidhh Ibn Taymiyyah]

Hafidhh Ibn Kathir writes:

Abdullah Ibn Abbas, may Allah be pleased with Him, said that in his dream he saw the Prophet (May Allah bless him and grant him peace), and upon him there was dust from travelling. In his hand’ was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.

Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream, there was dust upon his hair and beard, I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Kerbala.

[Tarikh Ibn-e-Kathir, chapter Karbala]

The pious can talk after passing away.

Hafidhh Ibn Kathir writes:

Zaid bin Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk, and he said I bear witness that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and

Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.

[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidhh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].

Hafidhh Ibn Kathir writes:

That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.

[Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidhh Ibn Kathir, Khateeb Baghdadi, Hafidhh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash].

Hafidhh Ibn Kathir writes: that;

Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth. She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.”

[Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir]

Hafidhh Ibn Kathir writes:

A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house, when he was in her house he recited a verse from the Holy Qur’an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. Umar may Allah be well pleased with him, asked: ‘Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. Umar May Allah be well pleased with him, went to his grave and called out to him and recited a verse from the Holy Qur’an: ‘But for him who fears to stand before his Lord there are two Paradises' (Surah Al-Rahman, verse 46) The young man replied from his grave ‘Indeed Allah has given me two Paradises’. [Tafsir Ibn Kathir under Surah Al-’Araf, verse 202]

It is proven that our Prophet, (May Allah bless him and grant him peace), is alive in his grave.Sheikh ul Makkah, Shiekh Alawi says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Sheikh Alawi Malki)

From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours.

Whatever I have said may Allah Ta'ala accept this and if there is any mistakes may He forgive me. (Amin)

Waseela

It is the belief of the Ahl-as-Sunnah that it is permissible to supplicate to Allah with the Tawasul of good deeds. It is permitted to supplicate with the Tawasul of a living pious person and it is also permitted to supplicate with the Tawasul of the deceased pious person. It is this belief that we shall prove in this chapter. (Insha’allah)

The following is evidence that proves that it is permitted to seek the Waseela of the living and the deceased;

Proof from the Qur’an

Allah most High says in the Holy Qur'an:

O you who Believe! Do your duties to Allah and fear Him seek the means of approach unto him, and strive (with might and main) in His cause so that you may prosper. (Surah Mai’dah verse 35, Surah 5)

In this verse, Allah has informed us to seek ways of obtaining Waseela, a means to approach Him. Our Prophet (May Allah bless him and grant him peace), is our Waseela in this world and hereafter.

Allah Ta’ala says in the Holy Qur'an:

Before that, they were asking for victory over the infidels by means of the same Prophet. Surah Baqarah verse 89

Imam Tabari, Hafidhh Ibn ul Qayyum al Jawzi, Hafidhh Ibn Kathir and Qadi Shawkani write that before the birth of the Messenger of Allah (May Allah bless him and grant him peace), the Jews would make the Prophet, Allah's peace and blessings be upon him, a Waseela in their supplications, when asking Allah to defeat their enemies in battle. (Tafsir Ibn Jareer, Tafsir Ibn Kathir & Tafsir Fath ul Qadeer Shawkaani. Ibn Qayyum. Under, verse Baqarah 89 and Hadaya-tul-Hayara page 95 by Hafidhh Ibn Qayyum al Jawzi.

Someone may object to this by saying that this was an act of the Jews, hence it cannot be used as evidence for Muslims. However, Allah has mentioned this event in the Qur'an and did not condemn this, therefore this demonstrates that if it were impermissable the Holy Qur'an would not have mentioned it, nor left it unremanded

Proof from Hadith

Hafidhh Ibn Taymiyyah writes: When Adam (Alay hissalaam) made a mistake, he made Du'a like this: ' O Allah forgive my mistake with the Waseela of Muhammad, (May Allah bless him and grant him peace).Allah asked the Prophet Adam peace be upon him, (rhetorically) how he knew about Muhammad, (May Allah bless him and grant him peace)

Adam, peace be upon him, answered “when you created me, I lifted my head and saw: (LA ILA HA ILLALLAHU MUHAMMDUR RASU LULLAH) written on the throne. Therefore I knew that this person must be of a very high status. Other wise you would not have written his name with yours. Allah Ta'ala then said I have forgiven you. He will be the last Messenger in your children and I have created you because of him. The second narration is when Allah Ta'ala created the Sky, and the Earth. He wrote our Prophet Muhammad's, (May Allah bless him and grant him peace) name on the pillars of the throne and on the doors of paradise, and on the leafs of the trees in Paradise. It was written that Muhammad (My Allah bless him and grant him peace) would be the last Prophet. In addition to both of these narrations, are counter proofs for one another. They have the status as authentic narrations.

["Fatawa Ibn Taymiyya vol. 2 page 150" also Tareekh Ibn Kathir in Story of Adam]

Apart from Hafidhh Ibn Taymiyya, other Scholars have also written these narrations. Like Hafidhh Suyuti, Bayhaqi and Tabrani.

Qadi Ayad writes; Imam Malik was present at the blessed grave of the Messenger of Allah (May Allah bless him and grant him peace) where-upon the Caliph Haroon approached and asked him 'Which direction shall I face when I supplicate?' Imam Malik replied 'Why turn your face away from RasoolAllah [May Allah bless Him and grant Him peace] when the Prophet [May Allah bless Him and grant Him peace]is a Waseela for you as he was for your Father Adam 'Alayhissalam. Turn your face towards the Prophet [May Allah bless Him and grant Him peace]and make Istishfaa (request for Du'a).

[“Kitab As-Shifa, Chapter Ziyarat un-Nabi by Qadi Iyad” ]

Du'a was even made with the Waseela of our Prophet [May Allah bless Him and grant Him peace] when he was a child.

Ibn Muhammad Bin Abdul Wahab Najdi states, when our Prophet Muhammad, (May Allah bless him and grant him peace), was a child, rain had not fallen upon Makkah for a long period of time. His Uncle Abu Talib, prayed for rain through the Waseela of our Prophet (Sallallahu’alihi wa sallam.)

“Mukhtasar Seeratur Rasul, By Ibn Muhammad bin Abdul Wahhab al Najdi”

Imam Bukhari writes that there was a famine during the Khilafah of Umar, (Allah be pleased with him), who supplicated to Allah by presenting the Waseela of the uncle of the Messenger of Allah, Abbas, May Allah be well pleased with him. He prayed to Allah by saying: 'O Allah, we used to supplicate to you with the Waseela of the Prophet (May Allah bless him and grant him peace) and you would bestow us with rain. Now we present You the Waseela of (Abbas Allah be well pleased with him), the uncle of the Prophet So please grant us rain.'

[“Bukhari in Baab-ul-Istisqaa”]

Hafidhh Ibn Taymiyyah and Imam Ibn Sa’ad have both written that during the Khilafah of Ameer Mu'awiya RadhiAllahu 'anhu there was a famine. The people came out of their houses and Ameer Mu'awiya asked them "Where is Yazeed bin Aswad Jurshi?," where upon Yazeed bin Aswad RadhiAllahu 'anhu came to Ameer Mu'awiya who then supplicated in this way ‘Ya Allah we supplicate to you with the Waseela of one of the best of the people from this age'. Then he asked Yazeed bin Aswad to supplicate to Allah, for rain, and when he supplicated, it began to rain.

[“Tabqa'at Ibn Sa'ad biography of Yazeed bin Aswad & Ibn Tayymiah Al-Tawasul” page 276]

Both the above narrations prove that to supplicate with the Waseela of a pious person is permitted and is from the Ijma of the Sahaba.

The Prophet [May Allah bless Him and grant Him peace]himself said that make Du’a through my Waseela.

Hafidhh Ibn Tayymiah writes that Uthman bin Haneef RadhiAllahu 'anhu narrates that a blind person came to RasoolAllah [May Allah bless Him and grant Him peace]and said: 'Pray to Allah that He bestows me with sight'. RasoolAllah [May Allah bless Him and grant Him peace] replied: 'Perform ablution, pray two rak'at Salaah and then supplicate to Allah in this way: 'Ya Allah, I ask You through the Waseela of the Prophet [May Allah bless Him and grant Him peace]; Allah Subhana wa ta'ala returned his sight.

[“Al-Tawasul by Hafidhh Ibn Tayymiah page 80 he obtained information from these books Tirmidhi, Ibn Majah, Haakim, Imam Bukhari in Tareekh, Musnad Ahmad Ibn Hanbal and Tibraani”]

This Hadith proves that RasoolAllah [May Allah bless Him and grant Him peace] gave the permission to supplicate to Allah by presenting the Waseela of his blessed self.

Imam Bukhari writes that Prophet [May Allah bless Him and grant Him peace]said, “Help the poor, because the help and food that Allah has given to you is with their waseela.”

[Bukhari chap on Jihad]

Ibn Hajar Asqalani writes that Allah helps the Ummah and provides them with food because of the sincere du’as of the poor people.

[Fathul Bari chap on Jihad]

Imam Bukhari and Imam Muslim writes that the Prophet [May Allah bless him and grant Him peace] said, “A time will come when the non-believers will fight the Muslims. It will be asked, Is there anyone in the army who has seen the Prophet?

They will reply yes and will win the war. Another time will come when there will be another war with the kafirs and the Muslims and a question will be asked, have you anyone in the army who has seen the companions of the Prophet? They will reply yes and will win the war. Another time will come and a question will be asked, Is there anyone in the army who has seen the person who has seen the companions’ companions? They will reply yes, and will win the war. [Bukhari chapter on Jihad and Muslim chapter on Fada’il Sahaba]

Ibn Hajar Asqalani writes that these three wars will be won by the Muslims with the waseela of the Sahabah, tabi’ee and taba tabi’ee. This hadith is also verified by another hadith, where Prophet [May Allah bless him and grant Him peace] said: “My time is the best, then the companions time is the best, then the people who have seen the companions’ companions time is the best.”

[Fathul Bari chap on Jihad]

Hafidhh Ibn Kathir writes, that the Prophet said that seven people will always remain in my Ummah, and with their waseela, Allah will provide rain, help, and food for the Ummah. Another hadith states that the Prophet [May Allah bless him and grant Him peace] said that thirty abdaal (saints) will always stay in my Ummah, and with their waseela, Allah Almighty will provide rain, help and food. Qattadah says, Hasan al Basri was one of them.

(Tafsir ibn Kathir Surah Al-Baqarah under Verse 252).

Hafidhh Ibn Kathir and Qadi Shawkani write, Uthman bin Haneef reported that a blind person came to the Prophet [May Allah bless him and grant Him peace]. The blind person said, do du’a for me so Allah Almighty restores my sight. Prophet [May Allah bless him and grant Him peace] said if you really want to, I can do du’a for you or I can leave it. (This means that if the blind man leaves his sight as it is, he will be rewarded more on the Day of Judgement). But the blind man said insisted that the Prophet should do Du’a for him. The Prophet asked him to perform ablution and pray two rakah nafl and make following supplication: “O Allah! I ask You with the waseela of the Prophet [May Allah bless him and grant Him peace]. Ya Muhammad! I am making du’a to Allah Almighty with your waseela, so that Allah Almighty may accept my du’a. O Allah! Make Prophet [May Allah bless him and grant Him peace] as my interceder.”

This hadith is written by ibn Majah, Nasai, Tirmidhi, Ahmad, Haaqim, ibn Sunni, Tibrani and ibn Huzaima. Tibrani and ibn Huzaima said this hadith is authentic. This hadith proves that it is permissible to make supplication with the waseela of Prophet [May Allah bless him and grant Him peace].

(Tareekh ibn Kathir chapter on Mowjizaat and Tuhfah Al Dhakireen chapter Salaah ul Haajah).

Imam Bayhaqi has also wrote this narration but also included an additional element of the hadith that states Uthman bin Haneef reported that the blind man followed what the Prophet [May Allah bless him and grant Him peace] said and when he returned, his sight was restored.

(chapter on Al-Mowjizaat).

It is proved from the above hadith that it is permissible to say “Ya Muhammad” and it is also permissible to make supplication to Allah with the waseela of the Prophet.

Imam Ahmed ibn Hanbal writes that Sayyidna ‘Ali narrated that, the Prophet [May Allah bless him and grant Him peace] said, “there will remain Forty Abdaal (Saints) in Syria. Through their Waseela, Allah will provide food, shelter, rain and victory over the Kaffirs. Whenever one dies, he is replaced by another.”

(Musnad Ahmed Ibn Hanbal, Musnad of Hadrat ‘Ali [Radi Allahu ‘anhu]

Hafidhh Ibn Kathir, Ibn abdul-Barr and Ibn Sa’aad, Ibn Athir writes: 'Whenever there was a famine in Rome, then the Romans would supplicate by presenting the Waseela of Abu Ayyub Ansari RadhiAllahu 'anhu'.

(Tareekh Ibn Kathir). Tabakat Ibn Sa’d, Usdool-Gabah, Isteyab by Ibn Sa’d, Ibn Atheer and

Abdul-Barr)

Hafidhh Ibn Kathir made no critical comments with regards to this. When supplication was made through Abu Ayyub Ansaari Radi Allaho making him the waseela, it did rain.

Our Prophet is our Waseela even after his Death.

Hafidhh Ibn Taymyya writes: A person came to Uthman Ghani RadhiAllahu 'anhu with regards to seeking some assistance, but he was unable to attract the attention of the Khalifah on every attempt. The same person met Uthman bin Haneef, RadhiAllahu 'anhu, and told him his problem. Uthman bin Haneef gave him some advice which was: 'Perform Wudhu, pray two rak'at Nawaafil and then supplicate in this way: " Ya Allah, I ask You through the Waseela of Your Messenger Muhammad [May Allah bless Him and grant Him peace]The person again went to Uthman bin Affan RadhiAllahu 'anhu who helped him with his work and also said 'If you ever need my help in future, I will help you (with regards to work).

[Qay’da jaleelah Hafidhh Ibn Taymiyah page 96 Tabraani, Bayhaqi, Hakim]

Hafidhh Ibn Taymyya After writing this narration writes that, 'Maqdasi states that this narration is Sahih and Hakim declares that it fulfils the conditions of Bukhari, then Hafidhh Ibn Tayymiah goes on to say: 'The opinion of Uthman bin Haneef is that it is permitted to supplicate in this way even after our Prophet [May Allah bless Him and grant Him peace]passed away. But since this is not evident from any other companion it does not prove that it is Wajib.

[“Al-waseela Hafidhh Ibn Taymiyah page 98” ]

It is the belief of the Ahl-al-Sunnah that it is permitted, and has never been claimed that it is Wajib. Ibn Taymyyah further adds: 'It is evident from a group of the Salaf that they held the practice of supplicating with the Waseela of the Prophet (Sallallahu’alaihi wa sallam)' He then includes the following report: 'According to Imam Ahmad Ibn Hanbal it is permitted to supplicate with the Waseela of the Prophet (Sallallahu’ alaihi wa sallam.’) After writing all this Hafidhh Ibn Tayymiah makes the statement: 'If a person makes the obedience of the Prophet [May Allah bless Him and grant Him peace] the Waseela, then this is fine. But if he makes the Prophet [May Allah bless Him and grant Him peace] himself the Waseela then this is something with which we do not agree with'.

[“Al-waseela Hafidhh Ibn Taymiyah page 100”]

Even in Hafidhh Ibn Taimiyyah's books, there are dozens of narrations, which show that the Salaf would present the Waseela of RasoolAllah [May Allah bless Him and grant Him peace] when supplicating to Allah. So it is a very strange phenomenon to deny the Waseela of the Prophet [May Allah bless Him and grant Him peace] after having full knowledge of these narrations, and the practice of the Salaf.

Muhammad bin Abdul Wahaab Al Najdi writes that scholars have different opinion about making supplication du’a with the Waseela of the pious people. Some permit it, while the others, do not. So it is not right to say some one is Kafir who goes to the grave of a pious person and make Waseela.

(Majmooah ul Mu’allifat Al Qism ul Salith pg 68 by Muhammad Bin Abdul Wahaab ul Najdi)

Qadi Shawkani writes that to supplicate with the waseela of the Prophet is permissible and evidence for that hadith is narrated by Uthman bin Hanif that states that the Prophet asked a blind man to pray with his Waseela. Tirmizi, Nasai, Ibn Majah, Ibn Khuzamah and Hakim narrate this hadith. To pray with a pious person’s Waseela is also permitted and Imam Bukhari gives evidence of that hadith as he writes that companions of the Prophet made du’a with the Waseela of Abbas during the time of famine in Madina.

(Tuhfa ul Dakireen chapter Adab ul Du’a by Qadi Shawkani)

These are all the proofs, that demonstrate that it is permitted to supplicate to Allah by presenting the Waseela of the pious, whether they are alive or have passed away. And success is from Allah.

NOOR:

The Blessed Light of Muhammad [May Allah bless him and grant him peace]

We, the Ahl As-Sunnah Wa’l Jama, believe that it is indeed permissable to call the Prophet [May Allah bless him and grant him peace] “Noor”. The Qur’an has chosen and applied this word itself to the Prophet [May Allah bless him and grant him peace]. The companions would often call him [May Allah bless him and grant him peace] “Noor”. However, it is often at this point, that those who oppose this view believe from some erroneous conviction that they hold, that we claim the Prophet [May Allah bless him and grant him peace] was not human!! This is indeed strange and a gross accusation. For those who claim that he was not a human, have clearly ventured out of the bounds of Islam, and have entered into Kuffr. The belief of Ahl As-Sunnah Wa’l Jamma is that the Noble Prophet Muhammad [May Allah bless him and grant him peace] is Noor and human - as we shall now seek to demonstrate.

Allah Ta’ala says in the Holy Qur’an.

“Undoubtedly, there has come to you from Allah a light and a Book, luminous ”.

(Surah Al-‘Mai’dah’ Verse 15).

Imam Tabari and Qadi Shawkani write under this verse that the meaning of Noor in this verse is used for our Prophet Sallallahu ‘alaihi wa sallam as Zujaag said.

[Tafsir Tabari Tafsir Fathul Qadeer By Imam Tabari and Qadi Shawkani, under above verse]

From the above evidence we conclude that it is permissible to call Prophet [May Allah bless him and grant Him peace] “Noor” and it is not Kufr or Shirk as some people consider ir to be.

Proof from the Hadith

Imam Tirmidhi wrote that when Prophet (May Allah bless him and grant him peace) smiled, it seemed as if Noor was coming from his teeth.

(Chap on Shamaa’il Tirmidhi)

Allama ibn Jawzi writes:

That when Adam (May Allah bless him and grant Him peace) was being created, the noor of Prophet [May Allah bless him and grant Him peace] was placed in Adam [May Allah bless him and grant Him peace]’s forehead and Adam [May Allah bless him and grant Him peace] saw Prophet [May Allah bless him and grant Him peace], Adam [May Allah bless him and grant Him peace] asked “who is he?” Allah Ta’ala replied “He is the last Prophet and will be the chief of your children.”

(Al Wafa chap on Birth of Prophet [May Allah bless him and grant Him peace] by Ibn Jowzi).

Hafidhh Ibn Kathir writes

Abu Huraira radhiAllahu 'anhu narrates that: 'One night RasoolAllah Sallallahu ‘alaihi wa sallam asked me to take Hassan and Hussain radhiAllahu 'anhum to their mother, when I departed with them I witnessed a light which lit our path and travelled with us until we reached their doorstep.

[Tareekh Ibn Kathir and Sirat Tun- Nabi Ibn Kathir chapter on Muj’izat]

Hafidhh Ibn Kathir writes:

Muhammad bin Hamza radhiAllahu 'anhu narrates that once RasoolAllah Sallallahu ‘alaihi wa sallam made my fingers glow with light. [Sirat Tun-Nabi Ibn Kathir chapter Muj’izat]

Hafidhh Ibn Kathir states that:

'When the Prophet Sallallahu ‘alaihi wa sallam was born, the King of Abysinnia witnessed the Noor of the Messenger Sallallahu ‘alaihi wa sallam'.

[Tareekh Ibn Kathir, vol.2, Chap Milad-un-Nabi]

Hafidhh Ibn Kathir writes:

'One companion radhiAllahu 'anhu reports that upon the occasion of Hajja-tul-Wida [the Prophets last seremon on the day of Hajj] he saw that the blessed face of RasoolAllah Sallallahu ‘alaihi wa sallam was shining like the moon. [Tareekh Ibn Kathir, vol.6 chap, Moa’jeezat]

Hafidhh Ibn Kathir writes:

'Whilst Abd-ul-Muttalib was walking with his son Abdullah, a woman saw a light in the forehead of Abdullah, she approached them and offered one hundred camels so that Abdullah may marry her but they refused her offer. Some time after his marriage to Amina, Abdullah again confronted this woman but this time she made no offers to marry him and said: 'The Noor upon your forehead is no longer present'.

[Tareekh Ibn Kathir, vol.2 Sirat Toon-Nabi Ibn Kathir,and Ibn Jareer Tabaree Chapter Mildun Nabi]

Hafidhh Ibn Kathir writes

'The Prophet Sallallahu ‘alaihi wa sallam said: 'I am the prayer of Ibraheem 'alaihi salaam, the prophecy of Isa 'alaihi salaam. When my mother was pregnant she witnessed so much light from her body that she could see the palaces of Syria'. [Ibn Kathir, vol.2 Sirat-Tun-Nabi Ibn Kathir Muktasar Sirat-Al-Rasool Ibn Shaykh Najdee]

Ibn-al-Jawzi narrates that the Noor of the Prophet Sallallahu ‘alaihi wa sallam would overcome the light of both the sun and the lamp.

[Al-wafa Ibn Jawzi Chapter Al Wilaada]

Hafidhh Ibn Kathir writes

Ka'ab bin Malik radhiAllahu 'anhu recited a [na'at] poem in the presence of the Prophet Sallallahu ‘alaihi wa sallam [part of which we have translated from Arabic is]:

'We have come to you and you have transformed our darkness into light and have removed the barriers' of ignorance.

[Tareek, and Sirat-Tun-Nabi, Ibn Kathir Chapter Muj’izat]

Hafidhh Ibn Kathir writes:

Hassaan Bin Thaabit radhiAllahu 'anhu said: 'RasoolAllah Sallallahu ‘alaihi wa sallam is that star from which even the moon of the fourteenth night obtains it light'.

[Tareekh Ibn Kathir, chap Wilada]

Hafidhh Ibn Kathir writes:

From Ibn Hashaam who narrates that Hassaan Bin Thaabit RadiAllahu 'anhu who said: ' When I was eight years old, a Jew was calling to the people, they gathered around him and asked him what was the commotion, he replied: "The star of Ahmad has risen, that which is born tonight"

[Tareekh Ibn Kathir, vol.2 Sirat-Toon-Nabi Ibn Hassham chapter Milad un Nabi.]

All these references are proof of the light of RasoolAllah Sallallahu ‘alaihi wa sallam, which was felt by the people and witnessed by those in his presence.

What was the first thing that Allah created?

There is a difference of opinion amongst the Scholars with regards to what was the first to be created, whether it was water, Arsh, (Throne) Rooh (noor) of Muhammad Sallallahu ‘alaihi wa sallam, We say that Prophet [May Allah bless him and grant Him peace] was the first creation of Allah Almighty.

Allah Almighty says in the Qur’an,

“And O beloved! Remember when We took covenant from the Prophets and from you, and from Nuh and Ibrahim and Musa and Isa son of Maryam and We took from them a firm covenant.” (Verse 7 under Surah Al-Ahzab).

From the above verse we are shown that Allah took the covenant from His beloved Habib first and then from the other Anbiya’s, even though they came before. The answer to this has been written by the following scholars:

Imam Tabari, Hafidhh ibn Kathir and Imam Qurtabi write, Qattadah reported that:

Prophet Muhammad Sallallahu ‘alaihi wa sallam said that “I was created before every one and I came at the end of all the Prophets.”

[Tafsir Tabari, Tabareeh, Qurtabeah, Ibn Kathir, and under the verse of Surah Ahzab” (Qur’an)

Allah Almighty says in the Qur’an,

“Who sees you when you stand” and

“ …your movements among those who offer prayers”.

(Verse 219 under Surah Al-Shuara).

Hafidhh ibn Kathir and Qadi Shawkani write that:

Abdullah bin Abbas reported that the verse

“…your movements among those who offer prayers”, means that the noor moved from one Prophet to the next and this carried on until it reached Amina’s house and then the Prophet [May Allah bless him and grant Him peace] was born.

Hafidhh Ibn Kathir writes

The Prophet Muhammad [May Allah bless him and grant him peace] said that I always stayed amongst the pure and then at the end I appeared in to my Mother.

[Sirat-Un-Nabi Wiladatun-Nabi By Hafidhh Ibn Kathir]

We are now presenting the Qaseedah recited by Abbas [May Allah be pleased with Him] who was the uncle of the Prophet. Unanimous scholars such as Ibn Abdul Barr, Imam Dhabi and Hafiz Asqalani

And many others have written this so no one can have the courage to decline this Qaseedah.

Hafidh ibn Qayyam, Hafidh ibn Kathir and ibn Mohammad bin Abdul Wahhaab al Najdi write,

Abbas radhiAllahu 'anhu narrates that on returning from the expedition of Tabuk, I said to RasoolAllah Sallallahu ‘alaihi wa sallam: 'I wish to recite Qaseedah about you', upon which he replied: 'May Allah bless your mouth! I then recited this Qaseedah: (We Have Translated part of it in English from Arabic)

"Before you came into the World, you were under the leafs of Heavens trees. Prophet Adam Alay hissallam covering his body with the leafs of Heavenly trees. (when his Heavenly clothes were taken of him )

Before Adam came into the world ,your (Noor) was transferred upon his forehead.

Through Adam you came into the world, but at the time you were not human, nor a piece of flesh, not even a drop of blood.

But at the time you were only (Noor) in your fore Fathers back.

And when others were drowning your foreFather boarded Nooh (Alay hissallams) boat off,

After coming off the boat your (Noor) was transferred from one clean woman to another.

Until you came into the back of Prophet Ibraheim Alay hisslam. How can the fire burn him while you were in his back.

Then you travelled into Khindaf who was also a clean woman.

That is how you kept travelling forward, until the time of your birth came, when you were born, the Earth, the edge of the sky, all shone as they never did from your Noor. We are still travelling under the same guidance of that Noor

[Narrated and certified by Abdul Barr,Qadhi Ayyad in Al Shifa Ibn Atheer, Tibraani, Ibn Qayyim in Zad-ul-Ma'ad vol.3 pg.10, Ibn Kathir in Tareekh in end of chapter Gazwa-e- Tabuk and Ibn Muhammad bin Abdul Wahhab al Najdee in Mukhtasar Serrat-ul-Rasool. Sirat-an-Nabi Ibn Kathir, Us-dul Gabah, Ibn Aseer, Al Asaba by Askalani, Al-Isteyab Ibn Abdul Barr biography of Hoorainm Ibn Oas, Talkees Mustadrak by Hafidhh Dhabi, Nashrut Teeb by Molana Ashraf Ali Thanwi]

Qadi AyyazIn his book As-Shifa narrated from Abdullah Ibn Abbas that Prophet Muhammad Sallallahu ‘alaihi wa sallams Noor was created 2000 years before the creation of the world.

[Shifa, chapter 1 page 48]

Ibn Mohammad bin Abdul Wahhab al Najdi writes,

There is a Hadith in which RasoolAllah (Sallallahu ‘alaihi wa sallam) stated: 'I was a Prophet even when Adam 'alaihi salaam was between clay and water (i.e. in the process of being created) [“This Hadith is transmitted by Tirmidhi, Muktaser Sirat-al-Rasool by Ibn Muhammad ibn Mohammad bin Abdul Wahhab al Najdi, Baihaqi, Ahmad, Hakim and Dhahabi declare it to be Sahih”]

Prophet (Sallallahu ‘alaihi wa sallam) stated: 'I have always been amongst the good (group), and my Noor was present even before Adam 'alaihi salaam'.

[“Qadhi Iyyad from Tabari Al-shifa Chap, Millad-un Nabi”]

The Companions used to call Prophet [May Allah bless him and grant Him peace] Noor

When RasoolAllah Sallallahu ‘alaihi wa sallam had passed away, the following Na'ats were recited. Imam Ibn Sa’ad writes, Hassaan Bin Thaabit RadhiAllahu 'anhu recited:

“Who can compare to the one who was Noor, the one from whom light was extracted. There were blessings in his commands and he was our guide and Warner. He was such a Noor that his light shone upon the whole of the creation. The person who has shown us the path of this blessed (Noor) attained success. He was the light, he was the Noor. It is his footsteps that we follow, and after Allah, he was our ears and eyes.'

Ka'ab bin Malik RadhiAllahu 'anhu stated: 'He was Basheerun /Nazeer and the rays of his Noor kept us enlightened. Allah saved us through his blessings of Noor, and through his mercy obtained salvation from the fire of Hell'.

Arwa Bint Abdul Muttalib radhiAllahu 'anha stated: 'If I weep, then it is for him who was the Noor for all the nations, he was the Messenger of Allah and his name was Ahmad, let me remain in this state of mind'.

Aatiqa Bint Abdul Muttalib RadhiAllahu 'anha: stated 'O my eyes! Weep! For the one who was the selected Noor, who was from the children of Hashim'.

Safiya Bint Abdul Muttalib radhiAllahu 'anha: stated 'Upon the one with whom Allah is pleased, the one upon guidance and piety, the one who brought the light of guidance after darkness'.

Hind Bint Usaasa Bin Abdul Muttalib RadhiAllahu 'anha: stated 'He was the moon of the fourteenth night, such a Noor from which light was extracted and by the Lord he was bestowed with the Book'. [“Tabqaat Ibn Sa'ad chapter Wafat-An-Nabi”]

Everything contained in this chapter is evidence in support of the fact that the Noor of RasoolAllah (Sallallahu ‘alaihi wa sallam) was present long before human creation. For this reason the Ahl-as-Sunnah believe that although RasoolAllah (Sallallahu ‘alaihi wa sallam) was a human being (bashar), it is also justified to call him Noor.

This was the reality of the creed of Noor, which is the belief of the Ahl-as-Sunnah wa 'al Jamaa'ah. The final question we ask if it is kufr to have such belief, can all the Scholars whose names and references given, also be classified as Kaafirs?

The Knowledge of the Unseen (Ilm-ul-Ghayb)

We, The Ahle As Sunnah, believe that Allah has given the knowledge of the Ghayb (unseen), to the Prophet [May Allah bless him and grant him peace], and that it is also permissable to say that our Prophet [May Allah bless him and grant him peace] knows the knowledge of the Ghayb. However, it is not possible, nor permissable to say that the Prophet’s [May Allah bless him and grant him peace] knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah’s knowledge is His own and the Prophet’s [May Allah bless him and grant him peace] knowledge has been given to him by Allah.

There are some people, who say to hold such beliefs will render that person a Kafir or an unbeliever. We will prove, with the help of Allah, that such a notion is not one of kufr.

Belief of the Ahle Sunnah about ‘ilm of the Ghayb

Mufti Ahmad Yar Khan (Allah have mercy on him) states:-

“Allah has informed His Prophets about certain things from the Unseen. The knowledge of the Prophet (May Allah bless him and grant him peace) is more than anyone else’s. Nobody can be equal to the knowledge of the Prophet (May Allah bless him and grant him peace) knowledge in the world. The five special things of the Unseen, Allah has informed some of these parts to the Prophet (May Allah bless him and grant him peace)”.

(See book Ja-alhaq, chapter Masa’la Gaib by Mufti Ahmad Yar Khan.)

Proof from the Qur’an that the Prophet Muhammad [May Allah bless him and grant him peace] has been given the knowledge of Ghayb

Allah says in the Qur’an,

“These are the tidings of Unseen that We reveal to you in secret”.

Surah-Ale-Imran, verse 44.

“Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles (For the purpose)”

Surah-Ale-Imran, verse 179.

“The Knower of Unseen reveals not His secret to anyone. Except to His chosen Messengers”.

Surah-Al-Jinn, verse 26.

“…Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you.”

Surah Al-Nisa, Verse 113.

Imam Tabari writes under this verse:

Allah TA’ALA has told the Prophet (May Allah bless him and grant him peace), you must thank Allah TA’ALA Who has informed you of what has already happened and what will happen in the future and this is a great grace of Allah upon you.

(Tafsir Tabari under verse 113 of Surah Al-Nisa).

The above Qur’anic verses prove that Allah TA’ALA has given Muhammad (May Allah bless him and grant him peace) the knowledge of the Ghayb.

Proofs from the Ahadith that Prophet Muhammad [May Allah bless him and grant him peace] had the knowledge of the Ghayb

We find in a narration from the collection of Imam Bukhari :

Prophet Muhammad (May Allah bless him and grant him peace) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about heaven and hell and about the people who were going to hell and who were going to heaven and what will be their places in heaven and hell. Of course, some people remember what he told us and some people have forgotten.

(Bukhari, Chapter Bada-Ul-Khalq.)

Imam Muslim writes that:

The Prophet Muhammad (May Allah bless him and grant him peace) led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until Asar, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of Paradise and Hell.

(Muslim chapter on Fadial).

Hafidhh ibn Hajar Asqalani in his famous commentary to Sahih Bukhari writes that:

What Prophet Muhammad (May Allah bless him and grant him peace) told in that one meeting is a miracle of the Prophet and this should not be doubted.

(Fathul Bari chap on Bada-Ul-Khalq).

Imam Bukhari writes:

The Munafiqs (hypocrites- those who were outwardly Muslims but inwardly unbelievers) made an objection to the knowledge of the Prophet (May Allah bless him and grant him peace). The Prophet (May Allah bless him and grant him peace) stood on the pulpit and said, “Ask me what you will”.One person stood up and asked, “What will be my place in the Hereafter?” The Prophet replied, “Hell”. Another person whose name was Abdullah bin Huzaifa, (people doubted whether he was a legitimate child), stood up and asked, “Who is my Father?” The Prophet (May Allah bless him and grant him peace) replied, “Your Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.) The Prophet (May Allah bless him and grant him peace) repeated, “Ask me, ask me”.

[Bukhari Kitab-ul-I’tisaam Muslim chap on Fadial].

It is evident from this Hadith that the only people who objected to the knowledge (Ilm-e-ghaib) of the Prophet (May Allah bless him and grant him peace) were the Munafiqs (hypocrites), and the belief that Allah informed His Prophet (May Allah bless him and grant him peace) of more knowledge than any one else is the belief of the blessed companions of the Prophet.

Imam Ahmad bin Hanbal quotes the following narration which provides more evidence on the Prophets knowledge :

The Prophet (May Allah bless him and grant him peace) stated, “I have seen my Lord, He put His hands upon my chest, after which everything appeared before me and I recognized everything.

[Musnad Ahmad Ibn Hanbal, vol 5, page 243]

Hafidhh Ibn Kathir writes:

A shepherd was with his goats. Upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, “Why do you take what food (rizq) which Allah has provided for me?” The shepherd was astonished that the wolf spoke. The wolf again said, “If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the Past and the Future”. The shepherd left his goats and went straight to the Prophet (May Allah bless him and grant him peace) and mentioned his experience. The Prophet (May Allah bless him and grant him peace) replied, “The wolf spoke the truth" Isnad (chain of narrators) for this hadith is (Jayid) Authentic.

[Taareekh: Chapter of Miracles of Prophet [May Allah bless Him and grant Him peace].

We also find the following clear cut hadith without any ambigious meanings from Sahih Muslim:

The Prophet (May Allah bless him and grant him peace) stated, “Allah put the earth before me and I saw it from the East to the West”

[Muslim (Chapter of Excellence of the Prophet (May Allah bless him and grant him peace]

This Hadith is a proof that the Prophet (May Allah bless him and grant him peace) was bestowed with the knowledge of the whole world.

Hafidhh Ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi write:

Suad bin Qarib recited a poem in front of the Prophet (May Allah bless him and grant him peace), “I bear witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the ghaib.

[Sirat-un-Nabi and Mukhtasar Sirat ul Rasool, Storey on Swad bin Qariq by Hafidhh ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi]

Shaykh-ul-Islam, al-Hafidhh Ibn Hajar Asqalani writes that:

One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future.

(Fathul Bari chap on Anbiya).

From all the above Ahadith it is proven that the Prophet (May Allah bless him and grant him peace) was bestowed with more knowledge, than any other in the creation by Allah Almighty. It is also clear that he, (May Allah bless him and grant him peace), has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad (May Allah bless him and grant him peace) is the trustee of the knowledge of Ghayb.

It is proven from the above narrations that Allah Almighty bestowed (that is gave) our Prophet (May Allah bless him and grant him peace) the knowledge of the Ghayb, so it is permissible to say that he, (May Allah bless him and grant him peace) knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb(unseen), he is not committing Kufr or Shirk by holding such a belief.

Sayyedina Khidr (Alay hissalaam) also knew the Ghayb?

Imam Tabari, Imam Qurtabi and Qadi Shawkani quote the following narration:

Ibn Abbas reported that Khidr was a man who did all his work with the knowledge of the Ghayb because he knew the Ghayb.

[Tafsir Tabari, Tafsir Qurtabi, Tafsir Fathul Qadir, by Imam Tabari, Qurtabi and Qadi Shawkani].

The above statement proves from a narration from a Sahabi, which is accepted by leading and reputable classical authorities, that it is permissible to say about Khidhr that he knew the Ghayb, so how can it possibly be wrong to say that Prophet Muhammad (May Allah bless him and grant him peace) also knows the Ghayb.

Hafidhh ibn Kathir and Muhammad bin Abdul Wahhab al Najdi wrote;

Malik Bin Aouf Nazri has written a Poem about our Prophet (May Allah bless him and grant him peace) and has written

I have not seen any one like you in this world that I can compare with.

Who always fulfill all that he promises.

There is no one more generous than him,

When you ask him some thing he will inform you of what is going to happen tomorrow.

[Sirat an Nabi Ibn Kathir and Muktasar Sirat al Rasool chapter Gazwa Hawazan by Hafidh ibn Kathir and Ibn Shaykh Najdy]

We will now examine some doubts that are raised by the opponents of the above Qur’anic and Ahadith based beliefs, and then by the grace of Allah, will answer their doubts so that the truth may become clear, Insha’allah.

Q) How can you say that Muhammad (May Allah bless him and grant him peace) has been given the knowledge of the Ghayb when Allah Almighty says in the Qur’an that there are five things of which no one has any knowledge about?

The relevant verse of the Qur’an is as follows:-

“Undoubtedly, Allah has the knowledge of the Hour, and He sends rain and knows what is in the wombs of the mothers and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware”. (Surah Luqman Verse 34)

There are two answers to this:

The word used in this verse in Arabic is Adri, which refers to that knowledge which someone can attain by guessing. Of course the knowledge of the Unseen of the Prophet (May Allah bless him and grant him peace) was not by guessing. Allah informed this to him.

Hafidhh Ibn Kathir (who met and briefly studied with Ibn Taymiyya) has written in his famous commentary to the Qur’an, ‘Tafsir Ibn Kathir’, the meaning of this ayaat, namely, that no-one can find the knowledge of these things on there own endeavor. Only Allah can give this knowledge, for example Allah gives knowledge to the Angels whose duties are to control rain, and therefore on the command of Allah it rains.

Also Allah commands an Angel who goes into the mother’s womb and hangs a record around the child’s neck what he/she will do in their lifetime. This knowledge is not attained by the Angel but rather it is given by Allah Himself.

If the literal and direct meaning is taken from the above quoted ayaat, then it will mean that only Allah knows what is in the mothers womb but today, we can discover quite easily if the child is a male or female by modern scanning techniques.

If the Angels have some knowledge on the five Unseen things - given to them by Allah, why is it strange if the Prophet (May Allah bless him and grant him peace) also has some of this knowledge - again bestowed by Allah.

During the battle of Badr, the Prophet mentioned the names of the kafirs that were to die the next and also described the manner in which the companions would achieve martyrdom.

These are clear and authentic examples of the Prophet, (May Allah bless him and grant him peace), informing his ummah about future events, hidden from all else (ie ghayb), [Taken from Sahih Bukhari chapter on the Battle of Badr and also Tafsir Ibn Kathir on Surah Luqman Ayaat 34.]

(Q) Did Prophet Muhammad (May Allah bless him and grant him peace) not stop people from saying that he [May Allah bless him and grant him peace] had the knowledge of tomorrow?

On one occasion our Prophet (May Allah bless him and grant him peace) went to a wedding. There, the girls were singing about the battle of Badr. When they saw the Prophet (May Allah bless him and grant him peace) coming they stopped singing about Battle of Badr and started to sing that: "There is a Prophet amongst us that knows about tomorrow". The Prophet (May Allah bless him and grant him peace) said carry on singing what you were singing before. [Miskat chapter Nikah]

If he [May Allah bless him and grant him peace] knew about tomorrow, then why did he stop them from singing it?

The Answer to this is:

These poems were written by a Companion [Sahabi], and had it been incorrect, he [May Allah bless him and grant him peace] would have instructed them to stop immediately and not to repeat.

This means the poem was right. The reason he told them to stop singing was because a wedding celebration was taking place and he wanted them to sing the poem that they were singing before, and secondly he did not want them to praise him in the presence of himself. That was one of the beauties of our Prophet (May Allah bless him and grant him peace), that he didn’t like to be praised.

Everyone knows that our Prophet (May Allah bless him and grant him peace) did know about the future events up to the Day of Judgment and even after, how else could he have told us about the Mahdi, the Dajjal, the second coming of Jesus, the questions to be asked in the grave, the bridge over Hell which everyone will have to cross to get to Heaven, the Meezan (scales) where everyone’s actions will be weighed etc etc.

There are countless more proofs which show without a shadow of a doubt that the Beloved Messenger of Allah, (May Allah bless him and grant him peace), had been given the knowledge of the Ghayb (Unseen) and ALLAH is the knower of all things!

Haadhir & Naadhir

We, the Ahle Sunnah Wal Jammat, believe that the Prophet [May Allah bless him and grant him peace] is Haadhir and Nadhir, which simply put means that he views our actions and in this way we are presented to him. He [May Allah bless him and grant him peace] is Nadhir, since he views our actions, both good and bad.

Definition of Hadhir/Nadhir

Mufti Ahmad Yaar Khan and Allama Ghulam Rasool Sa’eedi write:

Haadhir Nadhir does not mean that the Prophet [May Allah bless him and grant him peace] is present. Rather, it means that the Prophet [May Allah bless him and grant him peace] views the actions of his Ummah whilst he is in his grave. He can go from his grave to other places where he likes spiritually. He prays for us.

[Tawzeeh-ul-Bayaan Sharh Sahih Muslim vol 1 Chapter on Mi’raj Ja al-Haqq chapter

Al Haadir-u-wannadir by Mufti Ahmad Yaar Khan]

Proof of Hadhir/Nadhir

Allah Ta’ala says in the Qur’an

"O Prophet! [May Allah bless him and grant him peace] no doubt, We have sent you as a witness, bearer of glad tiding and a Warner"

[Surah Al-Ahzab, verse 45.]

The Qur’an refers to RasoolAllah [May Allah bless him and grant him peace] as ‘Shahid’(witness) and the witness is someone who sees whilst being present. [Mufradaat, Imam Raghib, under the word Shahid]

Allah sent the Prophet [May Allah bless him and grant him peace] as Shahid. It is for this reason we refer to him as metaphorically being Haadhir/Nadhir and that he is not Hadhir/Nadhir in the way that are the Angels Kiraman, Katibeen. (The Angels who are constantly present on the right and left shoulder of every human being.)

Proof of Haadhir & Nadhir from Hadith

Hafidhh Ibn Kathir writes:

Imam Qurtubi writes: The angels present the actions of the Ummah to the Prophet [May Allah bless him and grant him peace] every single day. This is not correct, but the truth is that the actions of the Ummah are presented not every day but every Friday. [Tafsir Ibn Kathir Surah Al-Nisa'a under verse 41]

Hafidhh Ibn Qayyim writes:

It is true that our Prophet, [May Allah bless him and grant him peace] in his grave, is presented with the actions of his Ummah. This is from un-authenticated Ahadeeth and it is not something to be surprised by, because when our parents pass away from this world, our actions are presented to them to view. However, with our Prophet [May Allah bless him and grant him peace], he is presented with the actions of the all humans and the Jins. [Qaseedah Nounia 13 by Hafidhh Ibn Qayyim]

Hafidhh ibn Kathir writes: that;

When a parent of a muslim dies, then their children’s actions are presented to them. If the actions are good then they are happy, but if their actions are bad, then they pray to Allah TA’ALA so that He may forgive them. [Tafsir ibn Kathir under verse 105 of Surah al Taubah by Hafidhh Ibn Kathir].

Hafidhh Ibn Rajab: also says on this subject;

Deeds of the humans are presented in front of our Prophet [May Allah bless him and grant him peace], that is why a person should be ashamed of themselves from doing bad deeds. [Lataef-ul-Mahrif Hafidhh Ibn Rajab pg 91]

Some people may have difficulty in comprehending how the Prophet [May Allah bless him and grant him peace] could have so much power to the extent that he views the actions of his Ummah every day or once a week. Firstly such a thing can never be difficult for the Prophet [May Allah bless him and grant him peace], and secondly there is nothing to be surprised by when Allah grants his special servants abilities of such nature.

Hafidhh Ibn Kathir writes:

An example of this would be of the Angel Izra’eel Alaihi salaam, who at all times has the Lawh-e-Mahfooz (guarded tablet) in his sight, and it is through this he sees the whole world. He even visits every house on land and under water five times a day. [Tafsir Ibn Kathir, Surah Sajdah, under verse 11. Also in Tareek Ibn Kathir vol.1, Chapter on Lawh-e-Mahfooz]

Apart from his servants, Allah has even given power to Shaytaan, who sits on his throne in the sea and sees you wherever you may be. [Surah Al-’Araaf, under verse 27]

So if Allah can bestow such powers to a Kafir then why is it so difficult to believe that He can bestow such powers to the most beloved of his creation - Our Prophet [May Allah bless him and grant him peace]?

The evidence provided above, was to demonstrate that the Prophet [May Allah bless him and grant him peace] is a witness over the whole of his Ummah - and this is what is meant by Hadhir/Nadhir.

The Prophet [May Allah bless him and grant him peace] stated:

"My life is better for you, you narrate Ahadith and Ahadith are narrated for you. When I pass away it will continue to benefit you because your actions will be presented before me. If I see a good deed I shall praise Allah Soobha Nahu Wata'ala, If I see a bad deed of yours I shall ask Allah Soobha Nahu Wata'ala to forgive you. [Majma-uz-Zwaa’id, vol.9, pg.24]

All this implies, that the Prophet [May Allah bless him and grant him peace] is Hadhir/Nadhir over our actions.

Hafidhh Ibn Kathir writes: On the Day of Judgment, the Prophet [May Allah bless him and grant him peace] will be a witness over our actions and the actions of the previous Ummahs. Even the Ummah of the Prophet [May Allah bless him and grant him peace] will bear witness to the fact that the previous Prophets conveyed the message of Allah Soobha Nahu Wata'la to their respective Ummahs. To this, the people from the previous Ummahs will say: ‘How can they testify when they were not present at that time?’ The Ummah of the Prophet [May Allah bless him and grant him peace] will reply: ‘We were informed by our Prophet [May Allah bless him and grant him peace] that the previous messengers had all conveyed the message from Allah Soobha Nahu Wata'ala.’ Then RasoolAllah [May Allah bless him and grant him peace] will himself bear witness to the fact that all the Prophets before him had conveyed their message from Allah Soobha Nahu Wata'ala to their respective Ummahs. [Tafsir Ibn Kathir, Surah Baqarah, under verse 143]

On the Day of judgment there will be an objection to the certification of the Ummahs ,but there will be no objection to the word/certification of the Prophet [May Allah bless him and grant him peace]. In fact it will used as a decision, since the certification of the Ummah would be from what they heard (from Qur,an and Sunnah) but the certification of the Prophet [May Allah bless him and grant him peace] will be from what he had witnessed.

Imam Bukhari Rahmatullah states:

The Prophet [May Allah bless him and grant him peace] saw all the previous Prophets and their followers. This is the difference in the testimony of the Prophet [May Allah bless him and grant him peace] and that of his Ummah. [Sahih al Bukhari Chptr Al-Manaqib]

From the above, it can be understood that the witness of Prophet Muhammad [May Allah bless him and grant him peace] will not be challengable on the Day of Judgement, because his witness will be observable.

Concept of Bid`ah in Islam

Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly.

Definition of Bid'ah

Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger.

[Tirmizi chapter Il]

Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah.

(Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee).

Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example:

To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc.

[Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi]

Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic).

(Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab).

Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good).

(Fathul Bari chap on Taravi by Hafidhh Asqalani).

Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally.

(Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya).

From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation.

Definition of BID'AH SAYYIAH

Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace]

Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'.

[Mishkat Muslim, Bukhari chapter Ihtisam]

The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah.

RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers."

[Bukhari & Muslim, Kitaab-ul-Haudh]

From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith.

A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah]

The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc.

RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire."

[Muslim chapter Al-jumah]

An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'.

[Kitaab-ur-Rooh chap10]

PROOF OF BID'AH HASANA

Allah Ta'ala says in the Holy Qur'an:

"And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them"

Surah Al Hadeed, verse 27"

This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them.

RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished."

(Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven).

This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward.

Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way.

There are many examples, but for the moment we shall highlight two:

• Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah")

["Bukhari, Kitab Tahajud"]

This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise.

Ibn Hajr writes in his commentary to worship at a set time is permissible.

[Fathul bari by Hafidhh Asqalani]

2) In a Mosque in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah]

Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive.

Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh]

Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things.

1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana.

2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho.

This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana.

During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected."

(Bukhari in Kitaab Fadhaa il-ul-Qur'an).

The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een.

During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu.

['Bukhari in Fadhaa il-ul-Qur'an']

Some examples of Bid'ah Hasana.

Punctuation in the Qur'an

Names of Surahs written in the Qur'an

Mihrabs in the Mosques

Minarets of Mosques

Taqleed of the four schools of Fiqh

Fixing congregational prayer times with the clock times

These are all Bid'ah Hasana and have been accepted by the whole of the Ummah.

In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an.

So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan?

In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this?

In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah?

Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia.

These are some new actions done by the Sihaba and the pious which were not counted as Bidah

Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)".

[Ibn Taimiyyah in Al-Tawasul page 90]

Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam)

It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam)

A few examples of these are:

Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings).

[Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah]

All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum.

The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.'

Firstly: Not all the things mentioned earlier were started by the Companions.

Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah]

[Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah]

According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so.

In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims.

Celebratng Milaad-un-Nabi or Mawlid

When we celebrate Milad, we gather, in order to send salutations (Esal-e-Swaab) to the Prophet [May Allah bless him and grant Him peace], give charity to the poor (Sadaqah Khairat) and remember wilaadah(Birth) and virtues of the Prophet [May Allah bless him and grant Him peace]. The Ahl as-Sunnah does not say that one must celebrate “Milad” only on 12 Rabee’-ul-Awwal, in fact it can be celebrated at anytime of the year. Generally Milad-un-Nabi is celebrated, on the 12th of Rabee’ul-Awwal, by Muslims all over the world. In every Muslim country, there is a public holiday for “Milaad-un-Nabee”, except one country, but even in that country, the people celebrate “Milaad” individually. The birth of the Anbiyaa’ has been mentioned in the Qur’an. For example, Adam, Musaa, Eesaa, and Yahyaa (May Allah bless them and grant them peace). If it is wrong to talk about the birth of the Prophet (May Allah bless him and grant him peace), then why has Allah TA’ALA mentioned it in the Qur’an?

Evidence of Milaad-un-Nabi from the Qur’an

Allah Ta’ala says in the Holy Qur’an:

Say: “In the bounty of Allah, and his mercy;- Therein let them rejoice.” That is better then what they Amass.

(Yunus, 58)

In this verse, Allah Almighty tells us that we should be happy when we receive blessings and mercy from Him. Without doubt, the Prophet [May Allah bless Him and grant Him peace] is the greateset mercy and blessing of Allah Almighty

Allah Almighty says in the Qur’an:

“And we sent not to you but a mercy for all the worlds” (Al’Anbiyaa’, 107)

AllahAlmighty says in the Qur’an:

Oh Prophet! The communicator of unseen news. We have sent you as a present beholder and bearer of glad tidings and a warner.

And an inviter towards Allah by His command and a brightening sun.

And give glad tidings to the believers that for them is great bounty of Allah.

(Al-aHzaab, 44-47)

AllahAlmighty says in the Qur’an:

…remind them of the day of Allah…

(Ibraaheem, 5)

Hafidhh Ibn Kathir and Qadi Shawkani write that:

“the day of Allah” refers to the day on which AllahAlmighty has done a favour on mankind. For example, the freedom of Bani Isra’il from the slavery of Fir’awn.

[Tafsir Ibn Kathir, and Fath-ul-qadeer, by Hafidhh Ibn Kather and Qaadee Shawkaanee]

Allah’s graetest favour on mankind was the birth of the Prophet [May Allah bless him and grant Him peace]. This means that the Milaad of the Prophet [May Allah bless him and grant Him peace] is a “day of Allah”, therefore we should remember it.

Hafidh Ibn Rajab writes that:

It is recommended to fast on those days on which Allah Almighty has sent blessings on us. The greatest favour which AllahAlmighty has bestowed us with, is the sending down of the Prophet [May Allah bless him and grant Him peace]. Allah Almighty says in the Qur'an:

“I have favoured among nations and sent to you a Prophet from among you”(ltaa’if-ul-ma’rif, page 111, by Hafidh Ibn Rajab)

Some other evidences of Milaad

Our Prophet [May Allah bless him and grant Him peace] celebrated the birth of his son Ibraaheem by freeing a slave. (Tareekh Ibn Kathir, “Birth of Ibraaheem”).

Imam Muslim writes that the Prophet [May Allah bless Him and grant Him peace] was asked about the fast on Mondays, which he used to keep, the Prophet replied “This is the day of my birth”.

(Muslim, “Kitaab-us-Sawm”)

This proves that the Prophet [May Allah bless Him and grant Him peace] kept fast on Mondays to show gratitude for his birth.

Imam Bukhari writes that:

when Abu Lahab died, someone from his household saw him in a dream, they asked him what happened in the grave he said “I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba,

(Bukhari, “Kitaab-un-Nikaah”)

Friday is a special day for Muslims because this is the day that Allah created Aadam[May Allah bless him and grant him peace]

(The Muslim book of Jum’ah, also Tareekh Ibn Kathir, vol.1, “Story of Aadam (May Allah bless him and grant him peace])

Hafidhh Ibn Kathir writes that Abu Lahab freed Thuwayba on the day that the Prophet [May Allah bless Him and grant Him peace] was born.

(Sirat-un-Nabee, “Birth of Prophet May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)

This proves that a kaafir, Abu Lahab, was happy on the day of the birth of the Prophet [May Allah bless Him and grant Him peace] and was rewarded by having his punishment reduced. If this is true, then indeed Allah will bless a Muslim who rejoices the birth of the Prophet [May Allah bless Him and grant Him peace]. This Hadith has been used by many ‘Ulamaa’, to justify the celebration of Milad.

Allama Ibn Hajr Asqalani writes that Sohaily said that Abbaas Radi-Allahu-unhu, who was the uncle of the Prophet [May Allah bless Him and grant Him peace], had the above dream. Apart from this, other Muhadditheen have also attributed this dream to Abbaas Radi-Allahu-unhu. (Fath-ul-baari, “Nikaah”, by Hafidh Ibn Hajar Asqalaanee)

A person may ask, “When did Abbaas Radi-Allahu-unhu have this dream? Was it before or after he embraced Islam?” The answer to this is that he had this dream after coming into the fold of Islam (Seerah-Ibn-Hashaam) Abu Lahab died after the battle of Badr before which Abbaas Radi-Allahu-unhu embraced Islam.

Fatwa of Scholars for Milad

Hafidhh Ibn Taymiyyah writes:

“Those people who celebrate Milaad through the love and respect of the Prophet [May Allah bless Him and grant Him peace], will be rewarded by Allah.

[Iqtidaa’ us-siraat-il-Mustaqeem, page 294]

He also writes that:

If someone celebrates Milaad with the love and respect of Prophet [May Allah bless him and grant Him peace], he will have a “big reward”. He says that in Muslim communities, Milaad-un-Nabi gatherings are only done with the respect and love of the Muslims for the Prophet [May Allah bless him and grant Him peace]

[Iqtidaa’ as-siraat-il-Mustaqeem, page 297, by Hafidhh Ibn Taymiyyah]

Hafidhh Ibn Kathir wrote that:

There was once a King, Abu Sa’eed Malik Muzaffar - a man of good deeds. In his kingdom, wherever he saw a lack of water, he would build a well. He also established many Islamic study centers. Every year, he would spend half a million dinars on hosting a gathering of his people to celebrate the birthday of the Prophet [May Allah bless Him and grant Him peace]

[Tareekh Ibn Kathir, see story of King Abu Sa’eed, Volume 13]

Ibn Muhammad bin Abdul Wahhab Najdi, in his book, writes:

“Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah Sallalalhu ‘alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she informed him that a son has been born at your brother’s house. After the death of Abu Lahab he was seen in a dream, in which he said ‘I am in severe punishment but this is lessened on Mondays, he showed his forefinger, and said that he would suck from it. This is so because it was with this finger that I freed Suwaiba when she informed of the birth of the Prophet, and she also fed the Prophet Sallalalhu ‘alaihi wa sallam milk”. Ibn Jawzi states: Abu Lahab is that kaafir who has been specially referred to, in the Qur’an. If such a person can be rewarded for celebrating the Milaad of the Prophet Sallalalhu ‘alaihi wa Sallam, then imagine how great the reward would be for a Muslim when he celebrates it.

[Mukhtassar Sirat-ur-rasool, “Milaad-un-nabi”, by Ibn Muhammad bin Abdul wahhaab Najdi].

The above is evidence that celebrating the birthday of the Prophet [May Allah bless Him and grant Him peace] in the form of a gathering is permissible. Otherwise Hafidhh Ibn Kathir would not have referred to it as a good deed and Hafidhh Ibn Taymiyyah would not have said that there would be a “big reward” for doing so.

Some people have the opinion that King Abu Sa’eed introduced the celebrating of this occasion. This is not true because Hafidh Ibn Kathir states that in the 5th Century hijree, a King named Malik Shah celebrated it also with a gathering

[Tareekh Ibn Katheer biography of Malik Shah]

Some people even argue that the Holy Prophet was not even born on the 12th Rabbi Awwal. This argument is baseless, as Hafidh Ibn Kathir has discussed this in Sirat-un-nabi. He states that the majority of the scholars agree that the Prophet was born on the 12th of Rabee’ul-Aawal. The evidence of the people who do not accept this is weak.

(As-Sirat-un-nabi, vol.1, “Birth of the Prophet [May Allah bless him and grant Him peace]”)

Muhammad Ibn Is-haaq states that the Prophet was born on the 12th of Rabee’ul-Awwal.

(Seerah Ibn Hashaam, “Chapter Birth of the Prophet [May Allah bless him and grant Him peace]”)

Ibn Is-haaq was a Taabi’ and was born in 75 Hijrah. His book is the oldest book available of seerah in Islamic history. The first book of Seerah was written by Musa bin Uqba. This book is no longer avaiable for reference.

The Ahl as-Sunnah celebrate the Milaad of the Prophet [May Allah bless Him and grant Him peace] with love and respect. If someone does not celebrate it, we do not call them a kaafir because the matter of Milaad does not affect the ‘Aqeedah of a person. The celebrating of this should not cause any divisions among Muslims.

Hafidhh Salaahuddeen Yoosuf [A great follower of Hafidhh Ibn Taymiyyah and Shaikh Najdee] writes:

On the birth date of the Prophet [May Allah bless him and grant him peace], to give charity to the poor or to build a Masjid. We agree in this type of celebration of Milaad.

(Milaad-un-nabi, by Hafidhh.Yoosuf, page 92)

Hafidh Ibn Kathir writes: “On the day of the birth of Prophet[May Allah bless Him and grant Him peace], Shaytaan cried a lot.”

(Sirat-un-nabi, “Birth of the Prophet [May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)

From Ibn Kathirs narration we can see that to feel unhappy on the Birthday of the Prophet [May Allah bless him and grant him peace] is the way of shaytaan not the way of a Muslim!

Some questions raised concerning the Milaad

Although the Prophet was born on the 12^th of Rabee’ul-awwal he also died on the same date. How then can the 12^th of Rabee’ul-awwal be a happy day?

Mourning for someone’s death should not be more than three days, except for a woman, who has lost her husband. The Prophet’s [May Allah bless him and grant Him peace] death was over 1400 years ago, so the period of mourning has passed. But, after someone dies, his death is remembered by reciting the Qur'an, remembering his merits, giving alms, and making du’a for him. Even if the period of mourning for the Prophet’s [May Allah bless him and grant Him peace] death exists, all the actions mentioned above are included when people gather for Milaad-un-nabee. For this reason, there is not need to separate the celebration of the Prophet’s [May Allah bless him and grant Him peace] birth, and the mourning of his death.

How can there be an Eid Milaad-un-nabi when there are only two Eids (Al-Fitr and Al-AdhHaa)?

Allah Almighty says in the Qur’an:

Prophet Isa [May Allah bless him and grant Him peace] prayed to Allah Almighty “Oh Allah, our Lord, send down to us a tray of food from the Heavens so that it may be an occasion of Eid for us for the first and the last of us.” (Al-Maa’idah, 114)

Imam Hakim writes that the Prophet [May Allah bless him and grant Him peace] said “Friday is also an Eid day”. Once, in the Prophet’s time Eid came on Friday and the Prophet [May Allah bless him and grant Him peace] said “Allah has given you two Eids today”.

(Mustadrak, “Jum’ah” by Imam Haakim and summary by Imam Dhahabi).

Imam Tirmidhee writes

“Abdullah-bin-Abbaas was reciting verse 3 of surah maa’ida, from the Qur’an. A Jew, sitting close-by heard it and said to Abdullah “If that verse which you recited, was revealed to us, we would make that day an Eid day”. Abdullah-bin-Abbas replied “When this verse was revealed, there were two Eids on that day. One of them was the Hajj day and the other Friday”.

[Tirmidhee , “Tafsir”, and also Tafsir Ibn Kathir, surah 5, verse 3]

From the references above, it is proved that the term “Eid day” does not specifically apply to the two Eid days (Al-fitr and al-adhHaa), but instead, it could be used for any Islamic holy day. This means that we can refer to “Milaad-un-Nabi” as “Eid-Milaad-un-nabi”

Books on Milaad-un-Nabi

Imam Tirmidhi, in his book even gives the title of one of this chapters, the name “Milaad-un-Nabee”. (Tirmidhi, shamaa’il)

Imam Waaqdi (A second century Scholar) also wrote a book entitled “Milaad-un-Nabi”. The original copy can be found in Cairo.

Allama Ibn Al-Jawzi, wrote a book called “Milaad-un-Nabi” in which he gives very strong proofs permitting the celebration of Milaad.

To make the Intention to travel to our Prophet Muhammad [May Allah bless him and grant him peace] resting place.

When ever Muslims are fortunate enough to travel to Makkah and Madina, i.e. for Hajj or Umrah after visiting the Ka’bah, they would then go towards Madina to visit our Prophet [May Allah bless Him and grant Him peace] blessed resting place.

Some people argue that when they do go, they should not intend to see our Prophet’s [May Allah bless Him and grant Him peace] grave, because it is not permissible. They argue, that the people should only intend for Salaah (Prayer) in Masjid-e-Nabawi (Green Dome Mosque) and when they get there they can visit our Prophet [May Allah bless Him and grant Him peace] grave as well.

The Ahl-Sunnah believe that it is permissible to make the Intention to travel to visit our Prophet [May Allah bless Him and grant Him peace] grave.

We shall, with the help of Allah, provide proof that it is Permissible to travel to our Prophet’s [May Allah bless Him and grant Him peace] grave with Intention to see his grave.

Allah Subha nahu wataala says in the Holy Qur’an:

When they were unjust to themselves, they come unto thee and ask Allah’s forgiveness’ and the messenger asked forgivingness for them they would have found Allah indeed Oft-returning most merciful. [Surah Al-Nisa verse 64]

From this we can say that it permissible to visit our Prophet’s [May Allah bless Him and grant Him peace] grave. Some people say that this Ayat was only applicable when our Prophet [May Allah bless Him and grant Him peace] was alive but not now.

The answer to this doubt is that he (May Allah bless him and grant him peace) is still alive in his grave, to go to see his grave is same as going to see him alive.

Proof from Hadith

Imam Muslim writes when Prophet (May Allah bless him and grant him peace) went to Mir’aaj, he saw Prophet Musa [May Allah bless him and grant Him peace] was standing in his grave performing Salaah.

(Muslim, Chapter on Fadil Mousa)

Qadi Shawkani writes:

“Some of the highest scholars say that our Prophet [May Allah bless Him and grant Him peace] is alive in his grave” So then it would make it the same as travelling to see our Prophet [May Allah bless Him and grant Him peace] when he was alive.

[Nayl-lul-Avtar chap Al-Hajj by Qadi Shawkani]

Our Prophet [May Allah bless Him and grant Him peace]’s companions used to travel to his grave.

Hafidhh Ibn Taymiyyah writes:

Abdullah Ibn Umar, radiallahu unho, when he would return from travelling, he would visit the grave of Prophet [May Allah bless Him and grant Him peace].

[Hafidhh Ibn Taymiyyah in Al-Tuwassul and Iqtidah Seratul Mustaqeem Chapter Zirah Qabar un Nabi Muatta Imam Muhammad chapter on Hajj]

Hafidhh Ibn Kathir writes:

Ka’ab (Ta’bee) said to Aysha radiallaho unha that 70,000 angels visit the grave of our Prophet (Sallallahu’ alaihi wa sallam’s) in the morning and the same in the evening who recite Durood (Blessing) on our Prophet (Sallallahu’ alaihi wa sallam.)

Tafsir Ibn Kathir, Surah Al-Ahzab under verse 56

Hafidhh Ibn Taymiyyah’s statement which he stated in his book called Ar-rad-ul-akh-Nai that it is not permitted to travel to visit the grave of our Prophet Sallal lahoalihi wasallam is derived from Hadith about travelling: You can travel to the three Mosques, i.e. Haramain in Makkah, Masjid Nabwi in Madina, Masjid Aqsa in Jerusalem , the real meaning of this hadith would be that no one can say to pray in this or that Mosque is more rewarded. The understanding of Hafidhh Ibn Taymiyah is wrong about visiting our Prophet [May Allah bless Him and grant Him peace] grave.

Imam Abu Hanifahh Rahmatulah writes that when a person attends the grave of our Prophet [May Allah bless Him and grant Him peace] the person should face the grave and make du’a.

[Musnad, Imam Abu Haneefa chap Hajj]

Qadi Shawkani writes that:

After our Prophet [May Allah bless Him and grant Him peace] passed away Bilal radi Allah ho moved to Syria (Sham), one night in his dream our Prophet Sallal laho alhi wasallam said Oh Bilal what kind of friendship is this that you do not come to see me. When Bilal radi allaho unho woke up in the morning, he made his way towards our Prophet (Sallallahu’ alaihi wa sallam.) At that time his intention was to go to our Prophet [May Allah bless Him and grant Him peace] grave, quite a lot of the (Sahabas) Companion were alive at that time but none of them said that this is Haram, this event is (Sanad Jayyead) true. From this we learn that to have intention to visit our Prophet [May Allah bless Him and grant Him peace] grave is permissible. [Nail lau tahri chptr Hajj By Qadi Showkanee. Hafidhh Ibn Athir also writes this event as well.]

Allamah Ibn Jawzi writes that:

Our Prophet [May Allah bless Him and grant Him peace] said: To come and see me while I am alive, is called Hijrat, and it is the same as to come to see me after I have passed away. [Talbis-Iblis page 200]

Muslims have been travelling to visit our Prophet’s [May Allah bless Him and grant Him peace] grave from the beginning and will do so till the end.

When Muslims reach our Prophet [May Allah bless Him and grant Him peace] grave they read their sallams and make Du'a through (Waseela) our Prophet [May Allah bless Him and grant Him peace] - and they also make Du'a that help us on the day of Judgement, and this is all permissible.

Hafidhh Ibn Qayyim writes:

‘Whenever you are present at our Prophet [May Allah bless Him and grant Him peace] grave, cry as much as you can when you are making your Du’as. Because on the day of Judgement your tears will be weighed in the scales, to visit our Prophet [May Allah bless Him and grant Him peace] grave is the best thing you can do to receive a very high reward than any other. [Qaseedah-Nu-numia page 180 by Hafidhh Ibn Qayyim]

Shaykh Alawi Maliki writes:

That some people have wrongly interpreted what Imam Malik Rahamatullah has stated: He said that: ‘I do not like people saying that I have visited the Ka’ba, or that I have visited our Prophet [May Allah bless Him and grant Him peace] grave. The answer to this is that Imam Malik Rahmatullah did not say: do not visit our Prophet [May Allah bless Him and grant Him peace] grave, he did not like the word Ziarah as Ibn Rusan Maliky wrote on this that the word visit (Ziyarah) is used when addressing ordinary deceased, so this is not suitable for our Prophet (Sallallahu’ alaihi wa sallam.)

[Shifa-Al-Favar page 130 by Shaykh Alawiy al Maliki Makki]

Hafidhh Asqalani says that:

The Scholars have said, “How can Hafidhh Ibn Taymiyyah say that it is Haraam to visit our Prophet [May Allah bless Him and grant Him peace] grave”. In this instance the Scholars have really rebuked Hafidhh Ibn Taymiyyah. And on this saying of Hafidhh Ibn Taymiyyah it created a lot of disagreement between the Ummah. As all the Scholars agree unanimously that it is permitted to travel to visit our Prophet (Sallallhu’ alaihi wa sallams) grave. The evidence Hafidhh Ibn Taymiyyah gave was of Imam Maliks saying that he did not like people saying that they have visited our Prophet (Sallallhu’ alaihi wa sallams) grave. As the Maliki Scholars have cleared this by saying that Imam Malik did not like the word Visit (Ziyarah) being used, he was not against the actual visiting of the grave. Imam Malik knew about visiting our Prophet (Sallallhu’alaihi wa sallams) grave is the best sort of worship you can do to become closer to Allah Ta’ala. And he also knew that the whole of the Ummah is together on this issue.

[Fathul Bari chapter Al-Masajid by Hafidhh Asqalani]

Qadi Shawkani says:

That there are a lot of different Fatwa’as on visiting our Prophet’s grave (Sallallhu’ alaihi wa sallam.) It is permitted by the majority of them, In the eyes of Maliki, and some of the others it is Wajib to visit, to Hanafis it is very close to being Wajib to visit our Prophet (Sallallhu’ alaihi wa sallams) grave. And Hafidhh Ibn Taymiah says it is not permitted to travel to visit the grave intentionally. Some of the Hambaly Scholars have rebuked Hafidhh Ibn Taymiah on this. [Nayl-ul-Awtar chapter Hajj By Qadi Showqani]

From all this we can say it is permitted to travel with the intention to visit our Prophet (Sallallhu’ alaihi wa sallams) grave. Only Hafidhh Ibn Taymiyyah and some people are against it, so we cannot follow Hafidhh Ibn Taymiyyah’s saying, but to follow the great noble people of the Ummah.

I make Du’a that may Allah Subha Nahu Wata'ala take all the Muslim’s to Makkah and Madina, and on the day of Judgement may they get help from our Prophet [May Allah bless Him and grant Him peace] (To do their Intercession) Amin.

The Excellency of the 15^th Night of ‘Shabaan’

Many Muslims in various countries pray on the 15th night of Shabaan, and ask for forgiveness of their sins and on the following day proceed to fast. To do this is in no way against the Qur’an nor the Sunnah. There are many narrations that support its validity.

There is one night in the year when Allah (Soobha Nahu Wata’ala) gives the knowledge to the Angels, about what is going to happen in the following year, for example, who is going to die, who will be born, who will be ill and how much food people will have in the year, etc.

The Majority of the scholars of Islam say:

That night is Laila-tul-Qadar in the month of Ramadan but the other scholars like Ikramah who is student of Abdullah bin Abbas (Radi allahu unho) says that night is 15th of Shabaan. There is a Hadith which Imam Tabari (Radi allahu unho) writes: Prophet [May Allah bless Him and grant Him peace] said, ‘From Shabaan to Shabaan there is a decision made of who is going to die, be married and some people get married but their names are written in the death program. [Tafsir Tabari, under Surah Dukhan, verse 1 by Imam Tabari]

This narration is Ikrama’s, the other scholar’s statements are proven that 15^th night of Shabaan is a holy night but there is no doubt that Allah (Soobha Nahu Wata’ala) gives the full knowledge to the Angels in the night of Laila-tul-Qadar, which is in the month of Ramadan.

If we read all the narration's regarding Laila-tul-Qadar and the 15th night of Shabaan we can reach the conclusion that the yearly program started on the 15th night of Shabaan and completed on Laila-tul-Qadar. There might be a suspicion as to ‘why does a year program take so long from Shabaan to Ramadan? The answer is Allah knows the best. No one can understand for sure the philosophy of Allah’s work. He made the worlds in six days. Who knows why He took six days to make the worlds. To examine all of the above statements consult these books:

“Tafsir Tabari, Fathul Qadeer by Qadi Shawkani, Tafsir Qurtabi, Tafsir Bagawi, Tafsir Mazhari, Tafsir Ma’ah riyful Qur’an, Tafsir Ibn Kathir, Tafsir Zia-ul-Qur’an under the verse of Surah Al- Dokhan verse 1 to 5”

There are some other narrations that inform us about the Excellency of the 15^th night of Shabaan.

Imam Ibn Majah states:

It is narrated by Ali (Radi allahu unho) that the Prophet [May Allah bless Him and grant Him peace] stated; “ when it is the 15th night of Shabaan, do Qiyaam in the night, and fast in the morning, and ask for forgiveness. Because on that night Allah calls: ‘Is there anyone who is asking for forgiveness so that I can forgive them, who is in distress that I may relieve his distress, is there anyone who needs (rizq) food that I may give it to him.’ And this continues till the morning.” [Ibn Majah chapter Salaah]

Imam Tirmidhi writes:

Aisha Radi Allahu unha said: “On this night the Prophet [May Allah bless Him and grant Him peace] went to Jannat-ul-Baqee to make du’a, I followed him. The Prophet [May Allah bless Him and grant Him peace] said to me: Allah puts His attention towards the first Heaven, and forgives the sins of the people, even if they were equivalent to the hairs of the goats of Bunn Qalb. (A tribe who at the time had a lot of goats)

[ Tirmidhi , Kitab-us-Siyaam]

Imam Bukhari has objected upon one narrator but this is compensated by the fact that Ibn Maja has narrated it with different narrations (chains).

Allama Dhahabi, and Hafidhh Ibn Kathir quoted from Hafidhh Abu Zurah that only 30 Hadith in Ibn Majah are weak. [Tadhkaratul- Hufaadh by Hafidhh Dha'ha'bi and Tareek Ibn Kathir biography Ibn Majah

Some other people have stated that more than 30 Hadith are da’eef, (weak) but the narrations we have are not amongst those 30, that is why these Hadith can be used to support the validity of 15th Shabaan night.

Even Imam Tirmidhi’s narration is weak but this does not belittle the subject, when it concerns its merits and excellence - since weak narrations are still acceptable. However, we would like to ask those people who are so against the Mid Shabaan, wether they have even a weak hadith to disprove the prayers on the 15th of Shabaan? In reality they have no narration against the 15th night of Shabaan. If there are any they should prove it. Those who are against the 15th night of Shabaan usually say ‘Why do you celebrate the 15th night of Shabaan?’ The answer is why do all of the Saudi Arabian scholars celebrate Laila-tul-Qadar on the 27th of Ramadan in Haramain (Makkah and Madinah). ‘Did the Prophet [May Allah bless Him and grant Him peace] and his companions' celebrate the Laila-tul-Qadar on the 27th of Ramadan?’ The answer is no, they did not. So if this is permitted the 15th night of Shabaan is also permitted as well.

The Ahl-Sunnah say this is a permissible act, but it is not a Sunnah. There is enough proof that if the majority of the Muslims consider it to be good then it is sufficient. As the Prophet [May Allah bless Him and grant Him peace] stated: The thing that group of a Muslims says is good, it is accepted to Allah.

[ “Mishkat chapter Ihtisaam”]

Two great followers of Ibn Taymiyah and Muhammad bin Abdul Wahhab Al Najdi, are Hafidhh Abdullah Rawpari and Thanaa’ullah Amritsari, both state that to worship on the 15th night of Shabaan is not Bid’ah and the person who does Ibada (Worship) on this night will obtain reward for it. The narrations concerning this night are weak but this does not matter since weak Ahadith are acceptable for virtuous actions.

[Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa Thanaa’iya by Thana’ullah Amritsari, chapter on fasting]

Hafidhh Ibn Tayymiya writes:

The excellency regarding the 15th of Shabaan is an area of dispute between the Scholars, some of them say that there is no significance of this night, but Imam Ahmed recognises the excellency of this night, our other Hanbli Scholars also agree with Imam Ahmed. There are Ahadith on this night being significant, some of them are from Sunnan

(Tirmizy, Ibn Majah) and the other Ahdeeth books as well

[Iqtidah Siratul Mustaqeem page 203 by Hafidhh Ibn Taymiyah]

The people who reject the significance of this night argue that the holy Qur’an was not revealed on this night so that is why there is no significance of this night It is true that the Holy Qur’an was revealed in Ramadan, but the significance is because the Ahadeeth that tells us bout the reward one will get if he/She worshipped on15th night of Shabaan. We pray to Allah if everything stated is correct eccept it, but if there is any mistake may Allah forgive us. (Amin)

Ethal At Thawaab

To put simply, Esal e Sawab is nothing other than to ask Allah for the forgiveness of our sins, and to raise the spiritual status of the deceased. This may be achieved through various practices, such as the offering of du’as [supplications], to recite the Qur’an, to offer Qurbani [at Eid al Adha], and also, to perform a compulsory Hajj [fard] on the behalf of the deceased.

As this chapter will seek to demonstrate, Insh Allah, by using the Qur’an and the Sunnah as evidence, and by examining the fatwawa’s of the scholars of Islam, we shall indeed discover that this is not an innovative practice [bid’a], but something that has been practiced by Muslims throughout the centuries, and secondly, which is permissible.

Evidence from the Qur’an

Allah (Almighty.) has ordered the Muslims (believers) that you pray for your parents as follows:

O’ My Lord [Allah (Almighty.], have mercy on my parents like they have bought me up through my childhood.

(Surah Isra, Verse 24)

Allah (Almighty.) has praised those Muslims who ask for forgiveness of the deceased. They ask for forgiveness in the following manner:

O’ Allah (Almighty.) forgive us and forgive our Muslim brothers and sisters who have passed away.

(Surah Hashir, Verse 10)

The above mentioned verses demonstrate that if anyone prays on behalf of another person, the latter will receive the [spiritual] benefits - Allah Willing. This also demonstrates that if it was the wrong action Allah would not have ordered us to pray for other people, nor would He have stated that those who ask for forgiveness for the deceased, receive praises from Allah.

Evidence from the Sunnah

Imam Bukhari and Imam Muslim write that:

A man came to the Prophet Muhammad [May Allah bless Him and grant Him peace] and said ‘My mother has suddenly died and she did not leave any will, but I suspect that if she did that then she would have told me to give something to charity. Now if I offer something in charity on her behalf, will she get the reward?’Prophet Muhammad [May Allah bless Him and grant Him peace] said ‘Yes’. Then the man said that I make you, the Prophet, as my witness, that I offer my garden full of fruits to charity.

(Bukhari Muslim, Chapter Al-Wasiha)

This hadith, as can be clearly read, proves that to offer a charity on behalf of the deceased will result in the deceased obtainig a benefit.

Imam Bukhari writes that:

Prophet Muhammad [May Allah bless Him and grant Him peace] has said, The status of the deceased is raised(during their time in the grave), and the deceased ask Allah (Almighty.) why has this happened, Allah (Almighty.) replies that your son has prayed for your forgiveness. (Al-Adab, Al-Mufid Chapter Excellency of the Parents by Imam Bukhari)

From this particular hadith, it can be understood that not only charity, but the offering of prayers (making duas) and the giving of alms, will also benefit the deceased.

After providing evidence from the primary and secondary sources, we shall now move onto the evidences provided by some of the scholars on this topic.

Hafidhh Ibn Taymiyyah writes:

From the authentic Hadith, there is evidence pointing out that the deceased person will gain rewards from all the good deeds carried out on his/her behalf by others. Some people raise the objection that a person can only gain reward from their own actions, and refer to the Qur’an [for evidence]. This is not correct. Firstly, because a Muslim recieves the reward of those deeds that he /she has never done themselves [for example]: like Allah says in the Qur’an that the Angels of the Throne of Allah, glorify Allah and ask for forgiveness on behalf of all the Muslims. It is also evident from the Qur’an: [that] Allah (The Almighty) ordered Prophet Muhammad [May Allah bless Him and grant Him peace] to pray for his Ummah, since his du’a is the peace of mind for the Ummah. In the same way the d’ua is offered in the funeral prayer, also when visiting the grave and offering d’ua for the deceased.

Secondly, we know that Allah (Almighty.) rewards us through the deeds of other people, which are carried out on our behalf. An example is where the Prophet Muhammad [May Allah bless him and grant him peace] said “Whenever a Muslim prays for other Muslims, Allah (Almighty.) appoints an Angel to say Amin”, i.e., the angel asks Allah (Almighty.) for the acceptance of the prayer. Sometimes Allah (Almighty.) blesses the participants of the funeral prayer in response to the prayer from the deceased and vice versa.

(Mujmua Al-Fatawa vol:7, page 500 & vol:24, page 367) Published by Hafidhh Ibn-e-Taymiyyah in Saudi Arabia

Hafidhh Ibn Qayyam writes:-

“If a Muslim recites Qur’an, performs Hajj, offers du’a, gives in charity on the behalf of the deceased, then the deceased gets the benefits of it. Some innovators say that the deceased do not get any such reward, which is wrong according to the authentic Hadith. The proof is in the Qur’an that Allah (Almighty.) has praised those who ask for forgiveness for their Muslim brothers. Authentic Hadith proves that Prophet Muhammad [May Allah bless him and grant him peace] replied to a question saying that to offer alms on behalf of a deceased person earns benefit. Some individuals suspect that the earlier Muslims did not do Esal-e-Sawab. This is because of their own ignorance or lack of knowledge. The earlier Muslims did not do these to show off. The Prophet Muhammad [May Allah bless him and grant him peace] himself gave permission to offer Alms, so it is right to say that Esal-e-Sawab is right. The ayah in the Qur’an which states that only the own deeds are rewarded, means that he is righteous to get rewarded, which means that he is righteous to receive reward, but a present from someone else is also rewarded to the deceased by Allah (Almighty.).

(Kitab-ur-Rooh; by Hafidhh Ibn-ul-Qayyam Chapter 16)

Qadi Shawkani writes:

According to the Sunni faith, a deceased receives rewards from others praying, performing Hajj, offering Alms, but the “Mutazala” refuse to accept this. if it is wrong to offer these to the deceased, then Islam would not have allowed us to say “Salaam” (peace be to you) to the deceased when visiting or entering the graveyards. (Nal-Al-Autar, chapter: Janaiz by Qadi Shawkani).

These above references prove our argument for Esal-e-Swab and that the suspicion that people harbour in that it has no basis in either the Qur’an or the Sunnah, is not true.

Origins and Development

The origin of Esal-e-Swab is in the Qur’an but it is carried out in different manner in different communities. For example, to preach Islam to invite others to the Deen is proven but the methods are different for different situations. For example Islamic circles are held on Saturday’s or Sunday’s some but it is not mentioned in the Qur’an or Hadith that they should be held on these evenings. In the same way, the origin of Esal-e-Swab is in the Qur’an and Hadith and to call it an innovation is not right. Now we will discuss a few things concerning with Esal-e-Swab to which according to some people are, innovations

1) When a person dies, Muslims offer Alms, “Sadaqa”, on his behalf and pray in congregation. In these gatherings Islamic teachings are preached; This serves as a way to preach or spread Islam.Through these gatherings, the deceased receive benefit because Muslims pray for his/her fogiveness and others get knowledge of Islam. The poor get benefit from these Alms or charity. As you can see if you look at it from any angle, it is not an innovation.

2) Some people raise the question that a day should not be fixed for this, in that fixing such a day is “Haram” in Islam. The answer to this question is that “fixing a day” is Haram, Esal e sawaab will be haraam if it is said that outside of this day it will not be Esal-e-Sawab, (like Qurbani, Hajj and Salaah times are fixed), but Esal-e-Sawab on a fixed day is just for convenience of relatives and friends for “Du’a”. Like any Islamic conference, the date of it is fixed in advance. Alternatively, like Salaah “Jamat” time is unlike fixed. No one can become an innovator because of this. in the same way, to fix a day for “Du’a” for the deceased is not an innovation.

In Islam is it permissible for a person to fix a time, or date for voluntary (Nafal) prayer?

Imam Bukhari writes one day after the Fajar prayer, the Prophet Muhammad [May Allah bless him and grant him peace] asked Bilal [May Allah bless him and grant him peace], tell me what good deeds you do because I heard your foot steps in Jannat. Bilal replied the only thing I do is after I make Wudu I pray Nafal how much Allah (Almighty.) wills me to do.

(Bukhari: Chapter of Salaah)

Hafidhh Asqalani writes in his commentary on this Hadith. We can understand from this Hadith that it is permissible for a person to fix a time for his/her voluntary prayer.

(Fath-ul-Bari Book of Salaah)

There is a prayer (Du’a) said for the deceased for this we can fix a time that suits our self. We can give charity for them, keep fast for them and also we can get together and read Qur’an for them. For the people who get together and read Qur’an, we could be hospitible by providing for them by giving food and drink. This is all done with the intention of Sawab (blessings). For example, when Islamic circles are held, there are usually refreshments held after and this is carried out with the intention of blessings. This is one way of doing Esal-e-Sawab. There are many other ways of doing Esal-e-Sawab. One of them is urs.

Urs

Urs, is done annually for a saint by his disciples (Mureeds). They hold this Urs in the mosque near the grave of the saint. They recite the Qur’an and various scholars give lectures on different topics of Islam. The audience are allowed to question the scholars on anything they wish. At the end a du’a is said and then hospitality is done for the people. The hospitality is solely done for the blessings.

Some people consider this an innovation (bidah) and regard it to be forbidden (haram). They object to this and ask questions such as “Why once a year?” The other objection they have towards this is that the Prophet Muhammad [May Allah bless him and grant him peace] curses those who build mosques on the grave. Therefore, the objection they hold is that if a mosque is not allowed to be built on the graves, how can we hold a gathering such as urs there. The answer to the first question regarding “Why once a year?” is:

Imam Tabari, Hafidhh-Ibn-Kathir and Qurtabi write:

The Prophet Muhammad [May Allah bless him and grant him peace] used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad [May Allah bless him and grant him peace] used to pray for them. When the beloved Prophet Muhammad [May Allah bless him and grant him peace] passed away himself, the Khalifs, Abu-Bakr [May Allah bless him and grant him peace], Umar [May Allah bless him and grant him peace], Usman [May Allah bless him and grant him peace] and Ali [May Allah bless him and grant him peace] used to do the same thing.

[Tafsir Tabari, Tafsir Ibn-Kathir and Tafsir Qurtabi by Imam Tabari, Hafidhh Ibn-Kathir. Imam Qurtabi commentary of Surah Ra’d Verse 20.]

From all this we can conclude or understand that going to the grave of a saint once a year is permissible and is not an innovation (bidah). Also to lecture in a gathering is just another way of doing Dawah (work propagating Islam).

As for the answer to the second question. To build a mosque on the grave. The meaning of the Hadith is not to prostrate to the grave. There is proof in the Qur’an of building a mosque for saints near the grave.

Allah says in the Qur’an

They said, build over their cave any building. Their lord knows well about them. Those who prevailed in their affair said, we swear that we shall erect over them a mosque.

(Surah Al-Kahaf-V 21)

Imam Tabari, Hafidhh-Ibn-Kathir and Imam Qurtabi writes:

When the people of the cave went into the cave, some people said, who were close to the entrance of the cave, build a mosque so we can worship Allah (THE ALMIGHTY) The people who said this were Muslims.

[Tafsir Tabari, Tafsir Ibn-Kathir Surah Kahf Verse 21]

Therefore, from this we can prove that building a mosque near the grave of a pious person is permissible.

Hafidhh Asqalani writes:

If a person built a mosque near the graves of pious people, and that person’s intention is solely for the blessings of Allah (Almighty.), and at the time of prayer, not to prostrate or face the grave, it is permissable to build a mosque near the grave of a saint and is not forbidden.

[Fath-ul-Bari, Chapter of Masajid]

From the above we can understand the true meaning of the Hadith which points out not to prostrate to the graves. It does not mean not to build a mosque near the graves. It basically means not to face the graves whilst praying.

Imam Tabari and Hafidhh-Ibn-Kathir write, in the 88^th year of Hijra, the room of Aisha [May Allah bless Her and Grant Her peace] where there are graves of the Prophet Muhammad [May Allah bless him and grant him peace] Abu-Bakr [May Allah bless him and grant him peace] and Umar [May Allah bless him and grant him peace] were joined to the mosque of the Prophet Muhammad [May Allah bless him and grant him peace]. (Tareeh Tabari and Tareeh Hafidhh Ibn-Kathir, Chapter of Government (Valid-Ibn-Abdul-Malik by Imam Tabari and Hafidhh Ibn-Kathir)

At the time of this, some companions and students (Tabeen) were alive and since then, no one has objected to this, which means it is allowed to have a mosque near the grave.

Some people assert that it is not allowed to visit the grave with that the intention that someone wants to see the grave. We ahle sunnah say that it is right to go and visit the grave with the intention that you are going to see the grave. The evidence is as follows.

Qadi Shawkani writes that:

After the Prophet’s (May Allah bless him and grant him peace) death, Bilal settled in Syria. He had a dream where he saw the Prophet (May Allah bless him and grant him peace) and the Prophet said what kind of friend are you that you do not come and visit my grave? The next morning, Bilal made a journey to Madina to see the Prophet’s (May Allah bless him and grant him peace) grave. At that time the companions were alive and they did not object to this. This narration is authentic.

[Nal lul Autar chap on Hajj by Qadi Shawkani].

Vows

Some people make false accusation, that Ahl-us-Sunnah wa’l Jama in making vows to pious people (Anbiyaa and Awliyaa), but the Ahl-us-Sunnah make vows only for Allah and no one else. Vow is worship. We believe that if someone worships something other than Allah he is a Mushrik, and a Kafir, that is, a non-believer.

Then the following question is raised: What is the meaning when the Ahl-us-Sunnah Jamaat go to the graves of the pious and make Vows to them?

When the Ahl-Sunnah-wa’l Jama makes Vows like this to Allah they do it in the following manner. ‘O Allah, if You make our sick people better, we will feed ten poor people, and the Sawaab (Deeds) from it we will give to so and so pious person’. Sometimes the person makes a Vow to Allah and then slaughters a sheep and gives the meat to the poor and then makes Du’a that the Sawaab from this goes to pious people who have passed away.

Some people say that this is Kufr and Shirk.

Muhammad Bin Abdul Wahhab Najdi wrote:

'Vows is Kufr for the pious'.(Kashf-al-Shubhat Chapter on Vows by Shaykh Najdi)

He did not differentiate the Vows of worship and the Vows of gift. The Vows of the pious mean the gift of Sawaab (Deeds) not Vows of worship that can only be for Allah.

Imam Ahmad Rad’a writes:

When we slaughter an animal for Aqiqah, the slaughtering of the animal is for Allah and the meat is for the people. Or when we have visitors we slaughter the lamb, cow, chicken, etc. We do it not for worship but for the hospitality of the visitors. So in the same way when a person goes to the pious graves or slaughter an animal, the intention is for the meat to be given to the poor and the Sawaab to go to the pious grave. We cannot think that any Muslim can make Vows as worship for any pious person or slaughter animals to respect and worship of the pious. But if somebody does it with the intention of worship there is no doubt that he is a non -Muslim.

[Fatawa Radhaviyyaa, by Moulana Ahmad Raza Khan Rahmatullah, Fatawa Shaami, Fatawa Aalam Ghiri, chapter of Vows]

Some people have raised the question that is it Bid’ah to read the Qur’an and say Du’a on food during an Esal-e-Sawaab gathering.

There are certain aspects to the above question. Firstly we believe that the food is not part of the Esal-e-Sawaab gathering. Imam Ahmad Raza Qaadri writes:

If someone puts food before an Esal-e-Sawaab meeting and he has the intention of reading Qur’an and du’a on it, then this is allowed. If someone states that the deceased cannot get sawaab because there is no food in the Esal-e-Sawaab then they are wrong. (Fatawa Radawiyah Chapter on Janaza)

Secondly, we cannot say that having food before the Esal-e-Sawaab gathering is bid’ah, as Prophet [May Allah bless him and grant Him peace] put food, milk and water in front of him, and then he did du’a and read something on the food.

Hafidhh Ibn-Kathir writes :

One day Prophet [May Allah bless him and grant Him peace] was invited to someone’s house. Prophet [May Allah bless him and grant Him peace] accepted the invitation and he bought a lot of companions with him to the house. There was a very short amount of food for the people. The Prophet [May Allah bless him and grant Him peace] said to bring the food out. Prophet [May Allah bless him and grant Him peace] read whatever Allah wanted on the food and du’a was also done on the food and the food was given to the people. After the people had eaten the food, there was still the same amount of food left as it was before the people started to eat.

(Tareekh Ibn Kathir & Siraat un Nabi Chapter of Mujizat)

From this narration it proves that to do Du’a on food is not an Innovation but it is Sunnah and is only done for the purpose of Barakah [blessing] and so the food does not be short.

The meaning of Esal-e-Sawaab gatherings is to spread Islam and teach Islam and to offer food to the people who join the gathering is not bid’ah.

(Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214)

Hafidhh-Ibn-Kathir writes:

When Allah Almighty revealed this verse of the Qur’an which states ‘ O Beloved, warn your nearest Kinsmen’, the Prophet [May Allah bless him and grant Him peace] said to Ali ‘O Ali, sacrifice a goat and cook that meat and bring milk and fruit with the cooked to my house for a party’. At the party, Muhammad [May Allah bless him and grant Him peace] said ‘I am a Prophet of Allah, I have been sent to guide you to the right path, so become a Muslim’. When the family heard this, they started to laugh and they left the house. This happened for three days continuously.

[Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214]

From the above references it is clear that, to prepare food for blessings is allowed and to hold the gatherings for the spread and teaching of Islam and to invite people to eat the blessed food is not bid’ah.

In our times especially in the western countries, Muslims have become very lazy and they do not attend the Mosque to perform Salaah. Therefore, it is good to organise a gathering and to prepare food for the gathering and to invite Muslims and offer them food and to teach about Islam and their duties. The people who carry out this job are the praiseable people because they are spending their money and time in Allah Almighty’s way. Their intention is to please Allah Almighty and it is very surprising that people say that this is bid’ah and you will get bad deeds if you do this and this is a waste of money. We pray for all the Muslims who have passed away for their forgiveness and we also pray for those people who organise different kinds of gatherings to guide and remind Muslims for their duties and we also pray to Allah Almighty that may He accept and reward this work. (Amin)

Tabarruk

Tabarruk means blessed. In special terms, it means to obtain blessing from the pious. This is permissible, but there are some people who say: to obtain blessing from the pious or their possesings is not permissible and if one says it is permissible, he is leading the people into the way of shirk. We the Ahle Sunnah say, it is proved from the Sunnah and Qur’an that this is permissible and to call it Kufr and Shirk is not acceptable.

Proof from the Qur’an

Allah Almighty says in the Qur’an,

“And their Prophet said to them: ‘the sign of his kingship is that there would come to you an ark in which there is tranquility of hearts from your Lord, and there are something left on the relics of the respectable Musa and the respectable Haroon, the angels raising it would bring. No doubt, in it there is great sign for you if you believe”. (Surah Al Baqarah Verse 248).

Hafidhh ibn Kathir and Qadi Shawkani write:

In the box there was Musa and Haroon’s clothes, Musa’a stick, and pieces of the Old Testament and some things of the previous Prophets, which had touched their bodies. When Bani Isra’il went to war, they took that box with them and they used to win.

[Tafsir ibn Kathir and Tafsir Fathul Qadir by Hafidhh ibn Kathir and Qadi Shawkani]

From the above, it has been proved that it is permissible to keep the possessions of the pious for blessings.

Proof from the hadith

Imam Muslim writes:

The Companions of the Prophet (Sallallahu ‘alaihi wa sallam) used to get blessings from him. At one time our Prophet (Sallallahu ‘alaihi wa sallam) performed wudu with some water. When he left, Bilal (Radi Allaho anhu) came and saw the left over water he took the water from the house and brought it outside. The Companions took the water and began to wipe it all over their bodies. The other people who were behind were not able to get any water began to wipe the water from the Companions hands and wiped it on themselves. In this way everyone got the blessings from the water that the Prophet (Sallallahu ‘alaihi wa sallam) did wudu with. [Muslim Shareef, chapter of Salaah]

Imam Muslim writes:

The people of Madinah used to take tubs of water to the Prophet (Sallallahu ‘alaihi wa sallam.) The Prophet (Sallallahu ‘alaihi wa sallam) used to dip his hand in the water and the people used to take the tubs back (to get blessings from the water) [Muslim Sahreef chap Fada’il]

Hafidhh ibn Kathir writes:

Once a barber cut the Prophet (Sallallahu ‘alaihi wa sallam’s) hair. The Prophet (Sallallahu ‘alaihi wa sallams) Companions were there as well, when the Prophet (Sallallahu ‘alaihi wa sallams) hair used to drop, the companions used to catch the hair to prevent it from dropping onto the ground, which they kept as Tabarruk.

[Muslim Shareef, chapter of Fada’il, Tareekh, Ibn-e-Kathir, chapter, Hajj of Prophet (Sallallahu ‘alaihi wa sallam]

Imam Muslim writes:

Once the Prophet (Sallallahu ‘alaihi wa sallam) went to Ummay Salma’s house. While in her house he went to sleep. While he was sleeping he began to sweat. Ummay Salma got a small bottle and began to catch and collect the sweat of the Prophet Sallallahu ‘alaihi wa sallam. When the Prophet (Sallallahu ‘alaihi wa sallam) awoke he asked her what she was doing. She replied, I am collecting your sweat and hope that my children will get blessings from this, Prophet (Sallallahu ‘alaihi wa sallam) said: “whatever you have hoped is right.”

[Muslim Shareef, chapter Fada’il]

Imam Muslim writes:

Once Suhail RadiAllaho unho gave the Prophet (Sallallahu ‘alaihi wa sallam) some water in a goblet. The Prophet (Sallallahu ‘alaihi wa sallam) drank some water from the goblet. When the Prophet (Sallallahu ‘alaihi wa sallam) had finished drinking, Sohail Radi Allaho unho kept the goblet as Tabarruk. When the Chaliph Ummar bin Abdul Aziz asked him to give the goblet to him. Sohail Radi Allaho unho gave the goblet to Ummar bin Abdul Aziz and he kept it. (Tabarruk) [Sahih Muslim chapter Kitab-ul-Ashriba]

Imam Muslim writes:

Asma Radi Allaho unha had a gown of the Prophet sallAllahu ‘alaihi wa sallam. Sick people used to come to Asma Radi Allaho unha and she used to dipp the gown in the water. She would then take the gown out and give some of the water for the sick to drink as Tabarruk.

[Muslim Shareef, Kitab-ul-Labaas]

Imam Bukhari writes:

The Prophet Sallallahu ‘alaihi wa sallam had a large piece of cloth. A person came to the Prophet (Sallallahu ‘alaihi wa sallam) and asked: If he could have the cloth 'The Prophet Sallallahu ‘alaihi wa sallam gave him the cloth. People asked the individual, 'why did you take the cloth, when the Prophet (Sallallahu ‘alaihi wa sallam) liked wearing this'. The individual replied: that he was not going to wear the cloth. He said that: 'When I die I want to be buried in this cloth as it is blessed' When the person died he was buried in the cloth.

[Bukhari, Kitab-ul-Labaas and Kitab-ul-Janaais]

Imam Bukhari writes:

Ummar Radi-Allahu-unhu asked Aisha Radi allho unha if he could be buried next to where Abu Bakr Radi-Allahu-unhu and the Prophet (Sallallahu ‘alaihi wa sallam) were buried. She allowed him to be buried there. Ummar Radi allhu said: 'This is more valuable to me than anything on earth.' "

[Bukhari, Kitab-ul-Janaais]

This narration proves that to get Tabarruk from the grave of the Prophet (Sallallahu ‘alaihi wa sallam) is permitted.

Hafidhh ibn Kathir writes:

Khalid bin Waleed Radi-Allahu-unhu had a hat. In the hat he put two of the Prophet’s Sallallahu ‘alaihi wa sallams hair. Once he was in the battle of Yarmouk. The battle got very tense. Khalid’s hat dropped onto the ground. He got off his horse and picked up the hat. After the war a person said to Khalid bin Waleed: 'You had a cheap hat and to pick it up during a war is not a wise thing to do'. Khalid replied: 'In that hat I had the Prophet’s (Sallallahu ‘alaihi wa sallam)s hair, the blessing from that hair gives me victory in every war.

[Tareekh Ibn-Kathir Chapter, Death of Khalid bin Waleed]

Hafidhh ibn Kathir writes:

Mu’awiyah had the Prophet’s Sallallahu ‘alaihi wa sallam’s nails and hair. He said: 'When I die, can you bury the nails and hair with me in my grave.'

[Tareekh Ibn Kathir, chapter, Death of Mu’awiyah]

Ummar Bin Abdul Aziz had the Prophet (Sallallahu ‘alaihi wa sallam’s) hair. He said: 'When I die bury me with the hair in my grave.'

[Tabaqat Ibn Sa’ad, Chapter, Death of Ummar bin Abdul Aziz]

Hafidhh Ibn Taymiyyah states:

Imam Ahmed Ibn Hanbal Rahmatulah was asked ‘Is it permitted to do Masa of Mimber of Prophet (Sallallahu ‘alaihi wa sallam), to touch the Mimber for blessing. He replied ‘Yes it is permitted’. Abdullah Ibn Ummar, Sa’eed Ibn-ul-Musayyid, Yahya bin Sa’eed, and other great Scholars of Madinah used to do Masa of the Mimber.

[Iqtidat Sirratal Mustaqeem page 203]

Hafidhh Asqalani says:

From the grave of Imam Bukhari comes a beautiful smell of fragrance, there are pillars built around the grave and when people go there they take a small amount of clay from it. (Tabarruk)

[Fat-hul-bari by Hafidhh As-qalani biography of Imam Bukhari]

Hafidhh Ibn Kathir say’s:

When Hafidhh Ibn Taymiyyah passed away some people came and gathered around him and sat close to his body to obtain blessing from him. Also a group of women came and the water that was left over after bathing him they drank to get blessing from it as Tabarruk. The left over leaves of a tree which were also used in bathing him, were distributed among themselves for the purpose of Tabarruk. Whatever touched his body, like for example handkerchief, scarf which he used wear round his neck, was sold for a large amount of money, to someone to keep as Tabarruk. People used to come day and night to his grave, and some people use to even spend the night there'. [Tareek Ibn Kathir chap death of Ibn Taymiya]

If from the clothes or from the water which is left over from touching his body or by sitting close to Hafidhh Ibn Taymiyya you may obtain blessing, then how can it be wrong to get blessing from the other pious people of Allah. Or how can that be called Bid’ah or go even as far as calling someone Mushrik for doing that.

One Clarification

Some people assert, that there is no benefit (blessings) in items possessed by our Prophet (May Allah bless him and grant him peace), i.e. clothes, hair, and nails. Those who doubt narrate Ahadith in which our Prophet (May Allah bless him and grant him peace) gave a shirt to Abdulah Bin Ubay as Tabarurk, which had no effect for his forgiveness.

The answer to this is that an unbeliever or a Munafiq (hypocrite) will gain no benefit from our Prophet (May Allah bless him and grant him peace)’s Tabarruk. Abdullah Bin Ubaid was the leader of the Munafiqeen so how can he gain blessings from the shirt. Yes, a believer, such as the companions did benefit, as mentioned previously. They kept items such as, shirts, hair, nails, and clothes. Some even asked to be buried with these items.

The second answer to this, question as provided by Hafidhh Ibn Kathir, is:

There is a narration from the Salaf that the shirt which our Prophe, (May Allah bless him and grant him peace), gave was not for Tabarruk. This was because the Munafiq gave a shirt to our Prophet (May Allah bless him and grant him peace)s uncle, Abbas (R.adialla hu anhu), in return our Prophet (May Allah bless him and grant him peace) only repaid him.

[Tafsir Ibn Kathir, under Surah Toba'h verse 82 by Hafidhh Asqalani].

A further doubt by those who disbelieve in Tabarruk is with regards to the tree where the companions pledged their allegiance (bay’a) to our Prophet (May Allah bless him and grant him peace). Umar (Radiall hu anhu) saw that the people would go to the tree to gain Taburk. So he had the tree cut, from this they claim that Tabarruk is not permissible.

Whenever we mention our views on Islamic issues (such as those described in this book) we are confronted by people who say: “Show us the evidence in Bukhari or Muslim”. We ask the same people to look in either of these books and show us where the above mentioned narration’s are mentioned regarding Umar (Radiall hu anhu) ordered the tree to be cut down.

Consider the following :

1) In Imam Bukhari’s version; he says that Sa’eed Bin Musayib said: “My Father told me when he went to look for the tree of Bay’a, he said he could not recognize the place where it was and had forgotten the exact place where it was.” (It had disappeared.)

[Bukhari chapter Hu daibiyya]

2) Tariq Bin Abdullah says: 'I saw one tribe there who were performing their prayers'.

3) In the last moments of Jabir Bin Abdullah he had lost his sight he use to say: 'If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba’ya of the companions”.

4) [Bukhari chap,Al-Magazi]

The above mentioned narration above prove that:

1) The tree was not cut, but vanished.

2) The companions knew where the tree was like Jabbir Bin Abdullah.

3) Ta'beain would go there to perform Salaah.

5) From the narration in Bukhari we can say no one was stopped to go there. Hafidhh Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it was like Jabir Bin Abdullah”.

6) [Fathul bari, chapter Bay'a Ridwan].

Sayid Maududi writes that Imam Tabari said:

During the period of Umar (Radiall hu anhu’s) Khalifet, he went for pilgrimage, when he passed Hudaiba' he asked: “Where is the tree under which the bay’a took place?” A person replied: 'This one”. Someone said: 'This one”. Umar (Radiall hu anhu) said: “Forget the inconvenience”.

[Tafsir Tafhemul Qur’an Surah Fata’h under verse 18 by Sayyid Maududi].

This must be the reason why Hafidhh Ibn Kathir has not mentioned the narration about the cutting of the tree in Tafsir, Tareekh, and not even in Sirat-un Nabi.

The evidence above proves that it is permitted to get Tabarruk from the pious people and their things in their life and after death. The Ahl-us-Sunnah’s belief is based upon the above evidence. However there are many more similar events proving the permissibility of Tabarruk.

The people who say that it is Shirk/Kufr to believe in Taburruk should have proof from the either the Qur’an or Sunnah. There is no Hadith that proves that to get Tabarruk from the pious is forbidden.

Ta`weez (Amulet or Charm)

The defenition of a Ta’weez is simply ‘a written Du'a,’ which is from the Qur’an or Ahadith, and is for the one who cannot read or has not memorized that particular Du'a. It is written on a piece of paper and is worn around the neck.

We, the Ahle Sunnah believe, to wear a Taweez around the neck is permissible if the du’a contained in it is written from the Qur’an or Ahadith. Prophet Muhammad [May Allah bless him and grant him peace] used to recite du’a and then blew onto the sick person. The companions of the Prophet [May Allah bless him and grant Him peace] also did this and the companions wrote the du’a on a piece of paper and placed it around the neck of that person if they could not read it. Of course, the du’as from the Qur’an and Ahadith have the power to heal the sick. Some people say, if you wear the Taweez you are commiting shirk, but we will prove, with the help of Allah Almighty, that it is permissible to wear a Taweez.

The Qur’an has the power of healing

Allah Almighty says in the Qur’an,

“…We send down in Qur’an that which is a healing and a mercy to the believers…”

(Surah Bani Israeel Verse 82).

Qadi Shawkani writes, if the Qur’an’s du’as are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured. (Tafsir Fathul Qadir under Verse 82 Surah Bani Israeel).

Proof of wearing the Taweez

Hafidhh ibn Kathir and Qadi Shawkani write:

Amr Ibn Shu’aib RadhiAllahu ‘anhu says, that ‘RasoolAllah (Sallallahu’ alaihi wa sallam) taught my Father and grandFather a Du'a which we would read before going to sleep, to protect us from fear and anguish. We told our elder children to recite this Du'a before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks.

[Musnad Ahmad Ibn Hanbal vol.2, Abu Dawud in Chapter of Medicine, Tafsir by Hafidhh Ibn Kathir of verse 97 of Surah Al-Mu’minoon and Qadi Shawkaani in Fath-ul-Qadeer under the same verse]

It is permissible to read du’a and blow upon the sick

Imam Bukhari and Imam Muslim write:

When a person who was sick or in some distress they would go to the Prophet [May Allah bless him and grant Him peace] who would then place his hand on the area of the pain and recite a du’a and then blow onto him.

(Bukhari, Muslim chap on Tibb).

Imam Muslim writes:

When the Prophet [May Allah bless him and grant Him peace] was ill for the last time, angel Jibreel [May Allah bless him and grant Him peace] came and recited du’a and blew on to the Prophet [May Allah bless him and grant Him peace]. (Muslim chapter on Tibb)

Imam Muslim writes:

Aisha (Radiall hu anhua) said when the Prophet [May Allah bless him and grant Him peace] was ill the last time, she recited Surah Al-Falaq and Surah Al-Naas and then blew on to the Prophet [May Allah bless him and grant Him peace]’s hands. The Prophet then blew this onto his own face and body because his hands had more blessing then Aisha’s (Radiall hu anha).

(Muslim chap on Tibb)

From the above narrations, it proves that to blow after reciting du’as onto the sick is Sunnah and the more pious the person is, the more healing power he has because he is blessed more than the less pious.

Hafidhh ibn Taymiyyah writes:

It is permissible to [to recite du’as, and then] blow upon the sick in Islam, but the words must be from the Qur’an or Ahadith. If the words are not then it is not permissible.

[Al-Tawasul chapter on Blowing onto the Sick by Hafidh ibn Taymiyyah]

Q) Some people say, “How is it allowed to blow dua’s onto the sick, when some Hadith say this is forbidden?”

Allama Sa’idi has written the answer to this question in great detail he’s also put the opinion of all the other great scholars, and we will present this here.

Allama Gulam Rasool Sa’idi writes:

Imam Nawawi Rahmatullah in Sharh Muslim states: ‘there are two types of Ahadith concerning blowing. (Reciting a Du'a and then blowing onto a person.) One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon’. Imam Muslim Rahmatullah has also written a hadith in support of those who do not ask to be blown upon. Imam Bukhari Rahmatullah in the chapter on Tibb (Medicine) has written Du'as, which our Prophet [May Allah bless Him and grant Him peace] recited when doing ‘Damm’ (Reciting a Du'a and then blowing onto a person). Imam Muslim Rahmatullah states in the Chapter on Virtues of the Prophet [May Allah bless Him and grant Him peace] that: when our Prophet [May Allah bless Him and grant Him peace] was ill, the Angel Jibreel came to him and performed the blowing. The above types of Ahadith apparently seem to contradict each other but in reality there is no contradiction.

The former type of Hadith refers to the prohobition of having read something that is not from the Qur’an and Sunnah [ie, something that has pictures, diagrams and words not from the Qur’an] and then blow upon someone. The latter types of Ahadith which permit Damm refer to those Kalimaat (words or verses) which have been taught by the Prophet [May Allah bless Him and grant Him peace]. In the same way as above there are two types of Ahadith concerning Ta’weez. There are many narrations that forbid the use of Ta’weez and also many permitting their use. Imam Qurtubi Rahmatullah wrote in detail about both types of Ahadith concerning Ta'weez: ‘The Ta’weez that are forbidden are those Ta’weez from the time of ignorance, those which are Satanic and contain an element of Shirk'. (Mantar, Voodoo and Magic etc.) The Ta’weez, which are permitted are those written with Du'as, which are evident from Qur’an and Ahadith only. Here are the narrations, which show that it is permitted for a person to put a Ta’weez around his/her neck.

Allama Alusi Hanafi in his Tafsir of the Qur’an writes: According to Imam Malik Rahmatullah ‘It is permitted to put around the neck the Ta’weez written with the name of Allah? Imam Baqir also stated that it is permitted to put such a Ta’weez around the neck of a child. [Rooh-ul-Ma’ani, chapter 15" under verse 97 of Surah Mu'minoon]

Allama Shami Hanafi Rahmatullah writes:

It is permitted to write a Ta’weez and put it around the neck. He further adds that it would be better if a person recites the Du'as taught by the Prophet (Sallallahu’ alaihi wa sallam.) But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck

[Rud-ul-Mukhtar chapter Qirat, Sharah Sahih Muslim chapter on Tib by Allama Sa’idi].

To conclude it can be said that those verses that oppose the Qur’an, Shari’ah, or the Sunnah are forbidden to read and also forbidden to put around the neck. But as for the Du'as and verses from the Qur’an and Sunnah it is permitted to be written and put around the neck of a small child or an illiterate or a sick person.

The life of Khidr (AlayHissalaam)

There are differences (Ikhtilaaf) amongst the scholars regarding whether Khidr (Alay hissalaam) is still alive, or has died. There also exists Ikhtilaaf regarding whether Khidr (Alay hissalaam) was a Prophet or a saint. Many scholars are of the opinion that he is still alive, while others, such as Hafidhh Ibn Taymiyyah and his followers is of the opinion that he has died.

Evidence suggesting that Khidr ‘alaihi salaam is alive

In Sahih Muslim we find the following narration:

Dajjaal will kill a person once and then bring him back to life, then he will ask him, “Do you believe that I am God?” That person will reply, “No! I am convinced that you are the Dajjaal of which the Prophet (May Allah bless him and grant him peace) informed us”. Dajjaal will throw him in his fire, which in reality will be Paradise.The narrator of this Hadith is Abu Is-haaq who says: It is commonly known that this person would be Khidr (Alay hissalaam).

(Sahih Muslim, Chapter on Dajjaal)

Abu Is-haaq was amongst the Taba’tabi’een and it was common knowledge during that period that Khidr (Alay hissalaam) was alive and his death will occur at the time of Dajjaal.

Hafidhh Ibn Kathir states:

King Zulqarnain discovered a type of water referred to as the ‘water of life’ which when drank would allow a person to remain alive forever. He departed with many people searching for it, and Khidr, (Alay hissalaam) was also with him. At one place Khidr (Alay hissalaam) drank some water and the King did not.

[Tareekh by Ibn Kathir, volume 1 chapter Zulqarnain]

Hafidhh Ibn Hajar Asqalani says in his A’sabah that Khidr’s name is in the list of Companions of our Prophet (May Allah bless him and grant him peace).)

Hafidhh Ibn Kathir writes: “ When the Prophet (May Allah bless him and grant him peace) departed from this world, Umar heard someone come into the house but saw no-one, when he asked, Umar said it was Khidr (Alay hissalaam)”. Then a voice was heard which said, ‘O household of the Prophet (May Allah bless him and grant him peace), be patient’. Ali said it was Khidr (Alay hissalaam).”

Imam Bayhaqi said: “These narration’s are weak, but there are so many similar narrations, which suggests that they do have some origin. The coming of Khidr upon the death of the Prophet (May Allah bless him and grant him peace).

(Sirat-un-Nabi and Tareekh ibn Kathir chap Demise of Prophet (May Allah bless him and grant him peace) by Hafidhh ibn Kathir).

Other narrations of a similar nature can be found including the following made by someone who is very much respected by certain factions :

Ibn Muhammad bin Abdul Wahaab al Najdi writes, “After the death of the Prophet (May Allah bless him and grant him peace) a voice was heard, ‘O family of the Prophet, be patient and peace be upon you.’” [Mukhtaser Sirat-ur-Rasool, Chapter ‘Death of Prophet’]

We can mention here a very important scholarly point that are made by countless scholars including Hafidhh Ibn Kathir who writes,

“If there exist many narrations regarding one issue, then even if they are weak, they can be accepted.” [Tafsir Ibn Kathir (Surah Al-An’am, verse 123]

Hafidhh Ibn Kathir states that Khidr (Alay hissalaam) was the son of Adam (Alay hissalaam), who prayed to Allah: ‘O Allah, give my son Khidr a long life so that he lives until the Day of Judgement’. Adam (Alay hissalaam) also told Khidr (Alay hissalaam) ‘O my son, you shall bury me after my death’. He also gave him news of his long life. Khidr (Alay hissalaam) also sat in the boat of the Prophet Nuh (Alay hissalaam).

[Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]

There have been many narrations of various types some which have been rejected by the scholars for example Hafidhh Ibn Kathir rejected the statements which claimed that Khidr (Alay hissalaam) was the son of Pharaoh or that he was born during Pharaoh’s time. He strictly says he was alive a long time before Musa (Alay hissalaam).

[Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]

Imam Dhahabi writes, Umar bin Abdul Aziz was talking with a man. After he had finished talking with him, he returned and someone asked him who, he had been talking with. He replied, “He was Khidr and he came to give me some good news, that I will be the ruler of the Muslim world.”

(Tadkarahtul Huffaz biography of Umar bin Abdul Aziz by Imam Dhahabi)

Imam Nawawi also provides many references and statements given by many scholars, proving that Khidr (Alay hissalaam) is still alive. (Sharh Muslim, Chapter on Dajjaal)

From the aforementioned evidence, it can be clearly seen that the narrations support the opinion of those Ulama who say that Khidr (Alay hissalaam) is still alive.

Some people raise a question by saying:

In Bukhari there is a Hadith where the Prophet (May Allah bless him and grant him peace) states, ‘Of all the people who are alive upon the earth on this day, none will be living in a hundred years time’.

Secondly he said that: The Prophet (May Allah bless him and grant him peace) supplicated (du’a) upon the occasion of the battle of Badr. “There are three hundred and thirteen people with me. If we do not triumph then no one will be left to worship you Oh Allah.” Following this evidence, Hafidhh Ibn Taymiyyah and his follwers conclude that if Khidr (Alay hissalaam) was alive then he should have joined the army and made the number amount to three hundred and fourteen.

Answers to the objections

(1) The Prophet (May Allah bless him and grant him peace) stated: “Of those alive on the earth, none will be alive in a hundred years time”. It is possible that Khidr (Alay hissalaam) at that particular moment was present in a location other than this world (dunya). Just as Isa (Alay hissalaam) was also ‘alive’ at that time. If Isa (Alay hissalaam) never came down to help the Prophet Muhammad (May Allah bless him and grant him peace) in the battle of Badr then this did not break his promise that he made with Allah most High, in the spiritual world. In the same manner, there is nothing inappropriate regarding the fact that Khidr (Alay hissalaam) never joined the army for the battle. Having said that there is no confirmation that he did or did not join the Muslim army in the Battle of Badr since he is an unseen person. It may also be possible that he joined, but our Prophet (May Allah bless him and grant him peace) never mentioned his name like the thousands of angels who fought in this great battle but the Prophet (May Allah bless him and grant him peace) never mentioned all their names. So this means that Hafidhh Ibn Taymiyyah’s suspicions are insufficient to support the opinion that Khidr (Alay hissalaam) has died. There is not even a single weak Hadith to support this opinion let alone an authentic one.

(2) At the time of the Battle of Badr the population of the Muslim Ummah was not just three hundred and thirteen, In fact there were Muslims present in Madinah Munawarah who did not fight in the battle.

The explanation of the du’a is. ‘There will be none to worship you with victory.’ For no doubt the Muslims in Madinah, Abysinnia and Makkah would have continued to worship Allah.

From the aforementioned, according to Hafidhh Ibn Kathir, Khidr (Alay hissalaam) was alive from the time of Adam (Alay hissalaam) up until the time of Musa (Alay hissalaam). It seems rather unusual that Ibn Kathir rejected the understanding that Khidr (Alay hissalaam) could not live after the time of Musa (Alay hisalaam)

Comments

To conclude this chapter, it is clear that Ibn Taymiyyah and those who adhere to his principles do not believe that Khidr (Alay hissalaam) is alive.

It is very disturbing to see that on one side many narration’s exist which prove the validity of Khidr (Alay hissalaam) being ‘alive’ but on the other side there are the suspicions of Ibn Taymiyyah and those who blindly follow him. Such as, Hafidhh Ibn Kathir, who after having written the above narrations was convinced by Hafidhh ibn Taymiyyah’s understanding, still continue to create doubts in the minds of Muslims.

It must be understood that the belief that Khidr (Alay hissalaam) is still alive is not a matter of aqeedah and has no relation to Imaan and kufr.

We ask Allah ‘O Allah whatever we have said, if it is true accept it but if it is false we ask you to forgive us’. Ameen!