The Greatness of the Prophet’s Status عظمة جاه النبي

1. المسجد النبوىّ وعظمة جاه النبيّصلى الله عليه وعلى آله وصحبه وسلمProphet Muhammad’s MosqueAnd the Greatness of the Virtue of Prophet Muhammad Sallallahu ^alayhi Wa Sallam

3. The Greatness of the Prophet’s Status عظمة جاه النبي • Altawassul - A Reason for the Fulfillment of Needs • قال تعالى: وابتغوا إليه الوسيلةجعل الله سبحانه وتعالى من الأسباب المعينة لنا لتحقيق مطالب لنا التوسل بالأنبياء والأولياء في حال حياتهم وبعد مماتهم، فنحن نسأل الله بهم رجاء تحقيق مطالبنا، فنقول: اللهم إني أسألك بجاه رسول الله أو بحرمة رسول الله أن تقضي حاجتي وتفرج كربي، أو نقول: اللهم بجاه عبد القادر الجيلاني ونحو ذلك، فإن ذلك جائز وإنما حرم ذلك الوهابية فشذوا بذلك عن أهل السنة. • In Al-Mu^jam Al-Kabir and Al-Mu^jam AsSaghir, Imam at-Tabaraniyy related the hadith about the Prophet from the route of ^Uthman Ibn Hunayf who was in a circle with the Prophet when a blind man came to address Prophet Muhammad, sallallahu alayhi wa sallam • The blind man addressed the Prophet by saying, "O Prophet of Allah, ask Allah for me to cure my blindness." The Prophet replied by saying, "If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness.“ • However, the blind man told the Prophet: "The loss of my sight is a great hardship for me, and there is no one near to guide me around." At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform alwudu', pray two rak^ah, end his salat by saying as-salamu ^alaykum, and then say the following words:

5. Altawassul A Reason for the Fulfillment of Needs • ومن الأدلة على جواز التوسل الحديث الذي رواه الطبراني وصححه والذي فيه أن الرسول صلى الله عليه وسلم علم الأعمى أن يتوسل به فذهب فتوسل به في حالة غيبته وعاد إلى مجلس النبي وقد أبصر، وكان مما علمه رسول الله أن يقول: • اللهم إني أسألك وأتوجه إليك بنبيك محمدٍ نبي الرحمة يا محمد إني أتوجه بك إلى ربي في حاجتي (ويسمي حاجته) لتقضى لي • which mean: <<O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled.>> • The blind man went and did as the Prophet ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured. He was cured by the will of Allah. Allah put the blessing in Prophet Muhammad, by the virtue and status of the Prophet , Allah cured that man from his blindness.

7. Altawassul is permissible even after the Prophet’s life • Then, after the death of the Prophet, and during the time of the caliphate of ^Uthman Ibn ^Affan, a man came to ^Uthman Ibn Hunayf. • This man complained to ^Uthman Ibn Hunayf about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. • ^Uthman Ibn Hunayf ordered the man to go to the place where al-wudu' would be performed, perform al-wudu', perform two rak^ah, and after saying assalam to say the following words: • اللهم إني أسألك وأتوجه إليك بنبيك محمدٍ نبي الرحمة يا محمد إني أتوجه بك إلى ربي في حاجتي (ويسمي حاجته) لتقضى لي • 'O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled.

9. Altawassul is permissible even after the Prophet’s life • ^Uthman Ibn Hunayf told him to return after doing this [tawassul], and they would go together to the caliph. • This man went and performed what ^Uthman Ibn Hunayf ordered him to do. However, instead of returning to ^Uthman Ibn Hunayf, he elected to go on his own to the caliph--which he did. • When he reached the door of the caliph, the gateman took him by the hand to the caliph. ^Uthman Ibn ^Affans looked at him and asked him, "What is your need that you wanted fulfilled? I forgot all about it until just now." • The man informed the caliph about his need, which he fulfilled. The caliph told him, "Whenever you have a need, come to me and I will satisfy it for you."

11. Altawassul – This Hadith of the blind companion is Sahih • It is because of the prayer this man performed, and the du^a' that he made--asking Allah for his need by the Prophet--that Allah made the heart of the caliph move towards fulfilling the need of that man. • This prayer and the du^a' afterwards in which one is asking Allah to fulfill a need is called 'Salat al-Hajah'. • Let the one who has a need: perform al-wudu', pray two rak^ah, and then say that du^a' as mentioned, and in sha' Allah, his need will be fulfilled. • This hadith was narrated by many scholars of hadith. Some of them related the part which took place during the lifetime of the Prophet and the part which took place after his death and during the caliphate of Sayyidina ^Uthman Ibn ^Affan. • Imam atTabaraniyy is among those scholars who narrated the entire hadith, in both parts--the part that took place during the life of the Prophet, as well as the part that took place after the death of the Prophet. After narrating that hadith, he said, "The classification of this hadith is SAHIH."

13. Altawassul – This Hadith of the blind companion is Sahih • This hadith carries the proof that it is permissible in Islam for one to ask Allah for things by the Prophet during the lifetime of the Prophet and after the death of the Prophet. • Hence, there is no difference in the permissibility of asking Allah for things by the Prophet, whether done during the lifetime of the Prophet or after his death. • The scholars of Ahl as-Sunnah wal Jama^ah said that it is permissible to make that tawassul during the lifetime of the Prophet and after his death. • Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected. • The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah for things except by he who is alive and present. This is wrong!

15. Altawassul – Ibn Taymiah and Wahhabis are misguided • It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. • However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet dispraised. • Al-Bukhariyy related a hadith about the Prophet in which he said: This means: “From this spot, [which is called Najd] the tribulations and the sedition will occur.” The Prophet conveyed the truth. • Many tribulations and sedition have occurred from that region. Among the most recent was this man by the name of Muhammad Ibn ^Abdul-Wahhab, founder of wahhabis. • Wahhabis followed Ahmad Ibn Taymiyah in the aforementioned case and in other cases as well. They repeat the false statement of Ibn Taymiyah that it is not permissible for one to ask Allah for things (Tawassul) except by he who is alive and present! This rule has no foundation whatsoever in the Religion of Allah. • Rather, this rule and this statement were innovated by Ahmad Ibn Taymiyah an innovation of misguidance. Ibn Taymiyah was misguided as scholars of his time (like al-Mujtahid al-Imam as-Subkiy and others) reported.

17. Altawassul – Ibn Taymiah and Wahhabis are misguided • AlHafidhatTabaraniyy narrated that hadith, among others, including al-Hafidh al-Bayhaqiyy and al-Hafidh asSubkiyy and alHafidh al-^Ala'iyy; they all classified it as sahih. The status of those huffadh, i.e., their high knowledge and high level in the Science of Hadith, is a case of unanimous agreement among the scholars of Islam. • There are other ahadith that stand as a proof to the validity and the correctness of the statements of Ahl asSunnah. • Among of which is the hadith narrated by Imam al-Bukhariyy and others about three people from a previous nation who went inside a cave seeking protection from a heavy rain they encountered in their travels. A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make du^a' to Allah by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done. • He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past. The third did the same till the rock moved completely and the men were able to leave. • This hadith confirms that those three people asked Allah for something, i.e., to relieve them of their calamity, by their good deeds.

19. Altawassul – Ibn Taymiah and Wahhabis are misguided • If asking Allah for things by the good deeds of a person, is something permissible in the Religion, then asking Allah for things by the Prophet takes precedence--since the good deed is a creation of Allah, and the best of all the creations is the Prophet. • The Prophet, his Companions, the followers of those Companions, and the followers of those followers of the Companions are all in unanimous agreement that it is permissible to ask Allah for things by the Prophet and by the good and pious Muslims, whether during their life or after their death. • All the scholars from among the four reputable schools, i.e., the school of Imam ash-Shafi^iyy, the school of Imam Ahmad Ibn Hanbal, the school of Imam AbuHanifah, and the school of Imam Malik, concur on this issue. • It is not permissible for one to remain silent when he sees someone perverting the Religion of Allah--if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who pervert the Religion of Allah--once they are able to do so. • This falls under the obligatory advice to the Muslims, as it was indicated by the Prophet. If the person leaves out ordering alma^ruf and forbidding almunkar, when it is obligatory on him, then this person is committing a sin.

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