The Incorrect and Futile Tawassul (Means of nearness to Allaah) and its Types – Shaykh ibn Uthaymeen

Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)

The Incorrect and Futile Tawassul and its Types

Question 58: Having known the Correct Tawassul and its Types, then it is inevitable for us to know the Incorrect Tawassul and its Types.

The Answer: The incorrect and futile Tawassul is to use an unprescribed way, something which is not affirmed as a legal way by Sharee’ah, as a means of nearness to Allaah, The Most High. Since Tawassul in this manner is from nonsense and falsehood that contradicts the intellectual and textual proofs.

And from this is that a person uses the supplication of a deceased man as Tawassul to Allaah (عز و جل). He asks this deceased person to supplicate to Allaah for him. Then this is not a correct and prescribed means. Rather it is foolishness on the part of the one who asks this deceased man to supplicate to Allaah for him. Since once he dies, the actions of the deceased cease to exist, and it is impossible for him to supplicate to Allaah for anyone. Even the Prophet (صلى الله عليه و سلم), it is not possible that he supplicates to Allaah for anyone after his (صلى الله عليه و سلم) death. For this reason, the companions (Radi Allahu Anhum) did not use as Tawassul to Allaah by asking the Prophet (صلى الله عليه و سلم) to invoke Allaah for them after his death.

In fact, when the people suffered a drought at the time of ‘Umar Ibn al-Khattaab (رضي الله عنه), he said: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You and You would bless us with rain, and now we ask the uncle of our Prophet [i.e. al-‘Abbaas (رضي الله عنه)] to supplicate to You on our behalf, so bless us with rain.” So al-‘Abbaas (رضي الله عنه) stood up and supplicated to Allaah (عز و جل). Had the matter of asking the deceased’s supplication to Allah been a permissible and correct way, then ‘Umar and those with him from the companions would have asked that from Allaah’s Messenger (صلى الله عليه و سلم). Since the response to his supplication is more likely to take place than that of ‘al-‘Abbaas ibn ‘Abdul-Muttalib (رضي الله عنه). What is important, therefore, is that Tawassul to Allaah by means of asking supplication from the deceased is false and impermissible.

And from the incorrect type of Tawassul is to seek nearness to Allaah by means of the status of the Prophet (صلى الله عليه و سلم), saying: “O Allaah, I ask you by the rank of Your Prophet [to grant me] such and such.” This is since the status of the Prophet (صلى الله عليه و سلم) is not something of benefit to you. It is only beneficial to the Prophet (صلى الله عليه و سلم), but as regard to you then it is of no benefit to you that you use as Tawassul to Allaah, The Most High. And as we have mentioned, Tawassul is seeking the correct means that is fruitful. So, what is of benefit to you in that the Prophet (صلى الله عليه و سلم) has an honourable status with Allaah? And if you want to make correct Tawassul to Allaah, then say: “O Allaah, I ask You by my Eemaan in Your Prophet, or by my love of Your Prophet” or the like, then this is from the correct and beneficial means.


Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen
https://abdurrahman.org/2015/01/10/the-incorrect-and-futile-tawassul-means-of-nearness-to-allaah-and-its-types-shaykh-ibn-uthaymeen/

Lol... This is opinion of sheikh uthaimeen (ra). The first tawasul you mentioned it's wrongly applied. I don't think writer presented is currently. What is said it's that, first it is allowed is Sharia to visit grave an n make Dua for the dead. It is also allowed to make tawasul through the dead whether at the grave or not by ASKING Allah (alone) for your needs by virtue of the pious person in the grave NOT by asking the dead.



The second tawasul about Nabi is definitely allowed. Read the screenshot below. Who's right btw the two shuyukh then?

If you disagree that we can't use virtues of Nabi, why then Muslims all over the world visit his blessed grave, make dua and tawasul at his grave?. Tawasul through nabi whether at his grave or not is allowed.

Note that Prophet (saw) made tawasul through nabi Ibrahim (as) in solati Ibrahimiya when he said "as you have blessed Ibrahim"

Empiree:
Lol... This is opinion of sheikh uthaimeen (ra). The first tawasul you mentioned it's wrongly applied. I don't think writer presented is currently. What is said it's that, first it is allowed is Sharia to visit grave an n make Dua for the dead. It is also allowed to make tawasul through the dead whether at the grave or not by ASKING Allah (alone) for your needs by virtue of the pious person in the grave NOT by asking the dead.

Asking for the dead to pray for one is foolishness as the dead does not have such ability. No doubt we can visit the Muslims' grave and supplicate for them. Supplication directed to the dead instead of Allah is Shirk. How can you make Tawassul through the dead when we know the dead is incapable of doing anything by itself in this world? Moreover, the good deeds and status of an individual benefits only himself and whoever Allah wills among his kin. And you will never find an authentic example for this in Sharee'ah.

Empiree:
The second tawasul about Nabi is definitely allowed. Read the screenshot below. Who's right btw the two shuyukh then?

If you disagree that we can't use virtues of Nabi, why then Muslims all over the world visit his blessed grave, make dua and tawasul at his grave?. Tawasul through nabi whether at his grave or not is allowed.

Note that Prophet (saw) made tawasul through nabi Ibrahim (as) in solati Ibrahimiya when he said "as you have blessed Ibrahim"

The Tawassul about Nabi is a wrong and an innovation. If you agree that supplication is worship and for worship to be saheeh it must have a clear evidence in Sharee'ah.
The authorities in Saudi usually put measures against those people trying to turn the grave of the Prophet to a place of worship.
This is in line with what the Messenger of Allah (Peace and blessings of Allah be on him) said:

"O Allah, do not make my grave an idol to be worshiped after me. Allah was very angry with people who took the graves of their Prophets as places of worship".

(Malik, 593, Bukhari, 3765, etc.)

On Salat al Ibrahimiyyah:

This the the way the Prophet told us to seek blessings upon him.

This stems from this hadith in Sahih Bukhari:

Narrated Abdur-Rahman bin Abi Laila: Ka'b bin Ujrah met me and said, "Shall I not give you a present I got from the Prophet?" 'Abdur-Rahman said, "Yes, give it to me." I said, "We asked Allah's Apostle saying, 'O Allah's Apostle! How should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?' He said, 'Say: O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on abraham and on the family of abraham, for You are the Most Praise-worthy, the Most Glorious. O Allah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on abraham and on the family of abraham, for You are the Most Praise-worthy, the Most Glorious.' " Book #55, Hadith #589

There is evidence to use the Most beautiful names of Allah as Tawassul
There is evidence to use our good deeds as Tawassul
There is evidence to seek du'a from righteous people as Tawassul

So if you have a evidence kindly bring it?

AbuTwins:


Asking for the dead to pray for one is foolishness as the dead does not have such ability. No doubt we can visit the Muslims' grave and supplicate for them. Supplication directed to the dead instead of Allah is Shirk. How can you make Tawassul through the dead when we know the dead is incapable of doing anything by itself in this world? Moreover, the good deeds and status of an individual benefits only himself and whoever Allah wills among his kin. And you will never find an authentic example for this in Sharee'ah.





The Tawassul about Nabi is a wrong and an innovation. If you agree that supplication is worship and for worship to be saheeh it must have a clear evidence in Sharee'ah.
The authorities in Saudi usually put measures against those people trying to turn the grave of the Prophet to a place of worship.
This is in line with what the Messenger of Allah (Peace and blessings of Allah be on him) said:

"O Allah, do not make my grave an idol to be worshiped after me. Allah was very angry with people who took the graves of their Prophets as places of worship".

(Malik, 593, Bukhari, 3765, etc.)

On Salat al Ibrahimiyyah:

This the the way the Prophet told us to seek blessings upon him.

This stems from this hadith in Sahih Bukhari:

Narrated Abdur-Rahman bin Abi Laila: Ka'b bin Ujrah met me and said, "Shall I not give you a present I got from the Prophet?" 'Abdur-Rahman said, "Yes, give it to me." I said, "We asked Allah's Apostle saying, 'O Allah's Apostle! How should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?' He said, 'Say: O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on abraham and on the family of abraham, for You are the Most Praise-worthy, the Most Glorious. O Allah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on abraham and on the family of abraham, for You are the Most Praise-worthy, the Most Glorious.' " Book #55, Hadith #589

There is evidence to use the Most beautiful names of Allah as Tawassul
There is evidence to use our good deeds as Tawassul
There is evidence to seek du'a from righteous people as Tawassul

So if you have a evidence kindly bring it?

you already buttressed my fact you we will never understand it the same way even if we read the same way. Solati Ibrahimiya is tawasul made by nabi through Ibrahim (as).



as You sent Your Mercy on abraham and on the family of abraham,


@bold is called "akaso" in Yoruba language. Prophet Ibrahim was dead when nabi made this supplication. Why did Nabi Muhammad made mention of Ibrahim in this manner?. This establishes permisibility of tawasul by virtues of righteous servants, prophets, waliy etc You ignored the screenshot I attached. Asking the dead directly to do something for you is Haram. You can see that Nabi Muhammad did not ask nabi Ibrahim anything but asked Allah by virtue of Ibrahim.

Tawasul by virtue of the deceased is not asking the dead anything. Most Muslims do this. Are you saying most Muslims are on dolal?. The best of tawasul is by virtue of nabi Muhammad (saw).

Besides, there is Hadith where Adam(as) used virtue of muhammad ibn Abdullah(saw). I am mobile now so I can't really quote the Hadith. You know the Hadith but unfortunately your scholars considered it "daef". This is their opinion.

Also Allah doesn't need Saudi Arabia to protect grave of nabi from shirk. When the prophet (saw) made supplications that his grave should not be place of worship Allah will forever protect his supplication. There will never be shirk at his grave. Today, it is Saudi authority that opens the door to his grave to important personalities who made sujud(not really sujud) but kiss the floor at his grave. Is that shirk?

Ummah of Muhammad never rejected tawasul of virtue of the prophet throughout history except scholars you mentioned. Also all 4 madhab said it is fard to recite solati Ibrahimiya on salat. Without it salah is hanged. Which means unless we made tawasul of muhammad by reciting solati Ibrahimiya after teslim our salat will not go through.

Empiree:
you already buttressed my fact you we will never understand it the same way even if we read the same way. Solati Ibrahimiya is tawasul made by nabi through Ibrahim (as).
as You sent Your Mercy on abraham and on the family of abraham,

@bold is called "akaso" in Yoruba language. Prophet Ibrahim was dead when nabi made this supplication. Why did Nabi Muhammad made mention of Ibrahim in this manner?. This establishes permisibility of tawasul by virtues of righteous servants, prophets, waliy etc You ignored the screenshot I attached. Asking the dead directly to do something for you is Haram. You can see that Nabi Muhammad did not ask nabi Ibrahim anything but asked Allah by virtue of Ibrahim.

Tawasul by virtue of the deceased is not asking the dead anything. Most Muslims do this. Are you saying most Muslims are on dolal?. The best of tawasul is by virtue of nabi Muhammad (saw).

Besides, there is Hadith where Adam(as) used virtue of muhammad ibn Abdullah(saw). I am mobile now so I can't really quote the Hadith. You know the Hadith but unfortunately your scholars considered it "daef". This is their opinion.

Also Allah doesn't need Saudi Arabia to protect grave of nabi from shirk. When the prophet (saw) made supplications that his grave should not be place of worship Allah will forever protect his supplication. There will never be shirk at his grave. Today, it is Saudi authority that opens the door to his grave to important personalities who made sujud(not really sujud) but kiss the floor at his grave. Is that shirk?

Ummah of Muhammad never rejected tawasul of virtue of the prophet throughout history except scholars you mentioned.

The Prophet asked Muslims to seek blessings on him this way. Do you do Tawassul with this exact wordings? or you innovate your own wordings?.

Nothing is wrong if one prays in this way. "O Allah grant me mercy as you have granted so so mercy"......and this way is not praying by the dead's virtue but by the mercy Allah granted him. The mercy Allah granted Ibrahim is known.

The evidence you rely on is weak.

This hadeeth is mawdoo’ (fabricated). It was narrated by al-Hakim via ‘Abd-Allah ibn Muslim al-Fahri (who said), Isma’eel ibn Muslimah narrated to us, ‘Abd al-Rahman ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattab (may Allah be pleased with him), that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the questioner quoted it.

Al-Hakim said: The isnad (chain of narrators) of this hadeeth is saheeh.

This is what al-Hakim said! But a number of scholars rebuked him and denounced him for classing this hadeeth as saheeh. They ruled that this hadeeth is false and fabricated, and they pointed out that al-Hakim contradicted himself when commenting on this hadeeth.

There follow some of their comments:

Al-Thahabi said, criticizing the words of al-Hakim quoted above:

Rather it is mawdoo’ (fabricated), and ‘Abd al-Rahman is not reliable, and I do not know who ‘Abd-Allah ibn Muslim al-Fahri is.

Al-Thahabi also said in Meezan al-I’tidal: It is a false report.

Al-Hafiz Ibn Hajar agreed with him in Lisan al-Meezan.

Al-Bayhaqi said:

‘Abd al-Rahman ibn Zayd ibn Aslam is the only one who narrated it with this isnad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidayah wa’l-Nihayyah, 2/323.

Al-Albani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’.

Al-Hakim himself (may Allah forgive him) accused ‘Abd al-Rahman ibn Zayd of being a fabricator of hadeeth, so how could his hadeeth be saheeh?

Shaykh al-Islam Ibn Taymiyah said in al-Qa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69):

Al-Hakim’s narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma’rifat al-Saheeh ‘an al-Saqeem:

‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated hadeeths from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating hadeeths. I say: ‘Abd al-Rahman ibn Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.

See Silsilat al-Ahadeeth al-Da’eefah by al-Albani, 1/38-47.

I did not comment on your pic because i see no reference to where the Sheikh referred to said anything as regards what you claim.

So bring the evidence and prove that it is authentic.

AbuTwins:

And from the incorrect type of Tawassul is to seek nearness to Allaah by means of the status of the Prophet (صلى الله عليه و سلم), saying: “O Allaah, I ask you by the rank of Your Prophet [to grant me] such and such.” This is since the status of the Prophet (صلى الله عليه و سلم) is not something of benefit to you. It is only beneficial to the Prophet (صلى الله عليه و سلم), but as regard to you then it is of no benefit to you that you use as Tawassul to Allaah, The Most High. And as we have mentioned, Tawassul is seeking the correct means that is fruitful. So, what is of benefit to you in that the Prophet (صلى الله عليه و سلم) has an honourable status with Allaah? And if you want to make correct Tawassul to Allaah, then say: “O Allaah, I ask You by my Eemaan in Your Prophet, or by my love of Your Prophet” or the like, then this is from the correct and beneficial means.


Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen
https://abdurrahman.org/2015/01/10/the-incorrect-and-futile-tawassul-means-of-nearness-to-allaah-and-its-types-shaykh-ibn-uthaymeen/

# The first question is what is sheik Ibn Uthaymeen's evidence from the Qur'an and sunnah that using Prophet's status is incorrect and fruitless in tawassul?

And where are his evidences from the "bid'at" he proposed to be correct?


# The noble verse "We have not sent you (O Muhammad) but as a mercy to the universe" (sura anbiya: 107) completely dispel sheik ibn Uthaymeen's hallucination.


# What crown this verse is a perfect example given by the Prophet himself in this SAHIH hadith:

Imam Ibn Majah and Tirmidhi both document:

It was narrated from ‘Uthman bin Hunaif that a blind man came to the Prophet (s) and said:

“Pray to Allah to heal me.” He said: “If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you.” He said: “Supplicate.” So he told him to perform ablution and do it well, and to pray two Rak’ah, and to say this supplication: “Allahumma inni as’aluka wa atawajjahu ilaika
bimuhammadin nabiyyir-rahmah. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)”.

Grade : Sahih (Darussalam)
English reference : Vol. 1, Book 5, Hadith 1385
Arabic reference : Book 5, Hadith 1448
 https://sunnah.com/urn/1314490


# Tirmidhi also document same hadith
 https://sunnah.com/tirmidhi/48/209

AbuTwins:


And from this is that a person uses the supplication of a deceased man as Tawassul to Allaah (عز و جل). He asks this deceased person to supplicate to Allaah for him. Then this is not a correct and prescribed means. Rather it is foolishness on the part of the one who asks this deceased man to supplicate to Allaah for him. Since once he dies, the actions of the deceased cease to exist, and it is impossible for him to supplicate to Allaah for anyone. Even the Prophet (صلى الله عليه و سلم), it is not possible that he supplicates to Allaah for anyone after his (صلى الله عليه و سلم) death

Another pack of hallucination from our sheik whose submission is simply submission of the wahabi Salafi.


First, according to Qur'an "those who died in the path of Allah" are not deceased but ALIVE.

Second, according to sahih hadith, people in alam barzakh (even kuffar) see and hear the living far better than the living see and hear. So death is not obliteration. Its only a means of passage to another broader world.

Prophets are alive in their barzakh as we have read in sahih hadith. In fact, ibn Umar reported from the Prophet saying, "my life is as beneficial for you as my death. Your deeds are presented to me and if I see sins, I seek Allah's forgiveness for you."


ABU AYYUB AL-ANSARI

Imam Hakim document:

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


Imam Hakim declared: This is an hadith with authentic chain but they (Imam Bukhari and Muslim) did not report it.

Source: Al-Mustadrak 4:520, Hadith # 8571
https://www.islamweb.net/newlibrary/display_book.php?flag=1&paragraphid=&bk_no=74&ID=8449&Books=&start=


THE JUICY PARTS

1. Qur'an says:

"Those whom they call upon, themselves seek the means of access to their Lord (waseela - tawassul)-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of."


According Tafsir Imam Tabari under this verse, from Ibn Abbas, it is interpreted that it refer to the Christian who used to call upon Nabi Eesa and his mother.

Interestingly, according to this noble verse, even Nabi Eesa and Hazrat Maryam were both used to "do tawssul" using the nearest waseela (intercessor) to Allah.

Nabi Eesa was the best in proximity to Allah during his lifetime; therefore, who did he used as Waseela? Obviously, one of the "deads". The pronounce used in this verse is "masculine gender.


2. Imam Ahmad's Fatwa

Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah..."

Source: Al-Insaf

https://www.islamweb.net/newlibrary/display_book.php?bk_no=26&ID=15&idfrom=346&idto=1328&bookid=26&startno=818

AbuTwins:


Asking for the dead to pray for one is foolishness as the dead does not have such ability. No doubt we can visit the Muslims' grave and supplicate for them. Supplication directed to the dead instead of Allah is Shirk. How can you make Tawassul through the dead when we know the dead is incapable of doing anything by itself in this world?

The Tawassul about Nabi is a wrong and an innovation.

First, according to your fikr, it is foolishness to ask dead to pray for one because "dead do not have such ability". So, is asking "living" who is assumed by you to have "such ability" okay? And is that "such ability" by his own power and will?

# None of them (dead or living) has power or will except what Allah grants them.


Second, what is haqiqat al-Insaniyyah (reality or essence of man)? Man is of matter (body) and ruh (spirit). Haqiqat of man is RUH not Jasm (matter, body).

Death comes when these two entities are separated. It is the Ruh that powers the Jasm and once the Ruh is removed, the jasm becomes useless and decayed. Ruh which is mujarad (non-corporeal) continues to live on in the world that best suit it's maiyyat (nature).

This is the reason Qur'an says in two different places, "...do not say to those who died in the path of Allah as dead; nah, they are ALIVE but you do not perceive".

Therefore asking the "dead" in tawassul does not mean "decayed matter" as your understanding holds. This is what the sahabi Abu Ayyub al-Ansari rebutted at the grave of Prophet when he corrected Marwan whose ideology is like yours by saying, "I do not come to a stone, I come to the Prophet".

Third, if you say "tawassul of Prophet" is wrong and innovation, then, you are accusing the Prophet of establishing wrong and innovation during his lifetime which the sahabah passed on; therefore, your ibn Uthaymeen and ibn baz knew better than the Prophet.


Lastly, kindly calm yourself down, relax at your leisure time and watch this 5 hours debate between SUNNI and WAHABI-SALAFI on the topic of tawassul. I'm sure you will learn a great deal provided sentiment did not becloud your judgement.


https://www.youtube.com/watch?v=FYRKuquV7_M

AlBaqir:

# The first question is what is sheik Ibn Uthaymeen's evidence from the Qur'an and sunnah that using Prophet's status is incorrect and fruitless in tawassul? And where are his evidences from the "bid'at" he proposed to be correct?

You are to bring evidence not him. Al-Nu’man ibn Bashir reported: The Prophet, peace and blessings be upon him, said, “Supplication is the essence of worship.” Then, the Prophet recited the verse, “Your Lord says: Call upon Me and I will respond to you. Verily, those who disdain My worship will enter Hell in humiliation.” (40:60)

Source: Sunan al-Tirmidhī 3247

Grade: Sahih (authentic) according to Al-Albani

Calling an 'ibaadah bid'ia means there's no authentic evidence that makes it a form of worship.

AlBaqir:
# The noble verse "We have not sent you (O Muhammad) but as a mercy to the universe" (sura anbiya: 107) completely dispel sheik ibn Uthaymeen's hallucination.

Stop the abuse here. If i abuse your Shiites scholars now....! Which Tafsir of this verse dispels the Sheikh's evidence?

AlBaqir:
# What crown this verse is a perfect example given by the Prophet himself in this SAHIH hadith:

Imam Ibn Majah and Tirmidhi both document:

It was narrated from ‘Uthman bin Hunaif that a blind man came to the Prophet (s) and said:

“Pray to Allah to heal me.” He said: “If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you.”He said: “Supplicate.” So he told him to perform ablution and do it well, and to pray two Rak’ah, and to say this supplication: “Allahumma inni as’aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahmah. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)”.

Grade : Sahih (Darussalam)
English reference : Vol. 1, Book 5, Hadith 1385
Arabic reference : Book 5, Hadith 1448
 https://sunnah.com/urn/1314490
# Tirmidhi also document same hadith
 https://sunnah.com/tirmidhi/48/209

This Hadith has been explained explicitly. I have bolded some points from the hadith.

As for us, we believe that this hadeeth does not constitute evidence for them to support seeking to draw closer to Allah (tawassul) by virtue of the Prophet’s person; rather it constitutes further evidence for the third type of lawful tawassul – which is tawassul through the du‘aa’ (supplication) of a righteous man – because the tawassul of the blind man was only by means of the du‘aa’ of the Prophet (blessings and peace of Allah be upon him) (and not by virtue of his person). The evidence for what we say is to be found in the hadeeth itself, in abundance. The most important points are as follows:

1.
The blind man only came to the Prophet (blessings and peace of Allah be upon him) to ask him to pray for him; that was when he said: Pray to Allah to heal me. This is seeking to draw closer to Allah (tawassul) by virtue of his du‘aa’, because he knew that the du‘aa’ of the Prophet (blessings and peace of Allah be upon him) was more likely to be accepted by Allah, unlike the du‘aa’ of anyone else. If the blind man’s intention was to draw close to Allah by virtue of the Prophet’s person or his status, there would have been no need for him to come to the Prophet (blessings and peace of Allah be upon him) and ask him to offer du‘aa’ for him; rather he could have stayed at home and called upon his Lord by saying, for example: O Allah, I ask You by virtue of Your Prophet and His status before You to heal me and give me my sight. But he did not do that.

2.
The Prophet (blessings and peace of Allah be upon him) promised to offer supplication (du‘aa’) for him whilst advising him of that which would be better for him, which is when he said: “If you wish, I shall pray for you; and if you wish, you can be patient and that will be better for you.”

3.
The blind man insisted that he offer supplication for him, as he said: Pray for me (now). This implies that the Messenger (blessings and peace of Allah be upon him) did offer supplication for him, because he (blessings and peace of Allah be upon him) was the best one in fulfilling promises, and he had promised him that he would offer supplication for him if he wanted, as stated above. So there is no doubt that he (blessings and peace of Allah be upon him) offered supplication for him. Thus what the blind man wanted was done. After that, the Prophet (blessings and peace of Allah be upon him) turned towards the blind man out of compassion towards him and out of keenness that Allah answer his supplications for this man. So he turned to him and advised him of the second type of lawful tawassul, which is tawassul by virtue of righteous deeds, so as to combine all kinds of good and righteous deeds (to ensure that his need would be met). So he instructed him to do wudoo’ and to pray two rak‘ahs, then to offer supplication for himself. These are all acts of obedience towards Allah, may He be glorified and exalted, that came before the supplication of the Prophet (blessings and peace of Allah be upon him) for him, and these are included in the words of the verse in which Allah says (interpretation of the meaning): “Seek the means of approach to Him” [al-Maa’idah 5:35], as stated above.

Based on this, the entire incident revolves around the supplication (du‘aa’) – as is clear – and there is no mention at all of what they claim.

4.
In the supplication that the Messenger of Allah (blessings and peace of Allah be upon him) taught him it says: “O Allah, accept his intercession concerning me.” It is impossible to interpret this as referring to tawassul by virtue of the person or status of the Prophet (blessings and peace of Allah be upon him), because what is meant is: O Allah, accept his (the Prophet’s) intercession for me; in other words, Accept his supplication for my vision to be restored to me. The Arabic word shafaa‘ah (translated here as intercession) means supplication. It says in Lisaan al-‘Arab (8/184): Shafaa‘ah (intercession) is the words of the shafee‘ (intercessor) to the king asking him to meet the need of someone else, or the one who asks for something for someone else and intercedes for him to get what he is seeking… End quote.

Thus it is proven that the tawassul of the blind man was only by virtue of the du‘aa’ of the Prophet (blessings and peace of Allah be upon him), not by virtue of his person.

5.
Among the things that the Prophet (blessings and peace of Allah be upon him) taught the blind man to say was: “and accept my intercession concerning him”. What is meant is: accept my intercession, that is my supplication, that his intercession, that is his supplication that my sight be restored, be accepted. This is the only way in which this sentence can be interpreted; there is no other way of interpreting it.
Hence you see those among later generations who hold different views ignoring this last phrase and not referring to it at all, because it utterly demolishes their interpretation of the hadeeth.

6.
This hadeeth is cited by the scholars as being one of the miracles of the Prophet (blessings and peace of Allah be upon him) and one of his supplications that were answered, and an example of what Allah manifested through the blessing of his supplication of extraordinary events and healing from sickness. By virtue of the Prophet’s supplication for this blind man, Allah restored his sight. Hence the scholars of hadeeth, such as al-Bayhaqi and others, narrated it among the signs of Prophethood (dalaa’il an-nubuwwah). This indicates that the reason for the healing of the blind man was the supplication of the Prophet (blessings and peace of Allah be upon him).

If the reason for the healing of the blind man was that he sought tawassul by virtue of the Prophet’s status, as it was understood by many later scholars, that would imply that this healing should also have happened for other blind people who sought tawassul by virtue of his status and sometimes added to it the status of all the Prophets and Messengers, and all the close friends of Allah, the martyrs and the righteous, and the status of anyone who has status with Allah among the angels, mankind and the jinn! But we do not know, and we do not think that anyone knows, of any such incident that was fulfilled throughout the many centuries from the death of the Prophet (blessings and peace of Allah be upon him) until the present day.

From this explanation it becomes clear that what is meant by the words of the blind man in his du‘aa’, “O Allah, I ask You and I seek to draw close to You by virtue of Your Prophet Muhammad”, is: I seek to draw close to You by virtue of the supplication of Your Prophet. The text of the hadeeth does not mention the supplication, but it is implied. This is something that occurs commonly in Arabic, as in the verse in which Allah says (interpretation of the meaning): “And ask (the people of) the town where we have been, and the caravan in which we returned, and indeed we are telling the truth” [Yoosuf 12:82]; in the original text the word “people” is not mentioned but it is implied.

However, I would say: Even if we assume that the blind man did seek to draw close to Allah by virtue of the Prophet’s person, that would be a ruling that applied only to him (blessings and peace of Allah be upon him) and not to any other Prophet or righteous person, and applying it to them too is something that would not be acceptable to sound reasoning, because the Prophet (blessings and peace of Allah be upon him) is their leader and the best of them all. It is possible that this is something that Allah bestowed exclusively upon him and not them, like many other qualities that were given only to the Prophet (blessings and peace of Allah be upon him), according to saheeh reports. When it comes to that which was given exclusively to him, there is no room for applying it to others by analogy. If anyone thinks that the tawassul of the blind man was by virtue of the Prophet’s person, then he has to apply it to him only and not to anyone else. This view was narrated from Imam Ahmad and Shaykh al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on them) and it is the only conclusion that can be reached by fair-minded academic research. And Allah is the One Who guides to what is correct.

End quote from at-Tawassul, p. 75ff

And Allah knows best.

AlBaqir:

First, according to your fikr, it is foolishness to ask dead to pray for one because "dead do not have such ability". So, is asking "living" who is assumed by you to have "such ability" okay? And is that "such ability" by his own power and will?

# None of them (dead or living) has power or will except what Allah grants them.

I only wrote about the dead and the discussion was about the dead. The living can be asked to supplicate for one. Do not preempt me.

AlBaqir:
Second, what is haqiqat al-Insaniyyah (reality or essence of man)? Man is of matter (body) and ruh (spirit). Haqiqat of man is RUH not Jasm (matter, body).

Death comes when these two entities are separated. It is the Ruh that powers the Jasm and once the Ruh is removed, the jasm becomes useless and decayed. Ruh which is mujarad (non-corporeal) continues to live on in the world that best suit it's maiyyat (nature).

This is the reason Qur'an says in two different places, "...do not say to those who died in the path of Allah as dead; nah, they are ALIVE but you do not perceive".

Therefore asking the "dead" in tawassul does not mean "decayed matter" as your understanding holds. This is what the sahabi Abu Ayyub al-Ansari rebutted at the grave of Prophet when he corrected Marwan whose ideology is like yours by saying, "I do not come to a stone, I come to the Prophet".

The differences between the honorable companions is not of our discussion here before you start denigrating them as you like. But the dead are alive means we can seek blessings/ask by virtue of them or what? Of what importance is their being alive to us humans?

AlBaqir:
Third, if you say "tawassul of Prophet" is wrong and innovation, then, you are accusing the Prophet of establishing wrong and innovation during his lifetime which the sahabah passed on; therefore, your ibn Uthaymeen and ibn baz knew better than the Prophet.

Who am i to question the validity of whatever is established from the Prophet? Did the Prophet supplicate for you to heal you or any of your folks? How did i accuse the Prophet?

Rashduct4luv:

This Hadith has been explained explicitly. I have bolded some points from the hadith.

# Why Bolden "some point" that are mushtaraq to those for and against tawassul? And you even went to 7 heavens to copy paste that loooong reply Its useless bro. I commend you though that you didn't falsely tag the hadith as daeef.

Why don't you explain this vital part of the hadith:

"Allahumma inni as’aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahmah. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya"


1. bimuhammadin nabiyyir-rahmah: by virtue/station of Muhammad the messenger of mercy

2. Ya Muhammadu: Oh Muhammad!

Rashduct4luv:

As for us, we believe that this hadeeth does not constitute evidence for them to support seeking to draw closer to Allah (tawassul) by virtue of the Prophet’s person;

Thank you for admitting those are SAUDIYYAH WAHABI-SALAFI belief. The moment you try to present it or force it upon general Muslims then there will always be problem.

Empiree , So "Abu Twins" naa ni "Rashduct4luv"
He reminds me of that boko haram jabata footsoldier with so many fake or cloned accounts. Wahabi and deceit.

AlBaqir:


# Why Bolden "some point" that are mushtaraq to those for and against tawassul? And you even went to 7 heavens to copy paste that loooong reply Its useless bro. I commend you though that you didn't falsely tag the hadith as daeef.

Why don't you explain this vital part of the hadith:

"Allahumma inni as’aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahmah. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya"


1. bimuhammadin nabiyyir-rahmah: by virtue/station of Muhammad the messenger of mercy

2. Ya Muhammadu: Oh Muhammad!




Thank you for admitting those are SAUDIYYAH WAHABI-SALAFI belief. The moment you try to present it or force it upon general Muslims then there will always be problem.

I know you will dogde the truth as usual. Pick the six points and counter them. The reference is attached and it's not about copy and paste. Be matured and accept the truth. I know you did not read the last paragraph of that past.

"This view was narrated from Imam Ahmad and Shaykh al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on them) and it is the only conclusion that can be reached by fair-minded academic research."

Imam Ahmad too is SAUDIYYAH WAHABI-SALAFI abi?

Oti dafun e bayen . Odabo

Rashduct4luv:


I know you will dogde the truth as usual. Pick the six points and counter them. The reference is attached and it's not about copy and paste. Be matured and accept the truth. I know you did not read the last paragraph of that past.

"This view was narrated from Imam Ahmad and Shaykh al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on them) and it is the only conclusion that can be reached by fair-minded academic research."

Imam Ahmad too is SAUDIYYAH WAHABI-SALAFI abi?

Oti dafun e bayen . Odabo

Wetin concern me with your six points? The matn of the hadith is crystal clear about how to make tawssul. It doesn't need ibn Uthaymeen or Ibn Bast or Ahmad ibn Hanbal's tafsir.

What is ambiguous in Prophet's teaching of tawassul to that blind man for you to need someone's else's tafsir?

Are you that dumb not to understand the matn of the hadith?

Please move to one corner of you don't have something sensible to say.

Empiree, and other truth seeking folks, help me ask this fellow to explain this JUICY part of the hadith he ran away from:

AlBaqir:


Why don't you explain this vital part of the hadith:

"Allahumma inni as’aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahmah. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya"


1. bimuhammadin nabiyyir-rahmah: by virtue/station of Muhammad the messenger of mercy

2. Ya Muhammadu: Oh Muhammad!

3. inni qad tawajjahtu bika ila rabbi: I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met....

What else do you need in tawassul other than the above supplication?

This supplication taught by Rasul himself clearly seal arguments on the validity of tawassul and put Ibn Uthaymeen's futile efforts to trash bin it belongs.

AlBaqir:



Wetin concern me with your six points? The matn of the hadith is crystal clear about how to make tawssul. It doesn't need ibn Uthaymeen or Ibn Bast or Ahmad ibn Hanbal's tafsir.

What is ambiguous in Prophet's teaching of tawassul to that blind man for you to need someone's else's tafsir?

Are you that dumb not to understand the matn of the hadith?

Please move to one corner of you don't have something sensible to say.

Abuse tactics. Nothing concerns you even to clear reasoning! The Prophet was alive and the blind man was alive. Who is blind here?
It is clear!

Rashduct4luv:

Abuse tactics. Nothing concerns you even to clear reasoning! The Prophet was alive and the blind man was alive. Who is blind here?
It is clear!

So kindly give us one verse of the Qur'an and one qaol of Rasul where he said, "such tawassul is only meant for while I was alive". Lobatan

THE FACT:


Only the wahabi-salafiyah had tried to twist this plain hadith and interpreted it to suit their bid'at aqeedah.

Here are few Ahlu Sunnah's Imams:


1. Shawkani explains the saying of Imam Ibn al-Jarzi i.e. One should ask Allah through the intermediary of Anbiya and Pious servants of Allah: I (Qadhi Shawkani) say that to seek Intercession with Allah through Prophets and Righteous (is proven)....


2. Imam al Nawawi (rah) said in his Majmu (8/274) the book of description of Hajj, chapter of “Visiting the grave of Prophet (Peace be upon him): The one visiting should stand by facing towards the face of Prophet (Peace be upon him) and make him a means (tawassul) and seek his wasilah as intercession (shafa'at) towards the Lord.

http://www.sunnaonline.org/story.php?action=show&id=108

AlBaqir:
THE FACT:


Only the wahabi-salafiyah had tried to twist this plain hadith and interpreted it to suit their bid'at aqeedah.

Here are few Ahlu Sunnah's Imams:


1. Shawkani explains the saying of Imam Ibn al-Jarzi i.e. One should ask Allah through the intermediary of Anbiya and Pious servants of Allah: I (Qadhi Shawkani) say that to seek Intercession with Allah through Prophets and Righteous (is proven)....


2. Imam al Nawawi (rah) said in his Majmu (8/274) the book of description of Hajj, chapter of “Visiting the grave of Prophet (Peace be upon him): The one visiting should stand by facing towards the face of Prophet (Peace be upon him) and make him a means (tawassul) and seek his wasilah as intercession (shafa'at) towards the Lord.

http://www.sunnaonline.org/story.php?action=show&id=108

Rashidi, I will flood you with qaol of Ahlu Sunnah's Imams on tawassul with respect to the hadith of the blind.

AlBaqir:
Emp.iree , So "Abu Twins" naa ni "Rashduct4luv"
He reminds me of that boko haram jabata footsoldier with so many fake or cloned accounts. Wahabi and deceit.

I don't think so. Not I can't be sure anyways. I paused my reply when I noticed you away quoted hadith I wanted to quote.

Tawasul by virtue or through nabi muhammad (saw) is valid. They can take it or leave it. There is Sharia and there is haqiqa. They don't believe the later.

Empiree:

Tawasul by virtue or through nabi muhammad (saw) is. They can take it or leave it. There is Sharia and there is haqiqa. They don't believe the later.

Do they even believe in simple logical argument ni? No. They only dogmatically and fanatically believe and follow their ibn Uthaymeens, ibn bazs, et al, and nothing more.

AlBaqir:



Another pack of hallucination from our sheik whose submission is simply submission of the wahabi Salafi.


First, according to Qur'an "those who died in the path of Allah" are not deceased but ALIVE.

Second, according to sahih hadith, people in alam barzakh (even kuffar) see and hear the living far better than the living see and hear. So death is not obliteration. Its only a means of passage to another broader world.

Prophets are alive in their barzakh as we have read in sahih hadith. In fact, ibn Umar reported from the Prophet saying, "my life is as beneficial for you as my death. Your deeds are presented to me and if I see sins, I seek Allah's forgiveness for you."


ABU AYYUB AL-ANSARI

Imam Hakim document:

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


Imam Hakim declared: This is an hadith with authentic chain but they (Imam Bukhari and Muslim) did not report it.

Source: Al-Mustadrak 4:520, Hadith # 8571
https://www.islamweb.net/newlibrary/display_book.php?flag=1&paragraphid=&bk_no=74&ID=8449&Books=&start=


THE JUICY PARTS

1. Qur'an says:

"Those whom they call upon, themselves seek the means of access to their Lord (waseela - tawassul)-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of."


According Tafsir Imam Tabari under this verse, from Ibn Abbas, it is interpreted that it refer to the Christian who used to call upon Nabi Eesa and his mother.

Interestingly, according to this noble verse, even Nabi Eesa and Hazrat Maryam were both used to "do tawssul" using the nearest waseela (intercessor) to Allah.

Nabi Eesa was the best in proximity to Allah during his lifetime; therefore, who did he used as Waseela? Obviously, one of the "deads". The pronounce used in this verse is "masculine gender.


2. Imam Ahmad's Fatwa

Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah..."

Source: Al-Insaf

https://www.islamweb.net/newlibrary/display_book.php?bk_no=26&ID=15&idfrom=346&idto=1328&bookid=26&startno=818

https://islamweb.net/en/fatwa/264595/

You still went to a Salafy-Wahabi website to copy what suits your whims.

...In any case, what we can say is that making Tawassul by virtue of the Prophets and righteous people, meaning, asking Allaah by their persons, like saying, O Allaah I ask you by the high status of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) or I call upon you by the right of such-and-such person, then there is a well-known difference of opinion among the scholars concerning it. Many of them are of the view that such a kind of Tawassul is permissible, but the preponderant opinion is that it is forbidden and not permissible....

AbuTwins:



https://islamweb.net/en/fatwa/264595/

You still went to a Salafy-Wahabi website to copy what suits your whims.

...In any case, what we can say is that making Tawassul by virtue of the Prophets and righteous people, meaning, asking Allaah by their persons, like saying, O Allaah I ask you by the high status of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) or I call upon you by the right of such-and-such person, then there is a well-known difference of opinion among the scholars concerning it. Many of them are of the view that such a kind of Tawassul is permissible, but the preponderant opinion is that it is forbidden and not permissible....

# Quoting from wahabi-salafi website or books is tamamu al-hujjat against you. Or do you want me to quote Shia or Sufi websites or books for you ni? Oníyèyé

# @Underlined, now you have finally changed gear. Empiree be my witness please.

# @Underlined, again it is only your hallucinated wahabi-salafi Shuyukh that stubbornly with their twisting interpretation that assumed tawassul not permissible. MAJORITY of Ahlu Sunnah Imams (Just like you yourself said "MANY of them"...) permitted tawassul. Therefore, saying later that "... but predominant opinion is that it is forbidden..." are saying and opinion of your wahabi-salafi saudia Alfas. As far as Sahih ahadith of the Prophet and aamal of the righteous sahabah on tawassul are concerned, who are your wahabi shuyukh?

Yes, you are free to believe or do what your shuyukh said, na your own headache be that. But don't you EVER come here and curry-flavor and deceitfully present your wahabi wrong view as the only and right view.

AlBaqir:


# Quoting from wahabi-salafi website or books is tamamu al-hujjat against you. Or do you want me to quote Shia or Sufi websites or books for you ni? Oníyèyé

# @Underlined, now you have finally changed gear. Empiree be my witness please.

# @Underlined, again it is only your hallucinated wahabi-salafi Shuyukh that stubbornly with their twisting interpretation that assumed tawassul not permissible. MAJORITY of Ahlu Sunnah Imams (Just like you yourself said "MANY of them"...) permitted tawassul. Therefore, saying later that "... but predominant opinion is that it is forbidden..." are saying and opinion of your wahabi-salafi saudia Alfas. As far as Sahih ahadith of the Prophet and aamal of the righteous sahabah on tawassul are concerned, who are your wahabi shuyukh?

Yes, you are free to believe or do what your shuyukh said, na your own headache be that. But don't you EVER come here and curry-flavor and deceitfully present your wahabi wrong view as the only and right view.

Anyday i would ever follow my wahabi salafy way than your shiites'. I qouted the majority view before but you went to pick what suits your mission as usual.

We are not know with deciet unlike the people of lies hiding under taqiya.

Empiree:


Note that Prophet (saw) made tawasul through nabi Ibrahim (as) in solati Ibrahimiya when he said "as you have blessed Ibrahim"

This is flawed.

There are three well known methods of tawassul that is agreed upon with their evidences.

First is using the names, attributes and actions of Allaah to ask him.

Second is using your good deeds you did for him sincerely to ask him.

Third is telling a living, present(that is in front of you), pious man to make dua for you.

Now, what you cited from salaatul ibrahimiyyah as your proof to make tawassul with the dead is – I said earlier – flawed.

The prophet used the action of Allaah to ask him. What action? The action whereby he blessed Ibrahim, he is used it to ask Allaah, which is part of what I mentioned as permissible.

It's like saying, oh Allaah, the one that forgives, forgive me. You are using his action to ask him.

So the Prophet was simply saying, oh Allaah, the one that blessed Ibrahim, bless me because you are the one that blesses.

AlBaqir:


Imam Ibn Majah and Tirmidhi both document:

It was narrated from ‘Uthman bin Hunaif that a blind man came to the Prophet (s) and said:

“Pray to Allah to heal me.” He said: “If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you.” He said: “Supplicate.” So he told him to perform ablution and do it well, and to pray two Rak’ah, and to say this supplication: “Allahumma inni as’aluka wa atawajjahu ilaika
bimuhammadin nabiyyir-rahmah. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)”.

Grade : Sahih (Darussalam)
English reference : Vol. 1, Book 5, Hadith 1385
Arabic reference : Book 5, Hadith 1448
 https://sunnah.com/urn/1314490


# Tirmidhi also document same hadith
 https://sunnah.com/tirmidhi/48/209

This hadeeth isn't a proof to make tawassul with the prophet AFTER HIS DEATH.

This falls under tawassul using a pious man that is present to make dua for you.

The man simply used the dua of the prophet to ask Allaah. This doesn't proof you can use him while in his present state.

AbulAbbaas:


This hadeeth isn't a proof to make tawassul with the prophet AFTER HIS DEATH.

This falls under tawassul using a pious man that is present to make dua for you.

The man simply used the dua of the prophet to ask Allaah. This doesn't proof you can use him while in his present state.

Please don't be lazy. Read before you comment. Your excuse have been addressed already.

Anyway, it's a simply challenge: give us one DAEEF hadith where the Prophet said that kind of tawassul he thought the blind man can only be done while he's alive. Lobatan.


I will leave this again for the 10th time:

Imam Ahmad's Fatwa

Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘ Let him use the Prophet as a means in his supplication to Allah..."

Source: Al-Insaf

https://www.islamweb.net/newlibrary/display_book.php?bk_no=26&ID=15&idfrom=346&idto=1328&bookid=26&startno=818

AlBaqir:
Empiree, and other truth seeking folks, help me ask this fellow to explain this JUICY part of the hadith he ran away from:



What else do you need in tawassul other than the above supplication?

This supplication taught by Rasul himself clearly seal arguments on the validity of tawassul and put Ibn Uthaymeen's futile efforts to trash bin it belongs.

The question is, was the dua done in his absence?

AlBaqir:



Please don't be lazy. Read before you comment. Your excuse have been addressed already.

Anyway, it's a simply challenge: give us one DAEEF hadith where the Prophet said that kind of tawassul he thought the blind man can only be done while he's alive. Lobatan.

I should be the one asking you for proof that it can be done after his life time, since you are the one trying to extend it.

Plus, the man should've stayed at his home and ask Allaah directly through the prophet without going to meet the prophet face to face.

There are no proofs the sahabas used the prophet after his life time, rather we have proof that they used the dua of Al-abbass to ask Allaah as he was still alive. If it were OK to use the prophet after his death, why didn't they do so, instead of going to another person that is living?

I will leave this again for the 10th time:

Imam Ahmad's Fatwa

Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘ Let him use the Prophet as a means in his supplication to Allah..."

Source: Al-Insaf

https://www.islamweb.net/newlibrary/display_book.php?bk_no=26&ID=15&idfrom=346&idto=1328&bookid=26&startno=818

Will attend to this soon, insha Allaah...

AbulAbbaas:


I should be the one asking you for proof that it can be done after his life time, since you are the one trying to extend it.

Plus, the man should've stayed at his home and ask Allaah directly through the prophet without going to meet the prophet face to face

# Don't you ever try to shift the pole. Your Alfas were the ones that fabricated a strange thought that such tawassul does not extend beyond the Time of the Prophet contrary to superweight submission and understanding of Ahlu Sunnah's Imams as we have quoted view (Imam Ahmad, Imam Nasai, Imam Subki; we can give you more if you want).

Where did your Alfas got that strange fikr from? This is what we ask you their follower to provide even one single daeef hadith where the Prophet said, "this tawassul of mine cannot be done after my demise".


# Now we ask you this: why do you still continue doing salat wa salam for the Prophet during salat this way, "as-Salamu alayka ayyu an-Nabiyy..."?


# Lastly, in tafsir al-Qurtubi under verse 64 of sura an-Nisa, following is recorded:


Its related from Abu Saadiq that Ali said: "Three days after burying the Prophet (Peace Be Upon Him) The Araabi did come and did throw himself on the grave of the Prophet (Peace Be Upon Him), he took the earth and threw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!

https://library.islamweb.net/newlibrary/display_book.php?idfrom=1079&idto=1079&bk_no=48&ID=500

Ibn Kathir also document this story.

AbuTwins:


...cAbulAbbaas.

Posted This m this on behalf of albaqir.

Empiree:
Posted This m this on behalf of albaqir.

I see no authentication in this hadith. Bring an authentication for it.