hadees against seeking assistance besides allah

8/11/2019 Hadees Against Seeking Assistance Besides Allah

1/32

6744: Visiting graves and attending occasions on which they say that the souls of the awliyaa arepresent

just a quick one! Could you tell me what Islam has to sat about grave visiting and praying there. In placeslike Pakistan, they have things they call Urs - held anually. It is permissable to attend? Those whoparticipate say the deceased was a holy man and can basically pass on our Du'aas- coming from a holy

person, it may be better accepted. If poss. can you shed some light?Praise be to Allaah.

1. Visits to graves fall into two categories:

(i) visits which are prescribed in Islam and are required for the purpose of making du'aa' for the dead,praying for mercy for them, remembering death and preparing oneself for the Hereafter. The Prophet(peace and blessings of Allaah be upon him) said: "Visit the graves, for they remind you of the Hereafter."(Narrated by Muslim, 976).

The Prophet (peace and blessings of Allaah be upon him) used to visit graves, as did his Companions, mayAllaah be pleased with them. It was reported that 'Aa'ishah said that when it was her night for theMessenger of Allaah (peace and blessings of Allaah be upon him) to stay with her, he would go out during

the latter part of the night to (the cemetery of) al-Baqee' and say, "Peace be upon you, dwellings of thebelieving people. There has come to you that which you were promised, , and if Allaah wills we will followyou soon. O Allaah, forgive the people of Baqee' al-Gharqad." (Narrated by Muslim, 974).

(ii) the second type is bid'ah (innovation), which is visiting graves for the purpose of calling upon theiroccupants, seeking their help, offering sacrifices to them and making vows to them. This is forbidden and isa major form of Shirk (shirk akbar). Connected to this is the practice of visiting graves to offer du'aa',perform salaah and read Qur'aan there. This is all bid'ah and is not prescribed in Islam.

2. With regard to praying (performing salaah) at a grave. If what is meant is Salaat al-janaazah (the funeralprayer), this is permissible and is not forbidden. But if what is meant is to perform fard or naafil prayers, this

is forbidden and is haraam.

The evidence for the permissibility of praying Salaat al-Janaazah in the graveyard: It was reported from AbuHurayrah that a black man or a black woman who used to clean the mosque died. The Prophet (peace andblessings of Allaah be upon him) asked about him and they said, "He died." He said, "Why did you not tellme? Show me his grave." Or he said, "her grave." So he went to the grave and prayed for her. (Narrated byal-Bukhaari, 446; Muslim, 956).

The evidence that it is not permissible to offer any salaat other than janaazah in the graveyard:(a) 'Aa'ishah and 'Abd-Allaah ibn 'Abbaas said: "When (death) approached the Messenger of Allaah (peaceand blessings of Allaah be upon him), he started to cover his face with a cloak of his. When he became

distressed he lifted it from his face and said, "May Allaah curse the Jews and the Christians, for they havetaken the graves of their Prophets as places of worship." [The narrator said:] he was warning against doingwhat they did." (Narrated by al-Bukhaari, 425; Muslim, 531).

(b) Abu Marthad al-Ghanawi said: the Messenger of Allaah (peace and blessings of Allaah be upon him)said: "Do not sit on graves and do not pray facing them." (Narrated by Muslim, 972).

3. With regard to the 'Urs which is held every year: if this involves some kinds of acts of worship, or if thepeople who attend think that this will bring them closer to Allaah, or if it involves acts of disobedience andsin, then it is not permissible to attend it or take part in it. Even if it is free of all these matters, you shouldstill not attend it, because adopting an occasion as an "Eid" or festival (a regular annual event) other thanthe Eids precribed in Islam is bid'ah (reprehensible innovation) and is forbidden. The belief of those

present, that the soul of the "wali" attends this 'Urs is an innovated and forbidden belief, because in thefuture this may be taken as being a part of the religion, and it will lead people astray. So this event must bedenounced and people must be warned against it, and you should not attend it. And Allaah is the guide tothe straight path.


2/32

4. With regard to asking a righteous person to make du'aa' for you when he is still alive - this is permissible,because there is the hope that his du'aa' may be answered because of his righteousness. The evidence forthis is:

(a) It was reported from 'Uthmaan ibn Haneef (may Allaah be pleased with him) that a blind man came tothe Prophet (peace and blessings of Allaah be upon him) and said: "Pray to Allaah to heal me." He said, "Ifyou wish, I will pray for you, and if you wish, I will delay that, and that will be better." (According to anotherreport: "If you wish, be patient - that will be better for you.") He said, "Pray for me." So he commanded him

to do wudoo' and to do it well, and to pray two rak'ahs" (Narrated by Ahmad, 4/138; al-Tirmidhi, 5/569;Ibn Maajah, 1/441; it is a saheeh hadeeth).

(b) It was reported that Anas said: whilst the Prophet (peace and blessings of Allaah be upon him) wasgiving the khutbah (sermon) on Friday, a man stood up and said, "O Messenger of Allaah, the horses havedied and the sheep have died. Pray to Allaah to give us rain." So he spread his hands and prayed (madedu'aa'). (Narrated by al-Bukhaari, 890; Muslim, 897).

5. If a wali or Prophet dies, it is not correct, according to sharee'ah, to ask him to make du'aa' for you,because he has been cut off from this world. This is a kind of shirk which is not committed by any of therighteous people of this Ummah, the Sahaabah and those who follow them. Allaah says (interpretation ofthe meaning): "And who is more astray than one who calls on (invokes) besides Allh, such as will notanswer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?And when mankind are gathered (on the Day of Resurrection), they (false deities) will become theirenemies and will deny their worshipping" [al-Ahqaaf 46:5-6]

Shaykh Al-Islam (Ibn Taymiyah - may Allaah have mercy on him) said: To explain further: if what theperson wants is something that none is able to do except Allaah - such as asking for healing from sickness,for people or animals, or for his debts to be paid off in some manner that he does not specify, or for hisfamily to be safe and sound, or to be protected from calamity in this world or the next, or for help against hisenemy, or for his heart to be guided, or for his sins to be forgiven, or for him to be admitted to Paradise orsaved from Hell, or for help to learn knowledge and the Qur'aan, or for his heart to be reformed, his attitudeto be made good, his soul to be purified and so on - all of these are things which it is not permissible toseek from anyone other than Allaah. It is not permissible to say to an angel or a Prophet or a shaykh,

whether he is alive or dead, "forgive my sin" or "help me against my enemy" or "heal my sick loved one" or"protect my family or my livestock" and the like.

Whoever asks any created being - no matter who he is - for any of these things, is a mushrik whoassociates others with his Lord. He is like the mushrikeen who worship angels, Prophets and statues whichthey have created in their image, and his prayer is like the prayers of the Christians to the Messiah and hismother. Allaah says (interpretation of the meaning): "And (remember) when Allaah will say (on the Day ofResurrection): "O 'Eesaa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and mymother as two gods besides Allaah?' " He will say: "Glory be to You! It was not for me to say what I had noright (to say)." [al-Maa'idah 5:116]

"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying

them in things which they made lawful or unlawful according to their own desires without being ordered byAllaah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians)were commanded [in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God -Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (farabove is He) from having the partners they associate (with Him)." [al-Tawbah 9:31] (Majmoo' al-Fataawaa,27/ 67, 68).

And he [Ibn Taymiyah] said: Whoever comes to the grave of a Prophet or a righteous man, or what hebelieves to be the grave of a Prophet or a righteous man although it is not, and asks him for something andseeks his help, one of the three following scenarios applies:

(i) he is asking him for something that he needs, such as to cure his sick animals or to pay off his debt or to

take revenge on his enemy or to protect him, his family and his livestock, and other things which no onecan do except Allaah. This is obvious shirk and he must be told to repent. If he repents, all well and good,otherwise he must be executed. If he says, I am asking him because he is closer to Allaah, so that he canintercede for me with regard to these matters, because I am seeking Allaah's help through his virtue, just aspeople seek the ruler's help through those who are close to him - this is also like the actions of the


3/32

mushrikeen and Christians, who claim that they take their priests and monks as intercessors and ask themto intercede for them with their requests. Allaah tells us that the mushrikeen say:" 'We worship them only that they may bring us near to Allaah.'" [al-Zumar 39:3 - interpretation of themeaning].

And Allaah says (interpretation of the meaning): "Have they taken (others) as intercessors besides Allaah?Say: "Even if they have power over nothing whatever and have no intelligence?" Say: "To Allaah belongsall intercession. His is the Sovereignty of the heavens and the earth. Then to Him you shall be broughtback." [al-Zumar 39:43-44]

"You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not thenremember (or receive admonition)?" [al-Sajdah 32:4] "Who is he that can intercede with Him except withHis Permission?" [al-Baqarah 2:255]. The difference between Him and His creation is clear: people usuallyask some of their leading figures who are in positions of honour to intercede for them with their leaders, sothat intercessor asks the leader and he meets the person's request because he hopes to gain somethingthereby, or because he is afraid of him, or because he is too shy to refuse, or because he is being friendlytowards him, etc. But no one intercedes with Allaah, may He be glorified, until He gives permission to theintercessor. He only does what He wills, and the intercession of the intercessor is only made by Hispermission. The entire matter rests with Him The idea of many misguided people, that this person iscloser to Allaah than I am, and I am far away from Allaah and cannot call upon Him except through thismediation etc., all of these ideas are ideas of shirk. Allaah says (interpretation of the meaning):

"And when My slaves ask you (O Muhammad ) concerning Me, then (answer them), I am indeed near (tothem by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without anymediator or intercessor)" [al-Baqarah 2:186]

In al-Saheeh it was reported that when they were on a journey, they were saying Takbeer ("Allaahu akbar")in loud voices, and the Prophet (peace and blessings of Allaah be upon him) said:"O people, take it easy! You are not calling upon One Who is deaf or absent; you are calling upon One Whois All-Hearing and Ever Near. The One upon Whom you are calling is closer to any one of you than theneck of his camel."

Allaah has commanded all people to pray to Him and call on Him, and He has commanded them all to say(interpretation of the meaning): "You (Alone) we worship, and You (Alone) we ask for help (for each andeverything)." [al-Faatihah 1:5].

And He has told us that the Mushrikeen say: " 'We worship them only that they may bring us near toAllaah.'" [al-Zumar 39:3 - interpretation of the meaning].

Moreover, it may be said to this mushrik: if you call upon this person, that means you think that he knowsmore about your situation, is more able to grant you what you ask for and is more merciful towards you.This is ignorance, misguidance and kufr. If you know that Allaah has more knowledge and is more able andmore merciful, then why do you fail to ask Him, and instead turn to others? Have you not heard what al-Bukhaari and others narrated from Jaabir (may Allaah be pleased with him), who said: the Messenger ofAllaah (peace and blessings of Allaah be upon him) used to teach us to pray Istikhaarah (du'aa' seekingguidance from Allaah) in all our affairs, just as he taught us the Surahs of the Qur'aan.

Even if you know that this person is closer to Allaah than you and of a higher status than you, this may betrue, but what you are implying is wrong. Even if he is indeed closer to Allaah and of a higher status, thatonly means that Allaah will reward him and give him more than you. It does not mean that if you call on him,Allaah will answer your prayer more than He would do if you called upon Him yourself. If you are deservingof being punished and of having your supplication rejected, for example, because your du'aa' is offered inan improper manner, then no Prophet or righteous person will help you to do something that Allaah dislikesand is angry with. Even if that is not the case, then you should ask from Allaah because Allaah is moremerciful.

(Majmoo' al-Fataawaa, 27/72-75 We advise our brother to learn more about this matter by referring to thebooks mentioned above.

And Allaah knows best.


4/32

153227: How can I start to seek knowledge of hadeeth?

What do you say about the one who wants to seek knowledge of hadeeth? How should I start? Please notethat I have studied aqeedah (beliefs) in depth, praise be to Allah, and now I find myself inclining a greatdeal towards studying hadeeth. I want to start and I need your advice.Praise be to Allaah.We may sum up our advice concerning the methodology of seeking knowledge of hadeeth as follows:

Firstly:

Paying a great deal of attention to memorising the texts of the Prophets Sunnah, because this is the aimand purpose for which the scholars established all the sciences of hadeeth. So it is not permissible for theseeker of knowledge to be distracted from the aim by the means.

Memorising the texts of the Prophets Sunnah begins with memorising the hadeeths on which there isagreement between the two Saheehs (al-Bukhaari and Muslim), then by memorising those which werenarrated only by al-Bukhaari, then by memorising those that were narrated only by Muslim. This will lead toaccomplishing the first and most important stage in forming the hadeeth mentality in the one who is seekingknowledge of hadeeth.

After that, he moves on to memorising hadeeths that are extra to those of the two Saheehs, which are to be

found in the six books and the well-known Musnads. He may seek help in doing so by means of manybooks in which these extra reports (zawaaid) are compiled and classified.

The best ways of memorising include repeating the text to be memorised for a few days after the day onwhich he memorises it. This method was recommended by az-Zarnooshi (may Allah have mercy on him)when he said:

The seeker of knowledge should recite the text repeatedly because he will not be able to memoriseproperly until he dies that. He should repeat what he memorised on the previous day five times, and repeatwhat he memorised the day before that four times, and repeat what he memorised on the day before thatthree times, and what he memorised on the day before that two times, and what he memorised before thatone time. This will help him to memorise and repeat. End quote.

Taleem at-Taallum, p. 60

If the student is not able to memorise completely, then he should do no less than reading these hadeethsoften, so that he will be able to call them to mind and have a full comprehension of them.

This topic has been discussed in detail previously in the answer to question no. 113469

Secondly:

It is essential for the seeker of hadeeth knowledge to memorise different types of isnaads and whatever hecan memorise of the names and biographies of narrators. The isnaads of the Prophets Sunnah can bedividedin terms of how well known they are into three categories:

1.

Well known isnaads, through any of which hundreds of hadeeths were narrated and they are regarded as

one of the main channels through which the Prophets Sunnah came to us. Indeed there is no book amongthe six books that did not rely on them and narrate from many of them. Examples include:

The isnaad of al-Amash from Dhakwaan Abu Saalih al-Sammaan, from Abu Hurayrah

The isnaad of az-Zuhri from Abu Salamah ibn Abd ar-Rahmaan from Abu Hurayrah.

The isnaad of Hammaad ibn Salamah, from Thaabit ibn Aslam, from Anas.

The isnaad of Ubaydullah ibn Umar al-Umari, from Naafi, from Ibn Umar.

It is possible to find out about these chains of narration, through which hundreds of reports were narrated,from the book Tuhfat al-Ashraafby Imam al-Mazzi.

The student may also seek help in memorising the narrators of these isnaads from the book Tabaqaat al-Mukthireena min Riwaayat al-Hadeethby Shaykh Aadil az-Zarqi, with a introduction by Abdullah as-Sad

(published by Dar Tuwayq).

If the seeker of hadeeth knowledge pays attention to these isnaads and memorises them, then start toconnect these isnaads to the texts that he has previously memorised from the books of Sunnah, he will thus
http://islamqa.info/en/113469http://islamqa.info/en/113469http://islamqa.info/en/113469http://islamqa.info/en/113469


5/32

have instilled in his mind hundreds of hadeeths with their isnaads. In this way he will have started a newstage of acquiring deep knowledge of this noble science.

2.

The second category is isnaads that are less well-known, through which dozens of reports were narrated,but they include some well-known issues such as interruptions in the chain of narration, ambiguity,omission of the name of the Sahaabi (mural report) and so on. The student may study some of theseisnaads in the book Tuhfat al-Tahseelby al-Alaai.

If the seeker of knowledge pays attention to these isnaads too, and learns the problems associated withthese types of isnaads, then he will achieved a great deal in this branch of knowledge.

3.

The third category is the isnaads of mawdoo (fabricated) and daeef (weak ) isnaads, through which manyhadeeths were also narrated, and which the seeker of knowledge must pay attention to, because it is notappropriate for the specialist to be unaware of reports that are well known among the scholars of hadeethto be weak, faulty or fabricated. To achieve this, it is essential to persist in reading the books Meezan al-Itidaalby Imam adh-Dhahabi, al-Kaamil fi Duafa ar-Rijaalby Ibn Adiyy, andal-Mawdooaat by Ibn al-Jawzi.

Thirdly:

When the seeker of knowledge of the Prophets Sunnah has memorised a great deal of Sunnah texts, afterthat he may start to examine these texts more closely, finding out about ambiguous or difficult texts(ghareeb al-hadeeth) and the different ways in which they are interpreted. Al-Khateeb al-Baghdaadi (mayAllah have mercy on him) said: Knowledge is understanding and cognizance, not memorizing and narratinga great deal.

End quote from al-Jaami li Akhlaaq ar-Raawi, p. 174

But the seeker of knowledge must be aware of the necessity of limiting himself at the beginning of hispursuit of knowledgeto the abridged commentaries that will explain the difficult texts, and not engage inlengthy study of fiqhi and other issues, which may be too difficult and too time-consuming for the student.He would do well to read an abridged commentary such as al-Mufhim lima Ashkila min Talkhees SaheehMuslimby Imam al-Qurtubi, al-Minhaaj Sharh Saheeh Muslim ibn al-Hajjaajby Imam an-Nawawi. He cansum up the meaning of the hadeeth and explanations of its vocabulary from these books in notes written inhis own copy from which he is memorising the hadeeth, so that when he reviews what he has memorised ofthe Prophets Sunnah, he will also be able to read this summarised explanation of the hadeeth, thusattaining two benefits at the same time.

With regard to studying fiqhi issues that are derived from the hadeeths, that is another matter altogetherwhich he should not seek to learn from the commentaries on hadeeth; rather he should learn that from thebooks of fiqh which organise fiqhi issues into basic essentials and minor issues, according to one of thefour madhhabs.

Fourthly:

With regard to sciences of hadeeth terminology (mustalah al-hadeeth), we advise the seeker of knowledgeto obtain a copy of the book Tahreer Uloom al-Hadeethby Shaykh Abdullah al-Juday and read it, study it

and memorise its contents, because it is a pioneering book in its field which is distinguished by itshighlighting the principles of the hadeeth sciences through examination of the different ways of hadeethcritics and through examination of all the principles that are mentioned in the books of biography. This is inaddition to other books of mustalah al-hadeeth.

If the book is too difficult for the student or he is a beginner, he should limit himself to Nuzhat an-NazrSharh Tuhfat al-Fikrby al-Haafiz Ibn Hajar, or write a summary of the book of Shaykh Abdullah al-Judayand study his summary, so that when he understands it properly, he may move on to study of other booksto increase his knowledge, the most important of which are an-Nukat ala Ibn as-Salaahby al-Haafiz IbnHajar and Fath al-Mugheethby al-Haafiz as-Sakhaawi.

Fifthly:

It is essential to give sufficient time to reading two other types of books too:

1.

Books on ilal wa takhreej, which represent the practical application of hadeeth sciences, from which thestudent may examine many examples of the rulings on and evaluation of hadeeths and isnaads; this willopen up to him more areas of research and study.


6/32

2.

Contemporary studies by specialists in the area of hadeeth, such as the books of al- Allaamah Abd ar-Rahmaan al-Muallimi (may Allah have mercy on him) and specialist academic essays. We are living in atimepraise be to Allahwhen there is a revival of interest in hadeeth sciences the like of which you canhardly find in later periods of the history of Islamic knowledge. Many of these studies include academicdebates and important research on essential topics, which the seeker of hadeeth knowledge should notignore or fail to pay attention to. By reading these contemporary studies he will find that he will increase inknowledge and understanding, and new ideas will come to his mind that require further research and

examination, and perhaps he will play a part in achieving that.Over and above all that, he has to remind himself to fear Allah, may He be exalted, for this is the purpose

of all knowledge, and the one who is distracted by the pursuit of knowledge from acting has gone astrayand is doomed. Rather the effect of acquiring knowledge has to be seen in the humility of the student andhis good manners and attitude towards people.

It was narrated that al-Hasan al-Basri (may Allah have mercy on him) said:

A man would seek knowledge, and soon that would be seen in his humility, his conduct, and the way hespoke and acted. End quote.

Az-Zuhdby Abdullah ibn al-Mubaarak, no. 79

Ibn al-Salaah (may Allah have mercy on him) says:

If a person wants to start seeking knowledge of hadeeth or to learn any of the hadeeth sciences, let himfirst ensure that his intention is correct and sincere and purify his heart of any worldly aims, and let himbeware of the trial of love of leadership. End quote.

Uloom al-Hadeeth, p. 213

And Allah knows best.


7/32


8/32

before Allah He would never give a disbeliever a drink of water in it. It is too insignificant for a Muslim toworry about what he has lost of it or to fear what may happen to him in it. That should also be accompaniedby complete contentment with what Allah has decreed and acceptance of His will and decree. These arethe means of the believer attaining honour and happiness. Taking these ideas on board requires someeffort, repeatedly telling oneself of them, reading books that affirms them and studying and pondering theverses of the Holy Qur'aan which mention them, until they take root in one's heart and become secondnature.

3. Behavioural remedies

This is where one should seek advice from a doctor or psychologist, because some behavioural or physicalcauses may be unknown to people but are well known to skilled doctors with the knowledge that Allah hasenabled them to acquire about the human psyche. You may find a remedy in some foods which help one tosleep properly. The doctor may also find out about some of your bad habits that lead to worry andsleeplessness. In some chronic and difficult cases of insomnia the doctor may also use some calmingmedicines which will reduce or ward off harm.

Shaykh Ibn Uthaymeen says inFataawa Noor ala al-Darb (Fataawa Mutafarraqaat/al-Waswaas wal-Amraad al-Nafsiyyah):

The case mentioned by the questioner may be faced by many young people because of mental or physicalexhaustion. The remedy for that is for the person to allow himself to rest and recuperate; to remember Allah

a great deal and read Qur'aan; to always seek refuge with Allah from the accursed Shaytaan; to always askfor forgiveness because seeking forgiveness is one of the means of attaining good and warding off evil; tostrive to keep company with good people like him, because a good companion is like the carrier of musk -he will either give you some or sell you some or you will find a good smell from him. He should try to keepaway from that which he should not think about, because thinking of something may make a person movefrom imagining it to actually doing it, but if he tries to ignore it and forget it, then by Allahs leave it will ceaseto trouble him. End quote.

We should not forget to point out here the weakness of the reports narrated by some scholars aboutadkhaar to be recited just before going to sleep in order to free oneself from insomnia. Imam al-Nawawiincluded a chapter in his book al-Adhkaar(p. 70) entitled:

Bab ma yaqool idha qaliqa fi Firaashihi fa lam yanam (What to say if one feels anxious in bed and cannotsleep):

We narrated in the book of Ibn al-Sunni that Zayd ibn Thaabit (may Allah be pleased with him) said:

I complained to the Messenger of Allah (blessings and peace of Allah be upon him) about insomnia that Iwas suffering from. He said: Say: O Allah, the stars have come out and eyes have closed, and You are theEver Living, the One Who sustains and protects all that exists; neither slumber nor sleep overtakes You. OEver-Living, O Sustainer, bring calm to my night and let my eyes sleep. O Allah, take away from me what Iam suffering.

And we narrated from Muhammad ibn Yahya ibn Habbaan from Khaalid ibn al-Waleed (may Allah bepleased with him) that he suffered from insomnia and he complained about that to the Prophet (blessingsand peace of Allah be upon him), and he told him, when going to sleep, to seek refuge in the perfect words

of Allah from His anger and from the evil of His slaves and from the whisperings of the devils, lest theycome near. This hadeeth is mursal; Muhammad ibn Yahya is a Taabii.

And we narrated in the book of al-Tirmidhi, in a daeef report that was classed as such by al -Tirmidhi, thatBuraydah (may Allah be pleased with him) said: Khaalid ibn al-Waleed (may Allah be pleased with him)complained to the Prophet (blessings and peace of Allah be upon him): O Messenger of Allah, I cannotsleep at night because of insomnia. The Prophet (blessings and peace of Allah be upon him) said: Whenyou go to your bed, say: O Allah, Lord of the seven heavens and what they shade, Lord of the seven earthsand what they contain, Lord of the devils and what they misguide, be a protection for me from the evil of allYour creation, lest any of them wrong me or transgress against me. The one who is under Your protectionis honoured; may You be glorified and praised, there is no god beside You, there is no god but You. Endquote.

These hadeeths are daeef, as has been determined by the scholars such as Ibn Hajar in Nataaij al-Afkaar,3/114 and al-Mataalib al-Aaliyah, 4/20; and by al-Albaani in al-Silsilah al-Daeefah, 2403, and others.



9/32

Islam Q&A

Related fatwa

Our worries are bothering us a great deal!She feels anxiouswhat should she do?What is the best way to treat anxiety?Can Muslims be affected by psychological problems?Being Successful in Life

A righteous young man is overwhelmed with worry and anxiety. What is the remedy?He has taken on the responsibility and feels anxious and depressed
http://islamqa.info/en/20130http://islamqa.info/en/20130http://islamqa.info/en/21515http://islamqa.info/en/21515http://islamqa.info/en/21515http://islamqa.info/en/21515http://islamqa.info/en/21677http://islamqa.info/en/21677http://islamqa.info/en/21843http://islamqa.info/en/21843http://islamqa.info/en/22704http://islamqa.info/en/22704http://islamqa.info/en/30901http://islamqa.info/en/30901http://islamqa.info/en/45847http://islamqa.info/en/45847http://islamqa.info/en/45847http://islamqa.info/en/30901http://islamqa.info/en/22704http://islamqa.info/en/21843http://islamqa.info/en/21677http://islamqa.info/en/21515http://islamqa.info/en/20130


10/32

174660: Sunnah and Bidah

I have read many fatwas (verdicts) about innovation and my question is, if the Prophet (peace be upon him)practiced something do we have to practise EXACTLY as he did it? If we dont do it EXACTLY then is itinnovation? Because I've read a lot of the fatwas and in a lot of it many of the practices are consideredBIDAH. For example, the Prophet (Peace be upon him) did emphasize on the virtue of dua (supplication)in congregation. Now if its practised after fardh salah (compulsory prayers) why is it an innovation? Is the

sunnah (prophetic teaching) of the Prophet subject to exactly the way he did, the time he did etc etc. If wedo it at a different time is it innovation? Say for example if its sunnah to read Surah Kahf on Friday. Now if Iread surah Kahf every Monday and Tuesday, will it be considered a bidah? Im still making Ibadah(worship). Why is it subject to TIME?Praise be to Allah.Firstly:

No doubt it is obligatory for the Muslim to be a follower of his Prophet (blessings and peace of Allah beupon him) in what he prescribed and it is not permissible for him to go against that or to introduce anyinnovation into the religion, because of the evidence that indicates that it is obligatory to follow and it isforbidden to introduce innovation. But it should be noted that differing from the way of the Prophet(blessings and peace of Allah be upon him) and falling into bidah may mean one of two things:

(i)

introducing an act of worship for which there is no basis in Islam, such as touching graves and seeking helpfrom their occupants. The scholars call this real innovation (al-bidah al-haqeeqah). This is that which wasnot prescribed at all.

(ii)

the act of worship may be originally prescribed in Islam, and what is contrary to the sunnah may have to dowith defining a certain time or place for it, or a certain number of times it is to be repeated, or the manner inwhich it is to be done or the reason for which it is to be done. This is called innovation by addition (al-bidahal-idaafiyyah); it is not bidah unless it is done regularly and repeatedly. If it is done only once or twicewithout adhering to that, then it is not bidah, such as if people pray qiyaam (night prayer) in congregation(jamaaah) on some occasion, without thinking that there is any particular virtue in doing so.

Hence ash-Shatibi (may Allah have mercy on him) said, discussing the innovation by addition: The wordbidah refers to an invented way of doing something in Islam that is similar to what is prescribed, of whichthe intention is to go to extremes in worshipping Allah, may He be glorified.

That includes regularly adhering to certain manners and forms of worship, such as reciting dhikr(remembrance of Allah) together in unison, taking the birthday of the Prophet (blessings and peace of Allahbe upon him) as an Eid (festival), and so on.

It also includes adhering to specific acts of worship at specific times that were not defined as such inshareeah (Islamic law), such as always fasting on the fifteenth of Shaban (an-nusf min Shaban) andspending that night in prayer (qiyam).

End quote from al-Itisam, 1/37-39

Adhering to a thing means doing it regularly and repeatedly.

Secondly:

Dua (supplication) is prescribed during the prayer and following it, according to the correct scholarlyopinion. What is not allowed is reciting dua in unison. The evidence for it being prescribed to offer duaafter the prayer is as follows:

1.

It was narrated that Ali ibn Abi Talib (may Allah be pleased with him) said: When the Prophet (blessingsand peace of Allah be upon him) said the salam (greetings in conclusion) at the end of the prayer, he wouldsay: Allahumma ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma alantu wa ma asraftu wama anta alamu bihi minni. Anta al-muqaddim wa anta al-muakhkhir la ilaha illa anta (O Allah! Forgive me

what I have done in the past, and what I will do in the future, and what I have concealed, and what I havedone openly, and what I have exceeded in, whatever You know about me more than I. You are the OneWho brings forward, and You are the One Who puts back, there is no god except You).


11/32

[Abu Dawood]. This does not contradict the report that says that the Prophet (blessings and peace of Allahbe upon him) said this dua before the salam. The Prophet (blessings and peace of Allah be upon him)used to recite this dua in both places. See: al-Majmoo.

2.

It was narrated that Abu Umamah (may Allah be pleased with him) said: It was said to the Messenger ofAllah (blessings and peace of Allah be upon him): Which dua is most likely to be heard? He said: (Thatwhich is said) in the last part of the night and at the end of the obligatory prayers. [al-Tirmidhi]

at the end of the prayers may refer to after the prayers or in the last part of the prayers. In the followinghadeeth, for example, what is meant is after the prayer: Uqbah ibn Amir (may Allah be pleased with him)said: The Messenger of Allah (blessings and peace of Allah be upon him) instructed me to recite al-Muawwidhat (soorahs that give protection) at the end of every prayer (i.e., after the prayer).

[Ahmad, Abu Dawood]

As for reciting dua in unison, there is no report that speaks of it;hence doing it regularly following theprayers comes under the heading of bid ah.

So acts of worship must be done as prescribed by shareeah in six ways: quantity, manner, time, place,reason and type. For more details of that please see the answer to question no. 21519

Thirdly:

There is nothing wrong with reading Soorat al-Kahf on days other than Friday, if the reader wants to do thator if it so happens as part of his regular daily portion of Quran, and he will have a tenfold reward for eachletter, as is the reward for reading other soorahs (chapters). But that is on condition that he does not setaside a special day for reading it, as is the case on Fridays, and hence he should not believe that reading iton this day is better than reading it on other days or that there is a particular virtue of reading it on a specificday that is like the virtue of reading it on Friday, because that virtue applies only to Friday, according tothose who say that the hadeeth which speaks of that is saheeh (authentic).



12/32

126306: The meaning of being sincere towards Allah and how the Muslim can achieve that

Worship has three pillars, one of which is being sincere towards Allah. How can we be sincere towardsAllah? I am very ambitious, and I want to acquire the greatest amount of shari knowledge, and I want to bea daaiyah. Allah has blessed me with many talents which are needed for dawah and spreadingknowledge, and I want to be strong enough to pray qiyaam and fast. I have memorised the Book of Allah infull and now I am in the process of reinforcing my memorisation and learning how to recite it properly. I am

learning shari knowledge and I have a number of projects and ideas for serving the Book o f Allah andsupporting the Deen, but my progress is slow for a number of reasons and because of many obstacles,especially from my family and the society around me -- how much I am suffering from them! Because ofphysical weakness and health problems, I am not able to expend a great deal of effort, and if I do, I willspend several days unable to move. I always write out schedules for all these tasks and I try to follow them,but I cannot do that because of changing circumstances. I live on my own and I cannot find a sister to sharemy goals or a leader to help me and follow up with me so that I can fulfil my ambitions. I have looked agreat deal but I cannot find anyone and I do not know the reason why I am so slow; is it because sinceritytowards Allah is something that I have not achieved yet or what? This makes me very sad and pains me agreat deal, and holds me back from reaching my goals. If there is any advice, then do not withhold it fromme, because I am in the greatest need.Praise be to Allaah.Firstly:

Sincerity towards Allah is the best type of sincerity. The Muslim is being sincere towards his Lord if heachieves sincerity in three aspects: faith and proper belief, acts of obedience, and morals and manners.Faith does not mean mere wishful thinking. The one who is sincere in his faith is the one who attains faith inthe way his Lord wants from him, which includes sincerity in faith, sincerity in intention, and sincerity in fearof Allah, may He be exalted. Not every act of obedience is sincere unless it is done, both outwardly andinwardly, in a manner which Allah likes.

Allah has described the sincere in one verse, in which He says (interpretation of the meaning):

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allaah) that you turn yourfaces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allaah,

the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk,to the orphans, and to Al-Masaakeen (the poor), and to the wayfarer, and to those who ask, and to setslaves free, performs As-Salaah (Iqaamat-as-Salaah), and gives the Zakt, and who fulfil their covenantwhen they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting(during the battles).Then Allah says, after listing all these attributes: Such are the people of the truth andthey are Al-Muttaqoon (the pious)

[al-Baqarah 2:177].

Ibn Katheer (may Allah have mercy on him) said:

This verse includes a number of great meanings, important principles and sound beliefs.

Tafseer Ibn Katheer, 1/485.

Shaykh Abd al-Rahmaan al-Sadi (may Allah have mercy on him) said: Such means those who have thecharacteristics mentioned, such as good beliefs and actions which are the effect, evidence and light of faith;the morals and manners which lend dignity to man and are the essence of humanity. These are the oneswho are the people of the truth, whose faith is sincere, because their actions confirm their faith. And theyare Al-Muttaqoon (the pious), because they refrained from what is forbidden and did what is enjoined,because these things include all good attributes by implication, and because fulfilling ones covenantis theessence of the entire religion, and because the acts of worship mentioned in this verse are the greatestacts of worship and the one who does them will undoubtedly do other acts of worship. They are therighteous, the sincere people of truth, the pious.

Tafseer al-Sadi, p. 83

Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allah have mercy on him) said:

Among the things we learn from this verse is that what is mentioned is true sincerity towards Allah andtowards His creation, because Allah says: Such are the people of the truth; they are sincere towardsAllah, as on the basis of these good beliefs they establish faith and belief in Allah, the Last Day, the Angels,the Book and the Prophets, and they establish prayer, pay zakaah, and give what is dear to them to thecharitable causes mentioned. As for their sincerity towards Allah's creation, that is included in the words of


13/32

Allah: who fulfil their covenant when they make it, which is one of the signs of sincerity. Hence Allah says:Such are the people of the truth, as they are sincere in their beliefs, in their interactions with Allah andwith other people.

Tafseer Soorat al-Baqarah, 2/293, 294

Secondly:

You should note that sincerity with Allah is not something that we can make a show of and convinceourselves of whilst abandoning righteous deeds. Rather sincerity towards Allah is in the intention and in the

action when we do it and when the means of doing it become available. The one who is sincere towards hisLord will, by means of the sincerity of his intention, attain that (reward) which the one who does the actionattains, if something keeps him from doing the action. It was narrated from Sahl ibn Hunayf (may Allah bepleased with him) that the Prophet (blessings and peace of Allah be upon him) said: Whoever sincerelyasks Allaah for martyrdom, Allaah will cause him to attain the status of the martyrs, even if he dies in hisbed. Narrated by Muslim, 1909.

Ibn al-Qayyim (may Allah have mercy on him) said:

A person can have nothing more beneficial than sincerity towards his Lord in all his affairs, along withsincerity of resolve, so he should be sincere towards Him in his resolve and in his actions. Allah says(interpretation of the meaning): And when the matter (preparation for Jihaad) is resolved on, then if theyhad been true to Allaah, it would have been better for them [Muhammad 47:21]. So his happiness lies in

sincerity of resolve and sincerity of action. Sincerity of resolve means certain desire to do an action and nothesitating to do it. If his resolve is sincere, all that is left is sincerity of action, which is doing ones best andstriving ones utmost when doing it , and not letting anything, outward or inward, hold him back from it.Resolve of purpose prevents him from becoming weak-willed and sincerity of action prevents him frombecoming lazy or lethargic. If a person is sincere towards Allah in all his affairs, Allah will give him morethan He gives to others, and this sincerity results from true love of Allah and true trust in Him. So the mostsincere of people is the one who is loves Allah most and puts most trust in Him.

Al-Fawaaid, p. 186, 187

Thirdly:

A Muslim may be confused as where to begin, and how he should order his affairs by night and day. Butthis should not form an obstacle for the one who seeks to do good or seek knowledge or call people to

Allah. The Muslim may rid himself of this confusion by organising his time. He can allocate the first part ofhis day for memorizing Qur'aan, and he can organise the rest of his days for seeking knowledge by meansof tapes, reading books, and attending classes and study circles, and fulfilling whatever duties he or shemay have as a husband or wife, whether he or she is working or not.

What we advise our sister to do is to start and not delay, and to be sincere in your intention so that Allah willmake your affairs easy for you.

For more information please see the answer to question number105308.

We ask Allah to help you to obey Him and to guide you and give you strength.



14/32


15/32

Fourthly: The act of worship must be in accordance with shareeah in how it is done.

If a person does an act of worship that is acceptable in its type, amount and reason, but he goes againstshareeah in the manner in which he does it, then it is not valid. For example, a man breaks wind etc. anddoes wudoo, but he washes his feet and then wipes his head, then washes his hands, then washes hisfaceis his wudoo valid? Not at all, because he has gone against shareeah in the way in which he did it.

Fifthly: the act of worship must be in accordance with shareeah with regard to its timing.

For example, if a person fasts Ramadaan in Shabaan, or in Shawwaal, or he prays Zuhr before the sun

has passed its zenith, or after the shadow of an object becomes equal in length to it because if he praysbefore the sun has passed its zenith he is praying before the time has come, and if he prays after theshadow of an object becomes equal in length to it he is praying after the time has gone his prayer is notvalid.

Hence we say that if a person deliberately does not pray until the time for that prayer is over, with no validexcuse, his prayer will not be accepted even if he prays a thousand times. Hence we follow an importantprinciple in this regard which is that in the case of every act of worship that is to be done at a certain time, ifa person does it outside of the proper time with no valid excuse, it will not be accepted, rather it will berejected.

The evidence for that is the hadeeth of Aaishah (may Allaah be pleased with her) who said that theProphet (peace and blessings of Allaah be upon him) said: Whoever does an action that is not in

accordance with this matter of ours (i.e., Islam) will have it rejected.Sixthly: the act of worship must be in accordance with shareeah with regard to the place where it is done.

If a person stands in Muzdalifah on the day of Arafah, this standing is not valid, because the act of worshipis not in accordance with shareeah with regard to the place where it is done. Similarly, fo r example, if aperson were to do itikaaf in his own house, that would not be valid, because the place of itikaaf is themosque. Hence it is not valid for a woman to do itikaaf in her house, because this is not the place foritikaaf. The Prophet (peaceand blessings of Allaah be upon him) saw some of his wives had set up tents inthe mosque; he told them to take them down and not to do itikaaf, but he did not tell them to do itikaaf intheir houses. This indicates that the women should not do itikaafin their houses because that goes againstshareeah with regard to the place where it is done.

So with regard to these six factors, an act of worship is not regarded as following shareeah unless it

combines all six:

1- Reason

2- Type

3- Amount

4- Manner

5- Time

6- Place

(ends).


16/32

177561: Does the fact that Allah answers the prayers of the disbelievers indicate that what they believe istrue?

I am a Muslim convert, Alhamdulillah. I was raised a misguided Christian kaafir, and then Allah guided meto Islam and the Sunnah. However, I then adopted Shiite beliefs and did many horrible sins like insulting theSahaba of the Prophet : such as Abu Bakr, Umar, Uthman, Lady Aisha, etc (May Allah Bless Them All). Ihave just repented and returned to the Sunnah and I am a Sunni Muslim insha'Allah and Alhamdulillah! I'm

crying in repentance, may Allah accept it. What should I do with Shi'ite books I have since they have thename of Allah written in them should I put them away somewhere or throw them out?Also I suffer from terrible waswas (likely from the sins of cursing the sahaba, and lying against Allah withblasphemies like comparing his creation to him with the Shi'ites so-called "12 Imams" which are all scholarsof Ahl al-Sunnha like Ali ibn Abi Talib RA, etc. and the Mahdi will be born later at the end of time when theMuslim Prophet Isa AS returns). I don't even want to speak of them, as I know the hadith says not to talk oract upon the waswas one hears. But I feel as if the shaytan is giving me horrific waswas to try to scare meabout whether the Deen I know is true really is true Allah FORGIVE ME (I'm nearly crying as I write this)!!!The shaytan's waswas tells me "are you sure about Allah" and then shaytan scares me with thoughts thatother accursed kuffar pagan religions allegedly are "appealing" I know the hadith tells us that at the time ofdeath these fears can occur http://islam-qa.com/en/ref/60191/death%20jew%20christian And you said thisthe greatest trial. I know that Allah is the truth and Islam is the only salvation from the accursed hellfireAllah Protect me. Allah is One and Prophet Muhammad ibn Abdullah is his slave and final Messenger. Andall the Prophets AS throughout history were Muslims as well.Also how do we answer claims of the kuffar (like Christians, Jews, etc) who claim that their kuffar false"prayers" allegedly produced them "miracles" we know that Allah will answer the person who calls upon himand that this world is a test. I found this link interesting http://www.onislam.net/english/ask-about-islam/faith-and-worship/heart-and-soul/166077-does-allah-answer-the-prayers-of-non-muslims.html?Soul="But what about those millions of people around the world who will tell you that Jesus or such-and-suchsaint or anyone else answered their prayers? What they got in response was no more than what wasalready written for them. Even if they hadnt prayed, they would have got that thing . Nothing happens bycoincidence or chance in the meaning that it was unplanned by Allah. Only sincere supplication to God(Allah) alone can change what is written.

So, Allah (God) does answer non-Muslims when they ask Him for something. Anything else they get is onlywhat was already written for them."Also it makes me feel good to read about the stories of the miracles Allah bestowed on the Prophet andupon the righteous Muslims today like being cured of diseases like cancer see one example an AmericanMuslim convert woman named Aminah Assilmi.Praise be to Allaah.Firstly:

Praise be to Allah Who has guided you to Islam and given you the blessing of Tawheed (belief in HisOneness), and has brought you back to the truth by His grace, kindness and blessing. We ask Allah tomake you steadfast in adhering to the truth and to guide you to true guidance and goodness, and to helpyou to fear Him in word and deed. You have done well by wishing to learn and in your eagerness to find outthe truth. We ask Allah to bless you with understanding of Islam.

Secondly:

If you know of some daaiyahs (callers to Islam) and seekers of knowledge who are trustworthy in terms oftheir knowledge and methodology, who need such books in order to refute the Shiah and point out h owthey are misguided, you could give these books to them, so long as they are safe from their evil and canmake use of them in calling people to the right way.

If you are not able to do that, then you can destroy them by burning them, burying them or cutting them upin such a way as to obscure verses of the Quraan and names of Allah, and if some words remain visiblethat does not matter. You could use a paper shredder for this purpose.

Please see also the answer to question no.5390

Thirdly:

What you are facing of waswaas (whispers from the Shaytaan) is something ordinary that happens tobelievers; you should not be worried or distracted by it, but you have to try to get rid of it by doing thefollowing:

1. Seeking refuge with Allah and seeking His help


17/32

2. Remembering Allah and trying to control your thoughts so that you can put a stop to these whispers

3. Focusing strongly on worship and following the commands of Allah, seeking His pleasure thereby.When you focus completely on worship in a serious and real manner, you will forget about the distraction ofthese whispers, in sha Allah.

4. Turning to Allah a great deal and calling upon Him in duaa, asking Him to heal you from thisproblem.

Please see also the answer to question no.12315

Fourthly:

Duaa (supplication) is of two types:

1. Duaa in the sense of worship.What is meant is that a person worships Allah, may He be exalted,persistently with any kind of worship, in the heart, by physical actions or in financial terms.

2. Duaa in the sense of asking, which is asking to be given that which is of benefit orfor that which isharmful to be warded off. In other words it is asking Allah, may He be exalted, for that which will benefit onein this world and in the Hereafter, and to ward off that which will harm him in this world and in theHereafter.

This is something that believers and non-believers have in common.

Please see the answer to question no.113177

Fifthly:

The supplication of the disbelievers, if it is a supplication to someone other than Allah, such as thesupplication of the Christians to their object of worship the Messiah (peace be upon him) or to the VirginMary, or the supplication of idol worshippers to their idols, is a supplication based on misguidance that willnot bring any benefit; rather it will be a cause of punishment for them in the Hereafter, because it isassociating others with Allah, may He be exalted.

Allah, may He be exalted, says (interpretation of the meaning):

For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whomthey (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (atthe edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the

disbelievers is nothing but an error (i.e. of no use)[ar-Ra d 13:14].

Ibn Katheer (may Allah have mercy on him) said in his Tafseer(2/785):

What is meant is that just as the one who stretches forth his hand to the water, either to take some of itfrom a distance will not benefit from the water that does not reach his mouth, similarly these mushrikeenwho worship another god alongside Allah will never benefit from that in this world or in the Hereafter. Endquote.

Sixthly:

The supplication of the disbelievers to Allah may be answered sometimes, for reasons such as establishingproof against the disbelievers or to prove their disbelief, denial and stubbornness; or to restore justice to

those among them who have been wronged, because Allah enjoins justice and forbids injustice; or becauseHe has guaranteed to provide for them in this world, so if they ask Him for provision He grants it to them; orto manifest His kindness, generosity and blessing to all people.

Allah, may He be exalted, says (interpretation of the meaning):

And when harm touches you upon the sea, those that you call upon besides Him vanish from you exceptHim (Allah Alone). But when He brings you safely to land, you turn away (from Him). And man is everungrateful

[al-Isra 17:67].

Say (O Muhammad SAW): Who rescues you from the darkness of the land and the sea (dangers likestorms), when you call upon Him in humility and in secret (saying): If He (Allah) only saves us from this

(danger), we shall truly be grateful.Say (O Muhammad SAW): Allah rescues you from it and from all (other) distresses, and yet you worshipothers besides Allah

[al-Anaam 6: 63-64]
http://islamqa.info/en/12315http://islamqa.info/en/12315http://islamqa.info/en/12315http://islamqa.info/en/11317http://islamqa.info/en/11317http://islamqa.info/en/11317http://islamqa.info/en/11317http://islamqa.info/en/12315


18/32

Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Whoremoves the evil, and makes you inheritors of the earth, generations after generations. Is there any ilah(god) with Allah? Little is that you remember!

[an-Naml 27:62]

And He gave you of all that you asked for, and if you count the Blessings of Allah, never will you be able tocount them. Verily! Man is indeed an extreme wrong-doer, - a disbeliever (an extreme ingrate, deniesAllahs Blessings by disbelief, and by worshipping others besides Allah, and by disobeying Allah and HisProphet Muhammad SAW)

[Ibraaheem 14:34].

The apparent meaning of these verses indicates that the fact that Allah answers some of the prayers of thedisbelievers is to prove their disbelief and denial, and to establish proof against them, or to manifest Hismercy, grace and kindness by helping those who are in desperate need and saving those who are indistress.

The Messenger of Allah (blessings and peace of Allah be upon him) said: Fear the prayer of theoppressed, even if he is a disbeliever, for there is no barrier (between it and Allah).

Narrated by Ahmad, 12140; classed as hasan by al-Albaani in Saheeh at-Targheeb wat-Tarheeb, 2231

This indicates that Allah responds to the prayer of the disbeliever who is wronged, because Allah enjoinsjustice and forbids injustice, and He restores justice to those who are wronged even if they are disbelievers,because His justice is perfect.

Shaykh al-Islam Ibn Taymiyah said in Majmoo al-Fataawa, 1/206:

All of mankind, both believers and disbelievers, ask of Allah and Allah may answer the supplication of thedisbeliever. If the disbelievers ask Allah for provision, He grants them provision and water. If harm touchesthem at sea, they will turn to no one except Him. Then when He brings them safely to land, they turn awayand man is ever ungrateful. End quote.

He also said in Majmoo al-Fataawa, 1/233:

With regard to answering the prayers of those who ask, in general terms Allah answers the supplication ofthe one who is in distress and of the one who is wronged, even if he is a disbeliever. End quote.

Seventhly:The fact that Allah answers the supplication of the disbelievers does not imply that He loves them or thatHe supports or honours them, or that He is pleased with their religion and beliefs. Rather that might be partof letting them get carried away (in their misguidance) and hastening good things for them in this world sothat they may taste the punishment in the Hereafter. Allah, may He be glorified and exalted, does not lovethe disbelievers and is not pleased with them or their disbelief.

Ibn al-Qayyim said in Ighaathat al-Lahfaan, 1/13:

Not everyone whose supplication Allah answers has attained His pleasure or love, nor is He pleased withhis actions. He may answer the prayers of the righteous and evildoers, believers and disbelievers.

Many people offer supplication in which they overstep the mark, or stipulate conditions, or ask for things forwhich it is not permissible to ask. Then they get that or some of it, and they think that their actions are

righteous and pleasing to Allah, but they are in the same position as one who is given abundant wealth andchildren so that he might get carried away (in his misguidance), whilst he thinks that Allah is hastening togive him all good things. But Allah, may He be exalted, says (interpretation of the meaning):

So, when they forgot (the warning) with which they had been reminded, We opened to them the gates ofevery (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden,We took them to punishment, and lo! They wereplunged into destruction with deep regrets and sorrows.

[al-Anaam 6:44].

Supplication may be an act of worship for which the one who does it will be rewarded, or it may be askingto have ones needs met but that may be harmful to the individual: eitherhe will be punished as a result ofwhat he gets or he will be lowered in status, so he gets his needs met but is punished for neglecting his

duties or overstepping the mark. End quote.Shaykh al-Islam Ibn Taymiyah said in Iqtida as-Siraat al-Mustaqeem, p. 89

Not everyone to whom Allah grants provision and help, whether in response to his supplication orotherwise, is among those whom Allah loves and helps; rather He, may He be glorified, grants provision to


19/32

believers and disbelievers, righteous and evildoers. He may answer their supplication to give them whatthey ask for in this world, but they have no share of the hereafter.

The scholars stated that some disbelievers who were Christians besieged a Muslim city and their water ranout, so they asked the Muslims to give them some fresh water and they would lift the siege from them. TheMuslim leaders discussed the matter and said, rather we should leave them until thirst has weakened them,then we can defeat them. Then the Christians prayed for rain and asked Allah to give them water, and Heanswered their prayer. Some of the common people were confused, so the king said to one of the scholars:Say something to explain the situation to the people. So he issued instructions that a minbar be set up for

him and he said: O Allah, we know that these are among those whose provision You have guaranteed, asYou say (interpretation of the meaning): And no (moving) living creature is there on earth but its provisionis due from Allah [Hood 11:6]. They called upon You in distress, and You answer the one who is in distresswhen he calls upon You. You granted them rain, because You have guaranteed their provision andbecause they called upon You in distress, not because You love them or because You love their religion.Now we want to see a sign that will make faith steadfast in the hearts of Your believing slaves. So Allahsent against them (the enemy) a wind that destroyed them, and so on.

Under this heading also comes one who may offer supplication but overstep the mark in doing so, either byasking for that which is not appropriate or by offering supplication in which there is disobedience towardsAllah, whether it be by associating others with Him (shirk) or otherwise. Then if he gets some of what hewanted, he think that this is an indication that his deed was righteous. He is like the one who is given

abundant wealth and sons so that might get carried away (in his misguidance), so he thinks that goodthings have been hastened for him. But Allah, may He be exalted, says (interpretation of the meaning):

Do they think that We enlarge them in wealth and children,

We hasten unto them with good things (in this worldly life so that they will have no share of good things inthe Hereafter)? Nay, but they perceive not

[al-Muminoon 23:55].

Eighthly:

When Allah answers some of the supplications of the disbelievers, it takes the form of fulfilling some of theirwishes with regard to worldly matters.

But when Allah answers the supplication of the Muslim, one of three things happen: either he is given what

he asked for, or an equivalent evil is diverted from him, or it (the reward for the supplication) is stored up forhim in the Hereafter.

The Prophet (blessings and peace of Allah be upon him) said: There is no Muslim who o ffers supplicationin which there is no sin or severing of ties of kinship, but Allah will give him one of three things in return forit: either what he asked for will be hastened for him, or (reward) will be stored up for him in the Hereafter oran equivalent evil will be diverted from him.

Narrated by Ahmad, 10749; classed as saheeh by al-Albaani in Mishkaat al-Masaabeeh, 2199

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in Fath al-Baari, 11/95:

Everyone who offers supplication receives a response, but the response may vary. Sometimes he will getexactly what he asked for, and sometimes he will be compensated (with something equivalent). There are

saheeh hadeeths which speak of that. End quote.Please see also the answer to question no.153316


Islam Q&A

Related fatwa

Disposing of papers in which Allaahs name is mentionedThe meaning of Allaahs name al-MusawwirSuffering From Waswas (Insinuating Whispers) of the Shaytan About the Essence of Allah
http://islamqa.info/en/153316http://islamqa.info/en/153316http://islamqa.info/en/153316http://islamqa.info/en/5390http://islamqa.info/en/5390http://islamqa.info/en/11317http://islamqa.info/en/11317http://islamqa.info/en/11317http://islamqa.info/en/11317http://islamqa.info/en/12315http://islamqa.info/en/12315http://islamqa.info/en/12315http://islamqa.info/en/11317http://islamqa.info/en/5390http://islamqa.info/en/153316


20/32

31807: Actions that put a person beyond the pale of Islam

What are the actions which, if a Muslim does them, he will be an apostate from Islam?.Praise be to Allaah.Shaykh Abd al-Azeez ibn Abd-Allaah ibn Baaz (may Allaah have mercy on him) said:

Note that Allaah has commanded all people to enter Islam and to adhere to it and to beware of whatever iscontrary to it. He sent His Prophet Muhammad (peace and blessings of Allaah be upon him) to call mankindto that. He tells us that those who follow him will be guided and that those who turn away from him havegone astray. In many verses He warns against the means that lead to apostasy and all forms of shirk andkufr. The scholars (may Allaah have mercy on them) have said, when discussing apostasy, that a Muslimmay apostatize from his religion by doing many acts that nullify Islam, which makes it permissible to shedhis blood and seize his wealth, and which will put him beyond the pale of Islam. Among the most seriousand most common of these things are ten which were mentioned by Shaykh Muhammad ibn Abd al -Wahhaab and other scholars (may Allaah have mercy on them all). We will mention them in brief here, sothat you and others can beware of them, in the hope that you will be safe and sound. We will also explain alittle about them after mentioning each one.

1Shirk or associating others in worship with Allaah. Allaah says (interpretation of the meaning):

Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom Hewills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed faraway

[al-Nisa 4:116]

Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, andthe Fire will be his abode

[al-Maaidah 5:72]

That includes praying to the dead, seeking their help, making vows and offering sacrifices to them or to thejinn or to the grave.

2Whoever sets up intermediaries between himself and Allaah, asks them to intercede, and puts his trust

in them, is a kaafir according to scholarly consensus.3 Whoever does not regard the mushrikeen as kaafirs, or doubts that they are kaafirs, or regards theirway as correct, is a kaafir.

4Whoever believes that anything other than the teaching of the Prophet (peace and blessings of Allaahbe upon him) is more complete than his teachings, or that the rulings of anyone else are better than hisrulingssuch as those who prefer the rule of false laws to his rulingsis a kaafir.

5Whoever hates any part of that which the Prophet (peace and blessings of Allaah be upon him) brought,even if he acts in accordance with it, is a kaafir, because Allaah says (interpretation of the meaning):

That is because they hate that which Allaah has sent down (this Quraan and Islamic laws); so He hasmade their deeds fruitless

[Muhammad 47:9]6Whoever makes fun of anything in the religion of the Prophet (peace and blessings of Allaah be uponhim), or makes fun of any texts that refer to rewards or punishments, is a kaafir. The evidence for that is theverse (interpretation of the meaning):

Say: Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and HisMessenger that you were mocking?

Make no excuse; you disbelieved after you had believed

[al-Tawbah 9:65-66]

7Sihr (witchcraft)including spells to turn one person against another or to make someone love another.Whoever does this or approves of it is a kaafir. The evidence for that is the verse (interpretation of the

meaning):but neither of these two (angels) taught anyone (such things) till they had said, We are for trial, sodisbelieve not (by learning this magic from us)

[al-Baqarah 2:102]


21/32

8Supporting the mushrikeen and helping them against the Muslims. The evidence for that is the verse inwhich Allaah says (interpretation of the meaning):

O you who believe! Take not the Jews and the Christians as Awliyaa (friends, protectors, helpers), theyare but Awliyaa of each other. And if any amongst you takes them (as Awliyaa), then surely, he is one ofthem. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers andunjust)

[al-Maa'idah 5:51]

9Whoever believes that some people are allowed to operate outside the law of Muhammad (peace andblessings of Allaah be upon him) just as al-Khidr operated outside the law of Moosa (peace be upon him) isa kaafir, because Allaah says (interpretation of the meaning):

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he willbe one of the losers

[Aal Imraan 3:85]

10 Turning away from the religion of Allaah, not learning it and not acting in accordance with it. Theevidence for that is the verse (interpretation of the meaning):

And who does more wrong than he who is reminded of the Ayaat (proofs, evidences, verses, lessons,signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from theMujrimoon (criminals, disbelievers, polytheists, sinners)

[al-Sajdah 32:22]

With regard to all of these acts that nullify Islam, it makes no difference whether a person is joking, seriousor afraid, unless he is forced to do it. All of them are very serious, and they all happen a great deal. TheMuslim should beware of them and fear falling into them. We seek refuge with Allaah from the things thatmay incur His wrath and painful punishment. May Allaah send blessings and peace upon the best of Hiscreation, Muhammad, and upon his family and companions.

The fourth category includes those who believe that the systems and laws devised by men are better thanthe shareeah of Islam, or equal to it; or that it is permissible to refer to them for judgements and rulings,even if he believes that referring to shareeah is better; or that the Islamic system is not fit to be applied inthe twentieth century; or that it was the cause of the Muslims backwardness; or that it should be limited to a

persons relationship with his Lord and not have anything to do with the other affairs of lifeThe fourth category also includes those who think that carrying out the ruling of Allaah by cutting off thehand of the thief or stoning the married adulterer is not appropriate in the modern age.

That also includes: everyone who believes that it is permissible to rule according to something other thanthe laws of Allaah with regard to interactions, hudood punishments or other matters, even if he does notbelieve that that is better than the ruling of shareeah, because by doing so he is regarding as permissiblesomething that Allaah has forbidden according to consensus, and everyone who regards as permissiblesomething that Allaah has forbidden and is well known to be forbidden in Islam, such that no Muslim hasany excuse for not knowing that it is forbidden, such as adultery, alcohol and riba, and ruling by somethingother than the shareeah of Allaah, is a kaafir according to the consensus of the Muslims.

We ask Allaah to help us all to do that which pleases Him, and to guide us and all the Muslims to His

Straight Path, for He is All Hearing, Ever-Responsive. May Allaah send blessings and peace upon ourProphet Muhammad and his family and companions


22/32

178: Interweaving the name of Allah and Muhammad

What is the ruling on having the word allaah and the word muhammad written in an interwoven fashionon the door of a mosque?Among what the Islamic shariahasserts is the binding and coupling of the testimony of oneness for Allahand the testimony of the calling and message of prophet Muhammad (peace and blessings of Allah be

upon him). Examples of such linking are in the adhanfor salaatand in the iqaamah for it. Additionally, inahadith the prophet (peace be upon him) teaches:

Islam was builtupon five pillars: to witness that there is no deity except Allah, and that Muhammad is themessenger of Allah .

It represents what a mukallaf (one who is legally capable, liable for ones actions, and obliged to performrequired acts, which in Islamic law, shariah, starts at puberty) is required to believe. It must be understoodtogether, and are pronounced together as a testimony of belief. As for writing it interwoven, nothing isavailable neither in the Book of Allah nor in the Sunnah of the Prophet (peace and blessings of Allah beupon him). As a result, there is great danger in this. For it has a resemblance to the false precept in theChristian faith of trinity, and the concept that the father and the son and the holy spirit are one deity.Further, it could be construed as an emblem representing the false faith of the unity of existence. In

addition, it may be used as support for the extremism in the Prophet and worshipping him with Allah.Therefore, writing the name of Allah (the Most High) with the name of his prophet Mohammed (peace andblessings of Allah be upon him) in this way, i.e. making the letters of their names interwoven and thecrossing of the letters of each of their names with the other, must be prevented. It is even not permissible towrite (Allah - Muhammad) on the door of the masjid, nor in other locations, due to the confusion,misrepresentation, and serious concerns described and warned of above.


23/32

111019: It is permissible to say Ya Muhammad (O Muhammad)?

Can we say like ya Muhammad to our prophet?.Praise be to Allaah.Firstly:

It was not permissible to address the Prophet (peace and blessings of Allaah be upon him) by saying YaMuhammad during his lifetime, because Allaah says (interpretation of the meaning):

Make not the calling of the Messenger (Muhammad

) among you as your calling one ofanother[al-Noor 24:63].

Al-Dahhaak said, narrating from Ibn Abbaas: They used to say Ya Muhammad, Ya Abal-Qaasim, butAllaah told them not to do that, out of respect to His Prophet (peace and blessings of Allaah be upon him).So they said Ya Rasool Allaah (O Messenger of Allaah), Ya Nabi Allaah (O Prophet of Allaah). Mujaahidand Saeed ibn Jubayr said something similar.

Qataadah said: Allaah enjoined that His Prophet (peace and blessings of Allaah be upon him) should betreated with respect and venerated and honoured as a leader. Muqaatil ibn Hayyaan said: Do not addresshim by name when you call him and say Ya Muhammad, and do not say Ya Ibn Abd-Allaah. Ratheraddress him with honour and say Ya Nabi Allaah or Ya Rasool Allaah.

Maalik said, narrating from Zayd ibn Aslam: Allaah enjoined them to address him with honour.

So the Prophet (peace and blessings of Allaah be upon him) should not be addressed by name only, ratherit should be said: Ya Rasool Allaah, Ya Nabi Allaah.

Secondly:

It is not permissible to call on the Prophet (peace and blessings of Allaah be upo n him) in duaa after hisdeath, because duaa is an act of worship that can only be directed to Allaah. Allaah says (interpretation ofthe meaning):

And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah[al-Jinn 72:13]

And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him tillthe Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?[al-Ahqaaf 46:5]

And the Prophet (peace and blessings of Allaah be upon him) said to Ibn Abbaas (may Allaah be pleasedwith him): If you ask, then ask of Allaah, and if you seek help then seek help from Allaah.

Narrated by al-Tirmidhi (2516) and classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi.

Duaa is asking for benefit and asking for harm to be warded off, and it is not only done by saying Yaa(O), rather it has become customary among people to use this call in duaa, especially when hardshipcomes and calamity strikes, so they say Ya Allaah, meaning O Allaah, save us, give us help, support us.

This is the action of monotheists (believers in Tawheed) who do not call upon anyone other than Allaah. Asfor those who worship graves and tombs, they call upon their saints and revered ones, saying Ya Badawi,Ya Rifaai, Ya Jilaani, and what they mean is, O Badawi, help us, come to our aid, save us.

And some of them say: Ya Rasool-Allaah, Ya Muhammad, in this manner also. This is calling upon him,seeking his help and turning to him.

It is well known that this is one of the worst ways of going against the message that was brought byMuhammad (peace and blessings of Allaah be upon him) and the other Messengers, and that was revealedin the Books, namely the call to Tawheed and worshipping Allaah alone, and forsaking the worship of allothers.

It is not acceptable in the religion of Islam, which Allaah has chosen as the religion for His slaves, to callupon anyone except Allaah, not any Prophet who was sent or any angel who is close to Him. Rather we areto call upon Him alone. Hence Allaah says (interpretation of the meaning):

Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Whoremoves the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah(god) with Allaah? Little is that you remember![al-Naml 27:62]


24/32

Thus it is known that if a person says Ya Muhammad or Ya Rasool Allaah, not intending thereby to callupon him and seek his help, then there is nothing wrong with it, such as if he wants to call him to mind andremember him, such as if he reads a hadeeth and says Sall-Allaah alayka ya Rasool-Allaah(May Allaahsend blessings upon you, O Messenger of Allaah) or How great and beautiful are your words, O Messengerof Allaah. But saying Ya Muhammad is contrary to good manners, as explained above.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: Is it shirk if someone says in any place onearth, Ya Muhammad Ya Rasool-Allaah, calling him?

He replied: Allaah has stated in His Holy Book and on the lips of His Messenger (peace and blessings ofAllaah be upon him) that worship is the right of Allaah alone and no one else has any share of it, and thatduaa is a kind of worship, so if a person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah orYa Muhammad, help me, or save me, or support me, or heal me, or support your ummah, or heal the sickMuslims, and guide their misguided ones and so on, then he is making him a partner with Allaah in worship.The same applies to those who do the same thing with regard to other Prophets, angels, awliya (saints),jinn, idols or any other created beings, because Allaah says (interpretation of the meaning):

And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)[al-Dhaariyaat51:56]

O mankind! Worship your Lord (Allaah), Who created you and those who were before you so that you maybecome Al-Muttaqoon (the pious[al-Baqarah 2:21]

End quote from Majmoo Fataawa al-Shaykh Ibn Baaz(2/453).

Shaykh Ibn Uthaymeen (may Allaah have mercy on him) was asked: Some people at times of hardship sayYa Muhammad or Ya Ali or Ya Jilaani. What is the ruling on that?

He replied: If the intention is to call upon them and seek their help, then the person is a mushrik in thesense of major shirk that puts one beyond the pale of Islam, and he must repent to Allaah and call uponAllaah alone, as Allaah says (interpretation of the meaning):

Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Whoremoves the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah(god) with Allaah? Little is that you remember! [al-Naml 27:62] As well as being a mushrik, he is also

fooling himself. Allaah says (interpretation of the meaning):And who turns away from the religion of Ibraaheem (Abraham) (i.e. Islamic Monotheism) except him whobefools himself?[al-Baqarah 2:130]

And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till theDay of Resurrection, and who are (even) unaware of their calls (invocations) to them?[al-Ahqaaf 46:5]

End quote from Fataawa al-Shaykh Ibn Uthaymeen(2/133).

And Allaah knows best.


25/32

Assalamualaikum warahmatullahi wabarakutuhu,

I often wonder why there are so many muslims who make dua'a to some dead people and hope those dead ones could

help them. The main fact why this people say for example "Oh, Muhammad!" or "Ya, Ali!" or "Ya, whosoever!", is that

they just don't know much about their own religion. May Allah(swt) guide them.

So now I have gathered some Fatwas by Sheikh Muhammad Al-Munajjid about the ruling on worshipping others than

Allah(swt) or praying for help to others than Allah(swt):

The first thing is just kinda logical. The very first pillar of Islam is the Tawheed. The oneness of Allah(swt). "There isno God but God!" That also means there's no other worth worshipping than Allah(swt).

http://islamqa.com/en/ref/49030/tawheed

To say or believe that there are others worth worshipping than Allah(swt) is major shirk. That means it throws you out

of Islam.(For those who do not know the exact meaning of major and minor shirk look

here:http://islamqa.com/en/ref/34817)

Actually it's kinda simple. If you're a muslim you believe that Allah(swt) is the creator of everything and everyone. So

now why do you pray or beg forgiveness from someone who was created? Why are you praying to someone who is a

human just like you? And worse, why are you praying to someone who's dead already? He can't hear you, he can't help

you, he can't even help himself! There're no saints or all-knowing imams or this kinda stuff in Islam. The only one who

knows the unseen is Allah(swt), the only one who can forgive your sins is Allah(swt), THE ONLY ONE WHO CANRESCUE YOU FROM HELL FIRE IS ALLAH(swt)!

http://islamqa.com/en/ref/22245/saint

http://islamqa.com/en/ref/8928/saint

http://islamqa.com/en/ref/111019

http://islamqa.com/en/ref/1741

I hope you will read those proofs and explanations carefully.

And your Ilaah (God) is One Ilaah [ilaahun waahidun:] (God Allaah), Laa Ilaaha illa Huwa (there is none who

has the right to be worshipped but He), the Most Gracious, the Most Merciful

[al-Baqarah 2:163]

And your Lord has decreed that you worship none but Him

[al-Isra 17:23]

There is nothing like Him, and He is the All-Hearer, the All-Seer

[al-Shoora 42:11]

Assalamualaikum warahmatullahi wabarakatuhu.

reply|flag*

message 2:byZainab(new)

Apr 24, 2010 09:13AM

As it seems that you didn't get me the first time, I'll say it again that we do NOT ask the Imams to help, we ask

them to ask ALLAH!

It has been narrated in Sahih al Bukhari by Anas, Whenever drought threatened them, 'Umar bin Al-Khattab, used to

ask Al-Abbas bin 'Abdul Muttalib to invoke Allah for rain. He used to say,
http://islamqa.com/en/ref/49030/tawheedhttp://islamqa.com/en/ref/49030/tawheedhttp://islamqa.com/en/ref/34817http://islamqa.com/en/ref/34817http://islamqa.com/en/ref/34817http://islamqa.com/en/ref/22245/sainthttp://islamqa.com/en/ref/22245/sainthttp://islamqa.com/en/ref/8928/sainthttp://islamqa.com/en/ref/8928/sainthttp://islamqa.com/en/ref/111019http://islamqa.com/en/ref/111019http://islamqa.com/en/ref/1741http://islamqa.com/en/ref/1741http://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allah#comment_formhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allah#comment_formhttp://www.goodreads.com/flagged/new?resource_id=15878763&resource_type=Comment&return_url=http%3A%2F%2Fwww.goodreads.com%2Ftopic%2Fshow%2F323754-ruling-on-seeking-help-in-someone-other-than-allahhttp://www.goodreads.com/flagged/new?resource_id=15878763&resource_type=Comment&return_url=http%3A%2F%2Fwww.goodreads.com%2Ftopic%2Fshow%2F323754-ruling-on-seeking-help-in-someone-other-than-allahhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allahhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allahhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allahhttp://www.goodreads.com/user/show/2559372-zainabhttp://www.goodreads.com/user/show/2559372-zainabhttp://www.goodreads.com/user/show/2559372-zainabhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allah#comment_15946229http://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allah#comment_15946229http://www.goodreads.com/user/show/2559372-zainabhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allah#comment_15946229http://www.goodreads.com/user/show/2559372-zainabhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allahhttp://www.goodreads.com/flagged/new?resource_id=15878763&resource_type=Comment&return_url=http%3A%2F%2Fwww.goodreads.com%2Ftopic%2Fshow%2F323754-ruling-on-seeking-help-in-someone-other-than-allahhttp://www.goodreads.com/topic/show/323754-ruling-on-seeking-help-in-someone-other-than-allah#comment_formhttp://islamqa.com/en/ref/1741http://islamqa.com/en/ref/111019http://islamqa.com/en/ref/8928/sainthttp://islamqa.com/en/ref/22245/sainthttp://islamqa.com/en/ref/34817http://islamqa.com/en/ref/49030/tawheed


26/32

"O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his

uncle to invoke You for rain. O Allah ! Bless us with rain." And so it would rain.

Sahih al Bukhari Volume 2, Book 17, Number 123 Chapter Istisqaa, Narrated by Anas.

COMMENT:

Why was the second khalifa turning to Abbas as a Wasila? Why could he not

hadees against seeking assistance besides allah

Documents