According to Lisa”n Al-Arab , Means of access means (the position at the king , and it is the grade or the relationship , Allah Mighty and sublime He be , says ( Those whom they call upon do seek (for themselves) means of access to their Lord)1
ÇæáÆß ÇáÐíä íÏÚæä íÈÊÛæä Åáì ÑÈåã ÇáæÓíáÉ
Al-Jawhari in his sihah says (the means is what is used as an approach to the others )2 . In Taj Al-Arus , it means the position at the king and the grade and the relationship . Ibin Al-Atheer states originally it is what is used for the approachment of the thing ; it is the intercession during the Day of Judgement . Labeed says : I do observe that people are unaware of their destiny . O Yea each of mind is to Allah beseeching. According to what has already been alluded to , the means of access is the method through which the goal is attained or to reach the required ; it is a way which enables the man to arrive at what is near or to eliminate distress . Means of access is mentioned twice in Al Qura”n. Allah , Mighty and sublime He be , says (O ye who believe ! Do your duty to Allah , seek the means of approach unto Him , and strive (with might and main) in His causes : That ye may prosper)3
And He , Mighty and sublime He be , says (Those whom they call upon do seek (for themselves) means of access to their Lord, as to who are nearest : they hope for His mercy and fear his wrath : for the wrath of they Lord is something to take heed of )4
Beseeching the Prophet (Peace be upon him) It is undoubtedly proved that it is permissible to beseech the prophet (peace be upon him) before and after his birth and after his mission and after his death , There are some evidences in this affair : • Allah , Mighty and sublime He be , confirms the Jew’s prayer for victory by the prophet (peace be upon him) before his birth . Allah Mighty and sublime He be , doesn’t deny that , but the blames them for their blasphemy and denial after getting confirmed about the bless of the prophet’s name described in The Taura’t . Al-Mighty Allah says (And when there comes to them a book from Allah confirming what is with them ,-though ,since long they had prayed for victory against those without faith ,- When there comes to them that which they (should) have recognized , they refuse to believe in it but the curse of Allah is on those without faith)5
Books of interpretation , interpret the meaning of this verse as follows Jews from Benu Quraidha and Benu Nadhir were praying for victory by using the prophet’s name , which is mentioned in The Taurat , to overcome the unbelievers and they were victorious . According to Al-Nassafi’s book of interpretation (The Jews were praying for victory while they are fighting the unbelievers by saying : Allah make us victorious by the prophet who will appear at the end of time whose description is in The Taurat and they keep telling their enemies from the unbelievers that time of the told you . Thus we will slaughter you with him , the slaughter of “Ad and Irm) 6. • According to Al-Bayhaqi in (Ddalail An-Nabbouwa) and Al-Tabarani in Al-Mu’jam Al-Saghir and Al-Hakim in Al- Mustadrik on the authority of Omar bin Al-Khatab (MayAllah be pleased with him ) the Prophet Muhammad (Peace be upon him) said ( When Adam committed the sin , he said (I ask thee Lord by the right of Muhammad to pardon me , Allah , Mighty and sublime He be , said (How do you know Muhammad and I have created him yet ? He said (When you created me , I raised my head and saw on the throne’s Poles the writing (These is no god but Allah and that Muhammad is the Prophet). I recognized that you add to your name only the dearest creature : Allah Mighty and sublime He be said (you are right , He is the most beloved and as far as you asked me by his name , I have Pardoned you and had it not been for him , I wouldn’t have created you)7 • On the authority of Al-Tirmithi, Ibin Majah , in their suna’s and Al-Nisa’I in Al-Yawum wal – Leila and Al-Tabarani and Al-Baihaqi , according to Othman bin Hunaif that a blind man came to he Prophet (peace be upon him) and said (Evoke Allah to recover me (He said) (You may evoke or be patient which is better).(He said) Evoke Him). The Prophet (peace be upon him) ordered him to perform the rise of ablution well and evoked Allah (O Ye , Allah I evoke thee by your Prophet Muhammad the prophet of Mercy , O Ye , Muhammad , I evoke you to beseech Allah to answer my need). Othman Bin Hanifa added that before they parted , the man came us as though be had no blindness before”8” . The great prophet (peace be upon him) teaches people how to beseech Allah to respond to their need . It is a true speech without any controversy among its narrators . • On the Authority of Abi Jawza’ he said (The people of Madinah were in a serve dearth . They complained to A’isha . She told them to look at the prophet’s (peace be Upon him) garden and make a small window from it that there will be no mask between it and heaven . They did so and they had rain which made the grass grow and the camels fat”9”. This story happened after the story of Omar bin Al-Khatab when be beseeched Allah via-Abbas at the prophet (peace be upon him). • On the authority of Al-Qadi in his (Shifa)(based on Ibin Hameed that Abu Jafar Al-Mansour had a dialogue with Malik in the Prophet’s (peace be upon him) mosque when Malik asked him not to raise his voice in this mosque since Al-Mighty Allah reproaches some people by saying (Raise not your voices above the voice of the Prophet) 10
áÇ ÊÑÝÚæÇ ÃÕæÇÊßã ÝæÞ ÕæÊ ÇáäÈí
And He praises others by saying (Those that lower their voice in the presence of Allah’s Messenger) 11
Çä ÇáÐíä íÛÖæä ÇÕæÇÊåã ÚäÏ ÑÓæá Çááå)
And blames others by saying (Those who shout out to thee from without the inner apartment)12
Çä ÇáÐíä íäÇÏæäß ãä æÑÇÁ ÇáÍÌÑÇÊ
His glory as dead is the same as that if he were alive . Abu jafar responded and said (O ye Abu Abdullah , shall I face Qibla (prayer niche) and beseech , or shall I confront the Messenger of Allah (peace be upon him) ? He said (why do you avert your face from his while he is your means (wasila) and the means of your father (peace be upon him) . till the Day of judgement ? He said (Face him and intercede by him . He will intercede you . Allah Mighty and sublime He be , says (If they had on by when they were unjust to themselves come undo thee)13 • Al-Hafudh Abu Baker Ibin –Muqarri said in his book , Asbahan (I was with Al-Tabari and Abu Ayyub Ash-Sheikh in the prophet’s (peace be upon him) town where we were at distress ,yet we proceeded that day . When it was dinner time , I came to the noble meadow and said (O Messenger of Allah : It is hanger . Al-Tabarani told me to sit down ,it will be either support or death, I and Abu Ayyub Asheikh stood to open the door for an Alawi . We opened the door for him . There were two boys with him . They were carrying two straw bags full of many things . He said that you had complained to the prophet and I did see him ordering me to carry something to you)14.
Beseeching The Prophets , The Prophet’s Relatives And The Righteous Companions According to Al-Bukhari , in his Sahih , on the authority of Anas that they were in a draught during the reign of Omar bin Al-Khatab (May Allah be pleased with him). People went to the prayer place where Omar said (Oh Allah , We had been beseeching you via our prophet you did irrigate us . do beseech you now via your prophet’s uncle to irrigate us . He said that they had been watered then of. This event stands as an answer against those who claimed that the beseeching of Omar bin Al-Khatab by the Prophet’s (peace be upon him) uncle was an evidence for the non-possibility of beseeching via the dead . This is a mistake committed by them , because leaving something does not mean a prohibition . Stopping to beseech the prophet (peace be upon him) during that event doesn’t mean a prohibition , for Omar wanted to do that to point out the possibility of beseeching some other rather than the prophet (peace be upon him) . After this event , Al Hafidh , in Al-Fatech , said (what is benefited from Al-Abbas’s story (May Allah be pleased with him) is the pleasantness of beseeching the righteous)15 • On the authority of Ibin Maja , according to Abi Sa’eed Al-Khadri (May Allah be pleased with him) that the Messenger of Allah (peace be upon him) said(Who so ever goes out of his home for prayer and says (Oh Allah I ask thee by the right of my walking , for I hadn’t gone a wicked , nor a discontent , nor a flatter , but I had gone to guard my self against your wrath and to seek your consent . I ask thee to guard me against fire and to pardon me for my sins.) There is no other one who can pardon me except you . Allah comes to him by His face and seventy thousand angles seek pardon for him)16 What is important here is the prophet’s (peace be upon him) speeches (I ask thee by the right of those who are asking upon thee and I ask thee by the right of my walking) . This beseech is clear to the servant to beseech other people rather than the prophets . Beseeching could be by all those who are asking upon Allah and by the right of the walking of the servant himself. • Al-Tabarani narrated from Autba bin Gazwan from the prophet (peace be upon him) that he said (If somebody of you needs something or he wants an aid whilst he is in a place whose there are no dwellers , let him say (Oh worshippers of Allah help me ; for Allah unseen worshippers). This sacred speech is an evidence that Allah has men in absence and they are present . There is no doubts that Allah’s patrons are given the privilege of intercession . Thus there is doubt of asking their aid)17 • On the authority of Abu Yali, from Tarikian from Jabir that the prophet (peace be upon him) said ( A time will come to people when an army from their armies will come out and will be asked whether they have among them a companion of Muhammad . They will ask him victory and they will be given victory . Then it will be said is there anyone you who had accompanied Mohammed’s companions ? Had heard him , even though beyond the seas , they will come to them)18.Al-Hafidh Al-Haytami said that they are the men of the method , the men of the right . The meaning of this noble narration is that it is possible to beseech the companions and the followers. • Al-Khatib Al-Baghdadi , in the history of Baghdad , narrated that they had been told by Al-Qudi Abu Muhammad Al-Hassan Al-Israbadhi that (Whenever I faced a difficult matter , I intend the grave of Musa bin Jafer Al-Kadhim and beseech him , Allah facilitates what I like)19 • It is narrated from Ibrahim Al-Harbi that he had heard his father saying that the grave of Ma’ruf At-Tiryaq , he means Sheikh Ma’ruf Al-Karkhi (May Allah be sanctify his secret)20 • It is also narrated from Al-Zahdi that he had heard his father saying that the grave of Ma’ruf Al-Kurkhi (May Allah sanctify his spirit) is experimental for executing the needs)21. Our master , the succour , Abdulkadir Al-Ghailani (May Allah sanctify his spirit) said (Ask your worshipped as physician who cares the sicknesses of your heart , a guide who guides you . Approach those who are close to him – the doormen of his door)22 He (May Allah sanctify his spirit) said (According to the prophet (peace be upon him), he said (Ask aid from the righteous ). This worship is a description and the righteous are those who are sublime in their deeds and those who are executing the rules are those are feeling from themselves , their property , their children and everything except their Lord .He (May Allah sanctify his spirit) also said (The world is in your hearts . let me be firm upon you until I purify you by drinks to be drunk by you , I irrigate you by Piety , religious devotion , fear of Allah , faith , certainty , knowledge and the forgetfulness of all , the existence will come to you by the power of your Lord and according to your remembrance to Him)23 Mosa Muhammad Ali brings the address of the prince of the believers Omar bin Al-Khatab (May Allah be pleased with him) and Allah’s speech regarding Al-Abbas (Take him as a means to Allah) as an evidence that one of the righteous deny beseeching the prophet (peace be upon him) and his family . He adds (Allah forbids that any of the companions denies beseeching the prophet (Peace be upon him) after his death . Nobody says this . Nobody who belongs to religious denies that all over the time , till that who denies comes to speak ambiguous speech which affects the weak and denies the aforesaid message of Mualik when Al-Mansour was addressed (intercede by him) . Mosa Muhammad Ali , says (Beseeching by our master , the Messenger of Allah (peace be upon him) and by the other apostles (peace be upon him) and asking their aid is something agreed upon . It is proved by the book . It is also confirmed by Sihah Al-Suna and the speech of the learned and the ration’s predecessors”24”
Intercession Is A Means of Access The Messenger (Peace be upon him) is our means of access Allah (Mighty and sublime He be) to enter heaven and to get pardon Allah says (If they had only when they were unjust to themselves , come unto thee asked Allah’s forgiveness and the messenger had asked forgiveness for them , they would have found Allah indeed oft-returning , most merciful)25
• On the authority of Anas (May Allah be pleased with him) , he said (I asked the prophet –(Peace be upon him) to intercede for me in the Day of judgment he said (I have done ) . I said (Shall I evoke you ! He said (Upon the way)26. • Abu Baker bin Abdulla Al-Muzani narrated that he (Peace be upon him) said(My life is better for you , If I die , my death will be better . Your deeds will be exposed to me . If I notice benevolence , I thank Allah and if I notice evil I’ll ask Allah for forgiveness )27 Intercession is incarnated for our Prophet (Peace be upon him) . There is no controversy in that . Due to his intercession more than half of nation to be in heaven or to have intercession . He chose intercession . Asking Allah’s intercession for others is mentioned in the following holy verses ; (On that Day shall no intercession avail except for those whom permission has been granted by the most Gracious and whose word is acceptable to him)28
Allah (Mighty and sublime He be) says (And they offer no intercession except for those with whom He is well – pleased)29
æáÇ íÔÝÚæä ÇáÇ áãä ÇÑÊÖì
And He (Mighty and sublime He be) says (Who is other can intercede in his presence except as He permitted ?)30
ãä ÐÇ ÇáÐí íÔÝÚ ÚäÏå ÇáÇ ÈÇÐäå
Al-Nasafi interprets this verse that nobody can intercede in His presence except those are allowed to speak . This means that Al-Mighty Allah permits some of this prophets to intercede according to His order and will If the Martyr intercedes for seventy of his family to enter heaven , there is no need to prove that whosoever has that position of a martyr or higher than that to have the right of intercession . Allah (Mighty and sublime He be) (And those whom they invoke besides Allah have no power of intercession ; only he who bears witness to the truth , and with full knowledge)31
Mosa Muhammad Ali mentioned that the greatest intercession of our prophet Muhammad (peace be upon him) in the Day of judgement is one of the virtues especially allotted for him and the people’s appeal for the prophet’s aid during the Day of judgement is the greatest appeal for aid due to the severity of their distress His virtue is bestowed on all creatures . People will resort to all the prophets and messengers for intercession , but they will refrain sending them to the master of the messengers . The messenger’s (peace be upon him) intercession is divided into five types : The first is special for the prophet (Peace be upon him) which includes getting the comfort after the length of sanding and to hasten the judjement which is the greatest intercession beyoned and deny . The second is the intercession of introducing some people to heaven without judgement which is also for our prophet (peace be upon him). The Third is for the people who must enter hell but our prophet intercedes for them . The fourth is the intercession for those sinners who enter hell but they come out with our prophet’s (peace be upon him) intercession and the intercession of the other prophets and angles and their brothers from the believers , then Allah (Mighty and sublime He be) takes out (from hell) all those who had said (There is no God but Allah). The unbelievers are the only ones who shall remain in hell . The fifth is related to the increase of grades in heaven .
Intercession In The Prophet’s Nobel Speeches • On the authority of Anas bin Malik , the messengers of Allah (peace be upon him) said (I will be the first to emerge when people are raised from the dead and I will be their orator when they come up and I will be their announce of good news when they despair . The bridges of praise is in my hand . I am the noblest son of Adam’s but without pride)32. • On the authority of Ubbay bin Ka’ab , the prophet (peace be upon him) said (During the Day of Judgement , I will be the Imam of Prophets, their orator and their intercession)33. And the authority of Ibin Abbas , the prophet (peace be upon him) said (I am Allah’s lover , without pride , I am the bearer of the brigade of praise in the Day of Judgement , without pride , I will be the first interceder in the Day of Judgement , without pride , I am the noblest of the first (generation) and the lost (generation) without pride)34. • On the authority of Abi Hurayrah (May Allah be pleased with him) that he said (Who will be the most delighted in your intercession during the Day of Judgement , He said ( I thought, O,Ye Abu Hurayrah , that no one will ask me such a question rather than you due to what I ‘ve seen of your cupidity on the precept (Hadith) . The most delighted in my intercession in the Day of Judgement is that who had sincerely said (There is no god but Allah)35 • On the authority of Anas (May Allah be pleased with him) . That he had heard the messenger of Allah (peace be upon him) saying (In the Day of Judgement , I will intercede by saying O Lord , Let those who have a piece of mustard in their hearts enter heaven , then they will enter . Then I will say let those who bear least (amount of faith) in their hearts to enter heaven)36 • On the authority of Omar bin Al-Hussein (May Allah be pleased with him ) that the prophet (peace be upon him) said (Some people will come out of hell according to the intercession of Muhammad (peace be upon him) and they enter heaven)37 • On the authority of Anas bun Malik (may Allah be pleased with him) that the Prophet (peace be upon him) said (I am the first to heaven and I am the greatly followed among the prophets)38 • Mosa Muhammad Ali sees that the sublime position of the messenger (peace be upon him) is due to the fact Adam and his followers will be under his brigade in the Day of Judgement 39.
The Reply against the Deniers of Beseeching Some people are purposely applying the holy verses which deal with the unbelievers . The take them as evidence to support their denial of the intercession and evoking some others rather than Al-Mighty Allah . Some of these are Al-Mighty Allah’s speech (so invoke not any one along with Allah)40
ÝáÇ ÊÏÚæ ãÚ Çááå ÇÍÏÇ .
And Al-Mighty Allah’s speech (And who is more astray than one who invokes , besides Allah , such as will not answer him to the Day of Judgement , and who (in fact) are unconscious of their call (to them) 41.
And Al-Mighty Allah’s speech (So call not any , other God with Allah , or thou will be among those who will be punished)43
ÝáÇ ÊÏÚ ãÚ Çááå ÇáåÇ ÇÎÑ ÝÊßæä ãä ÇáãÚÐÈíä
And Al-Mighty Allah’s speech (And those whom ye invoke besides Him own not a straw , If ye invoke them , they will not listen to your call , and if they were to listen , they can not answer your (prayer) . On the Day of Judgement they will reject your partnership , And none (O man !) can inform you like Him who is all –aware)44
And Allah’s speech (To Him is due the true prayer any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouths but it reaches them not : for the prayer of those without faith is nothing but vain prayer)45
And Al-Mighty Allah’s speech (Say call on those – besides Him-whom ye fancy : they have neither that power to remove your troubles from you not to change them . Those whom they call upon do seek (for themselves) means of access to their Lord as to who are nearest : they hope for His mercy and fear His wrath : for the wrath of thy Lord is something to take heed of)46
These people believe that any one who intercede the prophet (peace be upon him) or any of the other prophets or the righteous is to be deemed among the unbelievers . In reply them , we say : 1- The unbelievers took the idols as gods; Muslims believe in one God the prophet are prophets ; the righteous are righteous : no more . 2- The unbelievers thought that those gods deserve worshipping , unlike the Muslims , who believe that Allah (Mighty and sublime He be) is the only who deserves worshipping . 3- The unbelievers did actually worship those god , as Allah (Mighty and sublime He be) says (We only serve them in order that they may bring us nearer ) 47
æãÇ äÚÈÏåã ÇáÇ áíÞÑÈæä…
Muslims haven’t served the prophets and the righteous , but they mode them their means of access to Allah (Those whom they call upon do seek (for themselves) means of access to to their Lord )48
ÇæáÆß ÇáÐíä íÏÚæä íÈÊÛæä Åáì ÑÈåã ÇáæÓíáÉ
4- The unbelievers , by serving the idols meant coming close to Allah (Mighty and sublime He be) , they are only mineral idols neither do good harm . They have no position to Allah , because the position is achieved by obedience and worship. The beseeching of the Muslims by the prophets , the patrons and the chiefs is due to the fact that they are servants of Allah who He (Mighty and sublime He be) describes as (For over my servants no authority shall thou have)49.
Çä ÚÈÇÏí áíÓ áß Úáíåã ÓáØÇä
Their heart are the throne of the Gracious , as described by the messenger of Allah (peace be upon him) by saying (The heart of the believer is the throne of the Gracious). Thus , is not possible that the Muslim comes neare the Gracious by the throne of the Gracious ? The unbelievers became infidel due to worshipping the idols and praying for them and their believe that they are gods which do good or harm . Thus Allah exposes , in many verses ; this falsehood of their belief and that Allah (Mighty and sublime He be) alone , is the one who deserves to be served , became He is the one reveals the harm and supports benefit for his servant . What the unbelievers did serve is only false innovatio50. What the prophet (peace be upon him) said with regard to beseeching and evocation could revealed by the following speeches: When the messenger of Allah (peace be upon him) was going to prayer , he said (In the name of Allah H have faith in Allah . H rely on Allah . There is no might and power except that of Allah . I ask thee by the right of those who are asking upon thee and by the right of my walking , for H hadn’t come out for evil or flattery or for fame . I ‘ve come out seeking your compliance , taking guard against your wrath . I ask thee to protect me from hell and let me enter heaven ) . The point of evidence here is in saying (In the right of those who are asking upon thee and by the right of my walking). The followers and their followers are still using this evocation on their way to prayers and nobody denies it . On the authority of Al-Tabarani in his (Al-Kabir and Al-Awsat) and Ibin Habban and Al-Hakim based on Anas bin Malik (may Allah be pleased with them) that he (peace be upon him) said in regard to beseeching and succour (When Fatima binat Asad , may Allah be pleased with her) who had brought up the prophet (peace be upon him) , and she was Ali bin Abi Talib’s (May Allah be pleased with him) mother , when she died the messenger of Allah (peace be upon him) entered to her and sat by her hand and said (May Allah have mercy upon you , my mother after mother) . He mentioned his praise upon her and shrouding her by his cloak and he ordered to dig her grave . When they reached the deepest point , he (peace be upon him) dug it by his hand took out its dust by his hand , then he lay down in it and said (Allah is the one who brings to life and He puts to death , He is loving , doesn’t die . O Allah forgive my mother Fatima bint Asad and expand her grave by the right of your prophet and your prophets before me for thou are the most merciful.
Reply To The Deniers Of Visits To Shrines Of Prophets And Righteous Sheikhs Some had denied the Muslim’s visits of the shrines of prophets and noble sheikhs basing their opinion on the prophet’s (peace be upon him) speech (There is no visit except for three mosques). This speech is cancelled by another speech by the messenger of Allah (peace be upon him) when he said (I’ve already prohibited you from visiting the graves , now visit them). It is clear for any person that the visitor of the graves aims to beseech and ask Al-Mighty Allah’s intercession via those who are engraved and to seek blessing from the prophets and the pious sheikhs . Visiting the graves of the common Muslims is to seek reward by reading Al-Fathia and ask forgiveness for them . As an evidence of the possibility of visiting the shrines of the prophet and the Sheikhs is what Omar bin Al-Khatab (May Allah be pleased with him) said after conquering Damascus , to Ka’ab Al-Abbar : O ye Ka’ab don’t you like to come with us to Medina and visit the master of the messenger ? He said (Yes; prince of believers . I do , that . It is also proved throughout Bilal’s (May Allah be pleased with him) coming Damascus to Medina to visit the Shrine of the messenger (peace be upon him) . On the authority of Al-Hassan Al-Basri , he said that Hatam Al-Assam stood at the prophet’s (peace be upon him) shrine and said (O Lord ! we are visiting the shrine of your prophet (peace be upon him) . Don’t made us disappointed . It was sooner heard that we hadn’t allowed you to visit our prophet’s grave only after accepting you . Go back you and your followers . You are pardoned ). On the authority of Ibin Ubay , he said (I’ve heard some of the learned that whoever stand at the prophet’s (peace be upon him) shrine and read this verse (Allah and His angles send blessing on the prophet : o ye that believe send ye blessing on him and salute him with all respect)51
And says pray be upon thee , messenger of Allah , till he says it for seventy transparent , an angel will call him that pray would be upon thee too . Among those who confirmed possibility are : Imam Al-Nawawi , Al-Qastani and Imam Al-Ghazali visiting Arafa for devoutness is unanimously agreed upon ; Jihad and Hijra from the unbeliever’s land is unanimously agreed upon , so is knowledge – seeking . It is also permitted to trade and do other mundane things ; therefore it would be possible to visit the holy shrine . If it is possible to visit the prophet’s (peace be upon him) shrine people would refrain from visiting it . The Medinah which is glorious became of his shrine would become waste . Its architecture is due to the existence of his holy shrine in it . The messenger of Allah (peace be upon him) is their means for happiness “52” . Visiting the prophet’s shrine is like visiting during his life time according to the holy verse (If they had only , when they were unjust for themselves , come unto thee and asked Allah’s forgiveness and the messenger had asked forgiveness for them , they would have found Allah indeed oft-returning , most merciful)53
By analogy , it is agreed upon in the right Suna to visit the graves in general . Thus our prophet’s (peace be upon him) shrine should be the first to be visited , because visiting his shrine is to glorify him and bless him . It is agreed upon among the Imam of Muslims that visiting his shrine is a must , Al – Hanafiya said that it is close to the degree of obligation . It is obligatory to the Malikiya Imams . The purpose behind visiting the shrines of prophets and noble Sheikhs is to glorify , bless – seeking and intercession – seeking , because Allah (Mighty and sublime He be) calls for connection rather that disconnection . They are alive in their graves ; therefore reaching then and glorifying then and evoking and interceding as them is a greed upon by the learned and the Imams of religion . Their blessing is valid during their life and after their death as well .
KISSING AND SEEKING THE BLEESING OF THE TRACES OF THE GREAT PROPHET-(PEACE BE UPON HIM)PROOFS IN SUNA In the prophetic Suna there are many speeches that legalize kissing of the hand and obtaining the blessing of the prophet’s (peace be upon him) remains . From those we select the ones concerned : • Abu Safwan mentioned that a Jewish said to his companion let us go to that prophet . Thus , they came to Allah’s Messenger (peace be upon him) and asked him about nine apparent verse . When he answered them , they kissed his hand and foot . and said : we witness that you are Allah’s prophet .54 • On the authority of Um Alwaza Ibin Zara’a , Abu Dawud narrated that Zara’a , who was in Abdul Qaiss’s deputation , said , (we began getting down from our she – camels and kissing the prophet’s hand and foot) • In the explanation of Al-Bukhari by Al-Hafidh Ibin Hajar Al-Asqalani it is mentioned that Abu Lababa and Ka’ab Ibin Malik and his two companions kissed our prophet’s hand (peace be upon him) when they repented and Allah forgive them )55 • On the authority of Abdullah Ibin Omar , Abu Dawud narrated , in his Sanad , that Abd-Rahman Ibin Abu Layla told him that (we came nearer to the prophet – peace be upon him- and kissed his hand). • In his Trebles Al Imam Ahmad mentioned that Sufian Ibin Auyyanah , who was told by Zeid Ibin Jada’an said (that Thabit Al Banani asked Anas bin Malik (May Allah be pleased with him) whether he had ever touched Allah’s prophet (peace be upon him) with his hand . When Anas told him that he had , Thabit asked him to show him that hand to kiss it . Mosa Muhammad Ali , in his book “The reality of beseeching and the means of access” . quoted the saying of the omniscient Ibin Muflih that is “Embracing and kissing of the hand and head are permitted in terms of religiousity , and honouring and respecting not for some mundane purposes”56 Thus , it appears that kissing the hands , head and feet of the righteous is permissible in terms of religiousity . Otherwise , it is not ,i.e., It wouldn’t be allowed if it were for some mundane matters or in dread of the kissed . Tameem Ibin Selema Al-Tab’I mentioned that kissing is one of the precepts (Suna) of our prophet Mohammed (peace be upon him) and that prophet’s companions used to kiss the prophet’s hand . Also Jurisprudents had permitted kissing the hand of the patrons if it were for religiosity . It would not , therefore , be acceptable to kiss someone so as to magnify him , unless those kissed have “religious honour” like Al-Sada Al-Alawien in extolling of our prophet : otherwise , it didn’t occur in the Mohammedan law as being legitimate . So , since kissing is one of the prophet (Suna) of our prophet (peace be upon him) and it was make legal for the prophet’s companions (May Allah be pleased with them) It became an obligatory thing to do in response to Allah’s saying . Mighty and sublime He be ;(So take what the messenger gives you , and refrain from what he prohibits you)57
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On the authority of Al-Tabarani , and Abu Raja’a Al-Ataridi , Musa Muhammad Ali narrated (when I entered Yathrib (Al-Medina) , I caught sight of people gathered altogether . I saw a man kissing another man’s head and saying “I am your redeemer . Were it never been for you , we must have been dead now . I asked them who kissed and kissed ? They replied ; Ir is Omar kissing Abu Baker’s head , for he fought against the apostates when they forbear paying the Tithes (Al-Zekat) till they did pay it submissively . On the authority of Al-Hafudh Al-Jawzi , Musa Muhammad Ali , in his book “The reality of beseeching and the means of Access” mentioned :(The disciple must exaggerate in his modesty to the Jurisprudence and to be humble with him . And that kissing his head is just a kind of modesty , for ufian Ibin Uyyanab and Al-Fadhil Ibin Ayadh have kissed the hand and foot of Al-Hassen Ibin Ali Al-Jaghfi )58 The same author added the saying of the four Imam about the law of kissing and as follows : Al-Hanafiya : (There is no objection to kiss the hand of the Jurisprudents and patrons as away of seeking blessing). Al-Malikiya : (Al-Imam Malik –may Allah be pleased with him- said “If it were to extol the kissed , it is detested. But it is permissible if it were to approach Allah by means of that means righteousness , knowledge and honour ) . Al-Shafiya : (Al – Imam Al-Nawawi –may Allah be pleased with him – said ,”kissing someone hand because of his austerity , religiosity , knowledge , honour ….etc is not disliked , on the contrary , it is desirable . But if it were because of his power or dignity , it will be too much abominable ). Al—Han’abila : (Al-Imam Ahmed Ibin Hanbel said , “when asked about kissing the hand , “It were for religious –there is no objection , for Abu Ubeida kissed Omar’s hand – may Allah be pleased with them- But if will not be so if it were for some mundane purposes) There is a permission in the Prophetic Suna that authorizes standing up to those meritorious , for our prophet had stood up when Jafar returned from Abyssinian and said (I don’t know with which I must be pleased : Jafar’s coming or the invasion of Khaibar). Abu Dawud related that Abu Hurrira –may Allah be pleased with them said , “When the prophet –peace be upon him- stand we also stand and so till we see him entered “
Seeking The Blessing Of Our Prophet’s Remains An intensive study of the conduct of the pious companions and the way they treated the prophet will show us how strong and deep –rooted was their genuine creed ; and how they were closely attached to him . They sought the blessing of his presence . They were highly interested in gathering his remains . And It was proved that they sought the blessing of his hair , the water he used in his ablution , his noble sweat , his clean clothes , his vessels , and if touching his chaste body . • Al-Bukhari narrated that Abu Juheish said ,”Our prophet-peace be upon him- came out to us at midday . He was brought water to made his ablution . When he had finished , people began talking the rest of that waters and rubbing their bodies with “. In his Sanad , Al-Bukhari mentioned that Jabir said “Our prophet –Peace be upon him- came to visit us while I was so sick that I had no sense of anything . He –Peace be upon him- made his ablution on my body . Although I was recovered . I said to whom is the inheritance ? He said “It will be to the descendants. • Abu Musa –may Allah be pleased with him-said , “Our prophet –peace be upon him- asked for a cup of water . He washed his hands and face then spited into it and said (Drink it , and rub your face and neck with it). • Al-Sa’ab Ibin Yazeed – may Allah be pleased with him- related “My aunt took me to the prophet-peace be upon him- and said , “This is my nephew. When he was sick , he rubbed my head with his hand and evoked a blessing upon me . Then he made his ablution and I drink from it.” • Al-Termithi in his Sanad mentioned that Kabsha –may Allah be pleased with her-said “The prophet –peace be upon him- came upon me and drunk from a water skin . Thereafter , I rose up and cut off the mouth of that water-skiing”. • In his Sanad , and on the authority of Anas – may Allah be pleased with him- A Imam Ahmed mentioned that the prophet – peace be upon him – used to come into Um Salma’s house and slept . I her bed . When she was back , she was told that the prophet is now sleeping in her bed . She entered while he was perspiring and his sweat spotted a large part of the bed . She released her scarf and began sucking sweat will it and wringing it out in her vials . At that moment the prophet was startled . He said to Um Salema (What do you think you are doing) We hope the blessing of it to our children , she replied . Then he said (you are right). • Al-Qadhi Ayadh narrated that Malik Ibin Sanan – may Allah be pleased with him- once sucked our propjet’s blood on the Day of Uhud . The prophet , then , said ,”He will never approach Hell”. • Awn narrated that his father , Abu Juhefa said,…”And people stood and began holding the prophet’s hand and rubbing their faces with it .I , then , hold that hand and put it on my face . I found is cooler that ice and has more sweet smelling than musk”59 • A’asha – may Allah be pleased with her- said ,”When one of us had complained of on ail, the prophet –peace be upon him- just rubbed him with his right hand and said (Al-Mighty Allah ! May you send the wretchedness away . Oh Allah ! You are the only one who can cure , may you cure him . There is no remedy but that of yours . Your remedy hails every ail)60 • Yazeed Ibin Abu Ubeida said , “I saw a scar on the leg of Salema Ibin AlKo’o, then said ,”What is this strike ? “I have been beaten on the Day of Kheibar , said Salema , them added :”I went then to the prophet-peace be upon him- who blew at it there transparent and since then I didn’t complain from it “61 • Anas bin Malik said ,”I saw the prophet while the barber was cutting his hair off , was surrounded by his companions , for they hated to see any of his hair to fall but in there hands “62 • On the authority of Israel bin Assem by I Ibin Seereen , Malik Ibin Ismael said “I told Ubeida that you have got some of the prophet’s hair from the household of Anas Ibin Malik . Ubedia , than , said , to have one single hair of our prophet’s is closer to myself than this life and what is within”63 • A’aha Bin Sa’ad narrated that sa’ad –may Allah be pleased with him- said “When I was in Mecca ,I fell a terrible pain . The prophet then , paid a visit to me . He put his hand on my forehead , then rubbed my face and belly with his hand and said (Oh Allah , may you cure Sa’ad and accomplish his migration Hijra) . I still find the coolness of his hand on my liver”. • In the Saheeh of Muslim and Shama’l Al-Termithi it is mentioned that the city servants used to come to the prophet , when he was doing his moon prayers , with their vessels full of water . They asked him to plunge his chaste hand into the water . He –peace be upon him- did not refuse that even through it was in cold weather so as not to disappoint them . In the two Saheehs , it is mentioned that Abdullah bin Mauhib said ,”My household sent me to Um Salama our prophet’s wife , with a vessel . She brought me a silvery vessel with some of the prophet’s hair inside it . Thus , it became usual that when someone was struck with an evil-eye , or he complained of some ail, he was to be sent to her with a vessel , She , then , shook up her vessel for him to drink from it . It sounds from all the aforesaid , that the prophet’s pious companions were racers to obtain the blessing of the remains of the prophet-peace be upon him- and his tools the prophet-peace be upon him – didn’t interdict that , So , all those loyal companions agreed that seeking the blessing of the prophet’s remains is one of the followed precepts (Suna) .(It is but of the heart’s righteous overflow).
Seeking The Blessing Of The Sheikh’s Tools The origin or roots of obtaining the blessing of the righteous and piety’s remain goes back to the time of the previous prophets . The blessing and utility occurred when the Prophet Yaqoob-peace be upon him- rubbed his face with the shirt sent him by Yusuf-peace be upon him-(Go with this shirt and cast it over the face of my father , he will come to see clearly)64
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Also , those pious and righteous sought the blessing of the prophet’s remains like : his hair , the water of his ablution and his clothes . The prophet –peace be upon him- did not restrain from doing that ,Al-Seida Fatima, our prophet’s daughter-peace be upon them- kissed the soil of the prophets’ tomb . Also , Bilal – may Allah be pleased with him- wallowed his cheeks in the threshold of the prophet’s room. Abdullah Ibin Omar used to touch the prophet’s pulpit for the sake of obtaining the blessing of it . When Khalid bin Al-Waleed lost his helmet in one of his battles, he fought fiercely till he got it back . And when asked about it , he replied :”It contains two of the prophet’s hair of which I obtained the blessing and by which I made victory. It became , then, a common and legitimate thing to seek the blessing of those pious followers and the prophet’s family , for the prophet had permitted it . In his book , Al-Khateeb mentioned that Al-Imam Al-Sheikh used to seek the blessing of his visits to the tomb of Abu Hanifa during the time he spent in Iraq . • It was narrated that Al Hafudh , Abdul –Ghani Al Maqdisi Al-Hanbali was afflicted with pimples which he failed to heal . He , then , rubbed them with the soil of the tomb of Al-Imam Ahmed Ibin Hanbel in terms of seeking the blessing of it . He , then , was recovered and could get rid of them . Al-Hafidh Al-Iraqi related that Al Imam Ahmed Ibin Hanbel sought the blessing of drinking the water with which the shirt of Al Imam Al-Sheikh was washed . Thus , it became religiously acceptable to seek the blessing of the traces of the honourable Mashaikh and Allah’s pious followers . Also , it is permitted to make use of the intercession of the Mashaikh’s status when beseeching Allah . The Mureed has to seek the blessing of his Sheikh’s traces . There is no difference whether you take much or less , for the blessing is one and it is to be found in the smallest molecules of that trace . And wherever the Sheikh goes , the blessing still be there.
Obedience Man’s companionship has a great effect on his manners and personality . Each one acquires his companion’s characteristics via spiritual effectiveness and practical imitation Man , by natures , is sociable . He tends to associate with others . He must have some companions to whom he is inclined and reveals his goings and cares and makes them participate in his happiness . Thus , if he is to accompany those corrupted , rake and absence persons , his morals will go down and he will be degraded , But if he is to choose them to be pious , righteous and good believers he is going to acquire from them the good manner , high qualities and the knowledge of Allah . Thus , the Mureed who chooses the companionship of Al-Sheikh Al-Warith Al-Roohi Al-Muhammadi has to obey him , for to obey is to obey Allah and his prophet . The Sheikh ho has acquired the prophet’s qualities and characteristics ; the one Allah guards with his care ; the one has selected , because of his religiousity , to spread Allah’s word must obligatory be respected by all who choose the way of right and reality . The way that lead to Allah . The Mureed must obey him and restrict himself to his orders , advice , and guidance as well . He must not destroy him because Allah-mighty and sublime –by his wisdom has selected him and made him the place into which he put his secret and trust . To follow him , then, and to have his way is the nearest way to approach Allah-mighty and sublime He be-and his prophet –peace be upon him- who was sent to people as a grace , still , this can not be achieved unless the followers loves his Shaikh . The Sheikh of Al-Tariqa achieved unless the followers loves his Sheikh . The Sheikh of Al-Tariqa purely and sincerely and to exert every possible effort fir him in response to Allah’s –mighty and sublime He be- saying (If ye do love Allah , follow me : Allah will love you) 65
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And Al-Mighty Allah’s saying (Obey Allah , and obey the messenger and those charged with authority among you)66
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The traits of the perfect Sheikh concerned (Al-Warith Al-Roohi Al-Muhammadi are ; illuminating the right ways for the followers and their hearts to reach the reality for which he services ;guiding them so the way of welfare and safety in this present life and the other life helping them achieving their mundane and religious matters as well by having Qura’n and Mohammedan Suna as their guidance . In view of the aforementioned matters , the followers has to do the following : 1-His obedience to his sheikh must be above all other submission . He must cling to him as does he to the Qura’n and prophet (peace be upon him). 2-He must not , and –under any circumstance – interpret his Sheikh’s speech according to his moods and desires , but to interpret is as it, ,i.e., what he really hears with no change of any letter or word . 3-To be disobedient to the Sheikh is considered a betrayal which deprives him of the spiritual power . Thus , he will be rejected and fired from the Tariqa .(He who deceives us is not from us). 4-Everyone given the responsibility of guiding or any of the Tariqa’s duties must do it completely and perfectly . If he is to divert even though it were hair’s breadth ; or if he thinks to disobey this matter or that ; or he wants to do it for his own benefit, then, he is going to be aq complete intruder , i.e, he will be like an organ which had been afflicted with an irremediable disease , then , it was uprooted .
The Inevitability Of A Unique Sheikh Following and having a Sheikh is an indispensable matter for the Mureed and having one single Sheikh is an inevitable matter , for the multi-Sheikh case is strike because Allah never created a man with two hearts and all who followed this Tariqa has assorted this fact in their words and actions . Al-Imam Al-Shami said “It is the Mureed who has to follow but one Sheikh and no more). Al-Sheikh Muhie Al-Deen bin Al-Arabi said (You must know that it is not permissible for the Mureed to follow more than one Sheikh for this will be a kind of help to him . have not yet seen a Mureed who succeeded in his y at the hands of two Sheikhs . Abu Yazeed Al-Bastami said (The one who has more than one Sheikh will be common , and the common in the Devil’s disciple) .
ATTENTION Some of the Mureeds persevere to do some action which have no relation to our Tariqa . these actions are more lying , falsehood , deception , waste of time and diversion from the reality of this Tariqa. Some of these action are; the claim of having the knowledge of the interpretation of visions ; or having the cognizance of divination ; writing some amulets which are all regarded as violation of the rules and basis of the Tariqa , also . These actions contradict the logic of the common sense . These person make use of the native people to take their money by beguiling them and pretending that they are in touch with the unseen world , the world of soul . They pretend having the ability to achieve happiness ; or that they can facilitate things and solve problems . Let those who go stray and those who are far from the right way to know that what they commit will never please . Allah , his prophet and the honourable Sheikh they are hated by Allah and they have lost this life and to other life , Also , let those who attend them and believe their know that they have diverted from the straight way of Attariqa , So Allah , his prophet , and the Sheikh of Attariqa are free from them and their actions . Allah hated them, cursed them , and prepared to hill for them and that is the worst destiny . If is not permitted for any of the Mureed to bring children and boys with him to the Tekya or to have them travel with him without their parent’s content . The education of those children begins at home . They need gradual educational training and special care till they grow mature . And they ,then , will be ready to Borden themselves with responsibilities .
The Mreed’s Manners Towards The Sheikh About the Mureed’s manners , our master Al-Sheikh Abdul Qadir Al-Ghailani –may Allah sanctify his spirit- said : “You boy ! when you come upon me conceal your work and view of yourself come bankrupt without anything . If you can see yourself and work , you will be astonished at what I refer to . You will abhor me , for I say the right and disagree with you . Only Allah’s enemy who hates me . The one who knows nothing about Allah disregarded me . Those who say much and do less . The one who knows Allah-mighty and sublime He be- will love me . They are those who say less but do much . The loyal loves me ; the hypocrite detest me . The Sunnite loves me ; the heretic abhors me . When you love me , the return of what love will be yours . When you hate me , the harms of it will be yours . I am not here a listen to people’s praise or dispraise . The one who seeks righteousness must make himself the ground on which the Sheikhs would walk . Those Sheikhs who made their farewell to life and people . Those who left life from under Allah’s throw to beneath the earth ; heavens and what is within , the two levels of earth and what is within . Those who said farewell to it as if they will never comeback again . They said good-bye to all creatures including themselves because they are with their Creator , Allah-mighty and sublime He be- in all conditions . Anyone who seeks Allah’s companionship with his self being with him will be in rave and hallucination . The one whose religious devotions and faith in the uniqueness of Allah are right can hardly see those creatures . He sees but one all-giver that is Allah and no one very obliging but him . You people ! You are in bad need to hear this speech , You who worship creatures you are polytheist. You , who go to cells and corners , come to me , read even though a letter of my speech accompany me even though a day or a week , for you may learn something of use to you . Woe to you ! Most of you are in confusion . You worship creatures is your cells . What you ask for can not be obtained by more sitting with ignorance . Woe to you ! Go , look for knowledge and those who know about Allah , till nothing is left . Go till nothing obeys you , When you fail , then, sit just in a appearance , then , in essence , then in your heart and content . When you grow tired in appearance and essence , then , you have approached Allah-mighty and sublime He be- and you are close to him. If you come to me while you do not obey what I say , you will just weary and annoy the others . Since you are at your shop , you are on the way to destroy your house . If you come to have a look on me , you will understand nothing of what you hear . You rich ! leave your money behind and come here , sit among the poor and be humble towards Allah and others . Leave your presidency off and come here sit at one of the group till my speech is planted in your hearts . If you have had a mind . You would have chosen to accompany me and became satisfied with a little bit and became patient at the roughness of my speech . Each one who has faith with endure and grow , but the one has no faith with flee from me . Woe to you ! You who pretend the knowledge of other’s conditions . How is it that , which you can not have the knowledge about yourself ? That is lying . So repent your lying . Oh Allah ! May I ask you to make us honest in all cases , and give us prosperity in this life and posterity in the second world and protect us against hell. Woe to you ! You who disbelieve in creation . How many doors you knock at m whereas there is nobody there to open . How much you hit the iron without fire . You hare no mind ,no thinking , and no disposal Woe to you ! Do approach me , eat from my food . When you taste my food , you will forsake the other’s food . When you taste Allah’s food you will , your heart will be indifferent to the creature’s food . It is something inside the heart , under the clothes , flash and skins . Since that heart contains some mundane thing it will never be righteous and its faith will not complete . When that faith changes to reality ; reality to knowledge to science , you will be a good patron to Allah-mighty and sublime He be- taking from the rich to give the poor . You will become likes the one who is in charge of a kitchen and all means of living come between your hands . You hypocrite ! You will have no honourable status unless you become like that . Woe to you ! Haven’t you been taught at the hands of a pious hermit sheikh who has a full knowledge about Allah’s laws and rule . Woe to you ! You ask for something without giving anything . If anything in life can not be obtained but with work , then , what to do , and how will it be within matters that concern Allah’67 In his book “The Revival of the Religious science” Al Imam Al-Ghazali said “As much as mysticism (Soofiya) is concerned , the Mureed’s manners towards his Sheikh is the most important thing . This is to follow and imitate the prophet-peace be upon him- and his companions . And as Allah –mighty and sublime He be- says ;(O ye who believe ! put not yourselves forward before Allah and his messenger but fear Allah ; for Allah is He who hear and knows all things “68
It was narrated that Abdullah Ibin Al-Zubier said “A deputation came to the prophet-peace be upon him- Then, Abu Baker said “”It is Al Gaqa’a Ibin Ma’abad’s order Omar said “But it is Al aqra’a Ibin Habis’s.” Then Abu Baker said , You wanted but contradict me “ ? No , I did not said Omar They disputed with each other till heir voices went high , Allah , then , revealed his verse (O ye who believe ). Ibin Abbas –may Allah be pleased with him- said “(Don’t come) means not to talk at the prophet’s presence . Habir said .”people were offering their sacrifices before the prophet did . It is said that some people were saying if Allah revealed that and that , Allah hated it . A’asha – may Allah be pleased with her- said “Do not fast before your prophet does”. Al- Kalbi said “Do not precede your prophet in an action or saying till he commands you “. Abu Al-Durds said ,” I was walking in front of Abu Baker , then , the prophet said ,”You walk in front of person who is better than you in this life and the other life” It is said , “I was present at a group of people attending the meeting of the prophet . I noticed that when he was asked about something , they were going through the subject and uttering their speech and judgement before him , then , they were prohibited to do it again”69 In his Sanad- and on the authority of Al Masood Ibin Makhmara and Marwan who both agree on the story of Al Hudeibiya – Al Bukhari narrated a long speech . We will chose the part concerned “Urwa returned to his companions and said , “ By Allah , I have come upon kings Caesar , chosra , and Negus . By Allah , I have not ever seen a king glorified by his companions as did Mohammed’s companions . When he orders them , they obeyed . When he speaks ,they lowered their voices , and they never look at him sharply in glorification of him . So , since the Sheikh follows the prophet-peace be upon him- from within and without , and inheriting from him the spiritual touch , the Mureed’s state must be similar to the one of the companions and their prophet-peace be upon him- . For the Mureed the sheikh is the source of inspirations , as Gabriel is Mohammed’s divine inspiration . Thus , the prophet never speaks from his own . It is necessary , then for the Mureed to follow , in dealing with his Sheikh , the following manners . [/l