MEANS OF ACCESS AND BESEECHING|
|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
اولئك الذين يدعون يبتغون إلى ربهم الوسيلة
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
يا ايها الذين امنوا اتقوا الله وابتغوا اليه الوسيلة وجاهدوا في سبيله لعلكم تفلحون
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
اولئك الذين يدعون يبتغون إلى ربهم الوسيلة ايهم اقرب ويرجون رحمته ويخافون عذابه
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
(ولما جاءهم كتاب من عند الله مصدق لما معهم وكانوا من قبل يستفتحون به على الذين كفروا فلما جاءهم ما عرفوا كفروا به فلهنة الله على الكافرين )
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)
لا ترفعوا أصواتكم فوق صوت النبي
And He praises others by saying (Those that lower their voice in the presence of Allah’s Messenger) 11
(ان الذين يغضون اصواتهم عند رسول الله)
And blames others by saying (Those who shout out to thee from without the inner apartment) 12
(ان الذين ينادونك من وراء الحجرات )
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.
التوسل بالانبياء وال البيت والصحابة الصالحين
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
(ولو انهم اذا ظلموا انفسهم جلءوك فاستتغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما)
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
(يةمئذ لا تنفع الشفاعة الا من اذن له الرحمن ورضي له قولا)
Allah (Mighty and sublime He be) says (And they offer no intercession except for those with whom He is well – pleased)29
(ولا يشفعون الا لمن ارتضى)
And He (Mighty and sublime He be) says (Who is other can intercede in his presence except as He permitted ?)30
(من ذا الذي يشفع عنده الا باذنه)
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
(ولا يملك الذين يدعون من دونه الشفاعة الا من شهد بالحق وهم يعلمون)
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 .
he 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)31.
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
(فلا تدعو مع الله احدا) .
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.( ومن أضل ممن يدعو من دون الله من لا يستجب له إلى يوم القيامة )
And Al-Mighty Allah’s speech (Nor call on any , other then Allah ; such can neither profit thee : if thou does , behold ! thou shall be of those who do wrong)42
( ولا تدعو من دون الله ما لاينفعك ولا يضرك فان فعلت فانك اذا من الظالمين)
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
(فلا تدع مع الله الها اخر فتكون من المعذبين)
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
(والذين تدعون من دونه ما يملكون من قطمير ز ان تدعوهم لا يسمعوا دعاءكم ولو سمعوا ما استجابوا لكم ويوم القيامة يكفرون بشرككم ولا ينبئك به خبير)
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
(له دعوة الحق والذين يدعون من دونه لا يستجيبون لهم بشيء الا كباسط كفيه إلى الماء ليبلغ فاه وما هو ببالغه وما دعاء الكافرين الا في ضلال)
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
(قل ادعوا الذين زعمتم من دونه فلا يملكون كشف الضر عنكم ولا تحويلا : اولئك الذين يدعون يبتغون إلى ربهم الوسيلة ايهم اقرب ويرجون رحمته ويخافون عذايه ان عذاب ربك كان محذورا)
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
(وما نعبدهم الا ليقربون….)
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
( اولئك الذين يدعون يبتغون إلى ربهم الوسيلة)
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.
( ان عبادي ليس لك عليهم سلطان)
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
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 innovations50.
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
(ان الله وملائكته يصلون على النبي يا ايها الذين اموا صلوا عليه وساموا تسليما )
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
(ولو انهم ا ظلموا انفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما )
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 .
1-Al-Isra, Ayat 57.
2-Al-Sihah,Ismael bin Hama’d Al-Jawahari , vol.v,p.341
3-Al-Ma’ida , Ayat 35.
4-Al-Isra’ , Ayat 57.
5-Al-Baqarah , Ayat 89.
6-The interperation of An-Nasssafi book , vol . I,P.61.
7-The identity of Beseeching and The Means of Access,Mosa Mohammad Ali,pp.49-50.
8-The reality of beseeching and the Means of Access , Mosa Muhammad Ali,p.49-50
9-Ibid , p.35..
10-Al-Hujurat , Ayat 2..
12- Al-Hujurat,Ayat. 4
14-Ithaf Al-Athkiya Regarding Beseeching the prophets and the patrons P.41.
15- Ithaf Al-Athkiya Regarding Beseeching the prophets and the patrons P.41.
17- Ithaf Al-Athkiya Regarding Beseeching the prophets and the patrons P.30..
19- Ithaf Al-Athkiya Regarding Beseeching the prophets and the patrons P.41.
22-Jala'a Al-Khater , p.16.
24-Beseeching and the means of Aceess , Mosa Mohammed Ali,P.50.
25-Al-Nisa' , Ayat 64.
26-Sunnan Al-Tirmithi vol.17,P.42.
27-The little Jama’ for Al-Sayuti.
29-Al-Anbiya , Ayat29.
30-Al-Baqarah , Ayat 255.
31-Al-Zukhruf , Ayat 86.
32-Narrated by Al-Tirmithi.
35-Based on Al-Bukhari.
36-Narrared by Al-Bukhari.
38-Based on Mislim.
39- Beseeching and the means of Aceess , Mosa Mohammed li,P.607.
42-Yunus , Ayat 106.
43-Ash-Shu’araa , Ayat 213.
44-Fatir , Ayat 13,14.
45-Al-Ra'd , Ayat 56,57.
46-Al-Isra’a , Ayat 56,57.
47-Al-Zumar , Ayat 3.
49-A;-Isra’a , Ayat 57
50- The reality of beseechin and the means of Aceess , Mosa Mohammed Ali,P.144..
51-Al-Ahzab , Ayat 56.
52- The reality of beseechin and the means of Aceess , Mosa Mohammed Ali,P.180..