Post by Mohammed Aarif Waghoo on Jan 13, 2014 2:21:57 GMT 5.5
ZAKIR NAIK LIES ABOUT QURANIC VERSES AND AHADITH
Dr. Zakir Naik takes Quran in his hands, raises his hands and lies about its verses. Similarly, he takes Ahadith books in his hands and lies about them.
He was criticized for his lies by many scholars but he continues this practice without any regard to Quran and Ahadith. He should know that taking Quran in hand and lying about its contents is a serious crime in Islam. Denial and misrepresentation of Quranic verses and Ahadith takes a person out of Islam. There are hundreds of occasions when Dr. Naik lied about Quran and Ahadith in front of huge crowds. We have given below some of these references.
(a) He misguides innocent Muslims about Quranic verses. Like the Arabic words ‘Shifa‘ and Shafa’a are two different words. He tricks innocent Muslims to believe that both these words are same. In one of his speeches he claimed that – “there are 25 verses in Quran which say that Shifa – meaning waseelah, shifaarish – is Haraam”.
It is a glaring lie and deliberate attempt to fool innocent Muslims. As a matter of fact it is a slander on Quran. The actual meaning of ‘Shifa’ is ‘cure or healing’. And the word ‘Shafa’a’ means ‘Mediation (Waseelah)’ ‘Recommendation (Sifaarish)’. Watch this video at 0.34.
We have provided below the six verses in Quran which contain the word ‘Shifa’. And we have provided their English meanings (Yousuf Ali) as well.
(i) It is in Quran – يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ [Meaning -O' mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a guidance and a Mercy](Younus – 57).
(ii) It is in Quran – وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا [ Meaning - We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss]. (Asra – 82).
(iii) It is in Quran – وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ [Meaning Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healingto those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"] (Fussilat – 44).
(iv) It is in Quran – وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ [ Meaning - And (Allah- سبحانہ و تعا لی) shall heal the chest of the believers. (At-Tawba - 14).
(v) It is in Quran - يخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاء لِلنَّاسِ[Meaning - There issues from within the bodies of the bee a drink of varying colors wherein is healing for mankind.] (An-Nahl – 69).
(vi) It is in Quran – وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ [And when I am ill, it is (Allah-سبحانہ و تعا لی) who cures me.] (Ash-Shu’ara – 80).
We fail to understand how can some one talk like this in front of thousands of people?
A person who daringly lies about Quran and Ahadith (i) must be thinking that all Muslims of the world are fools, (ii) or is not afraid of Allah (سبحانہ و تعا لی), (iii) or must have gone mad.
(b) Dr.Zakir Naik claims that there is no Hadith in the entire Ahadith literature which says that Wajib al-Vitre Salah can be performed with one “Salam” (like Maghrib prayer).
This is a blatant lie. There are more than 75 Ahadith in authentic books of Ahadith which certify that Vitr is performed with one ‘Salam’. We also had given hundrads of proofs from authentic hadith in our scans library of this site. Kindly read those
(c) Zakir Naik says that there are many Ahadith in Bukhari where Prophet Mohammad (صلى الله عليه و آله وسلم) said that we should say “Ameen” with a loud voice during Salah after Sura Fatiha.
This is a blatant lie. There is only one Hadith in Bukhari in this context, which does not say that we should say ‘Ameen’ loudly. Therefore, the ruling of Imam Abu Hanifa that we should say Ameen slowly after Sura Fatiha cannot be viewed as wrong.
Zakir Naik also claims that Imams of Fiqh did not have enough knowledge and were not aware of all Ahadith during their life times.
This is a serious allegation on the most acclaimed Imams of fiqh by a person like Zakir Naik who has not studied Islamic subjects in any Islamic school in the world.
(d) Dr. Naik lies about Quranic verses and declares in front of thousands of people that he does not know any verse in Quran which says Allah (سبحانہ و تعا لی) is everywhere (Omnipresent). This is one of the thousands of lies of Dr. Naik about Quran.
Dr. Naik claims that the God physically lives over the skies (Astaghfirullah). Watch this video clip at 0.40.
(i) It is in Quran – يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ [Meaning -O' mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a guidance and a Mercy](Younus – 57).
(ii) It is in Quran – وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا [ Meaning - We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss]. (Asra – 82).
(iii) It is in Quran – وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ [Meaning Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healingto those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"] (Fussilat – 44).
(iv) It is in Quran – وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ [ Meaning - And (Allah- سبحانہ و تعا لی) shall heal the chest of the believers. (At-Tawba - 14).
(v) It is in Quran - يخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاء لِلنَّاسِ[Meaning - There issues from within the bodies of the bee a drink of varying colors wherein is healing for mankind.] (An-Nahl – 69).
(vi) It is in Quran – وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ [And when I am ill, it is (Allah-سبحانہ و تعا لی) who cures me.] (Ash-Shu’ara – 80).
We fail to understand how can some one talk like this in front of thousands of people?
A person who daringly lies about Quran and Ahadith (i) must be thinking that all Muslims of the world are fools, (ii) or is not afraid of Allah (سبحانہ و تعا لی), (iii) or must have gone mad.
(b) Dr.Zakir Naik claims that there is no Hadith in the entire Ahadith literature which says that Wajib al-Vitre Salah can be performed with one “Salam” (like Maghrib prayer).
This is a blatant lie. There are more than 75 Ahadith in authentic books of Ahadith which certify that Vitr is performed with one ‘Salam’. We also had given hundrads of proofs from authentic hadith in our scans library of this site. Kindly read those
(c) Zakir Naik says that there are many Ahadith in Bukhari where Prophet Mohammad (صلى الله عليه و آله وسلم) said that we should say “Ameen” with a loud voice during Salah after Sura Fatiha.
This is a blatant lie. There is only one Hadith in Bukhari in this context, which does not say that we should say ‘Ameen’ loudly. Therefore, the ruling of Imam Abu Hanifa that we should say Ameen slowly after Sura Fatiha cannot be viewed as wrong.
Zakir Naik also claims that Imams of Fiqh did not have enough knowledge and were not aware of all Ahadith during their life times.
This is a serious allegation on the most acclaimed Imams of fiqh by a person like Zakir Naik who has not studied Islamic subjects in any Islamic school in the world.
(d) Dr. Naik lies about Quranic verses and declares in front of thousands of people that he does not know any verse in Quran which says Allah (سبحانہ و تعا لی) is everywhere (Omnipresent). This is one of the thousands of lies of Dr. Naik about Quran.
Dr. Naik claims that the God physically lives over the skies (Astaghfirullah). Watch this video clip at 0.40.
He cites a Hadith in which Prophet Mohammad (صلى الله عليه و آله وسلم)asked a Slave girl – Where is Allah (سبحانہ و تعا لی)? In reply she said ‘in the Sky’. He interprets the meanings of this Hadith to fool innocent people. We are providing below this Hadith and many Quranic verses to nail Dr. Naik’s lies.
It is in Hadith – Muawiya Ibn al-Hakam came to the Prophet (صلى الله عليه و آله وسلم) and told him ” I am very newly from the Jahiliyya and now Allah (سبحانہ و تعا لی) has brought Islam” and he proceeded to ask about various Jahiliyya practices, until at last he said that he had slapped his slave girl, and asked if he should free her, as was obligatory if she was a believer. The Prophet (صلى الله عليه و آله وسلم)asked that she be brought and then asked her, “Where is Allah (سبحانہ و تعا لی)? and she said, “In the sky (fi al-sama)”; whereupon he asked her, “Who am I”? and she said, “You are the Messenger of Allah (صلى الله عليه و آله وسلم)”; at which the Prophet (صلى الله عليه و آله وسلم) said ‘Free her, for she is a believer (Sahih Muslim).
Salafis try to interpret the above Hadith to prove a physical body for Allah ( سبحانہ و تعا لی ) and his sitting on the skies? (Astaghfiruallah).
When someone says that Allah ( سبحانہ و تعا لی ) is in Skies, does it mean that He is only in Sky and nowhere else. Read the following Quranic verse?
It is in Quran – وَهُوَ الَّذِي فِي السَّمَاءِ إِلَـٰهٌ وَفِي الْأَرْضِ إِلَـٰهٌ ۚ وَهُوَ الْحَكِيمُ الْعَلِيمُ- (Meaning – And it is He, Who is Allah -سبحانہ و تعا لی in skies and Allah – سبحانہ و تعا لی on Earth; and He is full of Wisdom and Knowledge). (Az-Zukhruf – 84).
See authentic References in this regard, and refutation by Salaf Saliheen on this view, this is not a new view of Zakir naik Actually this was promoted by Ibn al Taymmiya who was badly refuted by the scholars of that time and today . Check Scans Library for proofs.
Salafis misinterpret following Quranic verses and try to convince innocent Muslims that their Sky Idol God is the real God of all and they call their God as Allah ( سبحانہ و تعا لی ) (La haula wal quwwata illa billah). To create confusion in Muslims’ minds, they claim that Allah (سبحانہ و تعا لی ) has limitations, as He cannot move out of Sky; therefore his nearness to creatures is only by his knowledge. (Astaghfirullah). This belief is Shirk-e-Akbar.
It is in Quran – اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ (Meaning – Allah ( سبحانہ و تعا لی ) is the light (existence) of the Heavens and Earth’. (An-Noor -35).
It is in Quran – وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ [ Meaning - And whichever side you turn, you will find Allah ( سبحانہ و تعا لی ) ; Verily ( in truth ) Allah – ( سبحانہ و تعا لی ) is Omnipresent (existing everywhere every moment) and Omniscient ( infinitely wise )]. ( Al-Baqra – 115 ).
It is in Quran – وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ (Meaning – And wherever you are, He is with you). (Al-Hadid – 4).It is in Quran – وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ ( Meaning – And He is in your own self, will you not then see). (Adh-Dhariyat – 21).
It is in Quran – هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ[Meaning - He is the First, and the Last, He is the Manifest (apparent) and the Immanent (actually present through out the material world) and is knower of all things]. (Al-Hadeed – 3).
It is in Quran – وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ [And We (Allahسبحانہ و تعا لی ) are closer to you than your jugular vein]. (Qaf – 16).
It is in Quran – وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي [ Meaning - And when My servants ask you ( O’ Prophet – صلى الله عليه و آله وسلم) concerning Me, ( tell them ) I am ever present ( with them ) and I listen to the call of him that calls Me].(Al-Baqara – 186).
It is in Quran – سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (Meaning – Transcendent (magnificent) is your Lord, the Lord of All-Greatness, far above what they ascribe to Him). (As-Saafaat – 180).
It is in Hadith – Prophet (صلى الله عليه و آله وسلم) said “There was Allah ( سبحانہ و تعا لی ) and nothing existed but Him”. He existed from eternity and there was nothing else.” (Bukhari, Baihaqi).
Consider the above Hadith. It is very very clear. It is important for a physical body to have a place to exist. When Allah ( سبحانہ و تعا لی )existed when there was nothing, no sky, no universe then where was He sitting. There has to be place for a body to exist. The Hadith also clarifies that Allah’s ( سبحانہ و تعا لی ) existence is pure from the requirement and consideration of a body, form and shape.
(e) Dr. Zakir Naik claims that commemoration (a ceremony or celebration in which a person or event is remembered) of the Date of birth of Prophets is their reverence (show of respect), therefore it is Shirk. This is a crazy argument, only expected of Dr. Naik. Prophets are teachers of humanity, they have to be shown reverence. Reverence is different from worship. How can you equate these two things. He also claims that there is no mention about it in Quran and Ahadith. Watch this Disturbing Video.
It is in Hadith – Muawiya Ibn al-Hakam came to the Prophet (صلى الله عليه و آله وسلم) and told him ” I am very newly from the Jahiliyya and now Allah (سبحانہ و تعا لی) has brought Islam” and he proceeded to ask about various Jahiliyya practices, until at last he said that he had slapped his slave girl, and asked if he should free her, as was obligatory if she was a believer. The Prophet (صلى الله عليه و آله وسلم)asked that she be brought and then asked her, “Where is Allah (سبحانہ و تعا لی)? and she said, “In the sky (fi al-sama)”; whereupon he asked her, “Who am I”? and she said, “You are the Messenger of Allah (صلى الله عليه و آله وسلم)”; at which the Prophet (صلى الله عليه و آله وسلم) said ‘Free her, for she is a believer (Sahih Muslim).
Salafis try to interpret the above Hadith to prove a physical body for Allah ( سبحانہ و تعا لی ) and his sitting on the skies? (Astaghfiruallah).
When someone says that Allah ( سبحانہ و تعا لی ) is in Skies, does it mean that He is only in Sky and nowhere else. Read the following Quranic verse?
It is in Quran – وَهُوَ الَّذِي فِي السَّمَاءِ إِلَـٰهٌ وَفِي الْأَرْضِ إِلَـٰهٌ ۚ وَهُوَ الْحَكِيمُ الْعَلِيمُ- (Meaning – And it is He, Who is Allah -سبحانہ و تعا لی in skies and Allah – سبحانہ و تعا لی on Earth; and He is full of Wisdom and Knowledge). (Az-Zukhruf – 84).
See authentic References in this regard, and refutation by Salaf Saliheen on this view, this is not a new view of Zakir naik Actually this was promoted by Ibn al Taymmiya who was badly refuted by the scholars of that time and today . Check Scans Library for proofs.
Salafis misinterpret following Quranic verses and try to convince innocent Muslims that their Sky Idol God is the real God of all and they call their God as Allah ( سبحانہ و تعا لی ) (La haula wal quwwata illa billah). To create confusion in Muslims’ minds, they claim that Allah (سبحانہ و تعا لی ) has limitations, as He cannot move out of Sky; therefore his nearness to creatures is only by his knowledge. (Astaghfirullah). This belief is Shirk-e-Akbar.
It is in Quran – اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ (Meaning – Allah ( سبحانہ و تعا لی ) is the light (existence) of the Heavens and Earth’. (An-Noor -35).
It is in Quran – وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ [ Meaning - And whichever side you turn, you will find Allah ( سبحانہ و تعا لی ) ; Verily ( in truth ) Allah – ( سبحانہ و تعا لی ) is Omnipresent (existing everywhere every moment) and Omniscient ( infinitely wise )]. ( Al-Baqra – 115 ).
It is in Quran – وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ (Meaning – And wherever you are, He is with you). (Al-Hadid – 4).It is in Quran – وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ ( Meaning – And He is in your own self, will you not then see). (Adh-Dhariyat – 21).
It is in Quran – هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ[Meaning - He is the First, and the Last, He is the Manifest (apparent) and the Immanent (actually present through out the material world) and is knower of all things]. (Al-Hadeed – 3).
It is in Quran – وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ [And We (Allahسبحانہ و تعا لی ) are closer to you than your jugular vein]. (Qaf – 16).
It is in Quran – وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي [ Meaning - And when My servants ask you ( O’ Prophet – صلى الله عليه و آله وسلم) concerning Me, ( tell them ) I am ever present ( with them ) and I listen to the call of him that calls Me].(Al-Baqara – 186).
It is in Quran – سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (Meaning – Transcendent (magnificent) is your Lord, the Lord of All-Greatness, far above what they ascribe to Him). (As-Saafaat – 180).
It is in Hadith – Prophet (صلى الله عليه و آله وسلم) said “There was Allah ( سبحانہ و تعا لی ) and nothing existed but Him”. He existed from eternity and there was nothing else.” (Bukhari, Baihaqi).
Consider the above Hadith. It is very very clear. It is important for a physical body to have a place to exist. When Allah ( سبحانہ و تعا لی )existed when there was nothing, no sky, no universe then where was He sitting. There has to be place for a body to exist. The Hadith also clarifies that Allah’s ( سبحانہ و تعا لی ) existence is pure from the requirement and consideration of a body, form and shape.
(e) Dr. Zakir Naik claims that commemoration (a ceremony or celebration in which a person or event is remembered) of the Date of birth of Prophets is their reverence (show of respect), therefore it is Shirk. This is a crazy argument, only expected of Dr. Naik. Prophets are teachers of humanity, they have to be shown reverence. Reverence is different from worship. How can you equate these two things. He also claims that there is no mention about it in Quran and Ahadith. Watch this Disturbing Video.
Read the following Quranic verses and Ahadith which clearly establish the fact that Celebrations of birth days of prophets and their remembrance is mandatory in Islam.
It is in Quran – اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ (Meaning – Remember and express with gratitude the gracefulness of Allah (سبحانہ و تعا لی) that He sent Prophets among you (Al-Maa’ida – 20).
In the above Quranic verse Allah (سبحانہ و تعا لی) has commanded people to celebrate the births of Prophets who were sent for the guidance of their nations. Therefore, the celebration of the birth of Prophet Mohammad (صلى الله عليه و آله وسلم), as a show of gratitude and happiness towards Allah (سبحانہ و تعا لی) is mandatory by the whole world as he was sent as mercy for all the worlds in this Cosmos.
It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ Meaning - We have not sent you (O'Prophet - صلى الله عليه و آله وسلم) except for the mercy on all the worlds] (Al-Anbiya-107).
It is in Quran – قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا[Meaning - Say O'Prophet (صلى الله عليه و آله وسلم) for Allah's (سبحانہ و تعا لی) mercy and beneficence (O'believers) you celebrate the happiness. (Younus -58)
It is in Quran - وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا( Meaning - And Salaam is on Him the day when he was born and the day when he will die and the day when he will be raised alive." (Al-Maryam - 15).
In the above verse, Allah (سبحانہ و تعا لی) has mentioned the complete Milad of Prophet Yahya ( علیھ السلا م ).
Showing happiness on the birth day of Prophet Mohammad (صلى الله عليه و آله وسلم) who has literally taken us out of Hell by leading us the right path of Islam is a must. How can it be wrong?It is very rare that a leader will ask his followers to celebrate his birth day? Did our grand father or father ever asked to celebrate his birth day? It is the children or the grand children who show a lot of enthusiasm and make arrangements for the birth days of their father/mother or Grand parents. However, the parents or grand parents feel happy when their children or grand children show love and care for them. This is just a show of care, love. Where is Shirk in it?
In the following we have provided Ahadith when Prophet Mohammad
(صلى الله عليه و آله وسلم) happened to visit the places where people were celebrating his birth day (on his Milad day) and showed a lot of happiness on that gathering and also told them that they will get salvation in Hereafter for their act.
The kind of Milad-un-Nabi (صلى الله عليه و آله وسلم) celebrations we see now-a-days have developed over a period of time. In the times of Sahabah, we find very sketchy record that this kind of big celebrations were organized. However, we do find individual, small gatherings about Miladun Nabi (صلى الله عليه و آله وسلم), as we have quoted in the following Ahadith in which Prophet (صلى الله عليه و آله وسلم) himself attended such gathering.With time, our style of living changes. Today we have big buildings, which were not there in the times of Prophet Mohammad
(صلى الله عليه و آله وسلم). We are traveling by Air planes, we have TV, Internet and many other things which were not there earlier. Similarly, celebration of Milad as you see today on mass scales was done differently earlier. But, everyone, including Sahabah, Imams and all Muslims did show happiness on the day of birth of the Prophet (صلى الله عليه و آله وسلم). If some one does not want to show happiness on this important occasion, giving excuses, this shows that his claim of love of Prophet(صلى الله عليه و آله وسلم) is only on his lips; meaning he is a Munafiq. It is as simple as that.
It is in Hadith - Abul Khattab Umro Bin Wahia Kalbi (رضئ اللہ تعالی عنہ) has narrated this Hadith in his book 'At tanweer fi Mauludil basheer an-nazeer'. Also, Imam Jalaluddin Suyuti has narrated this Hadith in his book "Siblul Huda fi Mauludil Mustafa (صلى الله عليه و آله وسلم) : Hazrat Abu Darda (رضئ اللہ تعالی عنہ) narrates that "I went to the house of Aamer Ansari (رضئ اللہ تعالی عنہ) along with the Prophet (صلى الله عليه و آله وسلم). Hazrat Abu Aamer (رضئ اللہ تعالی عنہ) was narrating the events of the birth of Prophet Mohammad (صلى الله عليه و آله وسلم) to a gathering of his relatives and children and was repeating; "this was the day and this was the day". The Prophet(صلى الله عليه و آله وسلم) said, O'Aba Amer(رضئ اللہ تعالی عنہ), Allah(سبحانہ و تعا لی) has opened the doors of His mercy (Rahmah) for you and the angels are praying for your absolution (Maghfirah). Whoever does this act of yours, he would also get the Salvation like yours".
The above Hadith confirms the following.
(1) Prophet Mohammad (صلى الله عليه و آله وسلم) has declared that whoever celebrates his (Prophet's - صلى الله عليه و آله وسلم) birth day will get salvation on the Day of Judgment.
(2) Whoever celebrates the birthday of Prophet Mohammad (صلى الله عليه و آله وسلم), the doors of Allah's(سبحانہ و تعا لی) mercy are opened for him.
(3) Whoever celebrates the birthday of Prophet Mohammad (صلى الله عليه و آله وسلم), the angels pray for his absolution (Maghfirah). (further check our Mawlid folder or type Mawlid in search box of this site for authentic references)
It is in Hadith - Hazrat Abdullah Ibn Abbas (رضئ اللہ تعالی عنہ) said that "one day at my home I had gathered people and was describing about the birth of Prophet Mohammad (صلى الله عليه و آله وسلم) and the people were feeling over joyous and were invoking the praise of Prophet Mohammad (صلى الله عليه و آله وسلم) (meaning - readingDurood-e-Sharif) and Prophet Mohammad (صلى الله عليه و آله وسلم)himself came to our gathering and said "My intercession (hallat lakum Shafa'a) for you has become legitimized.
The above Hadith is narrated by (i) Imam Suyuti in his book "Siblul Huda", (ii) Ahmad Bin Hujr Al-Makki (the famous Jurist of Shafi'i school of thought) in his book "Maulud al-Kabeer", and (iii) Abul Qasim Mohammad Ibn Osman in his book "Addurul Munazzam".
Ibn Taymiyyah in his book "Majma' Fatawa Ibn Taymiyya", Vol. 23, p. 163 and his book "Iqtida' al-sirat al-mustaqim", p. 294-295 wrote as follows.
QUOTE "To celebrate and to honor the birth of the Prophet (صلى الله عليه و آله وسلم) and to take it as an honored season is good and in it there is a great reward, because of their good intentions in honoring the Prophet (صلى الله عليه و آله وسلم)."UNQUOTE
Ibn Taymiyyah in his book "Necessity of the Right Path", p. 266, 5th line from the bottom of that page, published by Dar Al-Hadith, has written the following :
QUOTE - "As far as what people do during the Milad, either as a rival celebration to that which the Christian do during the time of Christ's birthday or as an expression of their love and admiration and a sign of praise for the Noble Nabi (صلى الله عليه و آله وسلم), the angels pray for their absolution (Allah Almighty will surely reward them for such Ij'tiha)" UNQUOTE.
(f) Zakir Naik says that there is no verse in Quran, or any Hadith in the entire Hadith literature which says that it is allowed to visit Graves of Awliya Allah and request them to pray for our well being. View this misleading Video.
It is in Quran – اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ (Meaning – Remember and express with gratitude the gracefulness of Allah (سبحانہ و تعا لی) that He sent Prophets among you (Al-Maa’ida – 20).
In the above Quranic verse Allah (سبحانہ و تعا لی) has commanded people to celebrate the births of Prophets who were sent for the guidance of their nations. Therefore, the celebration of the birth of Prophet Mohammad (صلى الله عليه و آله وسلم), as a show of gratitude and happiness towards Allah (سبحانہ و تعا لی) is mandatory by the whole world as he was sent as mercy for all the worlds in this Cosmos.
It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ Meaning - We have not sent you (O'Prophet - صلى الله عليه و آله وسلم) except for the mercy on all the worlds] (Al-Anbiya-107).
It is in Quran – قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا[Meaning - Say O'Prophet (صلى الله عليه و آله وسلم) for Allah's (سبحانہ و تعا لی) mercy and beneficence (O'believers) you celebrate the happiness. (Younus -58)
It is in Quran - وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا( Meaning - And Salaam is on Him the day when he was born and the day when he will die and the day when he will be raised alive." (Al-Maryam - 15).
In the above verse, Allah (سبحانہ و تعا لی) has mentioned the complete Milad of Prophet Yahya ( علیھ السلا م ).
Showing happiness on the birth day of Prophet Mohammad (صلى الله عليه و آله وسلم) who has literally taken us out of Hell by leading us the right path of Islam is a must. How can it be wrong?It is very rare that a leader will ask his followers to celebrate his birth day? Did our grand father or father ever asked to celebrate his birth day? It is the children or the grand children who show a lot of enthusiasm and make arrangements for the birth days of their father/mother or Grand parents. However, the parents or grand parents feel happy when their children or grand children show love and care for them. This is just a show of care, love. Where is Shirk in it?
In the following we have provided Ahadith when Prophet Mohammad
(صلى الله عليه و آله وسلم) happened to visit the places where people were celebrating his birth day (on his Milad day) and showed a lot of happiness on that gathering and also told them that they will get salvation in Hereafter for their act.
The kind of Milad-un-Nabi (صلى الله عليه و آله وسلم) celebrations we see now-a-days have developed over a period of time. In the times of Sahabah, we find very sketchy record that this kind of big celebrations were organized. However, we do find individual, small gatherings about Miladun Nabi (صلى الله عليه و آله وسلم), as we have quoted in the following Ahadith in which Prophet (صلى الله عليه و آله وسلم) himself attended such gathering.With time, our style of living changes. Today we have big buildings, which were not there in the times of Prophet Mohammad
(صلى الله عليه و آله وسلم). We are traveling by Air planes, we have TV, Internet and many other things which were not there earlier. Similarly, celebration of Milad as you see today on mass scales was done differently earlier. But, everyone, including Sahabah, Imams and all Muslims did show happiness on the day of birth of the Prophet (صلى الله عليه و آله وسلم). If some one does not want to show happiness on this important occasion, giving excuses, this shows that his claim of love of Prophet(صلى الله عليه و آله وسلم) is only on his lips; meaning he is a Munafiq. It is as simple as that.
It is in Hadith - Abul Khattab Umro Bin Wahia Kalbi (رضئ اللہ تعالی عنہ) has narrated this Hadith in his book 'At tanweer fi Mauludil basheer an-nazeer'. Also, Imam Jalaluddin Suyuti has narrated this Hadith in his book "Siblul Huda fi Mauludil Mustafa (صلى الله عليه و آله وسلم) : Hazrat Abu Darda (رضئ اللہ تعالی عنہ) narrates that "I went to the house of Aamer Ansari (رضئ اللہ تعالی عنہ) along with the Prophet (صلى الله عليه و آله وسلم). Hazrat Abu Aamer (رضئ اللہ تعالی عنہ) was narrating the events of the birth of Prophet Mohammad (صلى الله عليه و آله وسلم) to a gathering of his relatives and children and was repeating; "this was the day and this was the day". The Prophet(صلى الله عليه و آله وسلم) said, O'Aba Amer(رضئ اللہ تعالی عنہ), Allah(سبحانہ و تعا لی) has opened the doors of His mercy (Rahmah) for you and the angels are praying for your absolution (Maghfirah). Whoever does this act of yours, he would also get the Salvation like yours".
The above Hadith confirms the following.
(1) Prophet Mohammad (صلى الله عليه و آله وسلم) has declared that whoever celebrates his (Prophet's - صلى الله عليه و آله وسلم) birth day will get salvation on the Day of Judgment.
(2) Whoever celebrates the birthday of Prophet Mohammad (صلى الله عليه و آله وسلم), the doors of Allah's(سبحانہ و تعا لی) mercy are opened for him.
(3) Whoever celebrates the birthday of Prophet Mohammad (صلى الله عليه و آله وسلم), the angels pray for his absolution (Maghfirah). (further check our Mawlid folder or type Mawlid in search box of this site for authentic references)
It is in Hadith - Hazrat Abdullah Ibn Abbas (رضئ اللہ تعالی عنہ) said that "one day at my home I had gathered people and was describing about the birth of Prophet Mohammad (صلى الله عليه و آله وسلم) and the people were feeling over joyous and were invoking the praise of Prophet Mohammad (صلى الله عليه و آله وسلم) (meaning - readingDurood-e-Sharif) and Prophet Mohammad (صلى الله عليه و آله وسلم)himself came to our gathering and said "My intercession (hallat lakum Shafa'a) for you has become legitimized.
The above Hadith is narrated by (i) Imam Suyuti in his book "Siblul Huda", (ii) Ahmad Bin Hujr Al-Makki (the famous Jurist of Shafi'i school of thought) in his book "Maulud al-Kabeer", and (iii) Abul Qasim Mohammad Ibn Osman in his book "Addurul Munazzam".
Ibn Taymiyyah in his book "Majma' Fatawa Ibn Taymiyya", Vol. 23, p. 163 and his book "Iqtida' al-sirat al-mustaqim", p. 294-295 wrote as follows.
QUOTE "To celebrate and to honor the birth of the Prophet (صلى الله عليه و آله وسلم) and to take it as an honored season is good and in it there is a great reward, because of their good intentions in honoring the Prophet (صلى الله عليه و آله وسلم)."UNQUOTE
Ibn Taymiyyah in his book "Necessity of the Right Path", p. 266, 5th line from the bottom of that page, published by Dar Al-Hadith, has written the following :
QUOTE - "As far as what people do during the Milad, either as a rival celebration to that which the Christian do during the time of Christ's birthday or as an expression of their love and admiration and a sign of praise for the Noble Nabi (صلى الله عليه و آله وسلم), the angels pray for their absolution (Allah Almighty will surely reward them for such Ij'tiha)" UNQUOTE.
(f) Zakir Naik says that there is no verse in Quran, or any Hadith in the entire Hadith literature which says that it is allowed to visit Graves of Awliya Allah and request them to pray for our well being. View this misleading Video.
This is another blatant lie. We have listed more than 150 Ahadith and Quranic verses which say it is important to visit Mazaraat and ask for mediation. Even Imam Shafi’i used to go to the grave of Imam Abu Hanifa daily and ask for his mediation.
Read this detail refutation to his blatant lies
The following Quranic verses, Ahadith and rulings confirm that kissing, touching or placing of head on the graves of Awliya Allah and asking for their mediation is the tradition of Sahabah, Imams of Fiqh and all important Shuyooks and Scholars of Islam.
(1) It is in Hadith – Imam Qadi ‘Iyad writes in Shifa’ that: Naafi’(رضئ اللہ تعالی عنہ) said that when Ibn ‘Umar (رضئ اللہ تعالی عنہ)would say Salam; he would say Salam on Rasulullah (صلى الله عليه و آله وسلم) and Abu Bakr (رضئ اللہ تعالی عنہ) more than 100 times, then he would go to the blessed pulpit (in Masjid-e-Nabawi) and touch the place with his hands where Rasulullah (صلى الله عليه و آله وسلم) sat and rub them over his face. (Qadi Iyad Shifa).
(2) It is in Hadith – Related with Abdullah bin ‘Umar (رضئ اللہ تعالی عنہ) that he wiped his face at the place where Prophet Mohammad (صلى الله عليه و آله وسلم) sat. (at-Tabqat al-Kubra ibn Sa’d, 1:254).
It is related about Sahaba (رضئ اللھ تعالی عنہم اجمعین ) that they touched the circular parapet that is next to the blessed shrine of Prophet Mohammad (صلى الله عليه و آله وسلم) with their right hand and then made supplications.
(3) It is in Hadith – It is reported in “Musannaf Ibn Abi Shaybah” :Abu Bakr – meaning Ibn Abi Shaybah- told us; he said: Zayd Ibn Habbab told us; he said: Abu Mawdudah told me; he said: Yazid Ibn Abd-il-Malik Ibn Qasit told me; he said: I saw a group of the Companions of the Prophet (رضئ اللھ تعالی عنہم اجمعین ) if the Masjid was free for them, they stood up and went to the free rummanah (knob) of the minbar, rubbed it, and made dua’.(Musannaf Ibn Abi Shaybah).
(4) Ibn Qaseet and ‘Utba narrate that when the companions(رضئ اللھ تعالی عنہم اجمعین ) would exit the Masjid an-Nabawi, they would touch the edges of the grave of the Prophet (صلى الله عليه و آله وسلم) with their hands and then make du’a.
(5) It is in Hadith -”It is related from Malik al-Dar (رضئ اللہ تعالی عنہ) , `Umar’s (رضئ اللہ تعالی عنہ) treasurer, that the people suffered a drought during the successorship of `Umar,(رضئ اللہ تعالی عنہ) whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah (صلى الله عليه و آله وسلم), ask for rain for your Community, for verily they have but perished,” after which the Prophet (صلى الله عليه و آله وسلم)appeared to him in a dream and told him: “Go to `Umar (رضئ اللہ تعالی عنہ) and give him my greeting, then tell him that they will be watered. Tell him: You must be clever (cautious), you must be clever (cautious)!” The man went and told `Umar(رضئ اللہ تعالی عنہ). The latter said: “O my Lord, I spare no effort except in what escapes my power!”
The above Hadith has been mentioned by Imam Bukhari in his book Taarikh al-Kabir – Biography of Malik al-dar. It is also is narrated by Bayhaqi. Ibn Taymiyyah wrote this Hadith in Sirat al Mustaqim – page 373. Ibn Kathir cites it in al-Bidaya wa al-nihaya and says: isnaduhu sahih. Ibn Abi Shayba cites it in hisMusannaf with a sound (sahih) chain as confirmed by Ibn Hajar who says: rawa Ibn Abi Shayba bi isnadin sahih and cites the hadith in Fath al-Bari. He identifies Malik al-Dar as `Umar’s (رضئ اللہ تعالی عنہ) treasurer (khazin `umar) and says that the man who visited and saw the Prophet (صلى الله عليه و آله وسلم) in his dream is identified as the Companion Bilal ibn al-Harith (رضئ اللہ تعالی عنہ), and he counts this Hadith among the reasons for Bukhari’s naming of the chapter “The people’s request to their leader for rain if they suffer drought.”
The narrators of the above Hadith are: (1) Abu Mu‘awiya, (2)Imam A‘mash, (3) Abu Salih Abd al Rahman bin Sa’eed, (4)Malik bin Ayyad al-Dar. All of them are considered as authentic and famous narrators of Ahadith whose narrations were taken by Bukhari, Muslim, Abu Dawood, and others.
(6) Imam Malik was asked the following question by the Caliph Abu Ja`far al- Mansur:
“Shall I face the Qibla with my back towards the grave of the Messenger of Allah (صلى الله عليه و آله وسلم) when making du`a (after salams)?”
He replied: “How could you turn your face away from him (صلى الله عليه و آله وسلم) when he is the means (wasila) of your and your father Adam’s forgiveness to Allah(سبحانہ و تعا لی) on the Day of Resurrection? Nay, face him and ask for his intercession (Istashfi bihi) so that Allah (سبحانہ و تعا لی) will grant it to you as He said: وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- (Meaning – If they had only, when they were unjust to 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). ( An-Nisa – 64).
The above is narrated by al-Qadi `Iyad in al-Shifa (2:92-93). Subki in Shifa’ al-siqam. Qastallani in al-Mawahib al-laduniyya. Ibn Jama`a in Hidayat al-salik. Haytami in al-Jawhar al-munazzam and Tuhfat al-zuwwar and others.
(7) Al-`Utbi, a Sahabi, (رضئ اللہ تعالی عنہ) said: “As I was sitting by the grave of the Prophet, a Beduin Arab came and said: “O Messenger of Allah- صلى الله عليه و آله وسلم! I have heard Allah(سبحانہ و تعا لی) saying: وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- (Meaning – If they had only, when they were unjust to 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). ( An-Nisa – 64). So I have come to you asking forgiveness for my sin, seeking your intercession with my Lord.”
Then he left, and I dozed and saw the Prophet (صلى الله عليه و آله وسلم) in my sleep. He said to me: “O `Utbi (رضئ اللہ تعالی عنہ), run after the Beduin and give him glad tidings that Allah (سبحانہ و تعا لی) has forgiven him.”"
The above report is graded as mashhur (established and well-known) and narrated by – Nawawi Adhkar, al-Majmu` 8:217 and al-Idah fi manasik al-hajj, chapters on visiting the grave of the Prophet(صلى الله عليه و آله وسلم). Ibn Jama`a, Hidayat al-salik3:1384. Ibn `Aqil, al-Tadhkiraal-Mughni. al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur’an 5:265. Samhudi, Khulasat al-Wafa. Ibn Kathir, Tafsir 2:306 Taqi al-Din al-Subki. Ibn al-Jawzi,Muthir al-gharam al-sakin ila ashraf al-amakin p. 490. Ibn Hajar al-Haytami, al-Jawhar al-munazzam [commentary on Nawawi's Idah] and others.
(8) Imam Ahmad made tawassul through the Prophet (صلى الله عليه و آله وسلم) as a part of every Dua. This is reported by`Ala’ al-Din al-Mardawi in his book al-Insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal(3:456).
The correct position of Hanbali School of Thought is that it is permissible in one’s supplication (du`a) to use as means a pious person (dead or alive), and it is desirable.
(9) Ibn al-Qayyim, the second important scholar of Salafism (after Ibn Taymiyyah), wrote : The Messenger of Allah (صلى الله عليه و آله وسلم) has said that when you send salutations to him from wherever you might be, he can hear your voice. ( Reference – Jal ul Afhaam by Ibn al-Qayyim, Page 100).
(10) Ibn Katheer, a very famous Salafi Scholar wrote the following about Prophet Mohammad (صلى الله عليه و آله وسلم)assistance to people after his death:
(a) Uthman Ghani (رضئ اللہ تعالی عنہ) said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. ‘Uthman (رضئ اللہ تعالی عنہ) said: One day I saw that the the Messenger of Allah (صلى الله عليه و آله وسلم) give me some water from my window. Some days later my roof parted, and the Prophet (صلى الله عليه و آله وسلم), accompanied by Abu Bakr and Umar (رضئ اللھ تعالی عنہم ) entered and gave me some (more) water to drink and consoled: ‘You will break your fast with us tomorrow’ (in Aalam-e-Mithaal) [Taarikh Ibn Kathir - Chapter on the Death of Uthman ( رضئ اللہ تعالی عنہ )].
(b) The Prophet, (صلى الله عليه و آله وسلم), gave advice to Imam Hussain (رضئ اللہ تعالی عنہ) regarding the battle of Karbala – when he was departing for Kufa and later, on the night before his (Imam Hussain’s رضئ اللہ تعالی عنہ ) death. The Messenger of Allah (صلى الله عليه و آله وسلم) gave news that they would meet the next day in Paradise [Taarikh Ibn Kathir, chapter on Karbala.]
(11) It is in Hadith – Narrated by al-Haakim that Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ) placed his forehead on the grave of Prophet Mohammad (صلى الله عليه و آله وسلم). Marwan Ibn al-Hakam (رضئ اللہ تعالی عنہ) saw him and held his neck. Abu Ayyub(رضئ اللہ تعالی عنہ) said I did not come to the Stone. I came to the Messenger of Allah (صلى الله عليه و آله وسلم). I heard the Messenger of Allah (صلى الله عليه و آله وسلم) say : Do not weep for Islam if the qualified people were in-charge, but weep for it, if it was under the charge of unqualified. (Al-Hakim related this Hadith in Mustadrak and said it is Sahih. ad-Dhahabi (who is held in great respect by Salafis) agreed to his authentication.
(12) It is in Hadith – Dawud ibn Salih (رضئ اللہ تعالی عنہ) said: “(The governor of Madina) Marwan ibn al-Hakam (رضئ اللہ تعالی عنہ) one day saw a man placing his face on top of the grave of the Prophet (صلى الله عليه و آله وسلم). He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ). The latter ( Abu Ayyub al-Ansari – رضئ اللہ تعالی عنہ) said: “Yes; I came to the Prophet (صلى الله عليه و آله وسلم), not to a stone.”
The above Hadith is mentioned in (i) Ibn Hibban in his Sahih,(ii) Ahmad (5:422), (iii) Al-Tabarani in his Mu’jam al-Kabir (4:189) and his Awsat (iv) According to Haythami in al-Zawa’id (5:245 and 5:441 #5845 Book of Hajj, “Section on the honoring of the dwellers of Madina, chapter on placing one’s face against the grave of our Master the Prophet (صلى الله عليه و آله وسلم)” and #9252 Book of Khilafa, “Chapter on the leadership of those unworthy of it”), (v) al-Haakim in his Mustadrak (4:515); (vi) ad-Dhahabi said it was Sahih, (vii) as-Subki in Shifa’ al-Siqam (p. 126) and (viii) Ibn Taymiyya in al-Muntaqa (2:261 f.).
It is important to note that ad-Dahabi and Ibn Taymiyya have quoted this Hadith in their books which confirms that one can kiss the Grave and place his head on the Grave of Prophet Mohammad (صلى الله عليه و آله وسلم) and Awliya Allah and request their mediation (Waseelah) after the death.
(13) It is in Hadith – Narrated by Ibn Majah, Ahmad, at-Tabarani, as-Subki and Ibn Asakir that : Mu`adh Ibn Jabal(رضئ اللہ تعالی عنہ) and Bilal (رضئ اللہ تعالی عنہ) came to the Grave of the Prophet (صلى الله عليه و آله وسلم) and sat weeping and Bilal(رضئ اللہ تعالی عنہ) rubbed his face against the Grave of Prophet(صلى الله عليه و آله وسلم). (Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn Asakir).
The above Hadith confirms the fact that kissing of Graves and placing your head on the Graves is the tradition of Sahabah(رضئ اللھ تعالی عنہم اجمعین ).
(14) It is in Hadith – Yahya (رضئ اللہ تعالی عنہ) related from Imam Maalik (رضئ اللہ تعالی عنہ) that he heard that AIi Ibn Abi Talib(رضئ اللہ تعالی عنہ) used to rest his head on Graves and lie on them [meaning holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave]. Maalik (رضئ اللہ تعالی عنہ) said, “As far as we can see, it is only forbidden to sit on the Graves to relieve oneself.” (Muatta’ Imâm Malik – Book #16, Hadith #16.11.34)
(15) We are providing here Manuscripts about Imam Ahmad affirming seeking blessings from the Prophet (صلى الله عليه و آله وسلم) by touching and kissing his Minber and Grave.
Read this detail refutation to his blatant lies
The following Quranic verses, Ahadith and rulings confirm that kissing, touching or placing of head on the graves of Awliya Allah and asking for their mediation is the tradition of Sahabah, Imams of Fiqh and all important Shuyooks and Scholars of Islam.
(1) It is in Hadith – Imam Qadi ‘Iyad writes in Shifa’ that: Naafi’(رضئ اللہ تعالی عنہ) said that when Ibn ‘Umar (رضئ اللہ تعالی عنہ)would say Salam; he would say Salam on Rasulullah (صلى الله عليه و آله وسلم) and Abu Bakr (رضئ اللہ تعالی عنہ) more than 100 times, then he would go to the blessed pulpit (in Masjid-e-Nabawi) and touch the place with his hands where Rasulullah (صلى الله عليه و آله وسلم) sat and rub them over his face. (Qadi Iyad Shifa).
(2) It is in Hadith – Related with Abdullah bin ‘Umar (رضئ اللہ تعالی عنہ) that he wiped his face at the place where Prophet Mohammad (صلى الله عليه و آله وسلم) sat. (at-Tabqat al-Kubra ibn Sa’d, 1:254).
It is related about Sahaba (رضئ اللھ تعالی عنہم اجمعین ) that they touched the circular parapet that is next to the blessed shrine of Prophet Mohammad (صلى الله عليه و آله وسلم) with their right hand and then made supplications.
(3) It is in Hadith – It is reported in “Musannaf Ibn Abi Shaybah” :Abu Bakr – meaning Ibn Abi Shaybah- told us; he said: Zayd Ibn Habbab told us; he said: Abu Mawdudah told me; he said: Yazid Ibn Abd-il-Malik Ibn Qasit told me; he said: I saw a group of the Companions of the Prophet (رضئ اللھ تعالی عنہم اجمعین ) if the Masjid was free for them, they stood up and went to the free rummanah (knob) of the minbar, rubbed it, and made dua’.(Musannaf Ibn Abi Shaybah).
(4) Ibn Qaseet and ‘Utba narrate that when the companions(رضئ اللھ تعالی عنہم اجمعین ) would exit the Masjid an-Nabawi, they would touch the edges of the grave of the Prophet (صلى الله عليه و آله وسلم) with their hands and then make du’a.
(5) It is in Hadith -”It is related from Malik al-Dar (رضئ اللہ تعالی عنہ) , `Umar’s (رضئ اللہ تعالی عنہ) treasurer, that the people suffered a drought during the successorship of `Umar,(رضئ اللہ تعالی عنہ) whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah (صلى الله عليه و آله وسلم), ask for rain for your Community, for verily they have but perished,” after which the Prophet (صلى الله عليه و آله وسلم)appeared to him in a dream and told him: “Go to `Umar (رضئ اللہ تعالی عنہ) and give him my greeting, then tell him that they will be watered. Tell him: You must be clever (cautious), you must be clever (cautious)!” The man went and told `Umar(رضئ اللہ تعالی عنہ). The latter said: “O my Lord, I spare no effort except in what escapes my power!”
The above Hadith has been mentioned by Imam Bukhari in his book Taarikh al-Kabir – Biography of Malik al-dar. It is also is narrated by Bayhaqi. Ibn Taymiyyah wrote this Hadith in Sirat al Mustaqim – page 373. Ibn Kathir cites it in al-Bidaya wa al-nihaya and says: isnaduhu sahih. Ibn Abi Shayba cites it in hisMusannaf with a sound (sahih) chain as confirmed by Ibn Hajar who says: rawa Ibn Abi Shayba bi isnadin sahih and cites the hadith in Fath al-Bari. He identifies Malik al-Dar as `Umar’s (رضئ اللہ تعالی عنہ) treasurer (khazin `umar) and says that the man who visited and saw the Prophet (صلى الله عليه و آله وسلم) in his dream is identified as the Companion Bilal ibn al-Harith (رضئ اللہ تعالی عنہ), and he counts this Hadith among the reasons for Bukhari’s naming of the chapter “The people’s request to their leader for rain if they suffer drought.”
The narrators of the above Hadith are: (1) Abu Mu‘awiya, (2)Imam A‘mash, (3) Abu Salih Abd al Rahman bin Sa’eed, (4)Malik bin Ayyad al-Dar. All of them are considered as authentic and famous narrators of Ahadith whose narrations were taken by Bukhari, Muslim, Abu Dawood, and others.
(6) Imam Malik was asked the following question by the Caliph Abu Ja`far al- Mansur:
“Shall I face the Qibla with my back towards the grave of the Messenger of Allah (صلى الله عليه و آله وسلم) when making du`a (after salams)?”
He replied: “How could you turn your face away from him (صلى الله عليه و آله وسلم) when he is the means (wasila) of your and your father Adam’s forgiveness to Allah(سبحانہ و تعا لی) on the Day of Resurrection? Nay, face him and ask for his intercession (Istashfi bihi) so that Allah (سبحانہ و تعا لی) will grant it to you as He said: وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- (Meaning – If they had only, when they were unjust to 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). ( An-Nisa – 64).
The above is narrated by al-Qadi `Iyad in al-Shifa (2:92-93). Subki in Shifa’ al-siqam. Qastallani in al-Mawahib al-laduniyya. Ibn Jama`a in Hidayat al-salik. Haytami in al-Jawhar al-munazzam and Tuhfat al-zuwwar and others.
(7) Al-`Utbi, a Sahabi, (رضئ اللہ تعالی عنہ) said: “As I was sitting by the grave of the Prophet, a Beduin Arab came and said: “O Messenger of Allah- صلى الله عليه و آله وسلم! I have heard Allah(سبحانہ و تعا لی) saying: وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- (Meaning – If they had only, when they were unjust to 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). ( An-Nisa – 64). So I have come to you asking forgiveness for my sin, seeking your intercession with my Lord.”
Then he left, and I dozed and saw the Prophet (صلى الله عليه و آله وسلم) in my sleep. He said to me: “O `Utbi (رضئ اللہ تعالی عنہ), run after the Beduin and give him glad tidings that Allah (سبحانہ و تعا لی) has forgiven him.”"
The above report is graded as mashhur (established and well-known) and narrated by – Nawawi Adhkar, al-Majmu` 8:217 and al-Idah fi manasik al-hajj, chapters on visiting the grave of the Prophet(صلى الله عليه و آله وسلم). Ibn Jama`a, Hidayat al-salik3:1384. Ibn `Aqil, al-Tadhkiraal-Mughni. al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur’an 5:265. Samhudi, Khulasat al-Wafa. Ibn Kathir, Tafsir 2:306 Taqi al-Din al-Subki. Ibn al-Jawzi,Muthir al-gharam al-sakin ila ashraf al-amakin p. 490. Ibn Hajar al-Haytami, al-Jawhar al-munazzam [commentary on Nawawi's Idah] and others.
(8) Imam Ahmad made tawassul through the Prophet (صلى الله عليه و آله وسلم) as a part of every Dua. This is reported by`Ala’ al-Din al-Mardawi in his book al-Insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal(3:456).
The correct position of Hanbali School of Thought is that it is permissible in one’s supplication (du`a) to use as means a pious person (dead or alive), and it is desirable.
(9) Ibn al-Qayyim, the second important scholar of Salafism (after Ibn Taymiyyah), wrote : The Messenger of Allah (صلى الله عليه و آله وسلم) has said that when you send salutations to him from wherever you might be, he can hear your voice. ( Reference – Jal ul Afhaam by Ibn al-Qayyim, Page 100).
(10) Ibn Katheer, a very famous Salafi Scholar wrote the following about Prophet Mohammad (صلى الله عليه و آله وسلم)assistance to people after his death:
(a) Uthman Ghani (رضئ اللہ تعالی عنہ) said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. ‘Uthman (رضئ اللہ تعالی عنہ) said: One day I saw that the the Messenger of Allah (صلى الله عليه و آله وسلم) give me some water from my window. Some days later my roof parted, and the Prophet (صلى الله عليه و آله وسلم), accompanied by Abu Bakr and Umar (رضئ اللھ تعالی عنہم ) entered and gave me some (more) water to drink and consoled: ‘You will break your fast with us tomorrow’ (in Aalam-e-Mithaal) [Taarikh Ibn Kathir - Chapter on the Death of Uthman ( رضئ اللہ تعالی عنہ )].
(b) The Prophet, (صلى الله عليه و آله وسلم), gave advice to Imam Hussain (رضئ اللہ تعالی عنہ) regarding the battle of Karbala – when he was departing for Kufa and later, on the night before his (Imam Hussain’s رضئ اللہ تعالی عنہ ) death. The Messenger of Allah (صلى الله عليه و آله وسلم) gave news that they would meet the next day in Paradise [Taarikh Ibn Kathir, chapter on Karbala.]
(11) It is in Hadith – Narrated by al-Haakim that Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ) placed his forehead on the grave of Prophet Mohammad (صلى الله عليه و آله وسلم). Marwan Ibn al-Hakam (رضئ اللہ تعالی عنہ) saw him and held his neck. Abu Ayyub(رضئ اللہ تعالی عنہ) said I did not come to the Stone. I came to the Messenger of Allah (صلى الله عليه و آله وسلم). I heard the Messenger of Allah (صلى الله عليه و آله وسلم) say : Do not weep for Islam if the qualified people were in-charge, but weep for it, if it was under the charge of unqualified. (Al-Hakim related this Hadith in Mustadrak and said it is Sahih. ad-Dhahabi (who is held in great respect by Salafis) agreed to his authentication.
(12) It is in Hadith – Dawud ibn Salih (رضئ اللہ تعالی عنہ) said: “(The governor of Madina) Marwan ibn al-Hakam (رضئ اللہ تعالی عنہ) one day saw a man placing his face on top of the grave of the Prophet (صلى الله عليه و آله وسلم). He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ). The latter ( Abu Ayyub al-Ansari – رضئ اللہ تعالی عنہ) said: “Yes; I came to the Prophet (صلى الله عليه و آله وسلم), not to a stone.”
The above Hadith is mentioned in (i) Ibn Hibban in his Sahih,(ii) Ahmad (5:422), (iii) Al-Tabarani in his Mu’jam al-Kabir (4:189) and his Awsat (iv) According to Haythami in al-Zawa’id (5:245 and 5:441 #5845 Book of Hajj, “Section on the honoring of the dwellers of Madina, chapter on placing one’s face against the grave of our Master the Prophet (صلى الله عليه و آله وسلم)” and #9252 Book of Khilafa, “Chapter on the leadership of those unworthy of it”), (v) al-Haakim in his Mustadrak (4:515); (vi) ad-Dhahabi said it was Sahih, (vii) as-Subki in Shifa’ al-Siqam (p. 126) and (viii) Ibn Taymiyya in al-Muntaqa (2:261 f.).
It is important to note that ad-Dahabi and Ibn Taymiyya have quoted this Hadith in their books which confirms that one can kiss the Grave and place his head on the Grave of Prophet Mohammad (صلى الله عليه و آله وسلم) and Awliya Allah and request their mediation (Waseelah) after the death.
(13) It is in Hadith – Narrated by Ibn Majah, Ahmad, at-Tabarani, as-Subki and Ibn Asakir that : Mu`adh Ibn Jabal(رضئ اللہ تعالی عنہ) and Bilal (رضئ اللہ تعالی عنہ) came to the Grave of the Prophet (صلى الله عليه و آله وسلم) and sat weeping and Bilal(رضئ اللہ تعالی عنہ) rubbed his face against the Grave of Prophet(صلى الله عليه و آله وسلم). (Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn Asakir).
The above Hadith confirms the fact that kissing of Graves and placing your head on the Graves is the tradition of Sahabah(رضئ اللھ تعالی عنہم اجمعین ).
(14) It is in Hadith – Yahya (رضئ اللہ تعالی عنہ) related from Imam Maalik (رضئ اللہ تعالی عنہ) that he heard that AIi Ibn Abi Talib(رضئ اللہ تعالی عنہ) used to rest his head on Graves and lie on them [meaning holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave]. Maalik (رضئ اللہ تعالی عنہ) said, “As far as we can see, it is only forbidden to sit on the Graves to relieve oneself.” (Muatta’ Imâm Malik – Book #16, Hadith #16.11.34)
(15) We are providing here Manuscripts about Imam Ahmad affirming seeking blessings from the Prophet (صلى الله عليه و آله وسلم) by touching and kissing his Minber and Grave.
وفي كتاب سؤالات عبد الله بن أحمد بن حنبل لأحمد رضي الله عنه قال: سألت أبي عن مسّ الرجل رمانة المنبر يقصد التبرك وكذلك عن مس القبر فقال: لا بأس بذلك ا.هـ.
وفي كتاب العلل ومعرفة الرجال ما نصه: سألته عن الرجل يمس منبر النبي صلى الله عليه وسلم ويتبرك بمسه ويقبّله ويفعل بالقبر مثل ذلك أو نحو هذا يريد بذلك التقرب إلى الله جل وعز، وقال: لا بأس بذلك ا.هـ.
و التبرّك لغة هو طلب البركة أي الخير .. اللهم انفعنا ببركة سيدنا محمّد صلى الله عليه و سلم.
English Translation of the above Manuscripts
In the book “Su’alat (Questions of) Abdullah, son of Ahmad bin Hanbal to Ahmad” He said: “I asked my father (Ahmad bin Hanbal) about the person that touches the “Rummanah” Podium Knob (Where the Prophet – صلى الله عليه و آله وسلم – used to put his hand) with the intention of seeking blessings, and about touching the Grave of Prophet Mohammad (صلى الله عليه و آله وسلم) for blessings, he (Ahmad) said: “Nothing wrong with that”.Also in the book “Al-ilal wa Marifatir-Rijal” he said: “I asked him (Ahmad bin Hanbal) about the person that touches the podium of the Prophet
(صلى الله عليه و آله وسلم), seeking blessings by touching it and kissing it, and does the same to the grave, or as such, seeking the blessings from Allah the almighty, he (Ahmad) said: “Nothing wrong with that”.
(16) ad-Dhahabi (who is held in great honor by Salafis and their like minded groups) wrote the following in his book Mu’jam al-Shuyukh (1:73 #58).
“Ahmad Ibn Hanbal was asked about touching the Prophet’s(صلى الله عليه و آله وسلم) grave and kissing it and he saw nothing wrong with it. His son ‘Abd Allah related this from him. If it is asked: “Why did the Companions not do this?” We (Imam Ahmad) reply: “Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone’s hand so that he could pass it over his face.Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani (رضئ اللہ تعالی عنہ) did when he kissed the hand of Anas ibn Malik (رضئ اللہ تعالی عنہ) and placed it on his face saying: “This is the hand that touched the hand of the Messenger of Allah (صلى الله عليه و آله وسلم)”? Muslims are not moved to these matters except by their excessive love for the Prophet (صلى الله عليه و آله وسلم), as they are ordered to love Allah(سبحانہ و تعا لی) and the Prophet (صلى الله عليه و آله وسلم) more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr (رضئ اللہ تعالی عنہ) and ‘Umar (رضئ اللہ تعالی عنہ)more than themselves. (Ad-Dhahabi, Mu’jam al-Shuyukh – 1:73 #58).
(17) Al-Buhuti (Hanbali scholar who followed Imam Ahmad) said in ‘Kashshaful Qina’ : Ibrahim al-Haribi (رضئ اللہ تعالی عنہ)said: It is ‘Mustahab’ (liked) to kiss the chamber of Prophet(صلى الله عليه و آله وسلم). Then Al-Buhuti (رضئ اللہ تعالی عنہ) said: There is no objection to one’s touching the grave of Prophet(صلى الله عليه و آله وسلم) with hand.
(18) Shaikh as-Subki said ‘It is preferred to perform tawassul by Prophet Mohammad (صلى الله عليه و آله وسلم) and no one of the Salaf and Khalaf objected to it, except (it was first invented by) Ibn Taymiyyah’. Watch this interesting Arabic Video SaveFrom.net
(19) Shams-ud-Din Ibn al-Jazari (who was Hafiz, Muhaddith, and the Shaykh of the Qurra’) in his famous book “Hisn-ul-Hasin” and its summary “Uddat-ul-Hisn-il-Hasin”, mentioned that the graves of the righteous are among the places of having the dua’ fulfilled.
(20) It is in Hadith – Ibn Abbas (رضئ اللہ تعالی عنہ) related that Prophet (صلى الله عليه و آله وسلم) said : Allah (سبحانہ و تعا لی) has angels other than Hafazah (angels who record human beings deeds) who roam (on Earth) writing what fall of tree leaves. If any of you fell in a calamity in a desert, let him call : O’Slaves of Allah, help. (Ibn Hajar mentioned this Hadith in ‘al-Amali’ and said that this Hadith is Hasan).
The above Hadith testifies that Istighatha (seeking help from the pious servants (Awliya Allah) and angels in times of need)is mandatory in Islam.
(21) Abd-ur-Rahman Ibn al-Jawzi mentioned in his book “Al-Wafa bi Ahwal-il-Mustafa” and ad-Diya’ al-Maqdisi also mentioned it: From Abu Bakr al-Minqari : He said: At-Tabarani, Abush-Shaykh, and I were in the Haram of the Messenger of Allah (صلى الله عليه و آله وسلم) in a bad situation. Hunger had affected us and we continued fasting that day. When the time of Isha’ came, I came to the Grave of the Messenger of Allah (صلى الله عليه و آله وسلم) and said: O’ Messenger of Allah (صلى الله عليه و آله وسلم), hunger, hunger; and I left. Abush-Shaykh told me: Sit down, either there will be provision or death. Abu Bakr said: Abush-Shaykh and I slept, while at-Tabarani was sitting looking into something. An Alawi (a descendant of Prophet Muhammad – صلى الله عليه و آله وسلم) came and knocked the door. He had two servants, each had a big straw bag full of things. We sat, ate, and thought that the rest will be taken by the servant. But, he departed and left the rest for us. When we finished eating, the Alawi said: O’ people, did you complain to the Messenger of Allah (صلى الله عليه و آله وسلم)? I saw the Messenger of Allah (صلى الله عليه و آله وسلم) in the dream; he ordered me to carry something to you.
(22) Ibn Taymiyya wrote a Hadith in his book Siratal Mustaqeem: A person came to the blessed grave of the Messenger of Allah ( صلى الله عليه و آله وسلم ) and requested food from the Prophet ( صلى الله عليه و آله وسلم) and sat down. After a while a Hashmi family came to him. He had with him a tray of food, and said, “this food has been sent by the Prophet, ( صلى الله عليه و آله وسلم) and with it he gave a message: Eat it and leave from here because whoever loves us does not make this kind of desire”.(Iqtida as-Sirat al Mustaqim, page 290 by Ibn Taymiyya).
(23) Daarmi wrote: When Yazid bin Mu’awiya attacked Madinah, there was no Adhan or Jam’at (congregational prayers) in Masjid an-Nabawi ( صلى الله عليه و آله وسلم ) for three days. Sa’eed Ibn Musayab states, ‘I stayed in Masjid an-Nabawi ( صلى الله عليه و آله وسلم ) for the three days and pretended to be Majnun (mad) and for every prayer, I heard the Adhan from the blessed grave of the Prophet (صلى الله عليه و آله وسلم). (Daarmi, chapter on Fada’il-e-Nabi (صلى الله عليه و آله وسلم ).
(24) Ibn-e-Taymiyya wrote: Ibn Musayab’s listening of the Adhan from the Prophet’s ( صلى الله عليه و آله وسلم) grave or the returning of Salaam from the graves of the Awliya, is Haqq and we believe in it. (Iqtida as Sirat al-Mustaqim, page 373.)
(25) Ad-Dhahabi, a famous Salafi Scholar wrote: that the famous Tabi’i, Simaq bin Harb said that: ‘My sight was gone and I was completely blind. I prayed a lot and one night when I was sleeping, I saw in my dream Prophet Ibrahim (علیھ السلا م ). I said to Ibrahim, ‘my sight is gone and what should I do?’ Prophet Ibrahim (علیھ السلا م ) said ‘go to the river Forat and wash your face in the river and your sight should return’. When I washed my face in the river, my sight returned and I saw 80 companions of the Prophet ( صلى الله عليه و آله وسلم) with that sight.
From the above Ahadith it is proved that we can request for assistance (Istishfah) from Awliya Allah, Sahabah and Prophets who have died and we also get the required assistance from them. They are able to help us and are fully aware of our problems that occur to us in our material lives.
The following Quranic verse also clarifies this issue.
(26) It is in Quran – إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (Meaning – Your guardian (or solver of grievances) can be Allah ( سبحانہ و تعا لی ) and His Messenger (صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) (Al-Maeda – 55)( Pickthal translation).
(27) Ibn Taymiyya wrote – Some people came to the grave of our Prophet Mohammad ( صلى الله عليه و آله وسلم ) and requested something, and their needs were fulfilled. In the same way, the pious people can also fulfill the needs of people – and we do not deny this [Iqtida as Sirat al-Mustaqim, - page 373 by Ibn Taymiyya]
(28) Qadi Abu Abdillah al-Husain Ibn Ali Ibn Mohammad as-Saymari told – He said: Umar Ibn Ibrahim al-Muqri told us: He said Ali Ibn Maymum told us : He said, I heard Imam Shafi’i(رضئ اللہ تعالی عنہ) say : I perform tabarruk by Abu Hanifah (رضئ اللہ تعالی عنہ) and come to his grave every day (meaning visit his grave everyday). If I needed something, I would pray ‘rak’atan’ (two rakah salah), come to his grave and ask Allah (سبحانہ و تعا لی)there. It would not be too long before my need was fulfilled.
The above confirms the fact that Imam Shafi’i used to visit the grave of Imam Abu Hanifa daily and seek his mediation. Thus, Imam Shafi’i believes in visiting the graves and in tawassul and isteghatha from pious servants of Allah (سبحانہ و تعا لی) after their deaths. The other imams of fiqh and Ahadith never objected to people visiting the graves and seeking mediation. As a matter of fact, no one in Salaf and Khalaf ever objected to it, except this fitnah was started by Ibn Taymiyyah.
(29) It is in Hadith – Narrated by Ummul Momineen Aisha (رضئ اللہ تعالی عنہا): When Negus (the king of Abyssinia – presently Ethiopia, who treated Muslim immigrants nicely in 615 AD) died, we were told (by Prophet Mohammad – صلى الله عليه و آله وسلم) that a light would be seen perpetually at his Grave. (Abu Dawood – Book #14, Hadith #2517).
(30) It is in Hadith – Narrated Al-Bara (رضئ اللہ تعالی عنہ): The Prophet (صلى الله عليه و آله وسلم) went towards Al-Baqi (the Graveyard at Medina) on the day of Id-ul-Adha and offered a two-Rakat prayer (of ‘Id-ul-Adha)…. (part of the Hadith).(Bukhari – Book #15, Hadith #93).
The above Hadith clearly specifies that Id-ul-Adha congregation prayer was done by the Prophet (صلى الله عليه و آله وسلم) and all Sahabah(رضئ اللھ تعالی عنہم اجمعین ) in the open area, very close by the graves at Jannat al-Baqi.
(31) It is in Hadith – Narrated by Ibn Umar who said : “In the Mosque of al-Khayf there is the Qabr (Grave) of seventy Prophets.” (Tabarani in al-Kabir and al-Bazzar with a chain of trustworthy narrators, according to al-Haythami in Majma` al-Zawa’id #5769, #5965).
The above Ahadith establishes the fact that we can pray salah, read Quran and make Dua standing or sitting close by the graves of Prophets, Sahabah and Awliya Allah).
(32) It is in Hadith – Narrated Ibn Abbas (رضئ اللہ تعالی عنہ). A person died and Allah’s Apostle (صلى الله عليه و آله وسلم) used to visit him. He died at night and (the people) buried him at night. In the morning they informed the Prophet (صلى الله عليه و آله وسلم)(about his death). He said, “What prevented you from informing me?” They replied, “It was night and it was a dark night and so we disliked to trouble you.” The Prophet (صلى الله عليه و آله وسلم) went to his Grave and offered the (funeral) prayer. (Bukhari Book #23, Hadith #339)
(33) It is in Hadith – Narrated Anas bin Malik (رضئ اللہ تعالی عنہ): We were (in the funeral procession) of one of the daughters of the Prophet (صلى الله عليه و آله وسلم) and he (Prophet – صلى الله عليه و آله وسلم) was sitting by the side of the Grave… (part of the Hadith) (Bukhari – Book #23, Hadith #374).
(34) It is in Hadith – Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrates that: “When Prophet (صلى الله عليه و آله وسلم) used to stay with her, in the last part of the night he used to go to the graveyard of Madinah (Muslim, Mishkat page 154)
(35) It is in Hadith – Muhammad bin Nu’man (رضئ اللہ تعالی عنہ)narrates that Rasoolullah (صلى الله عليه و آله وسلم) said: “Whoever visits his parents’ graves or visits one of their graves every Friday, then he will be forgiven and will be written as being one of the pious” (Mishkat page 154).
This is only one subject in which his ignorance has been shown in Quranic and Sunnah way. He may be called a good inter-faith speaker but surely he is not a Scholar of Islam, he is preacher of Wahhabi/Salafi creed of Deviants in disguise of True Islam.
Allah and his Messenger knows best!
وفي كتاب العلل ومعرفة الرجال ما نصه: سألته عن الرجل يمس منبر النبي صلى الله عليه وسلم ويتبرك بمسه ويقبّله ويفعل بالقبر مثل ذلك أو نحو هذا يريد بذلك التقرب إلى الله جل وعز، وقال: لا بأس بذلك ا.هـ.
و التبرّك لغة هو طلب البركة أي الخير .. اللهم انفعنا ببركة سيدنا محمّد صلى الله عليه و سلم.
English Translation of the above Manuscripts
In the book “Su’alat (Questions of) Abdullah, son of Ahmad bin Hanbal to Ahmad” He said: “I asked my father (Ahmad bin Hanbal) about the person that touches the “Rummanah” Podium Knob (Where the Prophet – صلى الله عليه و آله وسلم – used to put his hand) with the intention of seeking blessings, and about touching the Grave of Prophet Mohammad (صلى الله عليه و آله وسلم) for blessings, he (Ahmad) said: “Nothing wrong with that”.Also in the book “Al-ilal wa Marifatir-Rijal” he said: “I asked him (Ahmad bin Hanbal) about the person that touches the podium of the Prophet
(صلى الله عليه و آله وسلم), seeking blessings by touching it and kissing it, and does the same to the grave, or as such, seeking the blessings from Allah the almighty, he (Ahmad) said: “Nothing wrong with that”.
(16) ad-Dhahabi (who is held in great honor by Salafis and their like minded groups) wrote the following in his book Mu’jam al-Shuyukh (1:73 #58).
“Ahmad Ibn Hanbal was asked about touching the Prophet’s(صلى الله عليه و آله وسلم) grave and kissing it and he saw nothing wrong with it. His son ‘Abd Allah related this from him. If it is asked: “Why did the Companions not do this?” We (Imam Ahmad) reply: “Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone’s hand so that he could pass it over his face.Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani (رضئ اللہ تعالی عنہ) did when he kissed the hand of Anas ibn Malik (رضئ اللہ تعالی عنہ) and placed it on his face saying: “This is the hand that touched the hand of the Messenger of Allah (صلى الله عليه و آله وسلم)”? Muslims are not moved to these matters except by their excessive love for the Prophet (صلى الله عليه و آله وسلم), as they are ordered to love Allah(سبحانہ و تعا لی) and the Prophet (صلى الله عليه و آله وسلم) more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr (رضئ اللہ تعالی عنہ) and ‘Umar (رضئ اللہ تعالی عنہ)more than themselves. (Ad-Dhahabi, Mu’jam al-Shuyukh – 1:73 #58).
(17) Al-Buhuti (Hanbali scholar who followed Imam Ahmad) said in ‘Kashshaful Qina’ : Ibrahim al-Haribi (رضئ اللہ تعالی عنہ)said: It is ‘Mustahab’ (liked) to kiss the chamber of Prophet(صلى الله عليه و آله وسلم). Then Al-Buhuti (رضئ اللہ تعالی عنہ) said: There is no objection to one’s touching the grave of Prophet(صلى الله عليه و آله وسلم) with hand.
(18) Shaikh as-Subki said ‘It is preferred to perform tawassul by Prophet Mohammad (صلى الله عليه و آله وسلم) and no one of the Salaf and Khalaf objected to it, except (it was first invented by) Ibn Taymiyyah’. Watch this interesting Arabic Video SaveFrom.net
(19) Shams-ud-Din Ibn al-Jazari (who was Hafiz, Muhaddith, and the Shaykh of the Qurra’) in his famous book “Hisn-ul-Hasin” and its summary “Uddat-ul-Hisn-il-Hasin”, mentioned that the graves of the righteous are among the places of having the dua’ fulfilled.
(20) It is in Hadith – Ibn Abbas (رضئ اللہ تعالی عنہ) related that Prophet (صلى الله عليه و آله وسلم) said : Allah (سبحانہ و تعا لی) has angels other than Hafazah (angels who record human beings deeds) who roam (on Earth) writing what fall of tree leaves. If any of you fell in a calamity in a desert, let him call : O’Slaves of Allah, help. (Ibn Hajar mentioned this Hadith in ‘al-Amali’ and said that this Hadith is Hasan).
The above Hadith testifies that Istighatha (seeking help from the pious servants (Awliya Allah) and angels in times of need)is mandatory in Islam.
(21) Abd-ur-Rahman Ibn al-Jawzi mentioned in his book “Al-Wafa bi Ahwal-il-Mustafa” and ad-Diya’ al-Maqdisi also mentioned it: From Abu Bakr al-Minqari : He said: At-Tabarani, Abush-Shaykh, and I were in the Haram of the Messenger of Allah (صلى الله عليه و آله وسلم) in a bad situation. Hunger had affected us and we continued fasting that day. When the time of Isha’ came, I came to the Grave of the Messenger of Allah (صلى الله عليه و آله وسلم) and said: O’ Messenger of Allah (صلى الله عليه و آله وسلم), hunger, hunger; and I left. Abush-Shaykh told me: Sit down, either there will be provision or death. Abu Bakr said: Abush-Shaykh and I slept, while at-Tabarani was sitting looking into something. An Alawi (a descendant of Prophet Muhammad – صلى الله عليه و آله وسلم) came and knocked the door. He had two servants, each had a big straw bag full of things. We sat, ate, and thought that the rest will be taken by the servant. But, he departed and left the rest for us. When we finished eating, the Alawi said: O’ people, did you complain to the Messenger of Allah (صلى الله عليه و آله وسلم)? I saw the Messenger of Allah (صلى الله عليه و آله وسلم) in the dream; he ordered me to carry something to you.
(22) Ibn Taymiyya wrote a Hadith in his book Siratal Mustaqeem: A person came to the blessed grave of the Messenger of Allah ( صلى الله عليه و آله وسلم ) and requested food from the Prophet ( صلى الله عليه و آله وسلم) and sat down. After a while a Hashmi family came to him. He had with him a tray of food, and said, “this food has been sent by the Prophet, ( صلى الله عليه و آله وسلم) and with it he gave a message: Eat it and leave from here because whoever loves us does not make this kind of desire”.(Iqtida as-Sirat al Mustaqim, page 290 by Ibn Taymiyya).
(23) Daarmi wrote: When Yazid bin Mu’awiya attacked Madinah, there was no Adhan or Jam’at (congregational prayers) in Masjid an-Nabawi ( صلى الله عليه و آله وسلم ) for three days. Sa’eed Ibn Musayab states, ‘I stayed in Masjid an-Nabawi ( صلى الله عليه و آله وسلم ) for the three days and pretended to be Majnun (mad) and for every prayer, I heard the Adhan from the blessed grave of the Prophet (صلى الله عليه و آله وسلم). (Daarmi, chapter on Fada’il-e-Nabi (صلى الله عليه و آله وسلم ).
(24) Ibn-e-Taymiyya wrote: Ibn Musayab’s listening of the Adhan from the Prophet’s ( صلى الله عليه و آله وسلم) grave or the returning of Salaam from the graves of the Awliya, is Haqq and we believe in it. (Iqtida as Sirat al-Mustaqim, page 373.)
(25) Ad-Dhahabi, a famous Salafi Scholar wrote: that the famous Tabi’i, Simaq bin Harb said that: ‘My sight was gone and I was completely blind. I prayed a lot and one night when I was sleeping, I saw in my dream Prophet Ibrahim (علیھ السلا م ). I said to Ibrahim, ‘my sight is gone and what should I do?’ Prophet Ibrahim (علیھ السلا م ) said ‘go to the river Forat and wash your face in the river and your sight should return’. When I washed my face in the river, my sight returned and I saw 80 companions of the Prophet ( صلى الله عليه و آله وسلم) with that sight.
From the above Ahadith it is proved that we can request for assistance (Istishfah) from Awliya Allah, Sahabah and Prophets who have died and we also get the required assistance from them. They are able to help us and are fully aware of our problems that occur to us in our material lives.
The following Quranic verse also clarifies this issue.
(26) It is in Quran – إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (Meaning – Your guardian (or solver of grievances) can be Allah ( سبحانہ و تعا لی ) and His Messenger (صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) (Al-Maeda – 55)( Pickthal translation).
(27) Ibn Taymiyya wrote – Some people came to the grave of our Prophet Mohammad ( صلى الله عليه و آله وسلم ) and requested something, and their needs were fulfilled. In the same way, the pious people can also fulfill the needs of people – and we do not deny this [Iqtida as Sirat al-Mustaqim, - page 373 by Ibn Taymiyya]
(28) Qadi Abu Abdillah al-Husain Ibn Ali Ibn Mohammad as-Saymari told – He said: Umar Ibn Ibrahim al-Muqri told us: He said Ali Ibn Maymum told us : He said, I heard Imam Shafi’i(رضئ اللہ تعالی عنہ) say : I perform tabarruk by Abu Hanifah (رضئ اللہ تعالی عنہ) and come to his grave every day (meaning visit his grave everyday). If I needed something, I would pray ‘rak’atan’ (two rakah salah), come to his grave and ask Allah (سبحانہ و تعا لی)there. It would not be too long before my need was fulfilled.
The above confirms the fact that Imam Shafi’i used to visit the grave of Imam Abu Hanifa daily and seek his mediation. Thus, Imam Shafi’i believes in visiting the graves and in tawassul and isteghatha from pious servants of Allah (سبحانہ و تعا لی) after their deaths. The other imams of fiqh and Ahadith never objected to people visiting the graves and seeking mediation. As a matter of fact, no one in Salaf and Khalaf ever objected to it, except this fitnah was started by Ibn Taymiyyah.
(29) It is in Hadith – Narrated by Ummul Momineen Aisha (رضئ اللہ تعالی عنہا): When Negus (the king of Abyssinia – presently Ethiopia, who treated Muslim immigrants nicely in 615 AD) died, we were told (by Prophet Mohammad – صلى الله عليه و آله وسلم) that a light would be seen perpetually at his Grave. (Abu Dawood – Book #14, Hadith #2517).
(30) It is in Hadith – Narrated Al-Bara (رضئ اللہ تعالی عنہ): The Prophet (صلى الله عليه و آله وسلم) went towards Al-Baqi (the Graveyard at Medina) on the day of Id-ul-Adha and offered a two-Rakat prayer (of ‘Id-ul-Adha)…. (part of the Hadith).(Bukhari – Book #15, Hadith #93).
The above Hadith clearly specifies that Id-ul-Adha congregation prayer was done by the Prophet (صلى الله عليه و آله وسلم) and all Sahabah(رضئ اللھ تعالی عنہم اجمعین ) in the open area, very close by the graves at Jannat al-Baqi.
(31) It is in Hadith – Narrated by Ibn Umar who said : “In the Mosque of al-Khayf there is the Qabr (Grave) of seventy Prophets.” (Tabarani in al-Kabir and al-Bazzar with a chain of trustworthy narrators, according to al-Haythami in Majma` al-Zawa’id #5769, #5965).
The above Ahadith establishes the fact that we can pray salah, read Quran and make Dua standing or sitting close by the graves of Prophets, Sahabah and Awliya Allah).
(32) It is in Hadith – Narrated Ibn Abbas (رضئ اللہ تعالی عنہ). A person died and Allah’s Apostle (صلى الله عليه و آله وسلم) used to visit him. He died at night and (the people) buried him at night. In the morning they informed the Prophet (صلى الله عليه و آله وسلم)(about his death). He said, “What prevented you from informing me?” They replied, “It was night and it was a dark night and so we disliked to trouble you.” The Prophet (صلى الله عليه و آله وسلم) went to his Grave and offered the (funeral) prayer. (Bukhari Book #23, Hadith #339)
(33) It is in Hadith – Narrated Anas bin Malik (رضئ اللہ تعالی عنہ): We were (in the funeral procession) of one of the daughters of the Prophet (صلى الله عليه و آله وسلم) and he (Prophet – صلى الله عليه و آله وسلم) was sitting by the side of the Grave… (part of the Hadith) (Bukhari – Book #23, Hadith #374).
(34) It is in Hadith – Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrates that: “When Prophet (صلى الله عليه و آله وسلم) used to stay with her, in the last part of the night he used to go to the graveyard of Madinah (Muslim, Mishkat page 154)
(35) It is in Hadith – Muhammad bin Nu’man (رضئ اللہ تعالی عنہ)narrates that Rasoolullah (صلى الله عليه و آله وسلم) said: “Whoever visits his parents’ graves or visits one of their graves every Friday, then he will be forgiven and will be written as being one of the pious” (Mishkat page 154).
This is only one subject in which his ignorance has been shown in Quranic and Sunnah way. He may be called a good inter-faith speaker but surely he is not a Scholar of Islam, he is preacher of Wahhabi/Salafi creed of Deviants in disguise of True Islam.
Allah and his Messenger knows best!