2. ALBANI’S DISSENT AND CONTEMPT FOR THE SCHOLARS

The opponents hold that this hadeeth shows that it is permissible to make tawassul in du’aa by the status of the Prophet (SAW) or other pious people, since the Prophet (SAW) taught the blind man to use him as a means of nearness in his du’aa, and the blind man did that and his sight was restored.

Albani, Tawassul: Its Types and Rulings p. 69 

Observe how he says “the opponents,” although it is he who has brought opposition to something established in Islam, and he invented that it is not through the Prophet’s sacred status (hurmat) or person (dhaat) but through his du`a that tawassul is permissible, in open contradiction to the understanding of the Salaf such as Mujahid, Imam Malik,<sup>[69]</sup> Imam al-Shafi`i,^[70] Imam Ahmad,^[71] Ibrahim al-Harbi, and al-Shawkani as we have already seen, and that of Ibn al-Jawzi, Nawawi, Ibn al-Humam, and Ibn al-Qayyim as we see below.

As for us, than [sic] we hold that the hadeeth has no proof for them concerning this form of tawassul about which there is disagreement,  which is seeking nearness by means of his person. Rather it is a further proof for the third type of lawful and prescribed tawassul which we have spoken of previously [i.e. through the du’aa of another person], since the tawassul of the blind man was through means of his (SAW) du’aa, and the proofs for what we say are many being contained in the hadeeth itself, most importantly:

Albani, Tawassul: Its Types and Rulings p. 69

Rather, Muslims believe as Ibn al-Jawzi said that it is through the Prophet’s person and status and not only through his du`a that one makes tawassul, as is clear from this excerpt from his chapter concerning the Prophet’s superiority over the other Prophets in his book al-Wafa:

     Part of the exposition of his superiority to other Prophets

     is the fact that Adam asked his Lord through the sacred status

     (hurma) of Muhammad that He relent towards him, as we have

     already mentioned.^[72]

            The importance of this remark does not lie in the veracity of the hadith, which is a separate discussion — and Ibn al-Jawzi clearly considers it authentic — but in the wording of Ibn al-Jawzi whereby tawassul is correct as made through the status of the Prophet. This is enough of an indication that Ibn al-Jawzi’s `aqida or doctrine concerning tawassul fully contradicts that of Albani and his followers. It comes down to deciding who is closer to following the Sunna: the Imams, huffaz and historians on the one hand — or the polemicist and scholar of books? al-hamdu lillah, this is no dilemma at all.

            Indeed the position of Albani is not founded upon the explicit words of the hadith, but upon their figurative interpretation.  The hadith clearly says: bi nabiyyika i.e. with/by means of/through Your Prophet. Even a child of seven years old can see that this does not mean “through the du`a of your Prophet.” Nor does he provide any justification for his recourse to figurative interpretation in a matter where the literal meaning is clear and true.

1)      The reason the blind man came to the Prophet (SAW) was for him to make supplication (du’aa) for him, as he said, ‘Supplicate Allaah that He should  cure me.’ So he sought to use his (SAW) du’aa as a means of nearness to Allaah, the Most High, since he knew that his (SAW) supplication was more likely to be accepted by Allaah than the du’aa of others, and if the intention of the blind man was to seek nearness to Allaah by means of the Prophet’s (SAW) person or status or his right, then he would have had no need to go to the Prophet (SAW), or to ask him to make du’aa for him, rather he would have sat in his house, and supplicated to his Lord saying, for example, ‘O Allaah I ask You by the status of your Prophet and his station with You, that You cure me and enable me to see.’

            But that is not what he did. Why? because he was an Arab and knew very well the meaning of ‘tawassul‘ in the Arabic Language, and knew that it was not a word said by a person with a need, mentioning the name of a person as an intermediary, rather it had to include coming to one whom he believed to be pious and have knowledge of the Book and the Sunnah and ask him to make du’aa for him.

Albani, Tawassul: Its Types and Rulings p. 69

            This argument is entirely speculative and the Shari`a is not derived from speculation. The facts are clear. The ruling is not derived only from the fact that the blind man came to the Prophet but from the entirety of the hadith. The blind man came asking for the Prophet’s du`a, and the Prophet subsequently taught him a form of du`a that he should make after performing wudu’ and praying two rak`at. In the latter du`a the Prophet further taught him to make tawassul with certain clear and explicit words. These same words were used by the man in need in the time of sayyidina `Uthman ibn `Affan, after the time of the Prophet. Was the man in need not also an Arab who knew very well the meaning of ‘tawassul‘ in the Arabic Language?

            About the hadith of the man in need which we have already cited in full earlier, Shaykh Yusuf al-Rifa`i wrote in his rebuttal to a “Salafi” critic entitled “The Evidence of the Sunni Community” (Adilla Ahl al-Sunna wa al-Jama`a): “This is an explicit, unequivocal text from a prophetic Companion proving the validity of tawassul through the dead”; and Shaykh Muhammad al-Hamid (1910-1969) has written in his “Rebuttals of Falsehoods” (Rudud `ala abatil): “As for calling upon the righteous (when they are physically absent, as in the words Ya Muhammad in the hadiths of `Uthman Ibn Hunayf), tawassul to Allah Most High through them is permissible, the supplication (du`a) being to Allah Most Glorious, and there is much evidence for its permissibility.  Those who call on them intending tawassul cannot be blamed.”<sup>[73]</sup> Are Shaykh al-Sayyid Yusuf al-Rifa`i, Shaykh Muhammad al-Hamid, and Shaykh `Abd Allah al-Ghumari not also Arabs who know very well the meaning of ‘tawassul‘ in the Arabic Language?

            Were Imam Ahmad, Shawkani, and Ibn al-Jawzi not also Arabs who knew very well the meaning of ‘tawassul‘ in the Arabic Language? What about Imam Nawawi and Ibn al-Humam, who are cited below as instructing every visitor to the Prophet in Madina to seek him as a means in tawassul — are they not Arabs who knew very well the meaning of ‘tawassul‘ in the Arabic Language? All these major scholars did not seem to experience the same problem as Albani with the language of tawassul, nor with the fact that tawassul is said by a person in need mentioning the name of another person as intermediary!

2)      The Prophet (SAW) promised that he would make du’aa for him, after advising him of what would be better for him, and this was his (SAW) saying, ‘If you wish I will supplicate for you, and if you have patience that is better for you.’ And this second matter is what he (SAW) indicated in the hadeeth which he narrated from His Lord, the blessed and Most High, that He said, ‘when I afflict My servant  in his two beloved ones, that is his eyes, and he has patience, then I give him Paradise in place of them.’ [Reported by al-Bukhaaree (transl. 7/377/no.557) from Anas, quoted in as-Saheehah (2010)]

3)      The blind man’s insistence that he (SAW) should supplicate for him, as he said, ‘Supplicate to Him.’ Which means that the Messenger (SAW) definitely did make du’aa for him, since he (SAW) was the best at fulfilling a promise and he had already promised to make du’aa for him if he wished as has preceded, and he wanted du’aa from him, and so the point is established. Also the Prophet (SAW), out of his mercy and desire that Allaah, the Most High, should answer his du’aa for him, guided the blind man to using the second type of lawful and prescribed tawassul, which is tawassul by means of righteous actions, in order to combine the different types of good.

            So he ordered him to make wudoo, and to pray two rak’ahs, and then to make du’aa for himself…

Albani, Tawassul: Its Types and Rulings p. 70

… in the words taught to him by the Prophet, which consist verbatim in asking Allah through the Prophet himself and his status. That is the essence of the du`a taught by the Prophet, and of the entire hadith.

… and these are acts of obedience to Allaah, the One free of all blemish or defect, and the Most High, which he offered along with the du’aa of the Prophet (SAW) on his behalf, and this falls under Allaah, the Most High’s Saying: ‘Seek means of approach (waseelah) to Him’ (5:35) as has preceded.

    The Messenger (SAW) did not suffice with making du’aa for the blind man, as he had promised, he also gave him an action to perform which involved obedience to Allaah, the One free of all blemish and defect, the Most High, and drawing near to Him, so that the affair would be complete from all angles, and nearer to acceptance and being pleasing to Allaah, the One free of all blemish and imperfections, and the Most High, therefore the whole event revolved around du’aa, as is clear and contains nothing of what they mention.

    Shaikh al-Ghumaaree^[74] is ignorant of this or pretends to be, since he says in ‘al-Misbaah’ ([p.] 24), ‘”… If you wish I will make du’aa for you”, means, “if you wish I will teach you a du’aa which you can make and will repeat it to you,” this explanation is binding so that the start of the hadeeth agrees with its end.’

    I say: this explanation is futile due to many reasons, from them that the blind man asked him (SAW) to make du’aa for him, not to teach him a du’aa, and since his (SAW) saying to him, ‘And if you wish I will make du’aa’ was an answer to his request, it was then definitely a request for du’aa, and this has to be, and this is the meaning which agrees with the end of the hadeeth, which is why we find that al-Ghumaaree does not try to explain his saying at the end, ‘O Allaah accept him as a supplicant for me, and accept my supplication for him (to be accepted for me),’ since this clearly shows that his tawassul was through the du’aa of the Prophet (SAW) as we have shown in what has preceded.

Albani, Tawassul: Its Types and Rulings p. 70-71

            Rather, the end does confirm that the essence of this du`a revolves around the Prophet’s intercession, and that is what making tawassul through him means. Shaykh al-Ghumari is right when he says that the Prophet taught the du`a of tawassul as an answer to the blind man’s request for du`a, since the du`a of tawassul is the main lesson of this hadith and the means through which Allah fulfills the Prophet’s own du`a and returned the blind man’s sight to him. Nor does the fact that the blind man asked the Prophet to make du`a for him preclude the Prophet in any way or form from teaching him that du`a — and through him all Muslims — in addition to responding to his specific request, for the Prophet is by essence the Teacher and Purifier of the Community:

Truly Allah was gracious to the believers when He raised up among them a Messenger from themselves, to recite to them His signs and to purify them, and to teach them the Book and the Wisdom, though before they were in manifest error. (3:164)

            To insist that the Prophet could not have been acting didactically in a general way but only making the du`a for the blind man alone simply because that is all that the blind man wanted, is to act like the man who kept repeating to the Prophet: “Teach me something (about Islam)!” not realizing that the Prophet’s answer: “Do not get angry”<sup>[75]</sup> constituted a universal Islamic teaching of the highest order. Yet this is what Albani insists, in order to reduce the hadith to a one-time occurrence that bears no significance to the Umma at large, and in order to annihilate its availability to all Muslims as a universal and enduring du`a of tawassul.

            The great characteristic of Islam is that the overwhelming part if not all of the Prophet’s guidance, his teachings, and his miracles are enduring for all time, the greatest being the Glorious Qur’an, and not limited to the time of the Companions or to some individuals among them! To believe otherwise is to rob Islam of its primacy as the Religion that pleases Allah and to place it on a par with Christianity and Judaism as an abrogated religion, and we seek refuge in Allah from such aberrant suggestions.

    Then he [Ghumari] says, ‘Even if we admit that the Prophet (SAW) made du’aa for the blind man, then that does not prevent those hadeeth from being generalised to include others.’

    I say: This is clear error, since no one prevents the hadeeth from applying to other then [sic] the blind man, from those whom the Prophet (SAW) made du’aa for. However since du’aa from him (SAW) after he left to join the highest company is something that those seeking tawassul for all various needs and desires do not know about, and also they themselves do not seek tawassul by his (SAW) du’aa after his death, therefore the ruling is different, and this admission of al-Ghumaaree is a proof against him.

Albani, Tawassul: Its Types and Rulings p. 71-72

            Observe the aberration of Albani’s declaration that “du’aa from him (SAW) after he left to join the highest company is something that those seeking tawassul for all various needs and desires do not know about,” when it is established in the authentic hadith that the Prophet continually makes du`a and asks forgiveness for his Umma and makes tahmid (al-hamdu lillah) even in the grave:

My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you.^[76]

            Observe also how Albani boldly claims: “they themselves do not seek tawassul by his (SAW) du’aa after his death” — this is clear and manifest error, and may Allah save us from such. As we have shown in many places already, the Companions sought tawassul, tabarruk, istisqa, and istishfa` both through his person and through his du`a after his death, in which he stands the same as he stands in his life in the world in relation to Allah, i.e. praying and making du`a for his Community.

            This is another clear proof against misguidance, and it is confirmed by Malik al-Dar’s narration of the Companion Bilal Ibn al-Harith’s request to the Prophet that he make istisqa’ (prayer and du`a for rain) on behalf of his Community. We have already cited this hadith which Ibn Hajar said “Ibn Abi Shayba related with a sound chain from the narration of Abu Salih al-Saman from Malik al-Dar who was `Umar’s treasurer”:

The people suffered from drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask for rain for your Community, for verily they have but perished”…

            We will note here that in his obstinacy in asserting that the Companions did not seek tawassul by the Prophet’s du`a after his death Albani went far afield trying to disprove the authenticity of this hadith:

We do not accept that this story is authentic since the reliability and precision of Maalik al-Daar is not known, and these are the two principle [sic] conditions necessary for the authenticity of any narration, as is affirmed in the science of hadeeth. Ibn Abee Haatim mentions him in al-Jarh wat-ta’deel (4/1/213) and does not mention anyone who narrates from him except Aboo Saalih. So this indicates that he is unknown, and this is further emphasized by the fact that Ibn Abee Haatim himself, who is well known for his memorisation and wide knowledge, did not quote anyone who declared him reliable, so he remains unknown. Then this does not contradict the saying of al-Haafidh: “… with an authentic chain of narration, from the narration of Aboo Saalih as-Saman…” since we say: It is not declaration that all of the chain of narration is authentic (saheeh), rather only that it is so up to Aboo Saalih. If that were not the case then he would not have started mentioning the chain of narration from Aboo Saalih. Rather he would have begun: “From Malik ad-Daar… and its chain of narration is authentic.” But he said it in the way that he did to draw attention to the fact that there was something requiring investigation in it. The scholars say this for various reasons. From these reasons is that they may not have been able to find a biography for some narrator(s) and therefore they would not permit themselves to pass a ruling on the whole chain of narration…

Albani, Tawassul: Its Types and Rulings p. 120

1. The above is disproved by Ibn Sa`d’s (d. 230) biographical notice on Malik al-Dar in his Tabaqat:

Malik al-Dar: `Umar ibn al-Khattab’s freedman. He narrated from Abu Bakr and `Umar. He was known.^[77]

2. It is further disproved by the hafiz al-Khalili’s (d. 445) notice on Malik al-Dar in his Kitab al-irshad fi ma`rifat `ulama’ al-hadith:

Malik al-Dar: muttafaq `alayh athna `alayhi al-tabi`un — He is agreed upon (as trustworthy), the Successors have approved highly of him.^[78]

3. It is further disproved by Ibn Hajar al-`Asqalani’s biographical notice on Malik al-Dar in his al-Isaba fi tamyiz al-sahaba:

Malik ibn `Iyad: `Umar’s freedman. He is the one named Malik al-Dar. He has seen the Prophet and has heard narrations from Abu Bakr al-Siddiq. He has narrated from Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda. From him narrated Abu Salih al-Saman and his (Malik’s) two sons `Awn and `Abd Allah…

            Bukhari in his Tarikh narrated through Abu Salih Dhakwan from Malik al-Dar that `Umar said during the period of drought: “O my Lord, I spare no effort except in what escapes my power!” Ibn Abi Khaythama also narrated it in those words but in a longer hadith:

The people suffered a drought during the time of `Umar, whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask Allah for rain for your Community.” The Prophet appeared to him in a dream and told him: “Go, see `Umar and tell him: You will be watered, and: You must put your nose to the grindstone (`alayk al-kaffayn)!” (The man went and told `Umar.) Then `Umar wept and exclaimed: “O my Lord, I spare no effort except in what escapes my power!”

            We have also narrated in the Fawa’id of Dawud ibn `Amr and al-Dabbi compiled by al-Baghawi in the narration of `Abd al-Rahman ibn Sa`id ibn Yarbu` al-Makhzumi from Malik al-Dar: he said: “`Umar ibn al-Khattab summoned me one day. He had with him a purse of gold containing four hundred dinars. He said: “Take this to Abu `Ubayda,” and he mentioned the rest of the story.

            Ibn Sa`d mentioned him (Malik al-Dar) in the first layer of the Successors among the people of Madina and said: “He narrated from Abu Bakr and `Umar, and he was known.” Abu `Ubayda said of him: “`Umar put him in charge of the dependents in his household. When `Uthman succeeded him, he put him in charge of financial allotments and he was then named Malik of the House.”

            Isma`il al-Qadi related from `Ali ibn al-Madini: “Malik al-Dar was `Umar’s treasurer.”^[79]

4. It is further disproved by Hasan al-Saqqaf’s rebuttal of Albani’s discourse and entire method on this hadith in Saqqaf’s preface to `Abd Allah al-Ghumari’s refutation of Albani entitled Irgham al-mubtadi` al-ghabi bi jawaz al-tawassul bi al-nabi (The compulsion of the ignorant innovator with the permissibility of seeking means with the Prophet):

Albani has declared this sound hadith weak upon pretexts frailer than a cobweb in his Tawassul. He has claimed that Malik al-Dar is unknown (majhul) and has reproduced only his biographical notice from Ibn Abi Hatim’s Kitab al-jarh wa al-ta`dil in order to give his readers the impression that only one man has narrated from Malik al-Dar, and that is Abu Salih al-Saman. And it has been decided by Albani on the basis of what he reproduces from one of the scholars that a man remains “unknown” until two or more narrate from him. In order to help his cause he mentioned that al-Mundhiri and al-Haythami did not know Malik al-Dar, that he is therefore unknown, and that a chain of transmission containing an unknown is unsound. Then he began to brag saying: “This is a critical piece of information which none will know but those who have practiced this science.” As for us we say to him: Rather this is deliberate concealment (tadlis) and deceit and treachery which none commits except one whose heart is filled with spite and enmity against the Sunna and Tawhid and its people…

            Now, if al-Mundhiri and al-Haythami declared that they did not know him, we say to the searcher for truth: This means that they did not declare him either trustworthy or unreliable, because they do not know him. However, there are those who do know him, such as Ibn Sa`d, and Bukhari, and `Ali ibn al-Madini, and Ibn Hibban, and al-hafiz Ibn Hajar al-`Asqalani, and others! Which of the two assessments, O Albani, is retained: that of those who know him, or that of those who don’t?!

            It is a wonder that Albani approves the statement of those who don’t know Malik al-Dar’s case, selects it, and prefers it to the statements of those who do know it, which he conceals and with which he dislikes that anyone be acquainted.

            What I will cite from the sayings of the Imams among the masters of hadith who have recognized Malik al-Dar as reliable is enough to confirm what al-Sayyid `Abd Allah al-Ghumari and other hadith scholars as well as some of those who work with hadith have said: namely, that Albani knows the correct facts in many matters but … is not to be relied upon for (assessing) a single hadith. This is the explicit position of many of the scholars such as the three muhaddiths al-Sayyid Ahmad al-Ghumari, al-Sayyid `Abd Allah al-Ghumari, and al-Sayyid `Abd al-`Aziz; the shaykh `Abd al-Fattah Abu Ghudda; the muhaddith of India and Pakistan Habib al-Rahman al-A`zami; Shaykh Isma`il al-Ansari; Shaykh Muhammad `Awwama; Shaykh Mahmud Sa`id; Shaykh Shu`ayb Arna’ut; and tens of others among the experts in this field and those that deal with it. The People of Hadith therefore witness that that man’s word is not relied upon in the authentication and weakening of hadith because he authenticates and weakens according to whim and mood, not scientific rules, and whoever examines his sayings and writings can verify this.^[80]

DARUD TAJ: INVOCATION OF BLESSINGS

UPON THE PROPHET KNOWN AS

“INVOCATION OF THE CROWN”

            The following is a transliteration and translation of a famous invocation of blessings on the Prophet entitled Darud taj or “Invocation of the Crown” which is especially well known in the Indian subcontinent:

Transliteration

        allahumma salli `ala sayyidina wa mawlana Muhammad

        sahibi al-taji wal-mi`raji wal-buraqi wal-`alam

        dafi` al-bala’i wal-waba’i wal-qahti wal-maradi wal-alam

        ismuhu maktubun marfu`un mashfu`un manqushun fi al-            lawhi wal-qalam

        sayyidi al-`arabi wal-`ajam

        jismuhu muqaddasun mu`attarun mutahharun munawwarun       fil-bayti wal-haram

        shams al-duha badr al-duja sadr al`ula nur al-huda

        kahf al-wara misbah al-zulam

        jamil al-shyam shafi` al-umam sahib al-judi wal-karam

        wallahu `asimuhu wa jibrilu khadimuhu wal-buraqu      markabuhu

        wal-mi`raju safaruhu wa sidratu al-muntaha maqamuhu

        wa qaba qawsayni matlubuhu

        wal-matlubu maqsuduhu wal-maqsudu mawjuduhu

        sayyid al-mursalin khatim al-nabiyyin

        shafi` al-mudhnibin anis al-gharibin

       rahmatun li al-`alamin

       rahat al-`ashiqin murad al-mushtaqin

       shams al-`arifin siraj al-salikin misbah al-muqarrabin

       muhibb al-fuqara’ wal-masakin

        sayyid al-thaqalayn

        nabiyy al-haramayn

        imam al-qiblatayn

        wasilatina fi al-darayn

        sahibi qaba qawsayn

        mahbub rabbi al-mashriqayni wal-maghribayn

        jadd al-hasani wal-husayn

        mawlana wa mawla al-thaqalayn

        Abi al-Qasimi MUHAMMAD Ibni `Abdillah

        nurin min nurillah

        ya ayyuha al-mushtaquna bi nuri jamalihi

        sallu `alayhi wa alihi wa sallimu taslima

Allahumma salli `ala Muhammadin wa `ala ali Muhammadin wa sallim

Translation

O Allah, send blessings and Peace upon our Master and Patron Muhammad,

The Owner of the Crown and the Ascent and the Buraq and the Standard,

The Repeller of Affliction and Disease and Drought and Illness and Pain.

His name is written on high, served and engraved in the Tablet and the Pen,

The Leader of All, Arabs and non-Arabs,

Whose body is sanctified, fragrant, and pure,

Illumined in the House and the Haram,

The Sun of Brightness, the Full Moon in Darkness,

The Foremost One in the Highest Fields, the Light of Guidance,

The Cave of Refuge for Mortals, the Lamp That Dispels the Night,

The Best-Natured One, The Intercessor of Nations,

The Owner of Munificence and Generosity.

Allah is his Protector, Gabriel is his servant.

The Buraq is his mount, the Ascent is his voyage,

The Lote-Tree of the Furthermost Boundary is his station,

Two Bow-Lengths or Nearer is his desire,

His desire is his goal, and he has found his goal,

The Master of the Messengers, the Seal of the Prophets,

The intercessor of sinners, the friend of the strangers,

The Mercy for the Worlds,

The rest of those who burn with love, the goal of those who yearn,

The sun of knowers, the lamp of travellers,

The light of Those Brought Near,

The friend of the poor and destitute,

The master of Humans and Jinn,

The Prophet of the Two Sanctuaries,

The Imam of the Two Qiblas,

Our Means in the Two Abodes,

The Owner of Qaba Qawsayn,

The Beloved of the Lord of the Two Easts and the Two Wests,

The grandfather of al-Hasan and al-Husayn,

Our patron and the patron of Humans and Jinn:

Abu al-Qasim MUHAMMAD Son of `Abd Allah,

A light from the light of Allah.

O you who yearn for the light of his beauty,

Send blessings and utmost greetings of peace

Upon him and upon his Family.

ANOTHER INVOCATION OF BLESSINGS AND PEACE UPON THE PROPHET

This is another well-known invocation of blessings and peace upon the Prophet. Some of the words in it come from the Ansar who greeted the Prophet with outpourings of joy and acclamation when he entered Madina for his Emigration there.^[60] On this chapter the Companion al-Bara’ ibn `Azib narrates:

The first people who came to us (in Medina) were Mus`ab ibn `Umayr and Ibn Umm Maktum who were teaching Qur’an to the people. Then there came Bilal, Sa`d, and `Ammar ibn Yasir. After that `Umar ibn al-Khattab came along with twenty other Companions of the Prophet. Later on the Prophet himself came and I had never seen the people of Medina so joyful as they were on the arrival of Allah’s Apostle, for even the slave girls were saying, “Allah’s Apostle has arrived!” Before his arrival I had already memorized the Sura starting with: “GLORIFY THE NAME OF YOUR LORD, THE MOST HIGH” (87:1) together with other Suras of al-Mufassal.^[61]

Blessings and peace on the one who said: “I was sent to all people without exception”^[62] and “I was sent only as Mercy. I was not sent as a punishment.”^[63]

            ya nabi salam `alayka

            ya rasul salam `alayka

            ya habib salam `alayka

            salawatullah `alayka

O Prophet, Peace be upon you.

O Messenger, Peace be upon you.

O Beloved, Peace be upon you.

The Blessings of Allah be upon you.

            tala`a al-badru `alayna

            min thaniyyat al-wada`

            wajaba al-shukru `alayna

            ma da`a lillahi da`

The full moon has risen over us

From the mountains of al-Wada`.

We shall ever give thanks for it

As long as there will be callers to Allah.

        anta shamsun anta badrun

        anta nurun fawqa nur

        anta iksiru al-wujud

        anta misbah al-sudur

You are a sun, you are a full moon,

You are light upon light,

You are the quintessence of existence,

You are the lamp in every breast

        ashraqa al-badru `alayna

        fakhtafat minhu al-budur

        mithla husnik ma ra’ayna

        qattu ya wajh al-surur

The full moon has risen over us

Eclipsing all other moons.

Such as your beauty we have never seen

No, never, O face of delight!

        ya habibi ya muhammad

        ya `arus al-khafiqayn

        ya mu’ayyad ya mumajjad

        ya imam al qiblatayn

O My beloved, O Muhammad,

O bridegroom of the East and the West,

The one Allah vindicated and exalted,

O Imam of the Two Directions!

            ya nabi salam `alayka

            ya rasul salam `alayka

            ya habib salam `alayka

            salawatullah `alayka

Abundant Blessings and Greetings of Peace upon the Prophet, his Family, and his Companions.

ALBANI’S REWORDING OF THE PROPHET’S

DU`A OF TAWASSUL

Following is a concise refutation of a recent dissertation by the “Salafi” shaykh Albani entitled Tawassul: Its Types and Its Rulings currently distributed in translation among English-speaking Muslims by his supporters in order to replace with “Salafi” ideology the understanding of Ahl al-Sunna regarding tawassul.^[64] It will be seen with Allah’s permission that the commentary of Albani is a proof against “Salafis” and all those who follow new teachings instead of clinging to the sawad al-a`zam or massive majority of scholars. Their pretext that “there is disagreement about tawassul” and that “we follow proof not scholars” is a sham. There is no disagreement about tawassul among Ahl al-Sunna except the dissent of some lone voices in the matter, such as Ibn Taymiyya who declared travel undertaken to visit the Prophet an act of disobedience: this is not disagreement but shudhudh or dissent, as classified by Imam Ahmad in speaking of the disagreement of the lone scholar with the consensus. There seems to be little doubt that Albani has achieved the same dubious distinction of dissenting with one and all, as he proudly admits in the following lines of his book, especially the second sentence which we have emphasized:

Imaam Ahmad allowed tawassul by means of the Messenger alone, and others such as Imaam ash-Shawkaanee allowed tawassul by means of him and other Prophets and the Pious. [Note that he omits to mention Imam Malik and Imam Shafi`i as permitting tawassul also.] However we [i.e. Albani and his party], as is the case in all matters where there is disagreement, follow whatever is supported by the proof whatever that is, without blindly sticking to the opinions of men.^[65]

            The proofs that Albani alone purports to see — against what the majority understand — are characteristic of the “Salafi” method. As the scholars who debate them well know, the “Salafi” method consists in a lack of method in and a non-recognition of any of the established principles of the derivation of rulings from the primary sources other than what fits the purpose of their position at the time. Scholars of Ahl al-Sunna may traditionally familiarize themselves with the fiqh and the usul of other than their own school, but this is impossible to do with the “Salafis,” because they completely lack any type of method and shift constantly from one position to another depending on the purpose at hand. Albani has achieved particular notoriety for his contamination of the field of hadith scholarship with this systematic unaccountability and free-lance style.

            As we will see in the section on salat in the present work, Albani had previously suggested altering the prayer by changing the words as-salamu `alayka ayyuha al-nabi to as-salamu `ala al-nabi in the tashahhud whereas the Prophet explicitly said, as related in Bukhari and Muslim: “Pray as you see me pray,” and: “Who innovates something in this matter of ours (meaning religion), it is radd (rejected).” And here is Albani now trying to alter the tawassul through the Prophet which is valid for all and for all times, and reduce it to a one-time du`a of the Prophet valid only for a single man in the Prophet’s time. But, as the Prophet said: “There is no preventing what Allah has given, and there is no avoidance of what He has decreed.”^[66]

1. ALBANI’S TAMPERING WITH THE HADITH ITSELF

It is reported by Ahmad and others with an authentic chain of narration from Uthmaan bin Haneef [sic] “that a blind man came to the Prophet (SAW) and said, ‘supplicate to Allaah that He should cure me.’ So he (SAW) said, ‘if you wish I will supplicate for you and if you wish I will delay that for that is better (and in a narration: and if you wish have patience and that is better for you).’ So he said, ‘supplicate to Him.’ So he (SAW) ordered him to make wudoo, and to make wudoo well, and to pray two rak’ahs and to supplicate with this du’aa, ‘O Allaah I ask you and turn to you by means of your Prophet Muhammad, the Prophet of mercy, O Muhammad I have turned by means of you (i.e. your du`aa) [sic] to my Lord in this need of mine, so that it may be fulfilled for me, O Allaah accept him as supplicant on my behalf, and accept my supplication for him (to be accepted for me) [sic].’ He said, ‘So the man did it and he was cured.'”

Albani, Tawassul: Its Types and Rulings p. 68

1. Albani or his translator err on the narrator’s name. This is the Companion `Uthman ibn Hunayf, not Haneef, and his full name is Abu `Amr `Uthman ibn Hunayf ibn Wahb of Aws, may Allah be well pleased with him.^[67]

2. The wording of the hadith is: “O Muhammad I have turned with you (bika) to my Lord.” It is not “O Muhammad I have turned by means of your du`a (bi du`a’ika) to my Lord.” We shall see that this blatant interpolation of another term in lieu of the explicit wording of the hadith is central to Albani’s attempt to reword this hadith of the Prophet (we have already transcribed the complete and correct translation of this hadith above, in the section entitled SEEKING MEANS THROUGH THE PROPHET).

3. The blind man’s final words are not “and accept my supplication for him” nor could they be, since he is not praying for the Prophet but for himself. He is imploring Allah to help him by means of the Prophet’s intercession, not by means of his own, and he is practicing Islam, not egalitarianism!

            The original Arabic is (in one of two versions in Ahmad): wa tashaffa`ni fihi which must be translated: “and join me to him in supplicating You (i.e. join my supplication to his),” as he is well aware that the likelihood of his being heard increases exponentially if it is linked to the Prophet’s audience.

            One may excuse the false suggestion that the man not only prays for the Prophet’s intercession for him but also for his own interceding for the Prophet as stemming from a bad translation. However, the poor translation is just as deliberate as the misrendering of “O Muhammad I have turned by means of your du`a to my Lord,” since Albani, as we shall see, tries to adduce the supposed du`a of the blind man on behalf of the Prophet as additional evidence to support his idea that the tawassul in the hadith is by means of du`a and not by means of the person of the Prophet.

            Furthermore the words of the blind man’s final request “and join me to him in supplicating You” are not in all versions. They are not found in Ahmad’s first version out of two, nor in Tirmidhi’s version, nor in Ibn Majah’s version, nor in Nasa’i’s version, nor in the version retained by Imam Nawawi in his Adhkar!^[68] Why then does Albani cite it as the primary text instead of assigning it parenthetical mention, as he does with the phrase: “(and in a narration: and if you wish have patience and that is better for you)”? Because, as we have said, he wants to make the entire hadith revolve around tawassul through the du`a of the Prophet as opposed to his person, and he wants to adduce the blind man’s own supposed tawassul through his own du`a as additional evidence of his claim, as we see below.

FATWA OF SHAYKH SUHAYL AL-ZABIBI

The following fatwa on tawassul was given by Shaykh Abu Sulayman Suhayl al-Zabibi the Imam of the Mosque of Najjarin in Damascus. It is reproduced in full in the 1992 Waqf Ikhlas reprint of Sayyid Ahmad Zayni Dahlan’s section of his history of Islam already cited.

Text of fatwa:

“In the Name of Allah the Merciful the Beneficent, and Blessings and Peace upon our Master Muhammad and upon his Excellent and Pure Family and all those who follow them with excellence until the Day of Judgment.

            “To proceed, you have sent us a letter in which you ask the fatwa concerning belief in tawassul through the Prophets and Messengers, Blessings and Salutations be upon them, and the text of your question is: Is the person who believes in this (tawassul) a mushrik (one who worships other than Allah together with Him) or a kafir (disbeliever), and is his worship — such as salat, zakat, hajj, and sawm — sound or void (sahiha am fasida)? And you have asked for an exposition from the Glorious Book because it is the first source of legislation, and from the True Sunna because it holds the second rank in the derivation of proofs after the Noble Qur’an, and from the Consensus (ijma`) and the sayings of the pious early generations, may Allah be well pleased with them, because they are closer than us to the full understanding of Allah’s Book and the Sunna of His Messenger.

            “This is the answer which I give while asking Allah’s help and His power and might:

     Belief (i`tiqad) in tawassul through the Prophets and Messengers, Blessings and Peace be upon them, and through the Righteous Friends of Allah (al-awliya’ al-salihin) upon whose goodness, righteousness, uprightness, and friendship with Allah there is general agreement, is true belief, not disbelief, and I consider it permissible, not forbidden; and

     The person seeking such as the above as a means to Allah in order that his need be fulfilled is a believer and one who declares the oneness of Allah, not one who worships other than Allah together with Him, and all his acts of worship are sound.

            “Among the proofs for this from Qur’an: Allah the Blessed and the Exalted said: “O ye who believe, fear Allah and seek ye the means to Him” (5:35) in surat al-Ma’ida verse 35 juz’ 6. Some of the scholars of Islam have derived from this verse a proof for the legality of seeking help and a means to Allah through the righteous ones among His servants, and of considering them a means between Allah the Almighty and His servants for the fulfillment of needs provided that the person making tawassul believes that the effective doer (al-fa“al) is Allah and none other. If one thinks otherwise, he has committed disbelief, may Allah the Exalted protect us!

            “Also among the proofs from Qur’an for tawassul is the saying of Allah the the Blessed and the Exalted: “Had they but come to thee when they had wronged themselves, and asked Allah forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Merciful” from sura al-Nisa’ verse 64 juz’ 5. Ibn Kathir said in explanation of this verse:  Allah the Exalted advises those who disobey and those who sin, when they commit their mistakes and disobedience, to come to Allah’s Messenger and seek Allah’s forgiveness in his presence and ask him (the Prophet) to forgive them. If they do this, Allah relents towards them, grants them mercy, and forgives them; whence He said: “They would have found Allah Oft-Returning, Merciful.”

            “Ibn Kathir continues: A large number of the scholars, among whom  is Shaykh Abu Mansur al-Sabbagh in his book al-Shamil, have mentioned the well-known account related by al-`Utbi who said: As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: Peace be upon you, O Messenger of Allah! I heard that Allah said: “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,” so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord (mustashfi`an bika ila rabbi). Then he began to recite poetry:

O best of those whose bones are buried in the deep earth,

And from whose fragrance the depth and the height

have become sweet,

May my life be the ransom for a grave which thou inhabit,

And in which are found purity, bounty, and munificence!

            “Then he left, and I dozed and saw the Prophet in my sleep. He said to me: O `Utbi, run after the Bedouin and give him glad tidings that Allah has forgiven him. This is the end of Ibn Kathir’s discourse.

            “Here now is the proof from the noble hadith. The following hadith was extracted by the following masters of hadith among the Imams: Ibn Khuzayma in his Sahih (the rank of which approximates that of Sahih Muslim), al-Nasa’i in his book `Amal al-yawm wa al-layla, al-Tirmidhi in his Jami` and he said of it hasan sahih gharib, that is, with respect to the fact that only Abu Ja`far `Umayr ibn Yazid al-Khutami al-Madani al-Basri narrates it, and he is thiqa (trustworthy) according to Nasa’i and Ibn Ma`in, therefore the fact that it is gharib does not jeopardize its rank of sahih. Ibn Majah also narrated it and confirmed Abu Ishaq [Ibn Rahawayh] who declared it sahih, and so did al-Hakim in his Mustadrak who said: “It is sound according to the criterion of Bukhari and Muslim,” and Dhahabi confirmed him.

            “From `Uthman ibn Hunayf: He was with the Prophet at the time a blind man came to him complaining of his lack of eyesight, etc. This is a sound hadith in which the Prophet explicitly orders those who have a certain need to make tawassul and call him in his absence — both in his life and after his death.  This is precisely what the Companions understood from him, as his order to any given person in the Community is directed to all the Community in every time as long as there is no proof that it is specific to an individual. What then if there is proof to the contrary — i.e. that it is not specific to an individual? Tabarani related in his Mu`jam al-kabir and Mu`jam al-saghir that a man in need used to try to visit `Uthman ibn `Affan frequently, etc. Tabarani said the hadith was sound and Bayhaqi narrated it in Dala’il al-nubuwwa with a good chain.”

Abu Sulayman Suhayl al-Zabibi

Imam of Masjid al-Najjarin

(Damascus, Syria)

FATWA OF MUSTAFA IBN AHMAD IBN AL-HASAN

AL-SHATTI AL-HANBALI AL-ATHARI AL-DIMASHQI (1856-1929 C.E.)

From the 1994 Waqf Ikhlas offset reprint of  al-Shatti’s al-Nuqul al-shar`iyya fi al-radd `ala al-wahhabiyya (The Legal Proof-Texts Concerning the Reply to the Wahhabi Sect)

Allah said:

1. Fa istaghathahu al-ladhi min shi`atihi (28:15) “The man of his [Musa’s] own people appealed to him [P: asked him for help] against his foe.”^[40]

2. Wa law annahum idh zalamu anfusahum ja’uka fa istaghfarullah…  (4:64) “If they had only, when they were unjust to themselves, come unto thee [Muhammad] and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them [P: and asked forgiveness of the  Messenger], they would have found Allah indeed Oft-returning, Most Merciful.”

            If a Wahhabi says: “This is specific to him (the Prophet) being alive,” we say there is unanimity and the clearest evidences about the Prophet being alive in his honored grave.^[41]

            The rule of this noble verse is applicable now and any time Allah wills. This is why you see that all scholars recommend reading this verse when visiting his honored grave.^[42] This fact cannot be hidden from anybody who has studied the sayings of the scholars in this respect. There is no need to detail it again. Anyone who claims a contrary interpretation has to bring evidence to that effect. And how will he get such evidence when many other verses teach the believers to seek shelter with the Prophet?

            Among such verses are: al-nabiyyu awla bil mu’minina min anfusihim (33:6) “The Prophet is closer to the believers than their own selves, and his wives are (as) their mothers,” and  wa ma arsalnaka illa rahmatan lil `alamin (21:107) “We did not send you except as a Mercy to the worlds. This is exactly what was understood by the father of humanity, Adam, from the juxtaposition of the name of the Prophet to Almighty Allah’s name. Adam understood that the Prophet is the intermediary and the means to Him, so he sought intercession through him to his Lord in order to be forgiven; and he was forgiven as has been established.^[43]

            As for the verses and ahadith which have been put forward by the Wahhabis such as the following: ud`uni astajib lakum (40:60) “Call on [P: pray unto] me; I will answer [P: hear] your prayer”; fa firru ila Allah (51:50) “Therefore flee unto Allah”; wa in yamsask Allahu bi durrin fa la kashifa lahu illa hu (6:17, 10:107) “If Allah touch thee with affliction, none can remove it [P: relieve therefrom] but He”, “If Allah do touch thee with hurt, there is none can remove it but He”; wa nahnu aqrabu ilayhi min habl al-warid (50:16) “For We are nearer to him than his jugular vein”; Hadith: idha ista`anta fa ista`in billah “If you ask for help, then ask help from Allah” etc; these verses do not support the Wahhabis’ claim that it is prohibited to use the means of Prophets and the pious. This is very clear. Those who agree among Muslims about the permissibility and recommendability of seeking the Prophets and pious ones as means never meant to suppose any effective power as originating in them. They never believed such a belief at all! Rather, all Muslims believe that Allah Almighty is the doer of His own free deliberation, and He alone is the giver and taker of existence, of benefit, and harm. This is one of the basic beliefs in Islam. The scholars never considered seeking the means of Prophets and the pious ones as consisting in mimman ittakhadha min dunillahi andadan or “taking equals other than Allah” as the Wahhabis have claimed.

            How dare they use for evidence to support their school of thought verses like: wa la ya’murukum an tattakhidhu al-mala’ikata wal-nabiyyina arbaban (3:80) “[P:] And He commanded you not that ye should take the angels and the Prophets for lords” and the like! This is a clear manipulation of the meaning of the verse and a use of something out of its proper place. If you mention the specious argument of those who forbid using an intermediary, namely that they see the common people often requesting from the pious ones, whether living or dead, what should properly be requested only from Allah Almighty: that is open to question in our opinion and not a proven fact as Ibn Taymiyya overtly misrepresents it in many of his books and treatises! For he discusses something to that effect in relation to the hadith of the blind man when he begins with the words: “Concerning this [tawassul] there is the hadith of the blind man…” This is a summation of his opposition to the issue at hand: “And they find that the common people say to the saint (wali): Do such-and-such for me, and these words that they use suggest an influence on their part which properly belongs only to Allah Almighty.”

            I answer that these confusing expressions must be interpreted figuratively, and the proof for their having to be taken figuratively is that they originate in the mouth of a pure monotheist (muwahhid). Therefore, if the common person is asked of the soundness of his belief in what he is saying, he will answer that Allah alone is the Most Effective Doer (al-Fa`al) without partner; and that he asks of those great ones who are honored by Allah and brought near Him because they mean by that to use them as their intermediaries to reach their goal which is Allah Almighty. The reason that they have recourse to the pious ones is that the latter have been placed high by Allah Himself and He is the One who holds them in such consideration and they obtain what they desire from Him, as He Himself has said.

            We concede that it is good to recommend to the common people that they observe the path of good manners towards Allah Almighty in masking their requests; indeed it is a part of ordering the good and forbidding the reprehensible. However, it is not correct for us to forbid them from seeking means and using help in absolute terms. How can that be done when Allah Almighty said: “The man of his (Musa’s) own people appealed to him against his foe” (28:15)?

REPUDIATION OF THOSE WHO COMPARE TAWASSUL AND ASKING INTERCESSION TO THE CHRISTIAN WORSHIP OF JESUS AND THE SAINTS, AND OF THOSE WHO LIMIT THE QUANTITY OF PERMISSIBLE SALAWAT ON THE PROPHET IN ANY WAY OR FORM 

As for the specious comparison by some “Salafis” of Muslims making tawassul through the Prophet to the Christian worship of Jesus, or Muslims making tawassul through awliya to the Christian worship of saints, we ask Allah to reform those who make such comparisons and stray so widely from the right path in their views as to forget, by ignorance or design, that Muslims are strict monotheists who worship Allah alone and use the blessings of particular acts, times, places, and persons to benefit them, not as objects of worship. If they persist in not seeing the difference between taking one as an object of worship on the one hand, and using one as a means to obtain blessings on the other, we ask Allah for protection from such misguidance, for persistence in making analogies between the doctrines of Muslims and Christians in disregard of their fundamental disparity is a characteristic of the enemies of Islam.

            One deviant sect in particular among these enemies of tawassul are the bukhala’ or misers who wish to curtail sending “too much blessings and peace” on the Prophet on the pretense that it would foster worship of the Prophet. They claim — and what a detestable claim — that “praising him too much would be like ascribing a partner to Allah.” Subhan Allah! The Prophet explicitly declared their status in the hadith when he said: “The miser (bakhil) is he before whom my name is mentioned and he does not invoke blessings and peace upon me.”^[44]

            Allah said:

“Verily, Allah and His angels send blessings on the Prophet. O believers! Invoke blessings upon him, and utmost greetings.” (33:56)

            The bukhala’ have declared their opposition to Allah Himself, since Allah Himself is sending his salat on the Prophet. If Allah does something, can anyone compete with Him in that? If not, and if He gives the order nevertheless to do the same, then how can that same thing ever be “too much”? Even one salat of Allah on His Prophet is more than all the salawat jinn and mankind can ever make, even if they made it forever. For that reason, our salat on the Prophet can never be enough, nor does it consist of anything at all on our part, but is only our asking more salat from Allah on him: Allahuma salli `ala Muhammad, i.e. “O Allah, we beg You to send Your salat on Your Prophet.”

            It is beyond us how anyone can dare say that there is too much praise for the Prophet when his very name is the Praised One. The scholars have even said that Allah has cut the name of the Prophet from His Own Name, as we shall explain insha Allah in the section on the Prophet’s Names. Suffice it to say here that the names of Muhammad, Ahmad, and Mahmud: “Praised One, Most Praised, and Praiseworthy,” were never given to any one person before or after him; and Allah said, as read by al-Baydawi in his Commentary:^[45]

Allah suffices as witness

(that) Muhammad is the Messenger of Allah!

(48:28-29)

            What differentiates the Muslims from the Jews? The Jews say la ilaha illallah but they never like to say Musa rasulullah. They are stingy in love for their Prophet. Christians similarly refuse to say `Isa rasulullah although for other reasons. Both groups refuse to say Muhammadun rasulullah and that is where we differ. You cannot be Muslim without the latter, even if you are a believer in God. This makes the second part of the shahada a requirement for entering Islam, and thus belief in the Prophet is a means for salvation from error and punishment. Allah never accepts anyone to come to Him saying “I love You directly”: instead they must obey the order “If you indeed love Allah, then follow me, and Allah will love you” (3:31). Therefore love of Allah can only proceed from love of the Prophet and its sign is to praise him and invoke blessings upon him often, as he requested in the hadith akthiru al-salat `alayya (“Send much blessings upon me”) which we cite below.

            The scholars have explained that Allah’s salawat or sending of blessings stands for rahma — mercy– while the believers’ salawat or invocation of blessings stands for du`a — supplication.^[46] This verse on the salawat of Allah and His angels is absolute in sense and unrestricted with respect to quantity and time. In other words Allah and His angels send blessings, peace, mercy, honor, gifts, and salutations upon the Prophet at all times and with boundless abundance. Allah orders the believers to invoke blessings upon him similarly, that is: incessantly, as far as they are able.

            Furthermore, since the best remembrance is la ilaha illallah, a Muslim does not remember Allah except he also remembers the Prophet since he says directly after it: muhammadun rasulullah. This is established by Allah’s saying: “Remember Me and I shall remember you” (2:152) as elucidated by the hadith: “Whoever invokes blessings upon me once, Allah sends ten blessings upon him.”^[47] In this connection al-hafiz Sakhawi said:

Just as in the testimony of faith (shahada) Allah has placed His Messenger’s blessed name next to His own sacred name and has said that he who obeys the Prophet obeys Him and he who loves the Prophet loves Him, in the same manner He has related our invoking blessings upon the Prophet to His own blessings upon us. Therefore just as Allah said about His remembrance: “Remember Me and I will remember you,” likewise is His assurance: “Allah sends ten blessings on the one who invokes a single blessing on the Holy Prophet,” as it is established in the sound hadith.^[48]

            Sakhawi mentions on the same page al-Qadi Abu Bakr ibn al-`Arabi’s similar explanation of the verse: “Whoso brings a good deed shall have ten the like of it” (6:160) as referring to the good deed of invoking blessings on the Prophet, in the light of the aforementioned hadith.

            Anyone who dares claim that there is a limitation in quantity, quality, timeliness, or in any other aspect of invoking blessings and peace upon the Prophet has erred and strayed from the Qur’an, the Sunna, and the Religion of Islam. Be warned, Muslims who love your Prophet — and every Muslim loves his Prophet — about the dissemination of such false advice in your midst, which typifies the logic of those who cannot differentiate between worship and respect and are remiss in both, and typifies the hatred of non-Muslims for the central symbol of the Religion of Muslims — Blessings and Peace upon him. Diminishing one’s praise of the Prophet on the pretense that “it would foster his worship” is to imitate Iblis, who refused to prostrate to Adam on the claim that he only worships Allah.

            Such are those who desire to extinguish Allah’s light, but Allah will perfect His light in spite of them. None but non-Muslims cringe at the enthusiasm of the believers in invoking blessings on their Prophet. Such enthusiasm proceeds directly from the Prophet’s own joy when he received news from Heaven of the immense mercy granted his Community for invoking blessings upon him:

Sahl ibn Sa`d narrates: Allah’s Messenger came out and met Abu Talha. The latter rose and went to him saying: “My father and mother be sacrificed for you, Messenger of Allah! I see joy and delight in your countenance?” The Prophet said: “Yes, for Gabriel has just come to me saying: O Muhammad, whoever among your Community invokes blessings upon you once, Allah records for Him ten meritorious deeds, erases from his register ten evil deeds, and raises him ten degrees because of it.” al-Sakhawi said: “Our shaykh (Ibn Hajar) graded it hasan without doubt.”^[49]

            Another extremely important reason why one must incessantly invoke blessings on the Prophet is that it is established in the hadith that “the du`a or invocation of the believer is suspended between heaven and earth as long as the invocation of blessings and peace upon your Prophet does not accompany it.” Tirmidhi narrates this hadith from `Umar in the section of his Sunan entitled Sifat al-salat `ala al-nabi, and al-Qadi Abu Bakr ibn al-`Arabi comments it thus:

The chain of men who narrate this is sound and both Malik and Muslim have cited it though not Bukhari. Such an utterance on the part of `Umar can only be a Prophetic legislation because it is not subject to opinion. It is strengthened by Muslim’s narration of the Prophet’s words: “If you hear the mu’adhdhin, repeat his words after him then invoke blessings upon me… then ask Allah to grant me al-wasila…”^[50]

            It is established that invoking blessings on the Prophet is especially meritorious on Friday according to the following hadith:

“Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the angels witness it (abundantly). As soon as a person invokes blessings on me his invocation is shown to me until he ends it.” Abu al-Darda’ said: “Even after (your) death?” The Prophet replied: “Verily, Allah has forbidden the earth to consume the bodies of Prophets.”^[51]

            The Prophet explicitly confirmed that the believer gains by invoking blessings and peace upon him without restriction, even if one ceases all other forms of du`a. This is established in the hadith:

Ubayy ibn Ka`b said: “After one third of the night the Prophet used to get up. One such time he said: O People! Remember Allah! The rajifa [first blow of the Trumpet] is upon us! The radifa [second blow of the Trumpet]<sup>[52]</sup> follows it. Death has come.” Ubayy said: ya rasulallah inni ukthiru al-salata `alayka fa kam aj`al laka min salati “O Messenger of Allah, I make much salawat upon you as a habit. How much of my prayer should I devote to you?” The Prophet said: “As much as you like.” Ubayy said: “A quarter?” The Prophet said: “As you like, but if you add to that it will be better for you.” Ubayy then mentioned a third, then a half, then two thirds, and always the Prophet answered: “As you like, but if you add to that it will be better for you.” Finally Ubayy said: ya rasulallah inni uridu an aj`ala salati kullaha lak “O Messenger of Allah, I want to devote my entire prayer (i.e. du`a) to you.” Whereupon the Prophet said: “Then you will be freed from care and your sins will be forgiven.” (Another version has: “Then Allah will suffice you in the matter of your worldly life and your hereafter.”)^[53]

            The scholars of Islam have contributed many commentaries on this important hadith, of which we cite the following from Shaykh al-Islam Ibn Hajar al-Haytami’s Fatawa hadithiyya and from the hafiz al-Sakhawi’s al-Qawl al-badi`:

(Haytami:) It is understood from the wording of these narrations that the meaning of the word salat in the expression: “I shall devote my salat to you” is du`a’ — invocation… Then the meaning is: “There is a time in which I make du`a on behalf of myself: how much of that should I devote to you?” If this is established firmly, then consider what the Shaykh al-Islam al-hafiz Ibn Hajar said as reported from him by his student al-hafiz al-Sakhawi who particularly commended this saying of his: “This hadith constitutes a tremendous principle of the Religion for whoever makes du`a after his recitation and says: O Allah, grant our Master Allah’s Messenger the reward of this worship.”^[54]

(Sakhawi:) Salat in this hadith means invocation (du`a’) and habitual devotion (wird) in the following sense: “There is a time in which I make du`a on behalf of myself: how much of that should I devote to you?” The Prophet did not consider that he should place a limit for him in this respect in order not to close the gate of superabundance for him. Accordingly he persisted in giving Ubayy the choice at the same time as he stressed for him surplus in invocation until Ubayy said: “I shall devote my entire prayer to you.” That is: I shall invoke blessings upon you instead of asking anything for myself. Whereupon the Prophet said: “Then you will be freed from care,” that is: do not worry either for your Religion or for your worldly need, because invoking blessings on me includes both remembrance of Allah and rendering honor to the Prophet; and the sense of this is an indication to Ubayy that he is actually invoking for himself, as confirmed by the Prophet’s report on behalf of his Lord: “Whoever is occupied from beseeching Me because of remembering Me, I shall grant him the best of what I grant those who beseech.”^[55] Know then that if you make most of your worship consist in invoking blessings upon your Prophet, Allah will suffice you in the matter of your worldly life and your hereafter.^[56]

            However, according to the party of the bukhala’ — the mean and miserly — to follow the Prophet’s advice in this matter “would foster his worship”! How far is this “Salafi” opinion from the Qur’an and the Sunna! In 1,400 years of sending salawat on the Prophet far more abundantly than in our age, we have never witnessed what they claim; how then do they want us to fear its occurrence now? Have they forgotten that the Prophet specifically said: “Those closest to me in the hereafter are those who invoked blessings upon me the most (in dunya)”^[57] and “No people sit at length without mentioning Allah and invoking blessings on His Prophet except they will incur dissatisfaction from Allah (or: dissatisfaction on the Day of Rising): if He likes He will punish them and if He likes He will forgive them”^[58]? Rather, they are intent on hindering Muslims from expressing love for their Prophet through invoking blessings upon him, celebrating his birth, reading his life story, and encouraging each other towards knowing him and loving him more than their own parents and children. This is the great characteristic of this Community which its enemies wish to eradicate: we know our Prophet; we keep his status high; we prefer his Sunna to all other lifestyles; and we cherish his love among us more dearly than our own lives and properties.

            The following is a list of the principal benefits obtained by invoking blessings on the Prophet as compiled by the hafiz al-Sakhawi in his book devoted to the topic, entitled al-Qawl al-badi` fi al-salat `ala al-habib al-shafi` (The Radiant Discourse Concerning the Invocation of Blessings on the Beloved Intercessor):

Among the rewards of one who performs salat upon Allah’s Messenger are the following:

     The salat — blessing — of Allah, His angels, and His Prophet on that person;

     the expiation of his faults;

     the purification of his works;

     the exaltation of his rank;

     the forgiveness of his sins;

     the asking of forgiveness for him by his own salat;

     the recording of rewards the like of Mount Uhud for him and his repayment in superabundant measure;

     the comfort of his world and his hereafter if he devotes his entire salat to invoking blessings upon him;

     the obliteration of more faults than that effected by the manumission of a slave;

     his deliverance from affliction because of it;

     the witnessing of the Prophet himself to it;

     the guarantee of the Prophet’s intercession for him;

     Allah’s pleasure, mercy, and safety from His anger;

     admission under the shade of the Throne for him;

     preponderance of his good deeds in the Balance;

     his admission to drink from the Prophet’s Pond;

     his safety from thirst and deliverance from the Fire;

     his ability to cross the Bridge swiftly;

     the sight of his seat in Paradise before he dies;

     numerous wives in Paradise;

     the preponderance of his salat over more than twenty military conquests;

     its equivalency to giving alms to the needy;

     its being zakat and purification for him;

     his wealth will increase because of its blessing;

     more than one hundred of his needs will be fulfilled through it;

     it constitutes worship;

     it is the most beloved of all deeds to Allah;

     it beautifies meetings;

     it cancels out poverty and material duress;

     it lets him expect and find goodness everywhere;

     it makes him the most deserving of goodness;

     he benefits from it as well as his children and theirs, as well as those to whom its reward is gifted in the register of his good deeds;

     it brings him near to Allah and to His Prophet;

     it is a light that helps him against his enemies;

     it cleans his heart of hypocrisy and rust;

     it commands the love of people and the sight of the Prophet in dreams;

     it forbids slander (ghiba) against him;

In sum, it is among the most blessed, most meritorious, most useful of deeds in Religion and in the life of the world, and carries desirable rewards other than all this for those who are clever and eager to acquire the deeds which constitute treasures for them, and harvest the most flourishing and glowing of hopes. They do this by focusing on the deed that includes all these tremendous merits, noble qualities, manifold and all-encompassing benefits which are not found together in any other. Nor do they characterize any other human action or speech except this: sallahu `alayhi wa sallama tasliman kathiran — may Allah bless him and greet him abundantly.^[59]

INTERMEDIARIES TO ALLAH

There is no contradiction in asking Allah both with or without an intermediary, although in reality there are always several kinds of intermediary present, beginning with one’s own state, obedience, belief, acts, sincerity, etc. Only those with deficient knowledge or imperfect belief imagine that the person who asks Allah through an intermediary has associated another to his worship of Allah. The Prophet explained this to the Companions once and for all when he said to Abu Bakr al-Siddiq: “Help is not sought with me (i.e. in reality), help is sought with Allah.”^[37] He did not say to Abu Bakr: “Asking me is forbidden and constitutes association to Allah.” What he said meant that the Prophet is not the source of help but only the most effective intermediary to obtain help from Allah.

            The meaning of the hadith is elucidated by the Qur’anic verses: “You did not throw when you threw, but Allah threw” (8:17) and: “Those who swear allegiance unto thee swear allegiance only unto Allah” (48:10). Further, the Prophet said, “I did not bear you but Allah bore you.”^[38] Thus the meaning of the hadith “Help is not sought with me” is:

            (Even if I am the one ostensibly being asked

            for help,) I am not the one being asked for help,

            in reality Allah Himself is being asked.

            The hadith “Help is not sought with me” must therefore be interpreted in the light of the fact that asking for help applies to whoever the help comes from including in respect to causation and acquisition (i.e. secondary causes); this is what the Arabic means and the Shari`a permits. This meaning is supported by the hadith in Bukhari (Kitab al-tawhid) touching on intercession on the Day of Resurrection, in which people sought help from Adam, then Musa, then Muhammad, on him be Allah’s blessings and peace, and the latter replies: “I can do it.”

            It is essential to understand that it is not, in reality, the Prophet who is the ultimate object of supplication, nor is he the one who grants it, but he is the best means of forwarding it to Allah and for its being granted by Allah. This is clear in the Prophet’s prayer to Allah, in his words, “through Your Prophet and the Prophets before me” and “through those who ask” in the following two hadiths:

     On the authority of Abu Sa`id al-Khudri, may Allah be pleased with him: He relates that the Messenger of Allah said: “The one who leaves his house for prayer and then says: O Allah, I ask you by the right of those who ask you and I beseech you by the right of those who walk this path unto you that my going forth bespeak not of levity,  pride nor vainglory nor done for the sake of repute. I  have gone forth in the warding off your anger and for the seeking of your pleasure. I ask you, therefore, to grant me refuge from Hellfire and to forgive me my sins, for no one forgives sins but yourself. Allah will accept for his sake and seventy thousand angels will seek his forgiveness.”

It is related in Musnad Ahmad 3:21, Ibn Majah (Masajid), al-Mundhiri in al-Targhib 1:179, Ibn Khuzayma in his Sahih, Ibn al-Sani, and Abu Nu`aym.  Ghazali mentions it in the Ihya and `Iraqi said: “It is hasan.” Nawawi mentions only Ibn al-Sani’s two chains in the Adhkar and says they are da`if (weak).  However, Ibn Hajar al-`Asqalani says it is hasan in al-Amali al-masriyya (#54) and also in the Takhrij of Nawawi’s book, explaining that the latter neglected Abu Sa`id al-Khudri’s narration and omitted to mention Ibn Majah’s. See Imam Kawthari’s remarks on this hadith below.

     The Prophet also said on the authority of Anas ibn Malik: “O Allah, grant forgiveness to my mother, Fatima Bint Asad, and make vast for her the place of her going in [i.e. her grave] by the right of thy Prophet and that of those Prophets who came before me” and so on until the end of the hadith.

            Tabarani relates it in al-Kabir and al-Awsat. Ibn Hibban and al-Hakim declare it sound. The “Fatima” referred to here is the mother of Sayyidina `Ali who raised the Prophet. Ibn Abi Shayba on the authority of Jabir relates a similar narrative. Similar also is what Ibn `Abd al-Barr on the authority of Ibn `Abbas and Abu Nu`aym in his Hilya on the authority of Anas Ibn Malik relate, as al-hafiz al-Suyuti mentioned in the Jami` al-Kabir. Haythami says in Majma` al-zawa’id: “Tabarani’s chain contains Rawh ibn Salah who has some weakness but Ibn Hibban and al-Hakim declared him trustworthy. The rest of its sub-narrators are the men of sound hadith.” Imam al-Kawthari says about this hadith in his Maqalat (p. 410): “It provides textual evidence whereby there is no difference between the living and the dead in the context of tawassul, and this is explicit tawassul through the Prophets, while the hadith of Abu Sa`id al-Khudri, O Allah, I ask You by the right of those who ask You, constitutes tawassul through the generality of Muslims, both the living and the dead.”

     The Prophet used to say after the two rak`at of the dawn prayer: “O Allah, Lord of Jibril, of Israfil, of Mika’il, and Lord of Muhammad the Prophet: I seek refuge in You from the Fire…”

            Nawawi mentions in the Adhkar that it was narrated by Ibn al-Sani, and Ibn Hajar graded it hasan or fair as mentioned by Ibn `Allan in his Commentary on the Adhkar (Vol. 2 p. 139). Shaykh Muhammad ibn `Alawi al-Maliki said: “The specific mention of the above in his du`a is understood as tawassul, as if he were saying: “O Allah, I ask You and I seek as means to You Jibril, Israfil, Mika’il, and Muhammad the Prophet. Ibn `Allan referred to this in his commentary.”^[39]

IMAM SHAWKANI’S FATWA ON TAWASSUL

AND HIS DENUNCIATION OF WAHHABIS

Imam Shawkani said in his treatise entitled al-Durr al-nadid fi ikhlas kalimat al-tawhid:

There is no harm in tawassul through any one of the Prophets or Friends of Allah or scholars of knowledge… One who comes to the grave as a visitor (za’iran) and invokes Allah alone, using as his means the dead person in the grave, is as one who says: “O Allah, I am asking that you cure me from such-and-such, and I use as a means to You whatever this righteous servant of Yours possesses for worshipping You and striving for Your sake and learning and teaching purely and sincerely for You.” Such as this, there is no hesitation in declaring that it is permitted…

Shawkani’s denunciation of Wahhabis

He also says in al-Durr al-nadid:

Regarding what those who forbid tawassul to Allah through the Prophets and the saints cite to support their position, such as Allah’s sayings:

·         “We only worship them in order that they may bring us nearer” (39:3)

·         “Do not call on any other god with Allah, or you will be among those who will be punished” (26:213)

·         “Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of” (17:57)

These verses  are irrelevant. Rather: they support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue. To wit: the verse “We only worship them in order that they may bring us nearer” explicitly states that they worship them for that purpose, whereas the one who makes tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means.

            Similarly irrelevant to the issue is Allah’s saying: “Do not call on any other god with Allah.” This verse forbids that one should call upon another together with Allah, as if saying: “O Allah and O So-and-so.” However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered.

[Sahih Bukhari, English translation Volume 8, Book 73, Number 5: Narrated Ibn `Umar: Allah’s Apostle said, “While three persons were traveling, they were overtaken by rain and they took shelter in a cave in a mountain. A big rock fell from the mountain over the mouth of the cave and blocked it. They said to each other: Think of such righteous deeds which you did for Allah’s sake only, and invoke Allah by mentioning those deeds so that Allah may relieve you from your difficulty. One of them said: O Allah! I had my parents who were very old and I had small children for whose sake I used to work as a shepherd. When I returned to them at night and milked the sheep, I used to start giving the milk to my parents first before giving to my children. And one day I went far away in search of a grazing place for my sheep, and didn’t return home till late at night and found that my parents had slept. I milked my livestock as usual and brought the milk vessel and stood at their heads, and I disliked to wake them up from their sleep, and I also disliked to give the milk to my children before my parents though my children were crying from hunger at my feet. So this state of mine and theirs continued till the day dawned. O Allah! If you considered that I had done that only for seeking Your pleasure, then please let there be an opening through which we can see the sky. So Allah made for them an opening through which they could see the sky. Then the second person said: O Allah! I had a female cousin whom I loved as much as a passionate man loves a woman. I tried to seduce her but she refused till I paid her one-hundred dinars So I worked hard till I collected one hundred dinars and went to her with that But when I sat in between her legs (to have sexual intercourse with her), she said: O Allah’s slave! Be afraid of Allah! Do not deflower me except legally (by marriage contract). So I left her alone. O Allah! If you considered that I had done that only for seeking Your pleasure then please let the rock move a little to have a wider opening. So Allah shifted that rock to make the opening wider for them. And the last person said: O Allah! I employed a laborer for wages equal to a faraq (a certain measure) of rice, and when he had finished his job he demanded his wages, but when I presented his due to him, he gave it up and refused to take it. Then I kept on sowing that rice for him (several times) until I managed to buy, with the price of the yield, some cows and their shepherd. Later on the laborer came to me an said: Be afraid of Allah, and do not be unjust to me an give me my due. I said to him: Go and take those cows and their shepherd. So he took them and went away. If You considered that I had done that for seeking Your pleasure, then please remove the remaining part of the rock. And so Allah delivered them.”]

            Similarly irrelevant to the issue is Allah’s saying: “Those unto whom they cry…” for it refers to people who call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him.

The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse:

·         “The Day when no soul shall have power to do anything for another: for the Command, that Day, will be all with Allah.” (82:19)

for that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment! Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error.

            Equally irrelevant is their objection to tawassul by citing the verses:

·         “Not for you is the decision in the least” (3:128)

·         “Say: I have no power over over good or harm to myself except as Allah wills” (7:188)

for these two verses are explicit in that the Prophet has no say in Allah’s decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent tawassul through him or any other of the Prophets or Friends of Allah or scholars.

            Allah has given His Prophet the Exalted Station (al-maqam al-mahmud) — the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: “Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!” And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases…

            Equally irrelevant is their adducing as proof against tawassul:

·         “And admonish your nearest kinsmen” (26:214)

whereupon the Prophet said: “O So-and-so son of So-and-so, I do not have any guarantee on your behalf from Allah; and O So-and-so daughter of So-and-so, I do not have any guarantee on your behalf from Allah.” For in the preceding  there is nothing other than the plain declaration that he cannot benefit anyone for whom Allah has decreed harm, nor harm anyone for whom Allah has decreed benefit, and that he does not have any guarantee from Allah from any of his close relatives, let alone others. This is known to every Muslim. There is nothing in it, however, that prohibits making tawassul to Allah through the Prophet, for tawassul is a request from the One Who holds power to grant and deny all requests. The petitioner who makes tawassul only desires to place, at the front of his petition, what may be a cause for the granting of his petition by the One Who alone gives and withholds, the Owner of the Day of Judgment.

SHAYKH SALIH AL-NA`MAN’S FATWA ON TAWASSUL

The following legal opinion on tawassul was given by Shaykh Salih al-Na`man, the Secretary of the Section of Ifta’ and Religious Education at the Ministry of Religious Endowments (wizarat al-awqaf) of the Syrian Arab Republic in the city of Hama on March 22, 1980. It is reproduced in full in the 1992 Waqf Ikhlas reprint of Sayyid Ahmad Zayni Dahlan’s section of his history of Islam al-Futuhat al-islamiyya on the Wahhabi sect entitled Fitnat al-wahhabiyya.

Text of the fatwa:

“Praise belongs to Allah the Lord of the Worlds.  Blessings and Peace on our Master Muhammad and on his Family and all his Companions.

            “From the slave who is poor and in need of Him, the Secretary of Legal Opinions in the city of Hama (Syria) and the Preacher in the Madfan Mosque, to the brother who asked a question, Sayyid `Ashiq al-Rahman in Wilayatullah Abad in India: Warm greetings and blessings. To proceed: You have asked a question on a legal issue, and this answer is given after some delay because I was away in the Hijaz.

            “You asked about al-tawassul ilallah ta`ala bi al-anbiya’ wa al-mursalin — seeking/using means to Allah the Exalted with/through/by means of the Prophets and the Messengers — and about hukmu man tawassal, the law’s position with regard to the person who makes tawassul. This is the answer:

            “Praise belongs to Allah the Exalted! Seeking or using means (al-tawassul) to Allah through his Prophet or the Prophets or the Righteous (al-salihin) or with the deeds (a`mal) that are done purely for His glorious countenance: There is no legal prohibition against it, because Allah the Exalted said: “Seek ye the means to Him” (5:35) and “Had they but come to thee when they had wronged themselves, and asked Allah forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Merciful” (4:64) and because the Companions — may Allah be well pleased with them — used to seek a means through Allah’s Messenger, as narrated concerning the blind man who used Allah’s Messenger as a means (to obtain his request) and his eyes were opened.

            “The Community has reached consensus on the fact that tawassul is permissible as long as one’s belief is sound (idha sahhat al-`aqida), and the consensus of the Community constitutes a legal proof (ijma` al-umma hujjatun shar`iyya); as the Prophet said: “My Community shall not agree on an error.” As for the claim of some extremists (ghulat) of the Wahhabiyya whereby the law’s position with regard to the person who makes tawassul is that it is shirk (worshipping other than Allah together with Him): there is no proof for such a claim either legally or rationally, because the person who makes tawassul does not contravene the Prophet’s order: “If you ask, ask Allah, and if you seek help, seek help from Allah.” Rather, he is asking Him through one beloved to Him in order that his supplication be answered, and this is what our Glorious and Majestic Lord likes from us. How then can we judge that he is committing shirk when he is not a mushrik (one who commits shirk). Such an act the law considers abominable and our religion declares itself innocent of it, since it has been said: “Whoever declares a believer to be an disbeliever has committed disbelief.”

            “Our master Usama ibn Zayd killed a mushrik after the latter had said: “There is no god but Allah” (la ilaha illallah). When news of this reached Allah’s Messenger he condemned our master Usama in the strongest terms and he said to him: “How can you kill him after he said la ilaha illallah?” He replied: “But he said it with the sword hanging over his head?”  The Prophet said again: “How can you kill him after he said la ilaha illallah?” He replied: “O Messenger of Allah, he said it in dissimulation (taqiyyatan)?”  The Prophet said: “Did you split his heart open (to see)?” and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief.

            “From this and other narrations we conclude that some of the Wahhabis today may be guilty of hastening to accuse others of disbelief (takfir), as they have done in the past with hundreds of thousands in the Hijaz whom they massacred even as they were saying la ilaha illallah, and as the Kharijis have done in the time of our Master `Ali — may Allah ennoble his countenance.

            “In short, tawassul is not prohibited, rather it is legally commendable (mustahsanu shar`an), and it is not permitted to cast the label of shirk on the believer. This is what will be found in the established books of Islamic law. And Allah knows best.”

6 Jumada I 1400

22 March 1980

Signature of the Secretary of Fatwas in Hama

Seal of the Ministry of Religious Endowments

District of the Muhafazat of Hama, Syria