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KISSINNG OF RELICS AND D GRAVES

S OF PROPHET MO
OHAMMAD
D (‫للى ﷲ‬ ‫ص‬
BAH AND AWLIYA ALLAH
‫))علي ه و آل ه وس لم‬, SAHAB

Kissin
ng and to
ouching th
he Black Stone

The foollowing Ahadith


A co
onfirm thhe fact thaat Prophet Moham mmad (‫لى ﷲ‬ ‫ى‬ ‫ص‬
‫ )علي ه و آل ه وس لم‬and Saha
aba (‫نیعنہ م اجم ع یررض ئ الل ھ تع ال‬
‫ہ‬ ) kisssed and
toucheed the bla ack stone (Hajar al-Aswad) at Ka'aba atullah.

(1) It is
i in Hadiith - It waas narrateed that Ibn ‘Abbas (‫)عن ہ یرض ئ ﷲ تع ال‬
said: The
T Messeenger of Allah
A ‫ )ص لى ﷲ علي ه و آل ه س‬said: “The Black
(‫وس لم‬
Stone came dow wn from Paradise.”
P ” (Tirmiddhi # 877; Nasaa’i # 2935). The
T
Hadith h was classsified as Saheeh byb Tirmid dhi.

(2) It is
i in Hadiith - Narrrated by Ibn Umar (‫ )عن ہ یرض ئ ﷲ تع ال‬He sa aid: I
heard the Messsenger of Allah
A (‫ )ص لى ﷲ علي ه و آل ه وس لم‬say: “Touchin ng
them both
b (the Black Stoone and al-Rukn
a all-Yamani) is an exppiation fo
or
sins.” (Tirmidhhi - 959. This
T Hadith was cla assified ass Hasan b
by Tirmid dhi and
as Sahheeh by all-Haakimm (1/664) and ad-D Dhahabi agreed
a witth him).

(3) It is
i in Hadiith - Narrated by Naafi’
N (‫ ))عن ہ یرض ئ ﷲ تع ال‬He said: I saw
Ibn Um mar (‫تع ال‬‫یرض ئ ﷲ ع‬‫ )عن ہ ض‬to ouch the Stone witth his han nd then hee
kissedd his handd. He (Ibn n Umar - ‫ال‬
‫عن ہ یرض ئ ﷲ تع ل‬ ‫ )ع‬said, I have neveer
ceased d to do thiis since I saw the Messenge
M er of Allah
h (‫ص لى ﷲ علي ه و آل ه‬
‫ )وس لم‬do it. (Muuslim - 12268).

(4) It is
i in Hadiith - Narrrated by Zaid bin Aslam
A (‫ل‬
‫عن ہ یرض ئ ﷲ تع ال‬ ‫)ع‬
from his
h father who said d: "Umar bin
b Al-Kh hattab (‫))عن ہ یرض ئ ﷲ تع ال‬
addresssed the Corner
C (B
Black Sto one) sayinng, 'By Alllah (‫)یس بحانہ و تعع ا ل‬
‫! س‬I
know that you area a ston ne and caan neitherr benefit nor
n harm m. Had I no ot
seen th he Prophet (‫علي ه و آل ه وس لم‬
‫ ))ص لى ﷲ ع‬touching g, I would d never have
h
toucheed (and kissed)
k youu.' Then he
h kissed it and saiid, 'There is no reasson
for us to do Ram mal (during circum mambulatting - Taw waf) excep pt that wee
wanteed to show w off beforre the Paggans, and
d now Alla ah (‫یل تع ا و س بحانہ‬ ‫ )ی‬has
destrooyed themm.' 'Umar (‫ )عن ہ یرض ئ ﷲ تع ال‬added d, '(neverttheless), the
t
Proph het (‫علي ه و آل ه وس لم‬ ‫ ص‬did thatt and we do
‫)ص لى ﷲ ع‬ d not waant to leav ve it
(i.e. Ramal).'
R (B
Bukhari book
b #26, Hadith #6
675).

Kisssing of Reelics of Prophet (‫)ص للى ﷲ علي ه و آل ه وس لم‬


(1) It is in Quran - َ‫س ِكينَةٌ ﱢمن ﱠربﱢ ُك ْم َوبَقِيﱠةٌ ﱢم ﱠما َوقَا َل لَ ُھ ْم نَبِيﱡھُ ْم إِنﱠ آيَةَ ُم ْل ِك ِه أَن ي‬ َ ‫أْتِيَ ُك ُم التﱠابُوتُ فِي ِه‬
َ ‫ [ لِ َك َآليَةً لﱠ ُك ْم إِن ُكنتُم ﱡم ْؤ ِمنِينَ ٰإِنﱠ فِي َذ ۚ◌ تَ َر َك آ ُل ُمو‬Meaning -
ُ‫سىٰ َوآ ُل ھَا ُرونَ ت َْح ِملُهُ ا ْل َم َالئِ َكة‬
And (further) their Prophet (‫ ) ھ الس ال میعل‬said to them: "A Sign of his
authority is that there shall come to you the Ark of the covenant, with (an
assurance) therein of security from your Lord, and the relics left by the
family of Moses (‫ ) ھ الس ال میعل‬and the family of Aaron (‫) ھ الس ال میعل‬,
carried by angels. In this is a symbol for you if you indeed have faith."] (Al-
Baqara - 248).

As per the above Quranic verse, reverence of relics of Prophets is part of


Islamic faith.

The above verse is related to Bani Israel (Jews). One of their Prophet (
‫ ) ھ الس ال میعل‬told them that Angels will carry relics of Musa ( ‫) ھ الس ال میعل‬
and Haroon ( ‫) ھ الس ال میعل‬. Allah (‫ )یس بحانہ و تع ا ل‬describes that these
relics are sacred and important for people and a sign of security for them.

Wahhabis / Salafis and their like minded groups, say that the relics of
Prophet Mohammad (‫ )وس لم آل ه و علي ه ﷲ ص لى‬are a source of Shirk and
preserving them or kissing them out of reverence is also shirk. They even
destroyed Prophet Mohammad's (‫ )وس لم آل ه و علي ه ﷲ ص لى‬house in Makka
where he lived 28 years with his family. One of the rooms in this house was
used by Prophet (‫ )وس لم آل ه و علي ه ﷲ ص لى‬for Salah and Zikr in the nights,
where Jibreel ( ‫ ) ھ الس ال میعل‬used to visit and sit often. They destroyed
this house and made a Public Toilet on it.

Salafis living in Saudi Arabia ( about 300 millions) and Muslims from all over
the world who come for Umra and Hajj and Ziyara (about 100 millions) are
made to shit, urinate and spit 24 hours of the day on the sacred place where
Prophet Mohammad (‫ )وس لم آل ه و علي ه ﷲ ص لى‬used to pray. Other Groups
like Deobandis, Tabhlighees, Jamaat-e-Islami, and their like
minded, support Salafis in these actions. We fail to understand what kind
of people they are and what kind of Islam they follow? They are totally
fearless from Hell Fire.

Muslims from all over the world should know, what will happen to them
(in Hereafter) if they shit, urinate and spit at the place where Prophet
Mohammad (‫ )وس لم آل ه و علي ه ﷲ ص لى‬lived and did Salah and Zikr and
where Jibreel (‫ ) ھ الس ال میعل‬used to sit along with the other dignitaries, like
Khulfa-e-Rashideen and other Sahabah (‫) نیعنہ م اجم ع یرض ئ الل ھ تع ال‬.
Imagine how serious issue is this, as you are insulting and humiliating
Prophet Mohammad (‫)وس لم آل ه و علي ه ﷲ ص لى‬, his family members,
Sahabah (‫ ) نیعنہ م اجم ع یرض ئ الل ھ تع ال‬and Jibreel ( ‫ ) ھ الس ال میعل‬in the
most wicked manner. Will your Umra and Hajj be accepted by Allah
(‫ ?)یس بحانہ و تع ا ل‬Will your Iman be accepted by Allah (‫)یس بحانہ و تع ا ل‬
on the Day of Judgment? Think about it.

Don't be under the impression that your actions will go unpunished. A


massive fire is kept ready for those who are involved in disrespect of
Prophet Mohammad (‫ ) وس لم آل ه و علي ه ﷲ ص لى‬in this world and for those
who approve this disrespect.

Salafis are planning to destroy the Green dome and the Grave of Prophet
Mohammad (‫ )وس لم آل ه و علي ه ﷲ ص لى‬along with the Graves of Abu Bakr
(‫ )عن ہ یرض ئ ﷲ تع ال‬and Omer. (‫)عن ہ یرض ئ ﷲ تع ال‬. Deobandies,
Tabhlighees and like minded groups wholeheartedly support them in this
conspiracy.

Allama Ahmad bin Ali Basri states in the book ‘Faslul Khitaab fi Rad’di
Dalaalati Ibn Abdil Wahab’ as follows : ‘From amongst the things he (Abdul
Wahab Najdi) mentioned one thing, ‘if I attain the opportunity to do so,
then I will break down the Rauza of Holy Prophet (‫)وس لم آل ه و علي ه ﷲ ص لى‬
.’ (Faslul Khitaab fi Rad’di Dalaalati Ibn Abdil Wahab).

A pamphlet published in 2007 by the Ministry of Islamic Affairs, Kingdom


of Saudi Arabia, endorsed by Abdulaziz Al Sheikh, the Grand Mufti of Saudi
Arabia, and distributed at the Prophet's (‫ )وس لم آل ه و علي ه ﷲ ص لى‬Mosque,
reads as follows: The green dome shall be demolished and the three graves
flattened in the Prophet's (‫ )وس لم آل ه و علي ه ﷲ ص لى‬Mosque; according to
Alawi, Executive Director of the London based Islamic Heritage Research
Foundation. This shocking sentiment was echoed in several speeches by Ibn
al-Uthaymeen, one of Saudi Arabia's most prominent Wahhabi clerics, who
delivered sermons in Mecca's Grand Mosque for over 35 years: 'We hope
one day we will be able to destroy the green dome of the Prophet
Mohammed (‫ )وس لم آل ه و علي ه ﷲ ص لى‬he said, in a recording provided by
Al Alawi. The other sects, like Ahle Hadith, Deobandis, Jama'at-e-Islami,
Tabhlighee Jama'at, etc., also say that green dome of Prophet Mohammad
(‫ )وس لم آل ه و علي ه ﷲ ص لى‬should be destroyed.

The same Wahhabis acted differently when the Sufi cemetery was razed by
Syrian Wahhabis to make way for the University of Damascus and its
campus in that city - King Abd al-Aziz Ibn Sa`ud of Saudi Arabia intervened
personally to preserve intact the graves and tombs of Ibn Taymiyya and his
student Ibn Kathir.
Ibn Taymiyya's Grave, near Baramkeh, Syria
inside Damascus University campus and
behind a maternity hospital.

This proves that Wahhabis are the worst


enemies of Prophet Mohammad (‫علي ه ﷲ ص لى‬
‫ )وس لم آل ه و‬and Islam. In the guise of purifying Islam, they have actually
attempted to disintegrate and destroy Islam and Muslims from the face of
Earth. We pray Allah (‫ )یل تع ا و س بحانہ‬to save our Prophet (‫ﷲ ص لى‬
‫ )وس لم آل ه و علي ه‬and Islam from the oppression of these people.

(2) It is in Hadith - Narrates Imam Muslim ( in his Sahih, in the first chapter
of the book of clothing) that : Asma' bint Abi Bakr (‫)عنہ ا یتع ال ﷲ رض ئ‬
said: "Here is the cloak (jubba) of Allah's Messenger (‫آل ه و علي ه ﷲ ص لى‬
‫)وس لم‬... (which) was with Ummul Momineen Aisha (‫)عنہ ا یتع ال ﷲ رض ئ‬
until she died, then I got possession of it. The Apostle of Allah (‫ﷲ ص لى‬
‫ )وس لم آل ه و علي ه‬used to wear it, and we washed it for the sick so that they
could seek cure thereby." (Muslim).

Nawawi comments on the above Hadith in Sharh Sahih Muslim (Book 37


Chapter 2 #10): "In this Hadith is a proof that it is recommended to seek
blessings through the relics of the righteous and their clothes. We are
quoting here Nawawi's Arabic words from his book - " wa fi hadha al-
hadith dalil `ala istihbab al-tabarruk bi aathaar as-Salihin wa
thiyabihim."

(3) Abd Allah ibn Ahmad (the son of Imam Ahmad Ibn Hanbal) said: "I
saw my father take a hair that belonged to the Prophet (‫آل ه و علي ه ﷲ ص لى‬
‫)وس لم‬, put it on his mouth, and kiss it. I believe I saw him put it on his eyes.
He also dipped it in water and drank the water to obtain cure. I saw him
take the Prophet's (‫ )وس لم آل ه و علي ه ﷲ ص لى‬bowl (qas'a), wash it in water,
and drink from it. I saw him drink Zamzam water in order to seek cure with
it, and he wiped his hands and face with it." It is also authentically
established that 'Abd Allah asked is father about those who touch the
pommel of the Prophet's (‫ )وس لم آل ه و علي ه ﷲ ص لى‬pulpit and touch the
wall of the Prophet's (‫ )وس لم آل ه و علي ه ﷲ ص لى‬room, and he said: "I do not
see any harm in it." May Allah protect us and you from the opinion of the
Khawarij (Salafis, Deobandis and their like minded groups) and from
innovations! (Ad-Dhahabi, Siyar A'lam al-Nubala' (9:457). Chapter on
Imam Ahmad, section entitled Min Adabih).
Using of Qura anic verses meantt for Paa agans (M
Mushrikeeen-e-Makk ka) on
Proph het Moham mmad (‫لى ﷲ علي ه و آل ه وس لم‬‫)ص ى‬, Sa ahabah (‫ل‬‫یرض ئ الل ھ تع ال‬
‫ ) نیعنہ م اجم ع‬an
nd Awliya Allah wasw first started
s byy Ibn Tayymiyyah (1263–
(
1328) which wa as followeed by his students
s and
a intelllectual heeirs, as folllows.

(i) Ibn
n al-Qayyyim (1292 2–1350), (ii) al-Miizzi (1256 6–1341), (iii) Ibn Kathir
(1301––1372), (iiv) ad-Dhhahabi (12
274–1348 8), (v) al-B
Birzali (1267–1339 9), (vi)
Ibn Ab bd-al-Waahhab (170 03–1792)), (vii) Ha
asan Al-B Banna (1906-1949)), (viii)
Shah Ismail
I 76-1829), (ix) Rash
Deehlvi (177 hid Ahma ad Gangohi (1829--1905),
(x) Muuhammad d Qasim Nanotvi
N (
(1832-188 80), (xi) Ashraf
A Alii Thanvi (1863-
1943) (xii) Moh hammad Ilyas (18 885-1944)), (xiii) Abbul Ala MMaududi (1903-
1979),, (xiv) Abd al Aziz Ibn Baz (1910-199 99), (xv) Muhamm mad Uthayymeen
At-Tam mimi (19 925-2001)), (xvi) Mohamm
M mad Nasiruddin A Al-Baani (1914-
1999),, (xvii) Issrar Ahm
mad (1932 2-2010), (xviii) Ta aqi Usmaani (born 1943)
and (xxix) Zakir Naik (borrn 1965), etc.

Before Ibn
n Taymiyyyah, nobod dy dared to indulge in such malice an nd
wiickednesss towards Prophet Mohamm mad (‫)ص لى ﷲ عليي ه و آل ه ووس لم‬,
‫ص‬
Sahab
bah (‫نیعنہ م اجم ع یررض ئ الل ھ تع ال‬
‫ہ‬ ) an
nd Awliya Allah.

Read more
m abou
ut Prophet's ( ‫علي ه و آل ه ووس لم‬
‫ ) ص لى ﷲ ي‬relics

Kissing and tou


uching th
he Grave oro Grill
of the Sh
hrine of Prophet Mohamma
M ad (‫علي ه و آل ه وس لم‬
‫))ص لى ﷲ ع‬
and Graaves of Sahabah and
a Awliy ya Allah

The fo
ollowing Quranic
Q v
verses, Ahadith andd rulings confirm
c thhat kissin
ng,
touchiing or pla
acing of heead on the graves of
o Awliya Allah is tthe traditiion of
Sahabbah, Imam ms of Fiqhh and all im
mportantt Shuyook
ks and Sch holars of
Islam..

(1) It is m Qadi ‘Iyyad writess in Shifa’’ that: Naaafi’ (‫رض ئ ﷲ‬


i in Haditth - Imam
‫ )عن ہ یتع ال‬said
d that wheen Ibn ‘Um
mar (‫تع ال‬‫یرض ئ ﷲ ع‬‫ )عن ہ ض‬w would say
Salamm; he woulld say Salam on Ra asulullah (‫ )ص لى ﷲ علي ه و آل ه وس لم‬anda
Abu Bakr
B ‫ )عن ہ یررض ئ ﷲ ع‬more
(‫تع ال‬ m than 100 timees, then hee would go g to
the bleessed pulppit (in Ma
asjid-e-Nabawi) an nd touch the
t place with his hands
h
wheree Rasulullah (‫علي ه و آل ه ووس لم ص لى ﷲ‬ ‫ )ع‬sat and
d rub them m over hiss face.
(Qadi Iyad Shiifa).
(2) It is in Hadith - Related with Abdullah bin ‘Umar (‫)عن ہ یتع ال ﷲ رض ئ‬
that he wiped his face at the place where Prophet Mohammad (‫ﷲ ص لى‬
‫ )وس لم آل ه و علي ه‬sat. (at-Tabqat al-Kubra ibn Sa’d, 1:254).

It is related about Sahaba (‫ ) نیعنہ م اجم ع یرض ئ الل ھ تع ال‬that they touched
the circular parapet that is next to the blessed shrine of Prophet
Mohammad (‫ )ص لى ﷲ علي ه و آل ه وس لم‬with 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
(‫ ) نیعنہ م اجم ع یرض ئ الل ھ تع ال‬if 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 (‫رض ئ الل ھ‬
‫ ) نیعنہ م اجم ع یتع ال‬would exit the Masjid an-Nabawi, they would touch the
edges of the grave of the Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬with their hands
and then make du’a.

(5) It is in Hadith -"It is related from Malik al-Dar (‫ )عن ہ یتع ال ﷲ رض ئ‬,
`Umar's (‫ )عن ہ یتع ال ﷲ رض ئ‬treasurer, that the people suffered a drought
during the successorship of `Umar, (‫ )عن ہ یتع ال ﷲ رض ئ‬whereupon a man
came to the grave of the Prophet and said: "O Messenger of Allah (‫ص لى ﷲ‬
‫)و آل ه وس لم علي ه‬, ask for rain for your Community, for verily they have but
perished," after which the Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬appeared to
him in a dream and told him: "Go to `Umar (‫ )عن ہ یتع ال ﷲ رض ئ‬and 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 (‫)عن ہ یتع ال ﷲ رض ئ‬. The latter said: "O my Lord, I spare no effort
except in what escapes my power!"

The above Hadith is narrated by Bayhaqi. Ibn Kathir cites it in al-Bidaya


wa al-nihaya and says: isnaduhu sahih. Ibn Abi Shayba cites it in his
Musannaf 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 treasurer (khazin `umar) and says
that the man who visited and saw the Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬in
his dream is identified as the Companion Bilal ibn al-Harith (‫ﷲ رض ئ‬
‫)عن ہ یتع ال‬, 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."

(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 (‫ )ص لى ﷲ علي ه و آل ه وس لم‬when making du`a (after salams)?" He
replied: "How could you turn your face away from him (‫ص لى ﷲ علي ه و آل ه‬
‫ )وس لم‬when he is the means (wasila) of your and your father Adam's
forgiveness to Allah (‫ )یس بحانہ و تع ا ل‬on the Day of Resurrection? Nay,
face him and ask for his intercession (Istashfi bihi) so that Allah (‫س بحانہ و‬
‫ )یتع ا ل‬will grant it to you as He said: َ‫ست‬ َ ُ‫ﷲَ َولَ ْو أَنﱠ ُھ ْم إِذ ظﱠلَ ُموا أَنف‬
ْ ‫س ُھ ْم َجا ُءو َك فَا‬ ‫ْغفَ ُروا ﱠ‬
‫ﷲَ تَ ﱠوابًا ﱠر ِحي ًما‬ ُ ‫ستَ ْغفَ َر لَ ُھ ُم ال ﱠر‬
‫سو ُل لَ َو َجدُوا ﱠ‬ ْ ‫ َوا‬- (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, (‫ )عن ہ یتع ال ﷲ رض ئ‬said: "As I was sitting by the
grave of the Prophet, a Beduin Arab came and said: "O Messenger of Allah-
‫ !ص لى ﷲ علي ه و آل ه وس لم‬I have heard Allah (‫ )یه و تع ا لس بحان‬saying: ‫َولَ ْو أَنﱠ ُھ ْم‬
ُ ‫ستَ ْغفَ َر لَ ُھ ُم ال ﱠر‬
‫سو ُل لَ َو َجدُوا ﱠ‬
‫ﷲَ تَ ﱠوابًا ﱠر ِح‬ ‫ستَ ْغفَ ُروا ﱠ‬
ْ ‫ﷲَ َوا‬ َ ُ‫ي ًماإِذ ظﱠلَ ُموا أَنف‬- (Meaning - If
ْ ‫س ُھ ْم َجا ُءو َك فَا‬
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 (‫ )ص لى ﷲ علي ه و آل ه وس لم‬in
my sleep. He said to me: "O `Utbi (‫)عن ہ یتع ال ﷲ رض ئ‬, run after the
Beduin and give him glad tidings that Allah (‫ )یس بحانہ و تع ا ل‬has 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(‫ص لى ﷲ علي ه و آل ه‬
‫)وس لم‬. Ibn Jama`a, Hidayat al-salik 3:1384. 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 (‫ص لى ﷲ علي ه و آل ه‬
‫ )وس لم‬as 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) It is in Hadith - Narrated by al-Haakim that Abu Ayyub al-Ansari (‫رض ئ‬


‫ )عن ہ یﷲ تع ال‬placed his forehead on the grave of Prophet Mohammad
(‫)ص لى ﷲ علي ه و آل ه وس لم‬. Marwan Ibn al-Hakam (‫)عن ہ یرض ئ ﷲ تع ال‬
saw him and held his neck. Abu Ayyub (‫ )عن ہ یﷲ تع ال رض ئ‬said I did not
come to the Stone. I came to the Messenger of Allah (‫ص لى ﷲ علي ه و آل ه‬
‫)وس لم‬. I heard the Messenger of Allah (‫ )ص لى ﷲ علي ه و آل ه وس لم‬say : 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.

(10) It is in Hadith - Dawud ibn Salih (‫ )عن ہ یرض ئ ﷲ تع ال‬said: "(The


governor of Madina) Marwan ibn al-Hakam (‫ )عن ہ یرض ئ ﷲ تع ال‬one day
saw a man placing his face on top of the grave of the Prophet (‫ص لى ﷲ‬
‫)علي ه و آل ه وس لم‬. He said: "Do you know what you are doing?" When he
came near him, he realized it was Abu Ayyub al-Ansari (‫یرض ئ ﷲ تع ال‬
‫)عن ہ‬. The latter ( Abu Ayyub al-Ansari - ‫ )عن ہ یرض ئ ﷲ تع ال‬said: "Yes; I
came to the Prophet (‫)ص لى ﷲ علي ه و آل ه وس لم‬, 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 (‫ص لى ﷲ علي ه و آل ه‬
‫ ")وس لم‬and #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 (‫ )ص لى ﷲ علي ه و آل ه وس لم‬and
Awliya Allah and request their mediation (Waseelah) after the death.
(11) It is in Hadith - Narrated by Ibn Majah, Ahmad, at-Tabarani, as-Subki
and Ibn Asakir that : Mu`adh Ibn Jabal (‫ )عن ہ یرض ئ ﷲ تع ال‬and Bilal
(‫ )عن ہ یرض ئ ﷲ تع ال‬came to the Grave of the Prophet (‫ص لى ﷲ علي ه و آل ه‬
‫ )وس لم‬and sat weeping and Bilal (‫ )عن ہ یرض ئ ﷲ تع ال‬rubbed his face
against the Grave of Prophet (‫)ص لى ﷲ علي ه و آل ه وس لم‬. (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 (‫نیعنہ م اجم ع یرض ئ الل ھ تع ال‬
).

(12) It is in Hadith - Yahya (‫ )عن ہ یرض ئ ﷲ تع ال‬related from Imam Maalik


(‫ )عن ہ یرض ئ ﷲ تع ال‬that he heard that AIi Ibn Abi Talib (‫یرض ئ ﷲ تع ال‬
‫ )عن ہ‬used 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 (‫ )عن ہ یرض ئ ﷲ تع ال‬said, "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)

(13) We are providing here Manuscripts about Imam Ahmad affirming


seeking blessings from the Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬by touching
and kissing his Minber and Grave.

‫وفي كتاب سؤاالت عبد ﷲ بن أحمد بن حنبل ألحمد رضي ﷲ عنه قال‬: ‫سألت أبي عن‬
‫مس الرجل رمانة المنبر يقصد التبرك وكذلك عن مس القبر فقال‬:
ّ ‫ھـ‬.‫ال ب أس ب ذلك ا‬.

‫ومعرفة الرجال ما نصه وف ي كت اب العل ل‬: ‫سألته عن الرجل يمس منبر النبي صلى‬
‫ﷲ عليه وسلم ويتبرك بمسه ويقبّله ويفعل بالقبر مثل ذلك أو نحو ھذا يريد بذلك التقرب‬
‫ھـ‬.‫ ال ب أس ب ذلك ا‬:‫ وق ال‬،‫إل ى ﷲ ج ل وع ز‬.

‫و التب ّرك لغة ھو طلب البركة أي الخير‬.. ‫ﷲ اللھم انفعنا ببركة سيدنا مح ّمد صلى‬
‫علي ه و س لم‬.

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 -
‫ ص لى ﷲ علي ه و آل ه وس لم‬- used to put his hand) with the intention of
seeking blessings, and about touching the Grave of Prophet Mohammad
(‫ )ص لى ﷲ علي ه و آل ه وس لم‬for 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 (‫ص لى‬
‫)ﷲ علي ه و آل ه وس لم‬, 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”.
(14) 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 (‫ص لى ﷲ‬
‫ )علي ه و آل ه وس لم‬grave 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 (‫ )عن ہ یرض ئ ﷲ تع ال‬did when he kissed the hand of
Anas ibn Malik (‫ )عن ہ یرض ئ ﷲ تع ال‬and placed it on his face saying: "This
is the hand that touched the hand of the Messenger of Allah (‫ص لى ﷲ علي ه‬
‫ ?")و آل ه وس لم‬Muslims are not moved to these matters except by their
excessive love for the Prophet (‫)ص لى ﷲ علي ه و آل ه وس لم‬, as they are ordered
to love Allah (‫ )یس بحانہ و تع ا ل‬and the Prophet (‫)ص لى ﷲ علي ه و آل ه وس لم‬
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 (‫ )عن ہ یرض ئ ﷲ تع ال‬and 'Umar (‫ )عن ہ یرض ئ ﷲ تع ال‬more than
themselves. (Ad-Dhahabi, Mu'jam al-Shuyukh - 1:73 #58).

(15) Al-Buhuti (Hanbali scholar who followed Imam Ahmad) said in


'Kashshaful Qina' : Ibrahim al-Haribi (‫ )عن ہ یرض ئ ﷲ تع ال‬said: It is
'Mustahab' (liked) to kiss the chamber of Prophet (‫ص لى ﷲ علي ه و آل ه‬
‫)وس لم‬. Then Al-Buhuti (‫ )عن ہ یرض ئ ﷲ تع ال‬said: There is no objection to
one's touching the grave of Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬with hand.

(16) Shaikh as-Subki said 'It is preferred to perform tawassul by Prophet


Mohammad (‫ )ص لى ﷲ علي ه و آل ه وس لم‬and no one of the Salaf and Khalaf
objected to it, except (it was first invented by) Ibn Taymiyyah'.
(17) 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.

(18) It is in Hadith - Ibn Abbas (‫ )عن ہ یرض ئ ﷲ تع ال‬related that Prophet


(‫ )ص لى ﷲ علي ه و آل ه وس لم‬said : Allah (‫ )یس بحانہ و تع ا ل‬has 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.

(19) Hafiz Abd-ur-Rahman Ibn al-Jawzi mentioned in his book "Al-Wafa


bi Ahwal-il-Mustafa" and Hafiz 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 (‫ )ص لى ﷲ علي ه و آل ه وس لم‬in 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
(‫ )ص لى ﷲ علي ه و آل ه وس لم‬and said: O' Messenger of Allah (‫ص لى ﷲ علي ه و‬
‫)آل ه وس لم‬, 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 - ‫ )ص لى ﷲ علي ه و آل ه وس لم‬came 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 (‫ص لى ﷲ‬
‫ ?)علي ه و آل ه وس لم‬I saw the Messenger of Allah (‫ )ص لى ﷲ علي ه و آل ه وس لم‬in
the dream; he ordered me to carry something to you.

(20) 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 (‫ )عن ہ یرض ئ ﷲ تع ال‬say :
I perform tabarruk by Abu Hanifah (‫ )عن ہ یرض ئ ﷲ تع ال‬and 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
(‫ )یس بحانہ و تع ا ل‬there. 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 (‫ )یل تع ا و س بحانہ‬after 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.

(21) It is in Hadith - Narrated by Ummul Momineen Aisha (‫یتع ال ﷲ رض ئ‬


‫)عنہ ا‬: When Negus (the king of Abyssinia - presently Ethiopia, who treated
Muslim immigrants nicely in 615 AD) died, we were told (by Prophet
Mohammad - ‫ )ص لى ﷲ علي ه و آل ه وس لم‬that a light would be seen
perpetually at his Grave. (Abu Dawood - Book #14, Hadith #2517).

(22) It is in Hadith - Narrated Al-Bara (‫)عن ہ یرض ئ ﷲ تع ال‬: The Prophet


(‫ )ص لى ﷲ علي ه و آل ه وس لم‬went 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 (‫ )ص لى ﷲ علي ه و آل ه وس لم‬and all Sahabah(‫رض ئ الل ھ‬
‫ ) نیعنہ م اجم ع یتع ال‬in the open area, very close by the graves at Jannat al-
Baqi.

(23) 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).

(24) It is in Hadith - Narrated Ibn Abbas (‫)عن ہ یرض ئ ﷲ تع ال‬. A person


died and Allah's Apostle (‫ )ل ه علي ه و آل ه وس لمص لى ال‬used to visit him. He
died at night and (the people) buried him at night. In the morning they
informed the Prophet (‫( )ص لى ﷲ علي ه و آل ه وس لم‬about 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 (‫ص لى‬
‫ )ﷲ علي ه و آل ه وس لم‬went to his Grave and offered the (funeral) prayer.
(Bukhari Book #23, Hadith #339)

(25) It is in Hadith - Narrated Anas bin Malik (‫)عن ہ یرض ئ ﷲ تع ال‬: We


were (in the funeral procession) of one of the daughters of the Prophet
(‫ )ص لى ﷲ علي ه و آل ه وس لم‬and he (Prophet - ‫ )ص لى ﷲ علي ه و آل ه وس لم‬was
sitting by the side of the Grave... (part of the Hadith) (Bukhari - Book #23,
Hadith #374).
(26) It is in Hadith - Ummul Momineen Aisha (‫)عنہ ا یتع ال ﷲ رض ئ‬
narrates that: "When Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬used to stay with
her, in the last part of the night he used to go to the graveyard of Madinah
(Muslim, Mishkat page 154)

(27) It is in Hadith - Muhammad bin Nu'man (‫ )عن ہ یرض ئ ﷲ تع ال‬narrates


that Rasoolullah (‫ )ص لى ﷲ علي ه و آل ه وس لم‬said: "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).

(28) It is in Hadith - Abu Qatada (‫ )عن ہ یرض ئ ﷲ تع ال‬narrates that Prophet


(‫ )ص لى ﷲ علي ه و آل ه وس لم‬said: "When you are a custodian of any dead, give
them a fine shroud because they (the dead believers) visit one another place
and meet one another (Tirmidhi, Ibn Majah and Baihaqi).

(29) It is in Hadith - Narrated Ash-Shaibani (‫)عن ہ یرض ئ ﷲ تع ال‬: Ash


Sha'bi (‫ )عن ہ یرض ئ ﷲ تع ال‬said, "I was informed by a man who had seen
the Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬going to a Grave that was separate
from the other Graves and he aligned the people in rows and said four
Takbir." I said, "O' Abu 'Amr(‫ !)عن ہ یرض ئ ﷲ تع ال‬who narrated (that) to
you"? He said, "Ibn Abbas (‫)عن ہ یرض ئ ﷲ تع ال‬. " (Bukhari - Book #23,
Hadith #405)

(30) It is in Hadith - Ibn Abd al-Wahab an-Najdi at-Tamimi has


mentioned this Hadith in his book "Ahkam Tamanni al-Mawt". A young
boy used to do (a lot) of prayers in Masjid, however one woman fell in love
with him and she started to attract him towards herself until one day he got
persuaded and came to her house, but he recalled this Quranic verse: { Lo!
those who ward off (evil), when a glamor from the devil troubles them, they
do but remember (Allah's - ‫ یس بحانہ و تع ا ل‬guidance) and behold them
seers}, he fainted right over there, when he recovered he remembered the
verse again and fainted once again but this time he passed away. After his
death Umar (‫ )عن ہ یرض ئ ﷲ تع ال‬met his father being saddened at his
death, (the boy) was buried during night, Umar (‫ )عن ہ یرض ئ ﷲ تع ال‬took
his companions along and visited his grave, he prayed there and “Called
the Boy” saying: Whosoever feared to stand in front of his Lord then there
are 2 gardens for him! Voice came from the grave O'Omar (‫یرض ئ ﷲ تع ال‬
‫ )عن ہ‬Allah ( ‫ ) یس بحانہ و تع ا ل‬has granted me both the gardens. (Tafseer
Ibn Kathir under verse 7-201).

(31) It is quoted by Ibn al-Qayyim al-Jawziyya in his book 'Kitab ar-


Rooh'. It is narrated by Ibn Uyaina's maternal cousin Fudayl that he got
very sad on the death of his father and he used to do Ziyarah of his Grave
everyday. However, by the will of Allah ( ‫) یس بحانہ و تع ا ل‬, after sometime
he did not visit it often. Once when he came and sat by the side of the grave
of his father, (after some time) he fell asleep and saw in the dream that his
father's grave has been opened and he is covered in a sheet with a look
which is of dead people. Seeing this, he started to cry. (His father) asked :
My son why did not you visit me everyday? He replied : Are you aware of
my visitation? (His father) said: I was aware of your arrival every time and
your visitation and your Dua is a source of happiness not only for me but
also those who are buried near me. After this I (again) started to visit his
Grave very often. (Kitab ar-Rooh written by Ibn al-Qayyim al-Jawziyya).

(32) It is in Hadith - "Prophet Mohammad (‫ )ص لى ﷲ علي ه و آل ه وس لم‬said -


The Prophets are alive and they pray in their graves"; narrated by al-
Mundhiri and al-Baihaqi who classified it as authentic (Sahih).

(33) It is in Hadith - The Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬told Mu'adh Ibn


Jabal (‫ )عن ہ یرض ئ ﷲ تع ال‬to visit his Grave whenever he would return
from Yemen. And he (‫ )ص لى ﷲ علي ه و آل ه وس لم‬promised his intercession to
those who would do so. (Musnad Ahmad with two sound chains as stated
by al-Haythami, al-Bazzar, al-Tabarani in al-Kabir and Musnad al-
Shamiyeen. Ibn Abi Asim in al-Ahad wal-Mathani and as-Sunna. Ibn
Hibban in his Sahih, Bayhaqi in al-Sunan al-Kubra).

(34) It is in Hadith - A blind man came to the Prophet (‫ص لى ﷲ علي ه و آل ه‬


‫ )وس لم‬and said: "Invoke Allah ( ‫ ) یس بحانہ و تع ا ل‬for me that he help me."
He replied: "If you wish I will delay this, and it would be better for you, and
if you wish I will invoke Allah ( ‫ ) یس بحانہ و تع ا ل‬the Exalted (for you)." He
said: "Then invoke him." The Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬said to
him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make
an ablution, pray two rak`at, then say: "O Allah ( ‫) یل س بحانہ و تع ا‬, I am
asking you (as'aluka) and turning to you (atawajjahu ilayka) with your
Prophet Muhammad (‫( )ص لى ﷲ علي ه و آل ه وس لم‬bi nabiyyika Muhammad-
‫))ص لى ﷲ علي ه و آل ه وس لم‬, the Prophet (‫ )ص لى ﷲ علي ه و آل ه وس لم‬of mercy;
O Muhammad (‫( )آل ه وس لم ص لى ﷲ علي ه و‬ya Muhammad), I am turning
with you to my Lord regarding my present need / I am asking my Lord with
your intercession concerning the return of my sight (inni atawajjahu bika
ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala
rabbi fi raddi basari) so that He will fulfill my need; O Allah( ‫س بحانہ و تع ا‬
‫ ) یل‬allow him to intercede (with you) for me (allahumma shaffi`hu
fiyya)."

The above Hadith is related by Ahmad (4:138 #17246-17247), Tirmidhi


(hasan sahih -- Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa
al-sunnat, Ch. on Salat al-hajat #1385), Nasa'i (`Amal al-yawm wa al-laylat
p. 417-418 #658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and
authenticated as sound (sahih) by nearly fifteen others including Ibn Hajar,
Dhahabi, Shawkani, and Ibn Taymiyya.

(35) It is in Quran - "And say not of those who are killed in the way of Allah
( ‫ ) یس بحانہ و تع ا ل‬as dead. Nay, they are living, but you perceive (it) not"
(Al-Baqarah - 154).

Click Here to know more about 'Life after Death' and Visiting of Graves

From the above Quranic Verses, Ahadith and quotes, following Islamic
Principles are established.

(a) Kissing and touching and placing the head on the grave of Prophet
Mohammad (‫ )ص لى ﷲ علي ه و آل ه وس لم‬and Sahabah (‫عنہ م یرض ئ الل ھ تع ال‬
‫ ) نیاجمع‬and Awliya Allah is the tradition of Sahabah (‫عنہ م یرض ئ الل ھ تع ال‬
‫) نیاجمع‬.

(b) It is important that whenever we visit the Dargah of Awliya Allah, we


should pay a lot of respect, we can sit beside the grave or touch and kiss
the grave by placing our head on the grave in reverence and make dua for
their mediation. All these are proved from above Quranic verses and
Ahadith. Those who claim it is shirk, have definitely deviated from the
straight path of Islam and may face severe eternal punishment after their
deaths.

(c) Sitting beside the graves of Sahabah (‫ ) نیعنہ م اجم ع یعالرض ئ الل ھ ت‬and
Awliya Allah or reading Quran or performing Salah (facing Qibla, and not
the Grave) is Sunnah.

(d) Awliya Allah, during their life time and after their deaths are our
Shuyooks, teachers and appointed helpers for people. Please read verse 55,
Al-Maeda, mentioned below. Divinity is only associated with the Unity of
Allah ( ‫ ) یس بحانہ و تع ا ل‬and other than Him, all human beings are His
servants with varied responsibilities in this world and in Hereafter.

‫سولُهُ ﱠ‬
It is in Quran - ‫ﷲُ َولِيﱡ ُك ُم إِنﱠ َما‬ ُ ‫ص َالةَ يُقِي ُمونَ الﱠ ِذينَ آ َمنُوا َوالﱠ ِذينَ َو َر‬
‫َو ُھ ْم ال ﱠز َكاةَ َويُ ْؤتُونَ ال ﱠ‬
َ‫( َرا ِك ُعون‬Meaning - Your guardian (or solver of grievances) can only be Allah
( ‫ ) یس بحانہ و تع ا ل‬and His Messenger ( ‫ ) ص لى ﷲ علي ه و آل ه وس لم‬and those
who believe, who establish Salah, and pay Zakat and bow down (in prayer)
(Al-Maeda - 55) ( Pickthal translation).
The above verse clearly establishes that Allah ( ‫ ) یس بحانہ و تع ا ل‬is the
Guardian and solver of grievances of people. In addition, Prophet
Mohammad (‫ )ص لى ﷲ علي ه و آل ه وس لم‬is also the guardian and solver of
grievances of people in the sense that Allah ( ‫ ) یس بحانہ و تع ا ل‬listens to his
prayers more than anyone else. Similarly, Sahabah (‫عنہ م یرض ئ الل ھ تع ال‬
‫ ) نیاجمع‬and Awliya Allah are also guardians and solvers of grievances of
people in the sense that their Dua is answered faster than the Dua of sinful
Muslims.

The above Quranic verse clearly establishes the authenticity of Isteghatha


(asking for help) and Tawassul (Mediation) of Prophet Mohammad (‫ص لى‬
‫)ﷲ علي ه و آل ه وس لم‬, Sahabah (‫ ) نیعنہ م اجم ع یرض ئ الل ھ تع ال‬and Awliya
Allah, during their lives and after their deaths.

(e) Though Allah ( ‫ ) یس بحانہ و تع ا ل‬is not dependent on Awliya Allah to


listen to people's prayers, however it is expected that Allah ( ‫تع ا و س بحانہ‬
‫ ) یل‬will listen to Dua of the pious human beings faster than the Dua of the
sinful people. Therefore, we approach Awliya Allah to make supplication
for us. Imam Shafi'i, other Imams, Sahabah and Awliya Allah have
practiced it successfully for over 1400 years now.

(f) Awliya Allah are alive in Life after death and they can see, listen, talk
and reply to us when we visit their graves.

(g) Prophet Mohammad (‫ )مص لى ﷲ علي ه و آل ه وس ل‬has commanded us to


visit the graves of Awliya Allah, our Shuyooks and parents as frequently as
possible. It is the tradition of Imams of Fiqh, theology, Muhadditheen,
and other important dignitaries of Islam.