plz help regarding Tawassul

[alli]

Assalamualaikum,Dear members please help me to


clear my doubts own tawassul..i.e approaching Allah in dua


through the status of prophet(pbuh)..saying oh Allah we approach u for so and so


through the status of our prophet( pbuh)...


i found two opinions.. some scholars say.its totally haraam,, but


shafii and hanafi scholars say its permissible ..as they got this hadith of


blind man who came to prophet and prophet taught him how to make dua using his(pbuh)


status..the whole text which i found on a shafii site is below


<b>Tawassul through the Prophet (Allah bless him and give him peace) is permissible. In fact, it is recommended in du'a, as it has been established by the Prophet (Allah bless him and give him peace), and is agreed upon by the majority of the early and late scholars. This is conveyed by Shaykh al-Islam Taqi Subki, saying: “Tawassul to one's Lord through the Prophet (Allah bless him and give him peace) is praiseworthy. Not one early or late scholar disapproved it, except for Ibn Taymiyah, who innovated something no scholar before him said”. </b>


Tirmidhi and Ibn Majah relate through a rigorous chain of narrators from 'Uthman ibn Hunayf (may Allah be pleased with them) that “A blind man came to the Prophet (Allah bless him and give him peace) and said, 'Please pray to Allah for me that He may heal me.' The Prophet (Allah bless him and give him peace) said: 'If you wish I will pray [for you], but if you are patient, it is better for you.' The man said: 'Pray to Him'. The Prophet (Allah bless him and give him peace) directed him to make a meticulous ablution (wudu), and then make the following du'a: 'O Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of Mercy; O Muhammad, I seek your intercession with my Lord for my need, that it may be fulfilled. O Allah, grant him intercession for me'”. Tirmidhi stated that the hadith is well or rigorously authenticated. [Translator's note: According to this hadith as mentioned in The Reliance of the Traveler (p. 935), one prays 2 rak'as after making wudu and before saying the above mentioned du'a.]


There is no difference between the tawassul made during the life the Prophet (Allah bless him and give him peace), and after his passing away. In both cases, it is permissible. This is because the above mentioned hadith contains a command to make tawassul, and does not specify that it be done during the life of the Prophet (Allah bless him and give him peace) or after his passing away. It is upon those claiming a differentiation to provide supporting evidence for their claim. Furthermore, the reality of tawassul is nothing but supplicating by means of the high station of the Prophet (Allah bless him and give him peace) with his Lord, Mighty and Majestic. His station exists during his life and after his death (Allah bless him and give him peace). Making tawassul does not imply the Prophet's (Allah bless him and give him peace) influence over or management of affairs, as this is exclusive to Allah, Mighty and Majestic.


Whoever deems it permissible to make tawassul through the Prophet (Allah bless him and give him peace) during his life time, but impermissible to do so after his passage to the hereafter, believing that influence vanishes after death, holds a clearly problematic belief, for attributing an influence over affairs to other than Allah. According to the Ahlu Sunnah this a straying.


All of what is mentioned above concerning the Prophet also applies to the rest of the prophets (Allah bless them and give them peace), the awliya and the righteous. Therefore, it is permissible to make tawassul through them to Allah, whether during their life time or after their death. The proof for this is the hadith Bukhari narrates about 'Umar (May Allah be pleased with him) making tawassul through 'Abbas (May Allah be pleased with him), the uncle of the Prophet (Allah bless him and give him peace) as follows: “ Anas ibn Malik narrated that whenever there was a drought, 'Umar ibn Khattab (May Allah be pleased with him)used to pray for rain through 'Abbas ibn 'Abd al-Muttalib, saying: 'O Allah, we used to make tawassul to you by our Prophet and you would send us rain. Here we are making tawassul to you by the uncle of our Prophet, so send us rain.' He said and they would be given rain.” Al-Hafidh ibn Hajar mentioned in his commentary: “From the story of 'Abbas it follows that seeking intercession through the pious, the righteous and the Ahlul Bait (family of the Prophet) is praiseworthy”.

[Muslimah]

Bismillah


as salam alykom alli


Actually what I know regarding this point is just exactly what u posted, I know this hadeeth well enough however, i have a feeling that the translation did not convey the real meaning, I dont say wrong, but I think it needs more explanation which is not on my mind right now


Insh a Allah if it comes to my mind I will post it

[FANA FIL LLAH]

Assalamualicum my dear brothers and sisters, to do (wasilla) which means asking Allah (Swt) in dua through the prophet (sallahualihiwasallam) is allowed, <b>the reason is being this there is a hadith to the nearest meaning that the prophet (sallahualihiwasallam) said to the nearest menaing that "on the day of judgement after all of or some of humanitiy have gone to all the prophet (a.s) and asked them to inercede for them then humanitiy will come to the prophet (sallahualihewasallam) and say "Ya rasullah (sallahualihiwasallam) please interced for us then the intersession will begin....." (sahih bukhari and muslim)</b>


scolors use this hadith to say that when on the day of judgement people will do this then at that time why not go or say straight to Allah (Swt) "Ya allah please start the judgement because we can no longer bare this hardship" here we can see that allah (swt) will use the prophet (sallahualihewasallam) as a medium, here we can clearly see that the people use the prophet (sallahualihiwasallam) as wasilla inorder so that allah (Swt) listerns to their duas and pleas. though the medium of the prophet (sallahualihiwasallam)


i hope i was able to fullfil your thirst in this humble attempt which i made!


Masallama

[alli]

Asalamoalaikum members,


Thanx for replying.I always thought meaning of Tawassul as going to some pious person(follower of Quran and sunnah) and requesting him to make dua for you to Allah swt ...


Then i started reading these articles and scholarly views on different sites and was very confused .. as to my understanding I JUST HAVE TO WORSHIP ALLAH AND ASK HELP FROM ALLAH SWT .. AND ONLY ALLAH SWT ..


i found this attached article and i hope that u guys will give some of your time to read it ....plz download the file and install it


MAY ALLAH SWT GUIDE ALL OF US TO RIGHT PATH


http://forums.gawaher.com/index.php?show...6040.html&

[Muslimah]

Bismillah


as salam alykom alli


I was holding on on this subject for sucha long time, trying to seek Allah's Help to express the correct answer.


Now going to a certain person asking him/her for dua, is actually like almost established when drought inflicted upon Muslims in Median. They suggested that he asks Al Abbas, the Messenger's uncle to pray and makes dua for rain which he did. But what did he say in his dua? he precisely said O Allah we know that You Dont Send down a trial or a test on some people except due to their sins and You Dont lift it off except thru repentence O Allah Grant us repentence.


If u can see well, he didnt ask any one but Allah. however at the same time, I must and I like to <b>stress and confirm and assure </b>that only Allah Knows whose supplication is certainly granted by Him.


Like Prophet Mussa salla Allah A`lyhee wa sallam asked Allah O Allah what is YOur reply to an obedient servant who says Sobhan Rubiya AlAzeem while bowing in prayer? Allah Said I Say Labyaka A`bdee meaning Here I Am for u My servant.


Mussa said and what is your reply when the servant is a sinful one? Allah Say I Say Labyaka Labyaka Labyaka A`bdee so that the servant would not think that due to his/her sins I would not listen or grant his dua.


I dont have the source of this now but as far as I remember it is a hadeeth qodsi.


Now the issue is that dua is the brain of worship in other words the core of worship. we must all do it, besides the Messenger salla Allah A`lyhee wa sallam encouraged us to ask each other for dua since actually we dont know whose dua is always granted.


As for the hadeeth, brother when u use this form of dua u actually dont put the Messenger salla Allah A`lyhee wa sallam as equal to Allah, u r still asking only Allah and no one else. when u say inni atwajahu elyaka benabee Mohamed. It means I am directing myself to You in other words I am seeking your Help the benabeyee here means with, or u can say with your Love to him..


That is all I can think of now Insh a Allah I will try to come up with more.

[alli]

Assalamoalaykum,


Sister muslimah thanx for replying.. MashaAllah it was very informative for me and same goes for all the other members who shared their knowledge..


Actually this topic of Tawassul is the oldest on which ummah is divided.As far as the type of tawassul through the righteous people’s supplications and the supplications of Muslims, one for the other, has been established since the time of Prophet Nuh (peace and blessings be upon him) who supplicated to Allah saying, “O Lord! Forgive me, my parents, all who enter my house in Faith, and (all) believing men and believing women: and to the wrong–doers grant Thou no increase but in Perdition!” (Nuh: 28) and also the hadith


in which companions turn to Al-abbas to make dua for them in the time of drought..


and there is no difference of opinion on that...


<b>I just wanted to clear my doubts on the form of Tawassul in which one makes dua to ALLAH SWT through the status of prophet pbuh .</b>


As the two groups( i.e one following this type of tawassul and other totally ignoring it) disputed to the extent that they were about to fall into a prolonged rupture of relations. Both parties committed faults. For example, one of them accused the other of polytheism, and the latter described the former as hating the Prophet (pbuh). This resulted in more division among them. The issue became worse when the second sect drew analogy between the person of the Prophet (pbuh) and others whom they thought to be righteous and awliya(saints). They, moreover, neglected the authenticated supplications and indulged in formulas of duaas ,about which there is more than one opinion.


for me the hadith of Al -abbas shows that this type of Tawassul i.e through the person of prophet in dua , is a bidaah as after the death of our beloved prophet (pbuh) companion didnt use his(pbuh) status in their dua to ALLAH SWT , but instead THEY TURNED TOWARD A PERSON WHOM THEY THOUGHT WAS A RIGHTEOUS ONE (AL ABBAS ) AND ASKED HIM TO MAKE DUA TO ALLAH SWT.


and this topic is explained in detail in the same way in the books of sheikh Ibn Taymiyyah rahimahullaah , and more recently in the books of imam abdul wahab ,sheikh al-albani and sheikh baz.


Wasalaam,

[faqir]

Asalamu alaykum brothers and sisters,


The following thread is an endeavour to look at some of the ahadith regarding this subject.....


http://www.sunniforum.com/forum/showthre...214&page=1


the main subject of the thread is to do with the authenticity of the ahadith used as proof for tawassul.