Shifa al Siqaam fi Ziyarat Khayr al Anaam by Imam Taqi al-Din al-Subki (d. 756 AH)

Shifa al Siqaam
fi Ziyarat Khayr al Anaam

 Shifa` al-Saqam

by

Shaykh ul Islam 

Imam Taqi ud-din Subki (ra)

Shifa` al-Saqam (2)

written against Ibn Taymiyyah  who gave the absurd fatwa thattravelling to visit the blessed grave of Prophet (s) is forbidden Haram! (Bidah/Shirk)

Shaykh ul Islam Imam Taqi al-Din al-Subki (d. 756 AH) in his book Shifa` al-Saqam, wrote against Ibn Taymiyyah’s evil and satanic claim.
Imam al-Subki (ra) had destroyed Ibn Taymiyyah’s deviant ideology completely!

Download Shifa` al-Saqam PDF: 
Here

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 The ruling of seeking aid with the Prophet (s) according to the scholars of the Shafi’i Madhhab– Part1

The ruling of seeking aid with the Prophet (s) according to the scholars of the Shafi’i Madhhab – Part 2

Imam Taqi al-Din al-Subki (d. 756 AH) said in his book:
Shifa` al-Saqam on p. 357:

اعلم : أنه يَجُوزُ ، وَيَحسنُ التَّوسلُ ، والاستغاثة ، والتَّشفُع بالنبي صلى الله عليه وسلم إلى ربهسبحانه وتعالى ، وَجوازُ ذلك وَحُسنهُ ؛ من الأمور المعلُومةِ لِكُلِّ ذي دين ، المعروفة من فِعلِ الأنبياءوالمرسلين ، وسِيَرِ السلف الصالحين ، والعلماء والعوام من المسلمين ، ولم يُنكِر أَحدٌ ذلك من أهلالأديان ، ولا سُمعَ به في زمن من الأزمان ، حتى جاء ابن تيمية ؛ فَتكلَّم في ذلك بكلام يُلَبِّسُ فيه علىالضعفاء الأغمار ، وابتدع ما لم يُسبق إليه في سائر الأعصار ، ولهذا طعن في الحكاية التي تَقدّم ذكرهاعن مَالكٍ رحم الله تعالى ، فإنَّ فيها قول مَالكٍ رحم الله تعالى للمنصور : « استشفع به » . ونحن قد بَيّناصِحّتها ، ولذلك أدخلنا الاستغاثة في هذا الكتاب ، لما تَعرَّضَ إليها مع الزيارة ، وحسبُكَ أنَّ إنكار ابنتيمية للاستغاثة والتوسل قَولٌ لم يقله عالمٌ قبله ، وصار به بين أهل الإسلام مُثْلهٌ

Know, that it is permissable and good to perform Tawassul, Istighathah (seeking aid) and Tashaffu’ (seeking intercession) through the Prophet – sallallahu ‘alayhi wa sallam – unto his Lord subhanahu wa ta’ala. The permissibility and desirability of this is from the matters that are well known among all those who have religion, and well known from the actions of the Prophets and Messengers, and the way of the righteous Salaf, the scholars, and the layman among the Muslims.
No one has denied this from the people of religion, nor has anyone heard about [denying] this in any time until Ibn Taymiyyah came: So he spoke regarding this with words that deceive the weak inexperienced ones and he innovated that which no one from the eras before held.

This is the reason why he attacked the story which has been already mentioned from [Imam] Malik – may Allah have mercy upon him – for it contains the statement of [Imam] Malik to al-Mansur: “Seek intercession through him”. And we’ve already made its health/correctness clear.
And this is why we’ve also mentioned Istighathah in this book, because of the attack against it together with [the attack against] the visiting [of the grave of the Prophet – sallallahu ‘alayhi wa sallam -] and it should be enough for you [to know] that the denunciation of Ibn Taymiyyah against [performing] Istighathah and Tawassul is a statement that no scholar before him had said and he created dissent among the people of Islam by it.”

Then on p. 358:

وأقول : إنَّ التَّوسُل بالنبي صل الله عليه وسلم جَائزٌ في كل حَالٍ ، قبل خَلْقِه ، وبعد خَلْقِهِ ، في مُدَّةِ حياته في الدنيا ، وبعد موته في مُدّة البرزخ ، وبعد البعث في عرصات القيامة والجنة ، وهو على ثلاثة أنواع

“I say: Tawassul through the Prophet – sallallahu ‘alayhi wa sallam – is permissible in every situation, [both] before his creation and after it, in the time of his life in this world, as well as after his death in the period of the Barzakh, and after the resurrection on the day of reckoning and paradise and it’s of three types.
Then on the same page:
النوع الأول : أن يتوسَّل به ، بمعنى : أنَّ طالب الحاجة يسألُ الله تعالى به ، أو بجاهه ، أو ببركته ، فيجوز ذلك في الأحوال الثلاثة ، وقد وَرد في كُلٍّ منها خَبرٌ صحيح
The first type [of Tawassul]: That a person performs Tawassul through him, meaning that the one that seeks the fulfillment of his need asks Allah ta’ala by him or by his rank or his blessings. This is permissible in all three situations and regarding all of them there are authentic reports.”
On p. 372:
النوع الثاني : التوسل به ، بمعنى طلب الدعاء منه ، وذلك في أحوال
The second type [of Tawassul]: Performing Tawassul throuh him, meaning that one asks him (the Prophet, sallallahu ‘alayhi wa sallam) for supplication (Du’a`) and it’s in the [following] situations.”

On p. 378:

فإن قال المُخَالف : أنا لا أمنع التوسل والتشفع لما قَدَّمتُم من الآثار والأدلة ، وإنما أمنع إطلاق التَّجوُهِ والاستغاثة ، لأنَّ فيهما إيهام أنَّ المُتَجوَّهَ به ، والمُستغاثَ به ؛ أعلى من المُتجَّوهِ عليه والمُستغاثِ عليه .قُلْنَا : هذا لا يَعتقده مُسلمٌ ، ولا يدل لفظ التَّجَوهُ والاستغاثة عليه ، فإنَّ التَّجُوهَ من الجَاهِ والوجَاهةِ ، ومعناه : علو القدر والمنزلة ، وقد يُتوسّل بذي الجاه إلى من هو أعلى جاهاً منه ، والاستغاثة طلب الغوث . فالمستغيث يطلب من المستغاث به أن يحصل له الغوث من غيره ، وإن كان أعلى منه ، فالتوسل والتَّشفعُ والتَّجوُه والاستغاثة بالنبي صلى الله عليه وسلم وسائر الأنبياء والصالحين ؛ ليس لها معنى في قلوب المسلمين غير ذلك ، ولا يقصدُ بها أحدٌ منهم سواه . فمن لم ينشرح صدره لذلك ؛ فَليبك على نفسه ، نسأل العافية
Now if the opponent says: I’m not disallowing Tawassul and Tashaffu’ (seeking intercession) because of the reports and proofs that you’ve mentioned, but rather I disallow the usage of Tajawwuh and Istighathah, because they create the impression that the one by whom aid is sought is higher than the One whose aid is sought [in reality].
We say [to him]: No Muslim believes this nor does the expression of Tajawwuh and Istighathah indicate this. That is because Tajawwuh comes from [the word] Jah and Wajahah and its meaning is high worth and status. Tawassul could be sought from a possessor of rank (Jah) unto one who possesses a higher rank than him. Istighathah is seeking aid, and the one who is seeking aid is asking from one by whom aid is sought in order to obtain aid from other than him, even if that other is greater than him. So Tawassul, Tashaffu’, Tajawwuh and Istighathah with the Prophet – sallallahu ‘alayhi wa sallam – and the rest of the Prophets (Anbiya`) and righteous people (Salihin) has no meaning in the heart of the Muslims other than this and no one from them intends by [performing] these other than this [meaning].
So whoever’s breast is not opened with this, then let him cry over himself. We ask Allah for well-being.”

On p. 379:

والمُستَغاثُ به في الحقيقة : هو الله تعالى ، والنَّبيُّ صلى الله عليه وسلم وَاسطةٌ بينه وبين المستغيث
The One whose aid is sought in reality is Allah ta’ala, and the Prophet is an intermediary (Wasitah) between Him and the one seeking aid.

On p. 381-382:

عن مالك الدار قال : أصاب الناس قحطٌ في زمان عمر بن الخطاب رضي الله عنه ، فجاء رجل إلى قبرالنبي صلى الله عليه وسلم فقال : يا رسول الله ، استسق لأمتك ، فإنهم قد هلكوا . فأتاه رسول الله صلىالله عليه وسلم في المنام فقال : « إئت عمر ، فاقرأه السلام ، وأخبره أنهم مسقون ، وقل له : عليك الكَيْسَالكَيْس » . فأتى الرجل عمر فأخبره ، فبكى عمر رضي الله عنه ثم قال : يا رب ، ما آلو إلَّا ما عجزتُعنه .
وَمحل الاستشهاد من هذا الأثر : طَلبهُ الاستسقاء من النبي صلى الله عليه وسلم بعد موته في مدةالبرزخ ، ولا مانع من ذلك ، فإنَّ دعاء النبي صلى الله عليه وسلم لربه تعالى في هذه الحالة غير مُمتنعٍ ،وقد وردت الأخبار على ما ذكرنا ، ونَذكُر طَرفاً منه ، وَعِلمُهُ صلى الله عليه وسلم بسؤال من يَسألُه ؛ورد أيضاً . ومع هذين الأمرين ؛ فلا مانع من أن يُسألَ النبي صلى الله عليه وسلم الاستسقاء كما كانيسأل في الدنيا
“It is reported from Malik al-Dar that he said: “The people suffered a drought during the successorship of ‘Umar bin al-Khattab – radhiallahu ‘anhu -, whereupon a man came to the grave of the Prophet – sallallahu ‘alayhi wa sallam – and said: “O Messenger of Allah, ask [Allah] for rain for your community (Ummah), for verily they have but perished,” after which the Prophet – sallallahu ‘alayhi wa sallam – appeared to him in a dream and told him: “Go to ‘Umar and give him my greeting, then tell him that they will be watered. And say to him: You must be clever, you must be clever!”
So the man came to ‘Umar and informed him, after which ‘Umar cried and then said: “O my Lord, I spare no effort except in what escapes my power!””
And the point in mentioning this narration as a proof is: His asking for supplication for rain (Istisqa`) from the Prophet –sallallahu ‘alayhi wa sallam – after his death in the period of the Barzakh.
There is nothing wrong with [doing] this, because the supplication (Du’a`) of the Prophet – sallallahu ‘alayhi wa sallam – to his Lord, may He be Exalted, in this situation is not impossible – and narrations have been reported regarding that which we’ve mentioned [here] and we mention a part of it – and his knowledge – sallallahu ‘alayhi wa sallam – regarding the question of the one asking him has also been reported.
With these two matters [being established], then there is nothing wrong with asking the Prophet – sallallahu ‘alayhi wa sallam – to supplicate for rain just as he was asked [for this in his lifetime] in this world (Dunya).

On p. 382-383:

النوع الثالث من التوسل : ان يُطلبَ منه ذلك الأمر المقصود ، بمعنى أنه صلى الله عليه وسلم قادرٌ علىالتَّسبُّب فيه ؛ بسؤاله ربه وشفاعته إليه ، فيعود إلى « النوع الثاني » في المعنى ، وإن كانت العبارةمختلفة ، ومن هذا قول القائل للنبي صلى الله عليه وسلم : أسألك مُرافقتكَ في الجنة ، قال : « أَعِنِّي علىنفسك بكثرة السجود » . والآثار في ذلك كثيرة أيضاً ، ولا يَقصدُ الناس بسؤالهم ذلك إلَّا كون النبيصلى الله عليه وسلم سبباً وشافعاً ، وكذلك جَوابُ النبي صلى الله عليه وسلم وإن ورد على حسبالسؤال ، كما رُوِّينا في « دلائل النبوة » للبيهقي ، بالإسناد إلى عثمان بن أبي العاص رضي الله عنه قال: شكوتُ إلى النبي صلى الله عليه وسلم سُوء حفظي للقرآن ، فقال : « شيطان يقال له خِنْزَب ، أُدْنُ منييا عثمان » ، ثم وضع يده على صدري ، فوجدت بردها بين كتفي ، وقال : « اخرج يا شيطان منصدر عثمان » . قال : فما سمعت بعد ذلك شيئاً إلَّا حفظته . فانظر أمر النبي صلى الله عليه وسلمبالخروج للشيطان ، للعلم بأنَّ ذلك بإذن الله تعالى وخَلْقه وتيسيره ، وليس المراد نِسبَةَ النبي صلى اللهعليه وسلم إلى الخَلقِ والاستقلال بالأفعال ؛ هذا لا يَقصِدهُ مُسلم . فَصرفُ الكلام إليه ومنعه من بابالتلبيس في الدِّين ، والتشويش على عوام الموحدين


The third type of Tawassul: That one requests the wanted thing from him (the Prophet), with the meaning that he – sallallahu ‘alayhi wa sallam – is able to be an intermediary mean in this by asking his Lord and by his intercession unto Him. So it goes back to the second type [of Tawassul] (and that is to ask for supplication) in meaning, even if the expression [used] is different.
And from this is the statement of the one who said to the Prophet – sallallahu ‘alayhi wa sallam – (as reported in “Sahih Muslim”): “I ask you for your companionship in paradise”. He responded: “Then help me to achieve this for you by devoting yourself often to prostration”.

There are also many reports regarding this and the people do not intend by their asking this except the Prophet – sallallahu ‘alayhi wa sallam – to be an intermediary mean (Sabab) and intercessor (Shafi’) [in attaining the requested matter].


Likewise the response of the Prophet – sallallahu ‘alayhi wa sallam – even if it was reported in the manner of a request, as we have been reported in “Dala`il al-Nubuwwah” by [Imam] al-Bayhaqi with a chain of transmission (Isnad) going back to ‘Uthman bin Abi al-‘As – radhiallahu ‘anhu – [in which] he said: “I complained to the Prophet – sallallahu ‘alayhi wa sallam – regarding my weakness in memorizing the Qur`an, so he said [to me]: “A devil who is called Khinzab [is responsible for this], come closer to me o ‘Uthman”. Then he put his hand on my chest, so that I felt its coldness between my shoulder blades and he said: “Get out, o devil, of the chest of ‘Uthman””. He (‘Uthman) said: “I did not hear after this anything except that I memorized it.”
So look at the command of the Prophet – sallallahu ‘alayhi wa sallam – to the devil to get out, with the knowledge that this is [only possible] with the permission of Allah ta’ala and with Him creating and facilitating it. The intent isn’t to ascribe the Prophet – sallallahu ‘alayhi wa sallam – [the ability of] creating (Khalq) and independence in actions (Istiqlal bil Af’al). No Muslim intends such a thing.
So taking the words to this [meaning] and disallowing it [based upon this] is from the deception regarding the religion and from the causing of confusion for the monotheist laymen.

On p. 383:

وإذا قد تحررت هذا الأنواع والأحوال في الطالب من النبي صلى الله عليه وسلم ، وظهر المعنى ؛ فلا عليك في تسميته : تَوَسُّلاً ، أو تَشفُّعاً ، أو استغاثةً ، أو تَجوُّهاً ، أو تَوخٌُهاً ؛ لأنَّ المعنى في جميع ذلك سواء
If these [three] types [of Tawassul] and the [different] situations regarding the one who asks the Prophet – sallallahu ‘alayhi wa sallam – [for aid] has become clear and the meaning has become apparent, then it should not concern you how one calls it: whether it’s Tawassul, Tashaffu’,Istighathah, Tajawwuh or Tawajjuh, because the [intended] meaning of all of these [different wordings used] is the same.

On p. 385:

فالله تعالى مُستَغاثٌ ، والغوث منه خلقاً وإيجاداً ، والنبي صلى الله عليه وسلم مُستَغاث والغوث منه تسبباً وكسباً
So Allah ta’ala is the one whose aid is sought and aid comes Him from by the way of creating and bringing forth. And the Prophet – sallallahu ‘alayhi wa sallam – is one whose aid is sought and aid comes from him by the way of being an intermediary mean and [by the way] of acquisition.

And then on the same page:

فقد ظهر جواز إطلاق الاستغاثة والتوسل جميعاً ، وهذا أمر لا يُشَكّ فيه ، فإنَّ الاستغاثة في اللغة :طلب الغوث ، وهذا جائز لغة وشرعاً من كُلّ من يقدر عليه بأي لفظ عُبِّر عنه ، كما قالت أم إسماعيل: « أغث إن كان عندك غواث
So the permissibility of using both Istighathah and Tawassul has become clear and this is a matter which can not be doubted, because Istighathah means seeking aid in the language and this is permissable in the language and in the Shari’ah from whomever is able to do it and by whatever phrase one expresses it, just like when the mother of Isma’il (peace be upon them) said:

 “Help us if you can offer any help.”

Posted by Abu Sulayman
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Shaykh al-Islam ibn Hajar al-‘Asqalani (d. 852AH) on ibn Taymiyya’s prohibiting of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam):

“Al-Kirmani (d. 786AH) has said: On this issue there has been much discussion in our Syrian lands, and many treatises have been written by both parties. I say: He is referring to Shaykh Taqi al-Din al-Subki and others’ responses to Shaykh Taqi al-Din ibn Taymiyya… and the crux of the matter is that they have pointed out that his position implies that it is prohibited to travel to visit the tomb of the Prophet (sallallahu ‘alaihi wa sallam)… This is one of the ugliest positions that has been reported of ibn Taymiyya. One of the things he has adduced to deny the claim that there is a consensus on the matter is the report that (Imam) Malik disliked people saying: I have visited the tomb of the Prophet. The discerning scholars of the (Maliki) school have replied that he disliked the phrase out of politeness, and not the visiting itself, for it is one of the best actions and the noblest of pious deeds with which one draws near to Allah the Majestic, and it’s legitimacy is a matter of consensus without any doubt, and Allah is the One who leads to truth.”

[ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Cairo: Mustafa al-Babi al-Halabi, 1959), 3:308]

Imam Ibn Abideen writes; ‘Imam Subki (ra) has written that it is permissible to make waseelah of the Prophet(s) to Allah and there was no one amongst the predecessors who rejected this beliefuntil Ibn Taymiyyah. So he has started such a bid’ah that no scholar before him has done or said. (Raddul Muhtar, volume 5 ,page 350 and Taskeen us Sudoor page 399)

Imam Subki writes; “Suffice to say that (the view) of rejection held byIbn Taymiyyah , has never been mentioned by other Muslim scholars prior to him ” (Shifaus siqaam page 120 as in Taskeen us Sudoor page 399) Imam Aaloosi Bhagdadi  the author of Tafseer Ruhul Ma’ani has written the same thing in his tafseer (volume 6, page 126).

Imam Subki to be harsh and due to prejudices against Ibn Taymiyyahbut Allamah Abdul Hay Lakhnawi who has written that, “The rejection by  Subki was not due to prejudices, rather he is correct in his statements which have been accepted and given as evidence by great scholars” (At ta’leeqats Sunniyyah page 196 as Taskeen us Sudoor page 400)

Imam Shaukani has claimed Ijma’ of the Sahabah to do tawassul of the Prophet as well as other pious people. (Tuhfatuz Zakireen, page 37)

Imam Taajuddeen al-Subki (ra)  has mentioned that the people would go to the grave of Imaam ibn Foorak (ra), the teacher ofImaam Bayhaqi (ra) and make Du’aa and their Du’aas would get accepted.

Imaam Ahmad bin Hambal (ra) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)

Haafiz Shamsud-Deen Al-Sakhawi (ra), the grand student of Haafiz ibn Hajr Al-Asqalaani(ra) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj

Imam Muhammad ibn-ul-Jazri (ra) the famous Muhaddith and Master of Qira’aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)

Imaam Al-Shawkaani Al-Salafi (ra) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)

Imam Ahmad and Tawassul:

😦 المرداوي في الإنصاف ( 2:456 “… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره..”

Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s du’a to use as one’s means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah.'” (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu’ Al-Fatawa (1:140).

Imam Shawkani and Tawassul:

قال الشوكاني في تحفة الذاكرين: “وفي الحديث دليل على جواز التوسل برسول الله صلى اله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى، وأنه المعطي والمانع ما شاء .(10/ كان وما لم يشأ لم يكن” (تحفة الأحوذي 34

Al-Shawkani said, in Tuhfatul Dhakireen:

“And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to Allah, with the conviction that the [actual] doer is Allah, and that He is the Giver and the Withholder. What He wills is, and what He does not will, will never be.”

Al-Albani on Imam Hanbal and Imam Al-Shawkani:

😦 الألباني في “التوسل أنواعه وأحكامه” ( 38 “…مع أنه قد قال ببعضه بعض الأئمة، فأجاز الإمام أحمد التوسل بالرسول وحده فقط، وأجاز غيره كالإمام الشوكاني التوسل به وبغيره من الأنبياء والصالحي

Al-Albani in ‘Al-Tawassul’: “Even though some of them have been allowed by some of the Imams, so for instance Imam Ahmad bin Hanbal allowed tawassul through the Prophet alone, and others such as Imam Al-Shawkani allowed tawassul through his [pbuh] and through others from the Prophets and the righteous.”

Albani said…”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. However we 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.”
(al-Albani, At-Tawassul, p. 38)

Albani writes the views of the scholars after a long discussion on waseelah; “Imam Ahmed claims it permissible to do tawassul through the Prophet only while others such as Imam Shaukani claim its permissibility to do tawassul through other Prophets and pious people.”(Commentary on Aqqedatut Tahawi, p. 46)

Albani said in his work ‘as-silsilah ad-Da’if wal Mawdu’ah, “Imam Ahmed considered the hadith of Ibn Abbas to be strong, which al-Hafidh considered good, because he (Imam Ahmed) practiced it,and his son, Abdullah, said regarding the narration as ‘al-Hadith’.

Imam ibn Nasir al-Din al-Dimashqi (d.846AH) where he declares anyone who rejects the Hadiths in relation to the reward and virtue of visiting the grave of the Prophet (sallallahu ‘alaihi wa sallam) a deviant. It is well known that ibn Taymiyya is the foremost proponent of the view that travelling out to visit the blessed grave of the Prophet (sallallahu ‘alaihi wa sallam) is a reprehensible innovation – a view which he based on the rejection of the aforementioned narrations. Imam ibn Nasir al-Din al-Dimashqi mentions:

“Visiting the grave of Rasulullah (sallallahu ‘alayhi wa sallam) is a Sunnah of the Muslims, it is unanimously accepted as an act of reward and it is an act of virtue that is encouraged. The Hadiths on this topic have been accepted and practised upon, even though a few of these Hadiths have weakness. Only a deviant will reject them totally.” (Jami’ al-Athar, vol.8 pg.141)

Imam ibn Nasir al-Din al-Dimashqi has written extensively on this and has approved several Hadiths on this issue in the book of his which has been quoted from above (Jami’ al-Athar) – see vol.8 pgs. 129-141.

Imam Nawawi on Tawassul:

النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى

[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah… (Majmu’ Sharh Al-Madhhab – Kitab Al-Hajj)

When a person leaves the Musjid, the following du’aa is recorded, ‘Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…’. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)

In this narration, Tawassul through people is established, ‘…through the right of those who ask’ and Tawassul through one’s deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others.

The following Muhadditheen have regarded it as authentic:

1-Imaam ibn Khuzaymah (Kitaab Tawheed pg.17),

2-Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah),

3-Hafiz Abul-Hasan al-Maqdisi – teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273),

4-Allamah al-Iraqi – Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa),

5-Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272),

6-Hafiz Dimyati (Al-Matjarur-raabih).

Ibn Khuzaymah (d.311AH) and Tawassul : ( 7/ ابن حجر في تهذيب التهذيب ( 339
قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن
بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله
أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة
قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة
لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.

Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.

Abu Bakr Muhammad ibn al-Mo’amal bin al-Hasan bin Esa said: We accompanied Imam of Ahlul Hadeeth Abi Bakr ibn Khuzaima, Abi Ali al-Thaqafi and a group of scholars on a visit to the grave of Ali ibn Musa al- Rida in Toos. I was astonished by the respect shown by Ibn Khuzaima towards it. [Tehzeeb at Tahzeeb 7/339]


Ibn Hibban (d.354AH) and Tawassul : ( 8/456/ ابن حبان في كتابه الثقات ( 14411
مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من
ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ
خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما
حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا
صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي
وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا
الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين.

In his Rijal book Al-Thuqat (8:456:14411), under the entry of Ali bin Musa al-Ridha, Ibn Hibban relates his own account of going to Al-Ridha’s grave, performing tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah’s blessings be upon his grandfather and him) and ask Allah to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times …”

ADHM

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