Kissing Hands and feet

Kissing Hands and feet

Hadith number 1

Hazrat Zaar'a (Radi Allah ta'ala A'anhu) jo k wafd e A'abd al Qais main shamil thay bayaan karty hain k : 

"Jab hum Madinah Munawwarah hazir huay to tayzi say apni sawariyun say utar kar Rusul Allah (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k haath mubarik aur qadam mubarik chumnay lagy."
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Sayyedina Zari' (Radi Allah ta'ala A'anhu) who was a member of the deputation of AbdulQays, said:

When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Apostle of Allah (SALLALAHU A'LAIHAY WA ALEHI WASALLAM).

From : Abu Dawud
Book : Al Adab
Chapter : Qadmon ko chumna
Hadith numnber : 5225

From : Bayhaqi
Book : Sunan Al Kubra
Volume : 7
Page : 102
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Hadith number 2

Hazrat Al-Wazi Ibn Amir (Radi Allah ta'ala A'anhu) nain farmaya:

"Hum aay aur hamain bataya gaya k yeh RUSUL ALLAH (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) hain , to hum nain un k haathon aur qadmon ko pakraa aur unko chuma."
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Sayyedina Al-Wazi Ibn Amir (Radi Allah ta'ala A'anhu) said,

“We came and were told, ‘That is the Messenger of Allah (SALLALAHU A'LAIHAY WA ALEHI WASALLAM).’ We took his hands and feet and kissed them and kissed them."

From : Bukhari
Book : Al Adab Al Mufrad
Chapter : Qadam chumna
Hadith number : 975
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Hadith number 3

Hazrat Suhayb (Radi Allah ta'ala A'anhu) nain farmaya k

"Ali (Alaihis Salaam) nain (apny chacha) Hazrat Abbas (Bin Abdul Muttalib Radi Allah Ta'ala A'anhu) k Haath mubarak aur Qadam Mubarak chumay."
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Sayyedina Shuyab(Radi Allah ta'ala A'anhu) said, 

“Ali (Alaihis Salaam) kissed the hand and feet of Al-Abbas.” (al-Abbas was Ali’s uncle).

From : Bukhari
Book : Al Adab Al Mufrad
Chapter : Kissing Feet
Hadith number : 976
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Hadith number 4

Hazrat Safwan ibn `Asal al-Muradi (Radi Allah ta'ala A'anhu) say rawayat hay k

"Yahoodiyun (jews) ki Ek jama'at (group) nain NABI AKRAM (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k Haath Mubarak aur Qadam Mubarak chumay."
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Sayyedina Safwan ibn `Asal al-Muradi (Radi Allah ta'ala A'anhu) said,

"A group of Jews kissed the Hands and foot of Prophet (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) "

From : Ibn e Majah
Book : Al Adab
Chapter : Ek mard dusry mard k hath chumay
Volume 3
Hadith number : 3705

From : Ibn Abi Shaibah
Book : Al Adab
Chapter : Ek admi ka dury admi ka miltay waqt hath chumna

From : Tirmidhi
Book : Al Adaab wal Istizaan
Chapter : Kissing hands and feet

Imam Tirmidhi declared this hadeeth as Hassan Sahi.
Also from
al-Nasa'i, in his sunan
and al-Hakim in his Mustadrak who declared it sahih.
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Hadith number 5

Hazrat Buraidah (Radi Allah ta'ala A'anhu) bayan farmaty hain k

(Ek martaba) jab hum loog AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k sath ek Ghazwa (war) main thy. EK Arabi AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k pas aya aur usny AAP SAW say Moojza talab kiya. AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) usy nain moojza dikhaya .
Arabi nain kaha k "YA RUSUL ALLAH (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) mjy ijazat dain k main apko sajda karun."
AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) nain farmaya k
"(ALLAH K siwa) kisi ko bhi Sajda karny ki ijazat nahi hay."
Arabi nain kaha k phir main ap k haath mubarak aur qadam mubarak chumna chahta hun.
Aur AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) nain usy ijazat ata kar di.
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sayyedina Buraidah (Radi Allah ta'ala A'anhum) of Propeht (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) reported that , When we were with Allah's Messenger (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) on an expedition,
a Bedouin came and asked for a miracle. Prophet (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) Showed him a miracle.
The Bedouin said, "let me prostrate to you!.”
Allah's Messenger (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) answered:
"No one is allowed to do that [i.e. it is Haraam].
The Bedouin said, "Then I will KISS YOUR HANDS AND FEET."
and He (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) PERMITTED HIM THAT"

From : Al Qaadee ‘Ayaad
Book : Ash Shifa
Fasl : 15
Chapter : Darakhton ka Kalam karna aur AAP SAW ki nabuwwat ki shahdat aur Dawat par ana.
Volume : 1
page : 272

From : Bazzar
Book : Al Musnad
Volume : 3
Page : 49
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Hadith number 6

Hazrat Anas (Radi Allah ta'ala A'anhuu) say pucha gaya k

"Kya Ap nain RUSUL ALLAH (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) ko apny haathon say chua (touch kiya) hy?
Unhoun nain jawab diya
"G han (mana chua hy AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM ko)"
To un puchny walun nain Hazrat Anas (Radi Allah ta'ala A'anhu) k haath mubarak chumay.
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Sayyedina Anas (Radi Allah ta'ala A'anhu) was asked,
"Did you touch the Prophet, (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) with your hand?"
He replied, "Yes,"
so they kissed it.

From : Bukhari
Book : Al Adab Al Mufrad
Chaprer : Haathon ko chumna
Hadith number : 974
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Hadith number 7

Hazrat Abdullah Bin Umer (Radi Allah ta'ala A'anhuu) say Marwi hy k
Unhoun nain ek waqiya bayan farmaya, Us main farmaya k
"Pas ! hum AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k qareeb ho gaay aur (AAP SALLALAHU A'LAIHAY WA ALEHI WASALLAM k ) haath Mubarak ko chum liya.
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Narrated Abdullah ibn Umar (Radi Allah ta'ala A'anhuu) that:
He told a story and said:
"We then came near the Prophet (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) and kissed his hand."

From : Abu Dawud
Book : Al adab
Chaprer : Haathon ko chumna
Volume : 3
Hadith number : 1780
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Hadith number 8

Hazrat Usaid bin Hudayr (Radi Allah ta'ala A'anhuu) jo ek Ansari Sahabi hain farmaty hain k
wo apni qoom k sath guftagu kar rahy thy. Un k darmayan apas main Mazaq chal raha tha. Wo naha rahy thy k logun ko RUSUL ALLAH (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) nain unki kookh (under the ribs) main Lakdi (stick) say (halka sa) mara.
Unhoun nain kaha k
"mujhy Badla di jiay."
AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) nain farmaya
"k tm lay lo badla."
Unhoun nain kaha k AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k Jism mubarak par qamees hay jab k mere jism par qamees nahi thi (jab ap nain mara tha).
To NABI (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) nain Apni qamees uthai to wo (sahabi) us sy lipat gaay aur AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k pehlu mubarak ko bosah dayny lagy (Yani chumnay lagy) aur Farmaya
"Ya RUSUL ALLAH (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) ! mera yehi maqsad tha (apko chumna). Aur AAP say badla layny ka main to tasawwur bhi nahi kar skta.
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Sayyedina Usayd ibn Hudayr (Radi Allah ta'ala A'anhuu) , a man of the Ansar, said that
while he was given to jesting and was talking to the people and making them laugh,
The Prophet (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) poked him under the ribs with a stick.
He (Radi Allah ta'ala A'anhuu) said: Let me take retaliation.
He (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) said: Take retaliation.
He (Radi Allah ta'ala A'anhuu) said: You are wearing a shirt but I am not.
The Prophet (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) then raised his shirt and the man embraced him and began to kiss his side.
Then he (Radi Allah ta'ala A'anhuu) said: This is what I wanted, Apostle of Allah! (SALLALAHU A'LAIHAY WA ALEHI WASALLAM)

From : Abu Dawud
Book : Al adab
Chaprer : Haathon ko chumna
Volume 3
Hadith number : 1781
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Hadith number 9

Allama Ibn e Taymiyah k Jaleel ul Qadr Shagird Hafiz ibn e Kaseer Likhty hain k EK bar HUZUR (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) kisi baat par khafa ho kar jalal main agaay to:

"Hazrat Umer (Radi Allah ta'ala A'anhuu) khary huay uar unhoun nain AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) k Qadam mubarak choom kar arz kiya:
"YA RUSUL ALLAH (SALLALAHU A'LAIHAY WA ALEHI WASALLAM)! Hum ALLAH TA'ALA k honay, AAP k NABI honay aur ISLAM k Deen honay aur Quran k Imam o rahnuma honay par razi hain, Hamain Maaf farma di-jiay. ALLAH TA'ALA AAP say mazeed razi hoga.
Pas ! Hazrat Umer (Radi Allah ta'ala A'anhuu) musalsal arz karty rahy yahan tak k
AAP (SALLALAHU A'LAIHAY WA ALEHI WASALLAM) razi ho gaay.

From : Hafiz Ibn e Kaseer
Book : Tafseer Ibne Kaseer
Sorat : Al Ma-edah
Ayat number : 101
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Imam Muslim Kissed Imam Bukhari's Feet

Imam Bukhari Rehmat ALLAH 'alaih k baad Ummat-e-Muslimah k nazdeek thiqah (siqah yani Authentic) tareen muhaddis Imam Muslim Rehmat ALLAH 'alaih k shayhar Nayshapur main jab Imam Bukhari Rehmat ALLAH 'alaih Tashreef laay gaay aur Imam Muslim Rehmat ALLAH 'alaih un k pas Hazir huay to Imam Muslim Rehmat ALLAH 'alaih nain Imam Bukhari Ka Matha (forehead) chuma aur phir unsy Ijazat mangi k:

"Ay Ustadon k Ustad, Sayyed-Al-Muahhadiseen Aur 'ilal-e-Hadees (weakness of hadees) k Tabeeb ! Aap mjy Ijazat dain to main Ap k Qadam chum lun."


From : Imam Zahabi
Book : Sayyir A'alaam al ambaa
Volume : 12
Page : 432


From : Ibn e Nuqtah
Book : At taqyeed al ma'rifah riwayat as Sunan wal Masaneed
Volume : 1
Page :33

From : Imam Nawawi
Book : At tahzeeb al Asma War Rijaal
Volume : 1
Page : 88

From : Hafiz Ibn e Hajar A'asqalani
Book : Fath ul bari
Chapter : Muqadmah Fathul bari
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ASKING HELP OTHER THEN ALLAH

ASKING HELP OTHER THEN ALLAH

Istighatha

Istighatha/Isti’ana/Istamdad means “Beseeching for help”

In Light of Qur'an

إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ}

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Translation: Thee do we worship, “AND” Thine aid we seek.[Al-Fatiha:5]

There are three very important points derived from this verse of Glorious Qur'an

(A) Allah differentiated between "worship" and "asking for help" by putting  “AND (و)”  in-between the two, so had worship and asking for help been the same things then Allah would not have differentiated between them, rather it would have been only said: "Iyyaka Na’budu Iyyaka Nasta’in" (Thee do we worship, thine aid we seek), therefore different ruling shall apply on Istighatha depending on the nature of it whereas worship of any kind directed towards anyone other than Allah is an absolute Shirk/Kufr.

(B) This verse proves that real help is from none but Allah azza Wajjal, whosoever believes that someone/something other than Allah provides “Haqeeqi (real)” and “independent” help then such a person is Mushrik, so it should always be embedded in hearts and minds that the cause and effect is only created by Allah in all cases.

(C) This verse is general and does not differentiate between seeking help from an alive or dead. Hence same ruling shall apply in both cases, those who say that you can ask alive people for help but not pious people who have passed away, they have no proof whatsoever, rather they misuse this verse by giving false interpretation.  Remember false interpretation to Qur'an can lead to hell fire. If their logic was true then according to this verse even asking for help from alive should be shirk. Some people would be surprised to know that Ahlus Sunnah considers it shirk even to ask an alive person for help in the wrong manner.

In Qur'an itself the Prophets have asked help from other than Allah at many occasions and the Awliya even did marvelous acts of Karamah, for example

1. Qur'an states: He (Solomon) said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?" .Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted."(27:38-39)

Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour(27:40)

These Quranic verses prove that Solomon (AS) asked for help from his assembly of "Jinn and Men" then a man (saint called Asif) who had knowledge of the book brought it in “BLINK OF AN EYE”. We all know that throne of Queen Balkees was thousands of miles away, so how did that man bring it in blink of an eye? And why did Solomon ask his subordinates and not Allah? The simple answer to this is that it all happened with the will of Allah and Istighatha with this firm belief is perfectly allowed whether we are asking someone alive or a pious personality who has passed away

2. Qur'an states: Verily, your Walee (Protector or Helper) is Allah, His Messenger, and the believers, - those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer). [Muhsin/Hilali 5:55]

**Following verse is very important to understand**

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3 Qur'an states:  Then will Allah say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: 'This is nothing but evident magic.' (5:110)

It is our firm belief that Only Allah brings back from dead, It is our firm belief that only Allah cures the lepers, It is our firm belief that only Allah blows life into bodies, so why has Allah made these as "Granted" qualities of Jesus (AS) too? The simple answer is given in verse itself i.e. all of this happens with the "Will of Allah" hence Istighatha (help) from Prophets and Awliya is not their personal power but in reality power of Allah. With this belief seeking their help could never be Shirk rather this is highest stage of Irfan (deep knowledge).

4. Qur'an also states: If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course).(9:59)

5. Qur'an states at another place: If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly God is his Protector, “AND GIBRIEL, AND (EVERY) RIGHTEOUS ONE” among those who believe,- and furthermore, the angels - will back (him) up.(66:4)

Here Allah has Himself applied the word “MAWLA (PROTECTOR)” with Himself, also Gibriel and other believers.

6. Qur'an states: But when Jesus became conscious of their disbelief, he cried: Who will be “MY HELPERS” in the cause of Allah? The disciples said: We will be Allah's helpers. We believe in Allah, and bear thou witness that we have surrendered (unto Him).(Yusuf Ali, 3:52)

After reading this verse we would like you to scroll up and read the point (c) which was mentioned in reference to Surah Fatiha’s ayah.

7. Qur'an states: And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? (43:45)

Here Allah is directly teaching the Prophet (Peace be upon him) to ask previous Messengers,  interpretation that this verse refers to asking the knowledgeable Jews and Christians of his time does not do justice to the clear wording of Qur'an itself.

In Light of Hadith

Hadith # 1

In Mishqaat ul Masabih It states:

سل فقلت أسألك مرافقتك في الجنة . قال أو غير ذلك ؟ . قلت هو ذاك . قال فأعني على نفسك بكثرة السجود . رواه مسلم

Translation: The Prophet (Peace be upon him) said to Sayyidna Ka'b (RA): Ask for something. Ka'b (ra) said: I ask for your companionship in Jannah. The Prophet said: Do you want something else? He replied: Just this, the Prophet (saw) then said: help me by doing more prostrations – Taken from (Sahih) Muslim [Mishqat ul Misabih, Volume No. 1 Page No. 156, Published by Maktaba al Mishkaat]

This hadith proves that the Sahabi asked for paradise from Prophet (صلى الله عليه وسلم) and the Prophet (صلى الله عليه وسلم) in return told him to ask for more!! The Prophet (صلى الله عليه وسلم) did not say that you asked for Jannah from Ghair Ullah, hence you have become Mushrik!

Sheikh Abdul Haqq Muhadith Dhelvi (rah) writes under this hadith:


The meaning of Prophet (Peace be upon him) saying “ASK” and not restricting it to something specific proves that all things are in hands of Prophet (Peace be upon him) and he can grant anyone whatsoever he wishes through the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom, If you are in need of anything relating to world or hereafter then come to the Prophet (Peace be upon him) and get your need fulfilled. [Ash’at ul Lamaat, Sharah al Mishqaat, Volume No.2, Page No. 247]

Mullah Ali Qari (rah) says:


يؤخذ من إطلاقه عليه السلام الأمر بالسؤال أن الله تعالى مكنه من إعطاء كل ما أراد من خزائن الحق

Translation: The Prophet (Peace be upon him) saying to “ASK” refers to Allah giving him capability to grant anything from the “TREASURES OF ALLAH” [Mirqat Sharh al Mishqaat (2/615)]



He also said:

وذكر ابن سبع في خصائصه وغيره إن الله تعالى أقطعه أرض الجنة يعطي منها ما شاء لمن شاء

Translation: Imam Ibn Sabih and others have mentioned it in qualities of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes [Mirqaat Sharh al Mishqaat (2/615)]

Hadith # 2


Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya, for I am Al-Qasim (distributor), and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the ! Prophet said so."

►Volume 8, Book 73, Number 216: (Sahih Bukhari)

So Allah is the granter and the Prophet (Peace be upon him) is distributor, hence this hadith proves the Waseela of Prophet (Peace be upon him). Without any doubt. It should be known that Istighatha is nothing but Waseela in real sense and belief of Muslims is always that real grant is from Allah alone.

Hadith # 3


Volume 2, Book 24, Number 553: (Sahih Bukhari)

Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help (استغاثو), and then Moses, and then Muhammad (p.b.u.h) The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah.


Now remember people will run towards Prophets for help, clearly word Istighatha has been used in this hadith, this proves that had Istighatha been shirk then it could never be allowed on day of judgment and all those Prophets would have rather told the people to run towards Allah alone rather than next prophet!

Hadith # 4

17104- وعن ابن عباس أن رسول الله صلى الله عليه وسلم قال‏:‏
‏"‏إن لله ملائكة في الأرض سوى الحفظة يكتبون ما يسقط من ورق الشجر، فإذا أصاب أحدكم عرجة بأرض فلاة فليناد‏:‏ أعينوا عباد الله‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Translation: Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah

Imam al Haytami (rah) said after this hadith: It is narrated by Al-Bazzar and all its narrators are reliable (thiqa) [Reference: Majma az Zawaid, Volume 10, Hadith No. 17104]

This hadith is not only authentic but rather it has been “PRACTICED UPON” by great Imams

عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي

Translation: Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697]

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13737-:"إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:"يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ"، وَقَدْ جَرَّبَ ذَلِكَ .

After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Mu'jam al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)”

So Alhamdulillah the great Muhaditheen themselves acted upon it and approved it, had there been a hint of shirk in this then they would have mentioned it!

Imam al-Nawawi (rah) said:

قلت‏:‏ حكى لي بعض شيوخنا الكبار في العلم أنه افلتت له دابّة أظنُّها بغلة، وكان يَعرفُ هذا الحديث، فقاله؛ فحبسَها اللّه عليهم في الحال‏.‏ وكنتُ أنا مرّةً مع جماعة، فانفلتت منها بهيمةٌ وعجزوا عنها، فقلته، فوقفت في الحال بغيرِ سببٍ سوى هذا الكلام‏.

Translation: ‘One of our major (kibar) scholars in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this hadith and said (the du’a) so Allah brought to him his animal immediately. ‘I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement.[Kitab ul Adhkaar by Imam Nawawi, Page No. 370, Published by Dar al Manhaaj, Beirut, Lebanon]

Imam Mullah Ali Qari (Rahimuhullah) also in Sharah of Hinsul Hasin writes that our Prophet (May Allah bless him and grant him peace) said that:

اذا انفلتت دابة احد كم بارض فلاة فليناد يا عباد الله احبسوا

Translation: If the animal of someone runs loose in jungle, then he should say: O Allah’s servants stop it

He writes under “Ibaad Allah”

المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المستمون بابدال

Translation: It means the angels, Muslims, jinn or men of unseen i.e. Abdaal

Then he writes:

هزا حديث حسن يحتاج اليه المسافرون وانه مجرب

Translation: This hadith is Hassan and the travelers are in urgent need of it and this has been acted upon [Sharah Hisn ul Hasin, Al-Hirz al-Thamin, page 378]

Hadith # 5

حدثتني ميمونة بنت الحارث زوج النبي صلى الله عليه وسلم

أن رسول الله صلى الله عليه وسلم بات عندها ليلتها فقام يتوضأ للصلاة فسمعته يقول في متوضئه لبيك لبيك ثلاثا نصرت نصرت ثلاثا فلما خرج قلت يا رسول الله سمعتك تقول في متوضئك لبيك لبيك ثلاثا نصرت نصرت ثلاثا كأنك تكلم إنسانا فهل كان معك أحد فقال هذا راجز بني كعب يستصرخني ويزعم أن قريشا أعانت عليهم بني بكر

Translation: Maymuna bint Harith, the blessed wife of Prophet (Peace be upon him) narrates: The Prophet (Peace be upon him) was doing Wudhu for Tahajjud Salaah at the home of Hazrat Maimuna (radi Allahu anha). He suddenly called out three times, "Labbaik, Labbaik, Labbaik!" (Here I am) and "Nusirtu, Nusirtu, Nusirtu!" (I helped you). Hadhrat Maimuna (Radhi Allaho anha) further asked him why he had called out those words". He replied: "Raajiz (a sahabi from far) was calling me because Quraish wanted to kill him"[Imam Tabarani in Mu’jam as-Sagheer, Volume No.2, Hadith # 968]

What actually happened was that the Quraish wanted to kill Hazrat Umar bin Saalim Raajiz (radi Allahu anhu) as he was on the road leading to Madinatul Munawwarah. He called out: Prophet (Peace be upon hijm): Help me or else the enemies will kill me!" Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) responded to his call from home and saved him from death.



Sheikh Abdul Haqq Muhadith Dhelvi (Rahimuhullah), who came from Arabia to subcontinent in order to spread the knowledge of hadith, he is respected highly by all Muslims (including Ghair Muqalideen) , he says:

I wish my intellect was owned by people who reject beseeching for help from Awliya, so what do they understand from it? What we understand is that the one making dua is dependent upon Allah, and he makes dua to Allah, asks Him for his Hajah and presents the Wasila of Allah’s friend , he says: O Allah, the blessings which you have bestowed upon this friend of yours, please grant me something through his wasila, as you are the best of givers, the second case is that one calls out (nida) the Wali and makes him Mukhatib and says: "O Slave of Allah, O Allah’s friend, do my Shaf’aat and make this dua to Allah that he grants me my need" Hence the one who grants and the one who fulfills the need (in both cases) is “ONLY ALLAH” , the man in-between is just an intercessor , whereas the Qadir, Fa’il, one who brings about change is only Allah [Sharah al Mishkaat, Ash’atul Lamaat, Volume No. 3, Page No. 401]

Imam Shams ud-din Al Ramli (Rahimuhullah) on Istighatha

 سئل ) عما يقع من العامة من قولهم عند الشدائد يا شيخ فلان يا رسول الله ونحو ذلك من الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين فهل ذلك جائز أم لا وهل للرسل والأنبياء والأولياء والصالحين والمشايخ إغاثة بعد موتهم وماذا يرجح ذلك ؟

 فأجاب ) بأن الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين جائزة وللرسل والأنبياء والأولياء والصالحين إغاثة بعد موتهم ؛ لأن معجزة الأنبياء وكرامات الأولياء لا تنقطع بموتهم . أما الأنبياء فلأنهم أحياء في قبورهم يصلون ويحجون كما وردت به الأخبار وتكون الإغاثة منهم معجزة لهم . والشهداء أيضا أحياء شوهدوا نهارا جهارا يقاتلون الكفار . وأما الأولياء فهي كرامة لهم فإن أهل الحق على أنه يقع من الأولياء بقصد وبغير قصد أمور خارقة للعادة يجريها الله تعالى بسببهم والدليل على جوازها أنها أمور ممكنة لا يلزم من جواز وقوعها محال وكل ما هذا شأنه فهو جائز الوقوع وعلى الوقوع قصة مريم ورزقها الآتي من عند الله على ما نطق به التنزيل وقصة أبي بكر ، وأضيافه كما في الصحيح وجريان النيل بكتاب عمر ورؤيته وهو على المنبر بالمدينة جيشه بنهاوند حتى قال لأمير الجيش يا سارية الجبل محذرا له من وراء الجبل لكمين العدو هناك ، وسماع سارية كلامه وبينهما مسافة شهرين ، وشرب خالد السم من غير تضرر به . وقد جرت خوارق على أيدي الصحابة والتابعين ومن بعدهم لا يمكن إنكارها لتواتر مجموعها ، وبالجملة ما جاز أن يكون معجزة لنبي جاز أن يكون كرامة لولي لا فارق بينهما إلا التحدي

Question:

That which occurs amongst the general public who when in distress call out Ya Sheikh Fulan and Ya Rasul Ullah and other such things in seeking help (Istighatha) from the Prophets, the saints, Ulama and upright people. Is this allowed or not? Do the Messengers/Prophets/Saints/righteous/Mashaikh have the capability to help others...



Answer:

Istighatha i.e. Seeking Help from the Prophets and Messengers, the Saints, Ulama and upright people is “PERMITTED” after their passing away. The messengers, prophets and saints have (power to) help after their passing away because their miracles do not become abolished after their deaths. The Prophets are alive in their graves, praying and also performing hajj as it has been mentioned in many ahadith. Therefore the help from them shall be a miracle from them, the martyrs are also alive which is proven that they have been seen openly killing the disbelievers.

Now regarding Awliya then this is a Karamat from them, the people of truth believe that this happens from (the hands) of awliya both with their intention and without it. Having a change in outer aspects of things is brought forward by Allah through them. The Dalil for this is that these things are possible and their occurrence is not something impossible, for example the story of Maryam (a.s) and how the provision came to her from Allah as is stated in Quran and the incident of Abu Bakr (ra) with his guests as is present in Sahih, the Nile flowing to its full due to letter of Umar (ra) plus him also seeing right from his mimbar in madina, the army approaching (Sariya ra) and he exclaiming to the leader: “Ya Sariyatul Jabal (i.e. O Sariya turn to the mountain)” i.e. warning him about the enemy behind the mountain and Sariya (ra) even heard him though he was so far that it would take 2 months of travel. Also Khalid bin Walid (ra) drinking poison but it not harming him. The matters which generally go against the norm have for sure occurred from the hands of Sahaba, Tabiyeen, and those later to come. It cannot be possible to deny this fact because when we take this as a whole then they reach the level of Tawatur (i.e. definitely known reality).Hence what is possible as a miracle from Prophet is also possible as Karamah from a Saint, there is no difference between the two except for the fact that former is shown as a challenge [Fatawa al Ramli]

Sheikh ul Islam Imam al-Subki (rah)

Let us see the Introduction of this magnificent scholar, the real Sheikh ul Islam of his time.

Imam Jalal ud-din Suyuti (rah) said about Imam al Subki:

الإمام الفقيه المحدث الحافظ المفسر الأصولي النحوي اللغوي الأديب المجتهد تقي الدين أبو الحسن علي بن عبد الكافي بن علي بن تمام بن يوسف بن
موسى بن تمام بن حامد بن يحيى بن عمر بن عثمان بن علي بن سوار بن سليم.
شيخ الإسلام إمام العصر


Translation: Al-Imam, Al-Faqih, Al-Muhadith, Al-Hafidh, Al-Mufasir, Al-Asooli, Al-Nahwi, Al-Laghwi, Al-Adeeb, Al-Mujtahid "Taqi ud-din Abu al-Hasan Ali bin Abdul Kafi bin Ali bin Tamaam bin Yusuf bin Musa bin Tamam bin Hamid bin Yahya bin Umar bin Uthman bin Ali bin Sawwar bin Saleem "SHEIKH UL ISLAM AND THE IMAM OF HIS TIME" [Tabaqat al Hufaadh (1/525)]

Sheikh ul Islam Imam al- Subki said: It should be known that Tawassul, "ASKING FOR HELP" and intercession through the Prophet (Peace be upon him) in the court of Allah is not only allowed but is "RECOMMENDED" It being Legal and recommended is a known fact for everyone who has understanding of deen, this is a deed of Prophets/Messengers, the salaf-as-Saliheen, the Ulama and general public of Muslims, none of them denied it nor in any time these deeds were called as bad except for when Ibn Taymiyyah (came in picture) and he started to reject them, his sayings made the weak get into confusion/dilemma, he did such a Bidah which nobody before him had done... [Imam Taqi ud din as-Subki – Rahimuhulllah in his magnificent work called Shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No. 357]  Click here for Scanned Page (86)

TABARRUK

Tabarruk
Tabarruk means blessed. In special terms, it means to obtain blessing from the pious. This is permissible, but there are some people who say to obtain blessing from the pious or their posessions is impermissible and the one who says it is permissible is leading the people into the way of shirk. We, the Ahl as-Sunna, say that tabarruk is proved from the Qur'an and Sunna and thus is permissible; to call it kufr and shirk is not acceptable.

Proof from the Qur'an

Allah Most High says in the Qur'an:
"And their Prophet said to them: 'The sign of his kingship is that there would come to you an ark in which there is tranquility of hearts from your Lord, and there is something left of the relics of the respectable Musa and the respectable Harun, the angels raising it would bring. No doubt, in it there is a great sign for you if you believe"

[Sura al-Baqara, verse 248]

Hafiz Ibn Kathir and Qadi Shawkani write:
"In the box there was Musa's and Harun's clothes, Musa's stick, and pieces of the Old Testament and some things of the previous Prophets, which had touched their bodies. When Banu Isra'il went to war they took that box with them and they used to win"

[Ibn Kathir, Tafsir Ibn Kathir; Qadi Shawkani, Tafsir Fath al-Qadir]

From the above, it has been proved that it is permissible to keep the possessions of the pious for blessings.
Proof From the Ahadith

Imam Muslim writes:
"The Companions of the Prophet (may Allah bless him and grant him peace) used to get blessings from him. At one time our Prophet (may Allah bless him and grant him peace) performed wudu with some water.When he left, Bilal (may Allah be pleased with him) came and saw the left over water, took the water from the house and brought it outside. The Companions took the water and began to wipe it all over their bodies. The other people who were behind were not able to get any water began to wipe the water from the Companions hands and wiped it on themselves. In this way everyone got the blessings from the water that the Prophet (may Allah bless him and grant him peace) did wudu with"

[Muslim, Chapter of Salat]

Imam Muslim writes:
" The people of Madina used to take tubs of water to the Prophet (may Allah bless him and grant him peace). The Prophet used to dip his hand in the water and the people used to take the tubs back [to get blessings from the water]

[Muslim,chapter on 'Fada'il']

Hafiz ibn Kathir writes:
"Once a barber cut the Prophet's (may Allah bless him and grant him peace) hair. The Prophet's Companions were there as well. When the Prophet's (may Allah bless him and grant him peace) hair used to drop, the Companions used to catch the hair to prevent it from dropping onto the ground and later kept the hair fpr tabarruk"

[Muslim, chapter on 'Fada'il'; Ta'rikh Ibn Kathir, chapter on 'Hajj of the Prophet']

Imam Muslim writes:
"Once the Prophet (may Allah bless him and grant him peace) went to Umm Salma's house. While in her house he went to sleep. While he was sleeping he began to sweat. Umm Salma got a small bottle and began to catch and collect the sweat of the Prophet may Allah bless him and grant him peace). When the Prophet (may Allah bless him and grant him peace) awoke he asked her what she was doing. She replied, 'I am collecting your sweat and hope that my children will get blessings from this', whereupon the Prophet said: 'Whatever you have hoped is right'"

[Muslim, chapter on 'Fada'il']

Imam Muslim writes:


"Once Suhail (may Allah be pleased with him) gave the Prophet (may Allah bless him and grant him peace) some water in a goblet. The Prophet (may Allah bless him and grant him peace) drank some water from the goblet. When the Prophet (may Allah bless him and grant him peace) had finished drinking, Suhail kept the goblet for tabarruk. When the Khalif 'Umar ibn 'Abd al-Aziz (may Allah be pleased with him) asked him to give the goblet to him, Suhail gave it. 'Umar ibn 'abd al-Aziz then kept it [for tabarruk]"

[Muslim, Kitab al-Ashriba]

Imam Muslim writes:
"Asma' (may Allah be pleased with her) had a gown of the Prophet(may Allah bless him and grant him peace). Sick people used to come to Asma' and she used to dip the gown in the water. She would then take the gown out and give some of the water for the sick to drink for tabarruk"

[Muslim, Kitab al-Labas

Imam al-Bukhari writes:
"The Prophet (may Allah bless him and grant him peace) had a large piece of cloth. A person came to the Prophet (may Allah bless him and grant him peace) and asked hf he could have the cloth. The Prophet (may Allah bless him and grant him peace) gave him the cloth. People asked the individual, 'Why did you take the cloth, when the Prophet (may Allah bless him and grant him peace) liked wearing it?' The individual replied: 'I am not going to wear the cloth but when I die I want to be buried in this cloth as it is blessed.' When the person died he was buried in the cloth"

[Bukhari, Kitab al-Labas and Kitab al-Janais]

Imam al-Bukhari writes:


"Umar (may Allah be pleased with him) asked 'A'isha (may Allah be pleased with her) if he could be buried next to where Abu Bakr (may Allah be pleased with him) and the Prophet (may Allah bless him and grant him peace) were buried. She allowed him to be buried there. Umar said: 'This is more valuable to me than anything on earth' "

[Bukhari, Kitab al-Janaiz]

This narration proves that to get tabarruk from the grave of the Prophet (may Allah bless him and grant him peace) is permitted.
Hafiz Ibn Kathir writes:
"Khalid ibn Walid (may Allah be pleased with him) had a hat. In the hat he put two of the Prophet's (may Allah bless him and grant him peace) hairs. Once he was in the battle of Yarmuk. The battle got very tense. Khalid's hat dropped onto the ground. He got off his horse and picked up the hat. After the war a person said to Khalid ibn Walid:'You had a cheap hat and to pick it up during a war is not a wise thing to do.'Khalid replied:'In that hat I had the Prophet's (may Allah bless him and grant him peace) hair; the blessing from that hair gives me victory in every battle"

[Ta'rikh Ibn Kathir, chapter on 'Death of Khalid ibn Walid'

Hafiz ibn Kathir writes:
"Mu'awiya had the Prophet's (may Allah bless him and grant him peace) nails and hair. He said: 'When I die can you bury the nails and hair with me in my grave'"

[Ta'rikh Ibn Kathir, chapter on 'Death ofMu'awiya']

Ibn Sa'd writes:
"'Umar ibn 'abd al-Aziz had the Prophet's (may Allah bless him and grant him peace) hair. He said: 'When I die bury me with the hair in my grave'

[Tabaqat Ibn Sa'd, chapter on 'Death of 'Umar ibn 'Abd al-Aziz']

Hafiz Ibn Taymiyya states:
"Imam Ahmed ibn Hanbal was asked,'Is it permitted to do masa [wipe one's hands] over the mimbar of the Prophet (may Allah bless him and grant him peace) or to touch the mimbar for blessing?' He replied, 'Yes it is permitted.''Abdullah ibn 'Umar, Sa'id ibn al-Musayyid, Yahya ibn Sa'id, and other great scholars of Madinah used to do masa of the mimbar"

[Iqtida as-Sirat al-Mustaqim, page 203

Hafiz al-'Asqalani writes:
"From the grave of Imam al-Bukhari comes a beautiful smell of fragrance, there are pillars built around the grave and when people go there they take a small amount of clay from it [for tabarruk]

[al-'Asqalani, Fath al-Bari, 'Biography of Imam al-Bukhari']

Hafiz Ibn Kathir writes:
"When Hafiz Ibn Taymiyya passed away some people came and gathered around him and sat close to his body to obtain blessing from him. Also a group of women came and they drank from the water that was left over after bathing him to get blessing from it as tabarruk.The left over leaves of a tree which were also used in bathing him were distributed among themselves for the purpose of tabarruk.Whatever touched his body, such as his handkerchief or scarf which he wore round his neck, was sold for a large amount of money, to someone to keep as tabarruk. People used to come day and night to his grave, and some people use to even spend the night there'"

[Ta'rikh Ibn Kathir, chapter on 'Death of Ibn Taymiya']

If you may obtain blessing from the clothes or from the water which is left over from touching the body of Hafiz Ibn Taymiyya, then how can it be wrong to get blessing from the other pious people of Allah.Or how can that be called bid'a or an act of shirk?

One Clarification

 

Some people assert that there is no benefit (blessings) in items possessed by our Prophet (may Allah bless him and grant him peace) i.e. clothes, hair, and nails. Those who doubt narrate ahadith in which our Prophet (may Allah bless him and grant him peace) gave a shirt to 'Abdullah ibn Ubayy as tabarurk, which had no effect for his forgiveness.
The answer to this is that an unbeliever or a munafiq(hypocrite) will gain no benefit from our Prophet's (may Allah bless him and grant him peace) tabarruk.'Abdullah ibn Ubayy was the leader of the munafiqin so how can he gain blessings from the shirt.Yes, a believer - such as the Companions -did benefit, as mentioned previously. They kept items such as shirts, hair, nails and clothes. Some even asked to be buried with these items.
The second answer to this question is provided by Hafiz Ibn Kathir:
"There is a narration from the Salaf that the shirt which our Prophet (may Allah bless him and grant him peace) gave was not for tabarruk. This was because the munafiq gave a shirt to our Prophet's (may Allah bless him and grant him peace) uncle, Abbas (may Allah be pleased with him) and so it was in return only that our Prophet (may Allah bless him and grant him peace) repaid him"

[Tafsir Ibn Kathir, under Sura at-Tawba, verse 82]

A further doubt by those who disbelieve in tabarruk is with regards to the tree where the Companions pledged their allegiance (bay'a) to our Prophet (may Allah bless him and grant him peace).'Umar (may Allah be pleased with him) saw that the people would go to the tree to gain tabarruk so he had the tree cut. From this they claim that tabarruk is not permissible.
Whenever we mention our views on Islamic issues (such as those described in this book) we are confronted by people who say: 'Show us the evidence in Bukhari or Muslim.' We ask the same people to look in either of these books and show us where the above mentioned narration is mentioned regardingUmar's (may Allah be pleased with him) ordering the tree to be cut down.
Consider the following:
1) In Imam al-Bukhari's version he says that Sa'id ibn Musayib said:'My father told me when he went to look for the tree of bay'a, he could not recognize the place where it was and had forgotten the exact place where it was' [i.e. it had disappeared]

[Bukhari, chapter on 'Al-Hudaybiya']

2) Tariq ibn 'Abdullah says:'I saw one tribe there, who were performing their prayers.'
3) In the last moments of Jabir ibn 'Abdullah, when he had lost his sight, he used to say: 'If I could see today I would show you the tree where the Prophet (may Allah bless him and grant him peace) received the bay'a of the Companions"

[Bukhari, chapter on 'al-Magazi']

The above mentioned narrations prove:
1) The tree was not cut, but vanished.
2) Companions, such as Jabir ibn 'Abdullah, knew where the tree was.
3) Tabi'un would go there to perform salat.
4) From the narration in Bukhari we can say no one was stopped to go there.Hafiz Ibn Hajar al-'Asqalani says in the commentary: "Some people forgot where this place was, like Sa'id ibn al-Musayib's father, and some knew where it was, like Jabir ibn 'Abdullah."[Fath al-Bari, chapter on 'Bay'aRidwan']
Sayyid Maududi writes that Imam at-Tabari said:
"During the period of 'Umar's (may Allah be pleased with him) Khilafa, he went for pilgrimage. When he passed Al-Hudaybiya he asked: 'Where is the tree under which the bay'a took place?' A person replied:'This one.' Someone else said: '[No, it is] this one.' 'Umar said: 'Forget the inconvenience'"

[Maududi, S., Tafsir Tafhim al-Qur'an,under Sura al-Fath,verse 18]

Furthermore the narrator of the hadith of the tree is Muhammad ibn Wadda and Imam al-Bukhari has said that he is not reliable [al-'Asqalani, Tahzib at-Tahzib, Biography of Ibn Wadda]
This must be the reason why Hafiz Ibn Kathir has not mentioned the narration about the cutting of the tree in his Tafsir, Ta'rikh, and not even in Sirat an-Nabi.
The evidence above proves that it is permitted to get tabarruk from the pious people and their things in their life and after death. The Ahl as-Sunna's belief is based upon the above evidence. However, there are many more similar events proving the permissibility of tabarruk.
The people who say that it is shirk/ kufr to believe in taburruk should have proof from either the Qur'an or Sunna. There is no hadith that proves that to get tabarruk from the pious is forbidden.