An Open Letter To Brother Zakir Naik Demanding Reference On His Claim That 25 Quranic Verses Say Shifa or Wasila Is Haram

Abu Arif Al Alawis www.islamicresearchmission.blogspot.
com

presents

An Open Letter To Brother Zakir Naik Demanding
Reference On His Claim That 25 Quranic Verses say
Shifa Or wasila Is Haram [ 01]

Author : Abu Arif Al Alawi

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This Open Letter To Brother Zakir Naik Only To
Establish Truth & To remove Misconceptions About
Wasila

In the name of Allah, The Most Gracious, The Most
Merciful. All Praise is due to Allah The Most High. Peace and blessings be
upon our Prophet Muhammad Sallallahu Alaihi Wa sallam, his family and
his companions. I thank Allah for instilling in me the courage and strength to
compose this letter for the benefit of truth-seekers and for the unity of Muslim
Ummah. Nothing is possible without His help and I pray to Him that He
accepts my work. Aamin.

Dear Brother Zakir Naik ! Since my College life, I had been a
passionate admirer of you as well as of your dawah. Your mastery on
comparative religion exerted tremendous impact on me and I started
thinking like many secular-educated youths that your dawah is above
sectarianism and you are an admirable Crichton working for the unity of
Muslim Ummah. However, a circumspect study of your books,
speeches and TV programmes in consultation with Islamic Theology, has
triggered a bunch of big questions in my mind about your dawah
movement as well as your beliefs. In lieu of cherishing doubts and
disquiets about your dawah, I deem it befitting to make direct approach
to you to have these questions answered so that truth becomes
manifest. If it is proved that your dogmas and creeds are based on truth
and righteousness, Ill not hesitate InshaAllah to follow your dawah in
spite of the glaring reality that Ulemas of all schools of Thoughts
denounce you to be a calamity and in spite of the fact that even Ulemas
belonging to Salafi Sect certify your dawah to be dawah of Shaytan . As
all issues could not be unravelled in a single discourse, in this humble
letter( No. 01) I am picking up the issue of Wasila about which you
sharply claimed that There are 25 verses in Quran Mazeed where it is
written that Shifa meaning Wasila Shifaarish is haram. . Hope you
will enlighten me on this issue and help me to walk along the path of life
prescribed by Islam. Before taking up this issue, let me quote and
anatomize some of your speeches so that one may understand the key
spirit of your dawah properly.

****

Please Give Reference On Movement Ahle Sahih Hadeeth&
Slogan Of Quran & Sahih Hadeeth !

Brother Zakir Naik ! Although you and your IRF claim that
comparative religion is your field, nowadays you are heard speaking
about Islamic Theology very often. You call yourself Ahle Sahih
Hadeeth and the basic criterion of your Movement is that only Quran
and Sahih Hadeeth deserve to be obeyed and Scholars view carry no
value. On the basis of this criterion, fatwa of Shirk and Bidah are
inflicted on Ahle Sunnat Wa Zamaat and Muslims are called unjustly
Grave-worshipper, Mushrik, Kafirs etc. Let me quote your speeches first
to attest the motto of your movement Ahle Sahih Hadeeth :

( 1) Brother Zakir Naik ! You said in a program on Huda
TV, .anyone says anything about Deen, he should back it up with the
reference from Quran and Sahih Hadith any scholar after he says
anything if he does not refer to these sources, whatever he says, does
not carry weight.I request the people, the Muslims to ask references
from their Syuookhs, and if the Suyookh gives references backed up by
proof of (not clear),the Sahih Hadith, it is the part of Deen. If it is not,
then just by say, my Saykh said so and so or this great scholar said so
and so, that is not sufficient to be part of Deen.

( link : Zakir Naik Promoting "SHIRK" and "BIDDAH" in Islam!!
http://www.youtube.com/user/TheEmpireofFaith#p/u/6/-fJLoo3pc40

(2) Brother Zakir Naik ! You recited part of Verse
No 103 of Surah Al Imran and teanslated: "Aap Allah ki rashhi ko
mazbooti se pakdo aur aapas me firqa mat banaon"(And hold fast the
rope of Allah and don't be divided among yourselves). Then you
questioned "Allah ki rasshhi kaun si hain"? (what is the rope of
Allah?). You yourself answered: "Eh hai Allah Subhaha hu ta'la ki
Qalam Quran Sharif aur Muhammad salsam ki Sahih hadith" (This is
Allah Subhana hu ta'la's Qalam Holy Quran and Muhammad salsam's
Sahih Hadith.) [Ref : Debate between Dr Naik and Maulana Hamid
Rahmani. Mp3, dr _Zakir_ahlehadees_1. Released by
www.asliahlesunnat.com]

(3) Brother Zakir Naik ! You also say, Each and
everyone comes and utters Quran Hadith, Quran Hadith, Quran
Hadith. I want to say, if it is required to say, I call myself Ahle Sahih
Hadith because the rest of the Muslims obey Sahih Hadith, Zaif Hadith
abd even Mawdoo Hadith. From early period the practice of Islam is
Quran And Sahih Hadith .(Ref : Debate between Dr Naik and
Maulana Hamid Rahmani. Mp3, dr _Zakir_ahlehadees_1. Released by
www.asliahlesunnat.com.)

(4) Brother Zakir Naik ! You say, Any person any
Scholar say anything ask of proof.What Zakir Naik says has no
value what Allah says has value.what I say carry no weight..any
Scholar say anything ask for proof. * Ref. Zakir Naik on Wasila
www.youtube.com/watch?v=jSReUdbb]

(5) Brother Zakir Naik ! you say that you have given
more lectures in SaudiArabia than in India, which is a difficult task
and needs permission and the reason is because, you say, "because in
my speech, always the reference is Quran and Saheeh Hadees."
[Reference : A Reply To Zakir Naiks Accusations On the Ahlul
Hadeeth And Highlighting some Issues of Concern-- Courtsey:
www.Zakirilogic.com Page-46]

So, the motto of your newly-launched sect Ahle Sahih
Hadeeth is : .anyone says anything about Deen, he should back it
up with the reference from Quran and Sahih Hadith any scholar
after he says anything if he does not refer to these sources, whatever
he says, does not carry weight . Brother! You dont only say, you
also urge the Muslims to demand references from Quran and Sahih
Hadeeth from the Scholars saying, any Scholar say anything ask for
proof. Its catastrophic consequence is, on every issue your followers
repeatedly and attackingly demand from the Ahle Sunnah people
references from Quran and Sahih Hadeeth. The simple-minded poor
common Ahle Sunnah masses are taken aback by these questions and
your followers start mocking and making fun of them. Allah
Subhanahu Taala warns : O ye who believe! let not some men among
you laugh at others: it may be that the (latter) are better than the
(former) [ Ref : Surat Al-Hujurat [49:11] - The Noble Qur'an]

Brother Zakir Naik ! Now, in compliance with our
request, I request the people, the Muslims to ask references from
their Syuookhs, and .anyone says anything about Deen, he should
back it up with the reference from Quran and Sahih Hadith any
scholar after he says anything if he does not refer to these sources,
whatever he says, does not carry weight I am asking reference from
you for the sake of truth ! My dear brother, I beg to learn from you, in
which verse of Quran or in which Sahih Hadeeth this criterion is
mentioned. Would you kindly reveal, from Surah Fatiha to Surah An-
Nas of Al- Quran------ in which verse Allah Almighty has instructed this
criterion that except Quran and Sahih Hadeeth nothing deserve any
value and that we should call ourselves Ahle Sahih Hadeeth ? My
dear brother I beg to learn, in which Sahih Hadeeth, The Holy Prophet
Sallallahu Alaihi Wa Sallam has communicated this criterion ?

Brother Zakir Naik ! As per your own instruction and in
order to learn truth we are humbly asking proof from you. One may
question, is there any serious reason of being concerned about this
issue ? Yes, there are overwhelming reasons for being concerned
because it is the issue on the basis of which Muslims across the globe
are called grave worshippes, Mushriks and Kafirs, fatwas of shirk
and bidat are imposed indiscriminately on the Muslims and youths are
quarrelling, abusing and fighting each other. In every issue, demands
are made , Show reference from Quran and Sahih Hadeeth, Quran
and Sahih Hadeeth, Quran and saheeh Hadeeth and as a
consequence Muslim Ummah are on the brink of Civil war. So, this
issue needs to be sorted out at the earliest beacause we have to find
out ways to restore peace, harmony and co-operation. Brother Zakir
Naik ! I am not ashamed in admitting the truth that my knowledge
on Quran and Hadeeth Literature is very poor and being student of
Islamic theology I want to learn from you. I Hope you will provide
reference and proof in support of your motto . Ill wait for your
answer passionately and I assure you that once you provide reference
from Quran and saheeh Hadeeth in support of your movement Ahle
Sahih Hadeeth and on your motto that, .anyone says anything
about Deen, he should back it up with the reference from Quran and
Sahih Hadith InshaAllah Ill start following your dawah at once. But if
you fail to back up your movement and motto with reference from
Quran and Sahih Hadeeth, I would respectfully appeal you to make
tawba. Allah Subhanahu Taala says in The Holy quran : Allah Almighty
warns : Do you order righteousness to mankind and forget
yourselves whereas you read the Book? Then, have you no sense* 2:
25]

Brother Zakir Naik! Now I would present in my letters a bunch
of issues propagated by you which appear to be without reference from
Quran and Sahih Hadeeth and this is against the decisive principle of
your Movement Ahle Sahih Hadeeth and your motto I request the
people, the Muslims to ask references from their Syuookhs, and
.anyone says anything about Deen, he should back it up with the
reference from Quran and Sahih Hadith any scholar after he says
anything if he does not refer to these sources, whatever he says, does
not carry weight These issues will also enable us to measure the
strength of some brothers long claim that you teach and discuss
everything from Quran and sahih Hadeeth. Brother Zakir Naik! They call
you Allamatul Musleemin ( Only Allah knows from which verse of Al
Quran or from which Sahih Hadeeth they have got this title!). Each and
everyone of these people considers himself Muhaddis and Mufassir . On
every issue these fatwa-masters demand Quran and Sahih Hadeethes
references from others and impose the fatwa of Shirk and Bidah on
them. The butcher, the baker and the candlestickmaker all are
Muhaddises or Mufassirs ! These Muhaddises or Mufassirs are so
unique in their knowledge on Al Quran and Hadeeth, when they are
asked to come out with a single hadeeth with its complete chain of
narrations , they are at a loss. To be honest, most of them cant even
read the Kalima Tayiba properly ! These pugnacious, bellicose and
offensive armchair critics cant tolerate the slightest criticism of you and
dont hesitate to call Muslims Zahil, Mushriks , Bidatis etc. Brother Zakir
Naik! Now, we would cross-examine your own teachings in the light of
your own movement, motto and criterion of Ahle Sahih Hadeeth.
These issues can be divided into three categories:

Firstly, Brother Zakir Naik! There are some crucial issues
on which you furnished reference but these references appear to be lie.
Even some references attributed to Quran and Hadeeth appear to be lie.
Ill be beside myself with pleasure if you can prove that these references
provided by you are authentic and not lie. But if they are proved lie, I am
reminding you severe warning of Allah Subhanahu Taala and His
beloved Prophet Muhammad Peace Be Upon Him . Allah, The Most
High, says, "O you who believe! keep your duty to Allah and speak
straight, true words." (Holy Quran 33:70). Allah, The Most High, says,
"On the Day of Judgement will thou see those who told lies against
Allah;- their faces will be turned black: is there not in Hell an abode for
the Haughty?" (Az-Zummar: 60). The Holy Prophet Sallallahu Alaihi wa
Sallam said, "A lie about me is not the same as a lie about someone
else: whoever intentionally lies about me shall take a place for himself
in Hell. (Al-Bukhari and Ahmad)

Secondly, Brother Zakir Naik! There are certain
crucial issues regarding Aqidah and Fiqh on which you did not
furnish any reference from Quran and Sahih Hadeeth and these
issues taught by you appear to be against the basic spirit of
Islam and have become apple of discord among Muslims.
Scholars say, these issues taught by you are terribly harmful to
ones iman. Brother Zakir Naik! You have to kindly provide
references on these issues.

Thirdly, Brother Zakir Naik! There are some
issues which are not related with Aqidah and Fiqh and answers
given by you on these issues do not appear to be objectionable.
But the moot point is that they do not contain any proof from
Quran and Sahih Hadeeth . Brother Zakir Naik! My humble
question to you is, do these answers given by you carry any
value as You say, Any person any Scholar say anything ask of
proof and that What Zakir Naik says has no value what Allah
says has value ? Ill wait for your verdict whether these
issues discussed by you are acceptable or not. If you give
verdict that these issues are acceptable, my appeal to you,
please do mention-- on which yardstick? Allah Subhanahu Taala
Warns in The Holy Quran : Do you order righteousness to
mankind and forget yourselves whereas you read the Book?
Then, have you no sense* 2: 25+

Brother Zakir Naik! Now InshaAllah well present our
cross-examinations one by one. In this letter (no 01), well take up your
adventurous claim that There are 25 verses in Quran Mazeed where
it is written that Shifa meaning Wasila Shifaarish is haram. If you
can prove that any quotation provided by us from your speeches /
books is false or we have deliberately suppressed the proofs provided
by you on the concerned topics, we shall InshaAllah admit it and make
corrections. If you fail to prove us wrong or to back up your views and
beliefs with Quran and Sahih Hadeeth , please just confess it. This is not
the issue of our victory or defeat. This is the issue of truth and
falsehood. This is the issue of unity of Muslim Ummah. Please let us
work for the unity of Muslim Ummah.

**********

Appeal to Zakir Naik Either To Mention The 25 Verses
Which Reject Wasila Or To Rectify His aqidah on
Tawassul

Scholars of Ahlus Sunnah Wa Zamat
are in absolute agreement that Wasila of The Holy Prophet Sallallahu
Alaihi wa sallam and Allahs pious servants is permissible as per the
rulings of Al Quran and Holy Hadithes. But in order to
, extremist
elements brand it as shirk and declare the Ahle Sunnah Muslims
Mushriks for believing in Wasila. Brother ! You too deem wasila
impermissible. But What is dismaying is your reference in refutation of
wasila appears to be lie and deceptive. You say,
Translation : "
http://www.cifiaonline.com/apps/videos/show/10778621 ]

Appeal No 01 to Zakir NaikTo Rectify His aqidah on
Tawassul: You say, There are 25 verses in Quran
Mazeed where it is written that Shifa meaning Wasila Shifaarish is
haram. Brother! This is lie.Would you kindly oblige us by quoting these
25 Quranic verses? Let me very humbly brief you that The Arabic
words 'Shifa' and Shafa'a are two different words. We should
not trick innocent Muslims to believe that both these words are
same. The actual meaning of 'Shifa' is 'cure or healing'. And the
word 'Shafa'a' means - 'Mediation (Waseelah)' or
'Recommendation (Sifaarish). If you verify The Holy Quran, you
will see that Shifaa means cure, not Wasila and this word is
written in about three verses, not in twenty five as you say.We
are presenting below these three verses in Quran which
contain the word 'Shifa' and we are providing their
English meanings as well. In none of these verses shifa
means wasila:

1. Allah Subhanahu Taala says in Al Quran:

(Surah Younus , Surah No. 10, Verse No. 57).

Meaning: -O' mankind! there hath come to you a direction from your Lord and
a healing for the (diseases) in your hearts, and for those who believe, a guidance
and a Mercy (Yousuf Ali)

Meaning: -O' mankind! there hath come to you an admonition and a healing
for the (diseases) in your hearts, -and for those who believe, a guidance and a
Mercy (Saudi Salafi IFTA)


(Al Israa, Surah No. 17, Verse No. 82).
Meaning: We send down (stage by stage) in the Qur'an that which is a healing
and a mercy to those who believe: to the unjust it causes nothing but loss after
loss. (Yousuf Ali)

Meaning: We send down (stage by stage) of the Qur'an that which is a healing
and a mercy to those who believe: to the unjust it causes nothing but loss after
loss. (Saudi Salafi IFTA)


(Surah Fussilat , Surah No. 41, Verse No. 44).

Meaning: Had We sent this as a Qur'an (in the language) other
than Arabic, they would have said: "Why are not its verses explained
in detail? What! (a Book) not in Arabic and (a Messenger an Arab?"
Say: "It is a Guide and a Healing to those who believe; and for those
who believe not, there is a deafness in their ears, and it is blindness in
their (eyes): They are (as it were) being called from a place far
distant!" (Yousuf Ali)

Meaning: Had We sent this as A Qur'an (in a language) other
than Arabic, they would have said: "Why are not its verses explained in
detail? What! A foreign ( tongue ) And (a Messenger ) an Arab?" Say:
"It is a Guide and a Healing to those who believe; and for those who
believe not, there is a deafness in their ears, and it is blindness in their
(eyes): They are (as it were) being called from a place Far distant!"
(Saudi Salafi IFTA)

Shifa does
not mean Wasila Shifaarish as you teach.
There are 25 verses in Quran Mazeed where it is
written that Shifa meaning Wasila Shifaarish is haram.
Say: People who
invent lies against Allah will not be successful. (Qur'an 10:69). Al Quran
instructs : ...Say, Produce your evidence if you are telling the truth.
(Qur'an 2:111)

Tawassul: How can tawaassul be shirk or
haram? There is no single Quranic verse or blessed hadeeth
prohibititing or condemning tawassul through The Holy Prophet
Sallallahu Alaihi Wa sallam and Allahs pious Servants . Shaykh Abdul
Wahab Nazdi and his followers picked the verses of Al Quran revealed
exclusively about the Mushriks who worshipped idols and applied them
to the Muslims.For example, they take this verse of Al Quran about the
Mushriks who said we do not worship them except that they
might bring us near to Allah (Surat al-Zumar, 3). This verse
does not condemn tawassul. Rather this noble verse is clear in its severe
condemnation of the polytheists for their worship of idols as gods
besides Allah, the Exalted, and their association of them with Him,
claiming that their worship of these idols is nothing more than a means
of drawing closer to Allah. The kufr and shirk of their action stems from
their worship of these idols, and their belief that they are lords besides
Allah. This is the key feature of Kharizism. They made self-made tafsir
of these verses and on the basis of these verses declare Ahle Sunnat Wa
zamaat Mushrik and spread fitna, firqaparasti and disunity among
Muslims. Imam Bukhari relates from Abdullah ibn Umar
(Allah be well pleased with him) "Ibn Ùmar considered
the Khawarij and the heretics as the worst beings in
creation, and he said: They went to verses which were
revealed about the disbelievers and applied them to the
Believers.[Sahih Bukhari, Chapter of Killing the
Khawarjites and Mulhideen, Volume No. 6, Page No.
2539]

haram? Shirk is to combine others in the oneness of
Allah , to believe that another entity is worthy of
worship as is the case with idols, or believe that
something is like Allah while tawassul and Waseelah is to
make a request or supplicate through a means. The lexical meaning of
tawassul is 'nearness' or a 'means' through which to reach a certain
goal ( Lisan al-'Arab, Asas al-Balaghah and Tartib al-Qamus al-
Muhit). Tawassul in no way rejects the fact that everything is under
Allah's sovereignty. When we use the means of approach toward
AllahSubhanahu Taala , it does not mean we are worshiping that
means. If you can quote 25 verses in Quran Mazeed where it is
written that Shifa meaning Wasila Shifaarish is haram as you claim,
well instantly make tawba InshaAllah and accept your standpoint.

haram? There is not a single Quranic Verse prohibititing or
condemning tawassul whereas a number of Quranic Verses justify its
permissibility. Let alone Shirk which is capital crime, in which Quranic
Verse or Hadith, Tawassul and seeking help from Prophets and Awliyas,
are declared as merely undesirable or impermissible ? The acts which
are not declared even dislikedor undesirable by Shariah, how can
you declare them as Shirk ? Allah Almighty commands :
O believers!
Fear Allah and seek means of approach unto Him, And strive in His
cause, that you may prosper [surah Al-Midah, Surah No. 05, Verse
No.35). The instruction of this verse on seeking wasila is general and
this wasila may be of various forms : Wasila through good deeds, wasila
through the names and attributes of Almighty Allah and wasila through
Allahs beloved servants.Some people say that Allah Almighty Himself
declares that only Wasila through good deeds and through the names
and attributes of Almighty Allah are permissible and waasila through
The Holy Prophet Sallallahu Alaihi Wa sallam oy Awliyas are Shirk. Why
Brothers? In which verse of Al Quran or in which Hadeeth such
differentiation are mentioned ? Having failed to answer, these brothers
say, wasila through alive persons are permissible but through deceased
persons are shirk. This differentiation too is self-coined and has no
connection with Al Quran and Al Hadeeth. Allah Almighty declares that
He allows His chosen people to intercede. Allah Almighty
says,"Whatever is in the heavens and whatever is in the
earth is His; who is he that can intercede with Him but by
his permission" (Surah Baqarah, Surah No. 02 , Verse No.
255). The words "but" and "except" in suggest clearly that
Allahs chosen Servants whom Allah allows can intercede . Allah
Subhanahu Taala declares,.
On that Day the intercession of any one will not avail but of
him whom the Most Affectionate has permitted and whose word He
liked. * Surah Taha, Surah No. 20, Verse No. 109+. Allah Subhanahu
Taala declares : "On that day shall no intercession avail
except of him whom the Beneficent God allows and
whose word He is pleased with" (20:109) Allah
Subhanahu Taala declares :"And intercession will not
avail aught with Him save of him whom He permits"
(34:23). Allah Subhanahu Taala declares:"And how
many an angel is there in the heavens whose intercession
does not avail at all except after Allah has given
permission to whom He pleases and chooses" (53:26).
Allah Subhanahu Taala declares :"...And they do not
intercede except for him whom He approve..." (21:28).
Allah Subhanahu Taala declares: "And those whom they
call upon besides Him have no authority for intercession,
but he who bears witness of the truth and they know
(him)" (43:86) . In Chapter Nisaa', permissibility of
tawassul becomes more specific. In Surah Nisaa' Allah
explains: If they (hypocrites) when they had been
unjust to themselves, had come to you ( Muhammad
Sallallahu Alaihi Wa Sallam) and begged Allahs
forgiveness and the Messenger had begged forgiveness
for them: indeed, they would have found Allah All-
forgiving ( one who forgives and accepts repentance),
Most Merciful. [ Surah Nisaa, Surah No. 04 , Verse
No:64]

Hafidh Ibn Kathr, Most-Respected Brother Zakir Naik !
Mufassir of Salafi Scholars, proves tawassul from Surah Nisaas
Verse No:64 emphatically. Hafidh Ibn Kathir writes: (In this
Qur'anic verse) Allah is exhorting the sinners and evildoers that when
they commit sins and errors they should call on the Messenger of Allah
and ask forgiveness from Allah. They should also request the Messenger
of Allah to pray for them. When they do so, Allah will turn to them and
forgive them and He will show mercy to them. That is why He used the
words la-wajadullha tawwban-rahm (they (on the basis of this
means and intercession) would have surely found Allah the Granter of
repentance, extremely Merciful. *Ref : Ibn Kathr, Tafsr-ul-Qur'an al-
azm , Under the Verse 4:64] Imam Ibn Kathir
continues:

Translation: Jama'at (Many scholars) have stated this tradition. One of
them is Abu Mansur al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-
ul-mashhurah that, according to Utbi, once he was sitting beside the
Prophets grave when a bedouin came and he said, Peace be on
you, O Allahs Messenger. I have heard that Allah says: (O beloved!)
And if they had come to you, when they had wronged their souls, and asked
forgiveness of Allah, and the Messenger also had asked forgiveness for
them, they (on the basis of this means and intercession) would have surely
found Allah the Granter of repentance, extremely Merciful. I have come to
you, asking forgiveness for my sins and I make you as my
intermediary before my Lord and I have come to you for this
purpose. Then he recited these verses: O, the most exalted among
the buried people who improved the worth of the plains and the
hillocks! May I sacrifice my life for this grave which is made radiant
by you, (the Prophet,) the one who is (an embodiment) of mercy and
forgiveness. Then the bedouin went away and I fell asleep. In my dream I
saw the Holy Prophet (Peace Be Upon Him). He said to me: O Utbi, the
bedouin is right, go and give him the good news that Allah has forgiven his
sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under
the Verse 4:64]

Great Hadeeth-specialist Imam an-Nawawi proves the Brother Zakir Naik !
legitimacy of Tawassul from Surah Nisaas Verse No:64 categorically.
He writes:

Translation: (The pilgrim) should turn towards the face of the
Messenger of Allah ( ) and make him a means (tawassul)
for the sake of himself and also seek his intercession (shafa'at)
towards reaching God. In this regard THE BEST OF SAYINGS is the
Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah)
and ALL MY OTHER ASHAAB (I.E. SHAWAFI) the narration of
Utbi AND THEY CONSIDERED IT HASAN/RECOMMENDED
( ) i.e. Bedouin who visited the Prophet's grave and sat beside
it said: Peace unto you O Messenger of Allah, I have heard Allah has
said:
Had they, when they had wronged themselves, come to you and
asked Allah's forgiveness and the Apostle had asked forgiveness for
them, they would certainly have found Allah Most-Propitious, Most-
Merciful. (Holy Qur'an 4: 64).
Therefore, I have come to you for forgiveness of my sins and seeking
your intercession with Allah [Imam an-Nawawi in Al-Majmu', Volume
No. 8, Page No. 274]

Imam Jalaluddin Suyuti proves the legitimacy of Brother Zakir Naik !
Tawassul categorically from Surah Nisaas Verse No:64 in "Dur al-Manthur".
He writes:

Imam al-Bayhaqi (rah) has narrated from Abi Harb al-
Hilali who said:... (and then he mentioned the incident of
Araabi) [Tafsir Dur al Manthur under 4:64)]

Imam Qurtubi proves the Brother Zakir Naik !
legitimacy of Tawassul categorically from Surah Nisaas Verse
No:64 In His Tafsir. He writes:

.

Its related from Abu Sadiq (ra) that Imam Ali (ra)
said: "Three days after burying the Prophet (Peace Be
Upon Him) arab did came and did throw himself on the
grave of the Prophet (Peace Be Upon Him), took the
earth and throw it on his head. He said: "Ya Rasulallah!
(Peace Be Upon Him) You did speak and we did hear, you
learned from Allah and we did learn from you. Between
those things which Allah did send you, is following:
(4:64) I am the one, which is a sinner and now I did
came to you, so that you may ask for me." After that a
call from the grave did came: "Theres no doubt, you are
forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran
Volume 006, Page No. 439, Under the Verse, 4:64]

This incident of the
Bedouin is related also by Bayhaqi in Shuab-ul-
Imaan (Volume no: 3, Page no:495-496, Hadith
No#4178), Ibn Qudamah in al-Mughni- (Book : Kitab Al
Hajj Chapter : Wa Yustahabbu Ziyarat Qabr An NABI
SAW Volume : 5 Page : 465) , Ibn Asakir in Tahdhb
tarikh Dimashq al-kabir popularly known as
Tarikh/Tahdhib Ibn Asakir as quoted by Imam as-Subki
in Shifa-us-siqam f ziyaat khayr-il-anam (pp. 46-
7), Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-
Andalusi (3/282, Dar al Fikr edition) or Book : Tafseer
bahr Al Muheet Volume : 3 Page : 269 Under : Sorat An
Nisa Ayat number 64 , Imam al-Mutaqi al-Hindi in Kanz
ul Amaal (1/714 #10422) or Book : Tafseer bahr Al
Muheet Volume : 3 Page : 269 Under : Sorat An Nisa
Ayat number 64 , Imam al-Nawawi again in his al-
Majmu' (8/202-203) and Ibn Hajar Haythami in al-
Jawhar-ul-munazzam (p. 51).

These references prove
without any shadow of doubt that great Muhaditheen not
only authenticated this very report but also considered
the action as Mustahab . None of these Imams called it
shirk or Bidah. Most importantly, no Quranic Verse, No
Hadeeth, NoTafsir-Master and No Hadith-Master endorse
that the significance and operational range of this holy verse
was restricted only to the earthly existence of the Holy Prophet
Sallallahu Alaihi wa sallam. Did Imam Ibn Kathir, Imam al-
Nawawi, Imam Qurtubi and other Mufassirins or Hadith-
Masters commit shirk ? Did they become Mushriks? However, if
you can quote 25 verses in Quran Mazeed where it is written
that Shifa meaning Wasila Shifaarish is haram as you claim,
well instantly make tawba InshaAllah and accept your
standpoint.

Tawassul: Brother Zakir Naik ! How can tawassul be shirk or haram?
There is not a single hadeeth of The Holy Prophet salllallahu Alaihi wa
sallam prohibititing or condemning tawassul whereas a number of
hedeethes authenticated by leading Hadeeth-Masters justify its
permissibility. These hadithes establish intermediation through the Holy
Prophet before his birth, intermediation through the Holy Prophet
during his physical existence, intermediation through the Holy Prophet
after his death and Intermediation through the Prophets relics.

Brother Zakir Naik ! You claim, wasila is haram. But Sahih
Bukhari set his seal of approval on Wasila. Imam Bukhari reports in his
Sahih: It is related from Anas, "If there was a drought,
'Umar ibn al-Khattab would ask al-'Abbas ibn 'Abdu'l-
Muttalib to do the rain prayer. He would say, 'O Allah, we
seek intercession with You by Your Prophet and we
ask You for rain. We seek intercession with You by the
uncle of our Prophet, so give us rain!'" He added, "And
they were given rain." [Sahih Bukhari Book:Al istasqa
Chapter: Suaal An Nas Al Imam Alistasqa iza Qahatu
Page : 245 Hadith number :1010 ]

Brother Zakir Naik ! This hadith justifies the act of
tawassul though The Holy Prophet Sallallahu Alaihi wa sallam as well as
other virtuous and pious Muslims. Ahle Bidah exploit this hadeeth as a
negation of intermediation through the Prophet after his death. This
is Ahle Bidahs self-coined belief. I t has no conection with hadeeth
and hadeeth-masters. No hadith-master and no commentator of Sahih
Bukhari has said that this hadeeth justifies tawassul only through the
living and negates it through the deads. Brother Zakir Naik ! Your
favourite Hadeeth-Master Imam Ibn Hazr Asqalani ( rahimuhuAllah)
about whom you said on Yazeed issue "when Ibn Hajar in his
commentary of bukhari says hes (Yazeed) of paradise then how can I
curse him?" Brother Zakir Naik ! Imam Ibn Hazr did not say Yazeed is
zannati . The lie and deception about Imam Ibn Hazr on Yazeed will be
exposed exclusively InshaAllah on Yazeed issue] , in commentary of this
blessed hadeeeth certifies tawassul through the pious, the
righteous and the Ahlul Bait as praiseworthy. Brother,
you said, you could not curse Yazeed because Imam Ibn
Hazr called him zannati in his commentary of
Bukhar.Dear Brother,How can I call tawassul haram or
shirk when Imam Ibn Hazr called tawassul praiseworthy
and himself used tawassul ? What is your fatwa on Imam
Ibn Hazr Asqalani ( rahimuhuAllah)? Is he Mushrik ( Ya Allah ! save
Muslim Ummah from firqaparast takfiris) ? Let us go through Imam Ibn
Hazr Asqalani explains this blessed narration of sahih Bukhari that:

Translation: 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. [
Fathul Bari Sharah Sahi Bukhari by Imam Ibn Hazr Asqalani,
Page : 577 Under Hadith number :1010 of Sahi bukhari]

Brother Zakir Naik ! Though your favourite Muhaddith Imam Ibn
Hazr Asqalanis explanation and view on this hadeeth of Sahih Bukhari
should be enough for you to change your aqidah on wasila, I would love
to present the context, sequence and the essence of this hadeeth in the
light of other hadeethes and commentaries of the Hadith-Masters so
that a truth-seeking Muslim can comprehend the deceit and
untruthfulness of Ahle Bidah Kharizis. Brother Zakir Naik !
Your favourite Hadeeth-Master Imam Ibn Haj ar Asqaln (
rahimuhuAllah) narrates through Abdullh bin Umar that, during the
year of famine, Umar bin al-Khattb prayed to Allah for rain through
the mediation of Abbs bin Abd-ul-Muttalib. Then he addressed the
people: O people, the Messenger of Allah treated Abbs in the same
way as a child treats his father (that is, the Prophet treated Abbs as
his father). He deeply respected him and fulfilled the promises made by
him. O people, you should also follow the Prophet in the case of Abbs
and offer him to Allah as a means of help and support so that He sends
rain on you. [ Ref : Hkim transmitted it in his al-Mustadrak (3:334);
Ibn Haj ar Asqaln, Fath-ul-br (2:497); Qastalln, al-Mawhib-
ulladuniyyah (4:277); and Zurqn in his Commentary (11:152).]
Brother Zakir Naik ! Your favourite Hadeeth-Master Imam Ibn Haj ar
Asqaln ( rahimuhuAllah) briefs that Then Hazrat Abbs prayed in
these words: O Allah, calamity (and trouble) comes as a result of sin
and only penitence lifts this calamity, and the people, on account of my
relation with Your Prophet , have offered me to You as a means of
seeking Your help, and these hands of ours, besmeared in sins, are
before You and ourforeheads are bowed down with penitence.So give us
rain. [ Ref : Ibn Hajar Asqaln narrat ed it in Fath-ul-br (2:497);
Subk, Shif-us-siqm f ziyrat khayr-il-anm (p.128); Qastalln, al-
Mawhib-ul-laduniyyah (4:277); and Zurqn in his Commentary
(11:152).] When it rained, The people rejoiced. They touched the body
of Abbs as a mark of respect and said: O beloved of the two sacred
places of Makkah and Medina, we congratulate you. And Umar bin al-
Khattb added on this occasion: By God! This is what mediation is in the
court of Allah and this is what the exalted status means.[ Ref :
Related by Ibn Abd-ul-Barr in al-Istb f marifat-il-ashb (3:98).].

Brother Zakir Naik ! I f we reflect on this blessed tradition
deeply, we will realize that Hazrat Umar is exerting greater stress on
the act of mediation or wasila than on the act of dua. I t was not
general dua. I t was the dua following rain-prayer. Being the caliph,
Hazrat Umar was supposed to lead the people in rain-prayer. But he
pushed Hazrat Abbs forward instead of himself leading the prayer.
During his earthly existence, The Holy Prophet himself led the prayers
and now when the Prophet himself was not physically present, Hazrat
Umar asked The Holy Prophets uncle to stand in his place and
through his mediation prayed for rain. He also prompted the people to
persuade Abbs to lead the prayer. He did it to add to the dignity of
Ahle Bait and to expedite the acceptance of the prayer. We have to
remember, Hazrat Umar did not say: O people, cry your hearts out
and make dua directly to Almighty Allah : He will send us rain. He
never said it.. He emphasized on the act of tawassul and the act of
supplication is pushed into the background. Hazrat Umar pushed
Abbas forward for his closeness to the Holy Prophet and Hazrat Abbas
made Dua to Almighty Allah mentioning his blood relation with The
Holy Prophet. Hazrat Abbas prayed: O Allah!... the people, on
account of my relation with Your Prophet , have offered me to You as a
means of seeking Your help . This demonstrates that Hazrat Abbas
actually presented to Almighty Allah the mediation or wasila of the
holy Prophet . So, Ahle-Bidahs objection that Hazrat Umar relied on
the mediation of Abbs and not on that of the Prophet because
Abbs was alive while the Prophet was dead is automatically
eliminated. The moot point here is that he relied on Abbss
mediation on account of his close link with the Prophet and is
actually depending on the Prophets mediation. Through the self-
coined differentiation between dead and alive on wasila, Ahle Bidah
tries to mislead Muslims. This differentiation neither exists in Hadeeth
nor the Hadeeth-Masters endorsed it. I f tawassul is permissible, it
applies both to dead and alive and if tawassul is shirk, it applies both
to the dead and the living because no one believes that an alive person
deserve worship and a dead person does not deserve worship. I f Ahle
Bidah Kharizis want to worship alive persons, they may do so but Ahle
Sunnat wa zamaat nither worship alive persons nor worship dead
persons. That is why the Most-Noted commentator of Sahih Bukhari
Ibn Hajar Asqaln opines:The episode involving Abbs makes it
clear that to seek intercession from the virtuous, the pious and
members of the Prophets family is a desirable act. In addition, this
event proves the high status of Abbs as well as reveals Umars
respect for him and the acknowledgement of his status. [ Ref : I bn
Hajar Asqaln, Fath-ul-br (2:497); and Zurqn also copied in his
Commentary (11:152).] Renowned Hadith-Master Imam Subk
endorses: And, similarly, this (episode) justifies the act of
intermediation through the pious creatures of Allah, and this is an act
which the Muslims have never denied. But only one of the Muslim sects
(inventors of the new faith) has (denied intermediation). [Subk,
Shif-us-siqm f ziyrat khayr-il-anm (p.128).]

The Sahabae Keram used wasila not only of The Holy Prophet
Sallallahu Alaihi Wa sallam himself, but also used tawassul of his
blessed spit, sweat and his belongings.When The Holy Prophet
spat, the Prophet's companions would take the spittle in
their hands and rub it on their faces and skin. [ Sahih
Bukhari : Volume 3, Book 50, Number 891]

Tawassul: Brother Zakir Naik ! How can tawassul be shirk or
haram? The Sahabae Keram used wasila not only of The Holy
Prophet Sallallahu Alaihi Wa sallam himself, but also used
tawassul of his blessed spit, sweat and his belongings.How
can tawassul be shirk or haram? When The Holy Prophet
performed ablution, they would struggle to take the
remaining water. [ Sahih Bukhari : Volume 3, Book 50,
Number 891] Abu Juhaifa narrated: Allah's Apostle came to
us at noon and water for ablution was brought to him. After
he had performed ablution, the remaining water was
taken by the people and they started smearing their
bodies with it (as a blessed thing). The Prophet offered
two Rakat of the Zuhr prayer and then two Rakat of the 'Asr
prayer while an 'Anza (spear-headed stick) was there (as a
Sutra) in front of him. Abu Musa said: The Prophet asked for
a tumbler containing water and washed both his hands and
face in it and then threw a mouthful of water in the tumbler
and said to both of us (Abu Musa and Bilal), "Drink from
the tumbler and pour some of its water on your faces
and chests." [ Sahih Bukhari : Volume 1, Book 4, Number
187 ]

tawassul of his blessed spit, sweat and his belongings.How
can tawassul be shirk or haram? The Companions used the
blessed cloak of The Holy Prophet (Peace be upon
him) as a source of cure for sick people even after
his death. [Sahih Muslim, Book : Al Libas Waz Zeenah
Volume : 1 Page : 859 Hadith number : 2069]

tawassul of his blessed spit, sweat and his belongings. How
can tawassul be shirk or haram? Imam Bukhari reports that The
Companions considered a single hair of The Holy
Prophet to be dearer than the whole world [ Sahih
Bukhari : Volume 1, Book 4, Number 171]] and
drew divine blessings from the Prophets hair.
Uthman bin 'Abdullah bin Mauhab said, "My people
sent me with a bowl of water to Um Salama." Isra'il
approximated three fingers ('indicating the small size
of the container in which there was some hair of
the Prophet. 'Uthman added, "If any person
suffered from evil eye or some other disease,
he would send a vessel (containing water) to Um
Salama. I looked into the container (that held the
hair of the Prophet) and saw a few red hairs in it,"
(Sahih Bukhari : Book 72, Number 784). Ibn Hajar
Asqaln says: This tradition furnishes the proof
that it is valid to draw divine blessings from the
Prophets hair and confirms the permissibility
of its acquisition.[Ibn Hajar Asqaln, Fath-ul-br
(1:274)]

Appeal No 1o to Zakir NaikTo Rectify His aqidah on
tawassul of his blessed spit, sweat and his belongings. Imam
Muslim reports that The Companions used blessings for their
children through blessed sweat of The Holy Prophet
and The Holy Prophet allowed it. [Sahih Muslim : Book
030, Number 5762]. Imam Muslim Narraed this Hadith
under the chapter named as THE FRAGRANCE OF THE
SACRED SWEAT OF ALLAH'S APOSTLE (MAY PEACE BE UPON
HIM)AND GETTING BLESSINGS FROM IT [
] References:Sahi Muslim-Imam Muslim,
Chapter: THE FRAGRANCE OF THE SACRED SWEAT OF
ALLAH'S APOSTLE (MAY PEACE BE UPON HIM)AND GETTING
BLESSINGS FROM IT, Volume:4, Page: 1815, Hadith No
#2331.

tawassul of his blessed spit, sweat and his belongings. The
Companions used to apply The Holy Prophets sweat to their
coffin! It is narrated by Thummah through Anas: That
Umm Sulaym used to spread a leather mattress for the Holy
Prophet ( ) where he enjoyed his midday nap.
Anas relates that when the Holy Prophet ( )
woke up, I collected his perspiration and his hair, put
these into a bottle and blended them with
perfume. Thummah relates that when Anas was on the
brink of dying he willed that the scent be applied to his
coffin. He relates that the scent was applied to his
coffin. [Bukhr in his as-Sahh, book of istidhn , ch.41,
5:2316#5925]

tawassul of his blessed spit, sweat, ablution-water and his
belongings. Abu Juhaifa Narrated: Allah's Apostle came out
at midday and offered a two-Rak'at Zuhr and 'Asr prayers at
Al-Batha and an 'Anza was planted in front of him (as a
Sutra). He performed ablution and the people took the
remaining water left after his ablution and rubbed
their bodies with it. [ Sahih Bukhari : Volume 1, Book 9,
Number 480] Narrated As-Sa'ib bin Yazid: My aunt took me
to the Prophet and said, "O Allah's Apostle! This son of my
sister has got a disease in his legs." So he passed his hands
on my head and prayed for Allah's blessings for me; then he
performed ablution and I drank from the remaining
water. I stood behind him and saw the seal of Prophethood
between his shoulders, and it was like the "Zir-al-Hijla"
(Volume 1, Book 4, Number 189: Sahih Bukhari )

tawassul of his blessed spit, sweat and his belongings. Abu
Hazim Narrated: Sahl bin Sa'd said that a woman brought a
Burda (sheet) to the Prophet. Sahl asked the people, "Do
you know what is a Burda?" The people replied, "It is a
'Shamla', a sheet with a fringe." That woman said, "O Allah's
Apostle! I have brought it so that you may wear it." So the
Prophet took it because he was in need of it and wore it. A
man among his companions, seeing him wearing it, said, "O
Allah's Apostle! Please give it to me to wear." The Prophet
said, "Yes." (and gave him that sheet). When the Prophet
left, the man was blamed by his companions who said, "It
was not nice on your part to ask the Prophet for it while you
know that he took it because he was in need of it, and you
also know that he (the Prophet) never turns down anybody's
request that he might be asked for." That man said, "I just
wanted to have its blessings as the Prophet had put it
on, so l hoped that I might be shrouded in it." [ Sahih
Bukhari : Volume 8, Book 73, Number 62]

tawassul of his blessed spit, sweat and his belongings. How
can tawassul be shirk or haram? When Als mother, Ftimah
bint Asad died, her funeral rites were meticulously observed.
After the bath, when it was time to dress her up in a
shirt, the Prophet ( ) handed his own
shirt to the women and commanded them to dress her
up in that shirt and then wrap the coffin round it. [Ibn
Hajar Asqaln in al-Isbah f tamyz-is-sahbah--- 4:380].
When the Prophets daughter, Zaynab or Umm Kalthm
died, he blessed her with his own trouser-sash to wrap
the coffin. [Bukhr narrated it in his as-Sahh, book of
janiz ch.8, 17 (1:422-3,425#1195,1204)]

tawassul of his blessed spit, sweat and his belongings. Anas bin
Mlik has reported: That he had a short stick given to him
by the Holy Prophet ( ). When he died, it
(the stick) was buried with him, between his shirt and
the side of his body. [Ibn Kathr in al-Bidyah wan-
nihyah (4:368)]

haram? Ibn Adee Narated and many other have quoted
this " Imam Bukhari Completed his Book by sitting near the
Blessed Grave of Prophet( )"[Muqadama
Fathul Bari By Imam Hajr Asqalani page # 656]" . Was Imam
Bukhari Qabar-Puzari?

Imam Bukhari throught out his life, Used to keep the blessed hair
of Prophet( ) in his clothes" [Muqadama Fathul Bari
By Imam Hajr Asqalani page 645]

The Holy Prophet Sallallahu Alaihi Wa Sallam himself taught tawassul to
his companions. It was narrated from 'Uthman bin Hunaif that a blind
man came to the Prophet (Peace be upon him) and said: "Pray to Allah
to heal me." He said: "If you wish to store your reward for the Hereafter,
that is better, or if you wish, I will supplicate for you." He said:
"Supplicate." So he told him to perform ablution and do it well, to pray
two Rak'ah, and to say this supplication: "Allahumma lnni as'aluka wa
atawajjahu ilaika bimuhammadin nabiyyir-rahma. Ya Muhammadu inni
qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma
fashaffihu fiya i.e., O Allah, I ask of You and I turn my face towards You
by virtue of the intercession of Muhammad the Prophet of mercy. O
Muhammad, I have turned to my Lord by virtue of your intercession
concerning this need of mine so that it may be met. O Allah, accept his
intercession concerning me. * Ref : (a) Ibn Majah, Sunan, book of
Iqamat al-salat wa al-sunnat i.e., establishing prayer and its sunnahs,
Page 197, Hadith No#1385. He says, Translation: Imam Abu Ishaaq
(rah) said: This hadith is "SAHIH" (b) Imam Bukhari, Tareekh Ul Kabeer
Volume : 6 page : 209 Biography number : 2192 (c) Imam Tirmidh, al-
Jami-us-sahh, book of daawat (supplications) ch.119 (5:569#3578)
where he declared it"HASAN SAHIH GHARIB". (d) Nasa'i, Amal-ul-yawm
wal-laylah (p.417#658-659) (e) Ahmad bin Hambal, Musnad (4:138
#17246-17247) (f) Hkim, al-Mustadrak (1:313,519) where he declared
it "SAHIH" (g) Ibn e Khuzimah, Book: Sahi Ibn e Khuzimah Chapter : Salat
At Targheeb Wat Tarheeb (527) Volume : 2 Page : 225 Hadith number :
1219 (h) Imam Bayhaqi, Book : Dalail An Nubuwwah Volume : 6 Page :
166-167 (i) Imam Nawaw, al-Adhkr (p.83) (j) Ibn Kathr, al-Bidyah
wan-nihyah (4:558). Ibn Majah, Imam Nasa'I, Imam Baihaqi, Imam
Mundhiri ("al-Targhib wa al-tahrib"), Haythami in "Majma' al zawa'id
wa manba' al-fawa'id" and Tabarani in "al-Mu'jam al-kabir" all
Muhaddeesin termed this hadeeth SAHIH. ]

Brother Zakir Naik ! Imam Tirmidh narrated this hadeeth in
al-Jami-us-sahh in book of daawat (supplications)
ch.119 (5:569#3578) and thus endorses the aqidah that
tawassul of The Holy Prophet in Dua is commendable act.
Imam Mundhiri narrated this hadeeth in his Book Targheeb
Wat Tarheeb under Chapter Salat Al Hajah and thus
briefs his aqidah about the usefulness of tawassul. None
of the Muhaddisin said that this act of tawassul is not
valid after the death of The Holy Prophet. Only Ahle
Bidah cherishes such abominable aqidah. Their self
cooked up taweel has no connection with hadeeth and
Hadeeth-Masters. Even Qadhi Shawkani, the leading
authority for Salafis, he while authenticating
Tawassul, categorically says: I (Qadhi Shawkani) say
that to seek Intercession with Allah through Prophets and
Righteous (is proven) as is narrated by Tirmidhi who
called it Hassan Sahih Gharib, also narrated by Nasaii,
Ibn Majah, Ibn Khuzayma in his Sahih Hakim who said:
It is Sahih on the criteria of Bukhari and Muslim, the
Hadith of Uthman bin HUNAIF (ra) that a blind man came
to the Prophet (Allah bless him & give him peace) and
said: I've been afflicted in my eyesight, so pray to Allah
for me". The Prophet (Allah bless him & give him peace)
said: Go perform ablution (Wudu), perform two rak'at
Salat and then say: O Allah!I ask you and turn to
you through my Prophet Muhammad. This hadith is
mentioned in the book (with chapter) of Salaat al Hajah.
And regarding Tawassul through righteous people, It is
proven from Sahih (Bukhari) that Sahaba used to seek
rain through Abbas (ra) the uncle of Prophet (Peace be
upon him). Umar (ra) said: O Allah we turn to you
through the means of Prophet's uncle [Tuhfa tul
Dhakireen, Page No. 48]. He also said: And in this
hadith is the Proof on permissibility of seeking
intercession to Allah through Prophet (Peace be upon
him) but with the belief that Allah Subhanahu wa Tala is
the one who grants or takes , whatever he wills happens
and whatever he does not will cannot happen. [Tuhfa tul
Dhakireen, Page No. 138] . Alhamdulillah ! This is the
aqidah of Ahle Sunnat wa zamaat too.

Sahaba took the waseela of Prophet (Peace be upon him) even after his
passing away ! In a "SAHIH" hadith, Imam Tabrani has narrated an
incident that a person repeatedly visited Uthman bin Affan (ra)
concerning something he needed but Uthman paid no attention to him.
The man went to Uthman bin Hunaif (ra) and complained to him about
the matter- [Point To Be Noted: This incident was after the death of the
Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin
Hunaif said : Go to the place of Wudu, then come to the Masjid,
perform two Rak'ats and then say : O Allah!, I ask you and turn to you
through our Prophet Muhammad, the Prophet of Mercy. O
Muhammad! I turn through you to my lord, that He fulfil my need and
mention your need. Then come so that I can go with you [to the caliph
Uthman] So the man left and did as he had been told, then went to the
door of Uthman ibn Affan (Allah be pleased with him), and the doorman
came, took him by the hand, brought him to Uthman ibn Affan, and
seated him next to him on a cushion. 'Uthman asked, "What do you
need?" and the man mentioned what he wanted, and Uthman
accomplished it for him ... [References: (a) Imam al-
Mundhiri (rah) brought this under "SALAT AL HAJAH"
and said: Imam Tabarani after narrating it said "THIS
HADITH IS SAHIH" [At-Targheeb wa Tarheeb, Page No.
129 in the chapter of Salaat al Hajah (b) Imam Tabrani
Book : Ma'jam As Sagheer Volume : 1 Page : 306-307
Hadith number : 508 . Imam Tabrani, after narrating the
hadith usually doesn't say anything but in this case he specifically
says it is SAHIH" (c) Imam Tabrani Book : Ma'jam Al
Kabeer Volume : 9 page : 17-19 Hadith number : 8311
(d) Imam al-Haythami (rah) brought this under "SALAT
AL HAJAH" also accepted the authentication of Imam
Tabrani in his Majma az Zawaid Volume No. 2, Hadith #
3668 (e) Imam Bayhaqi Book : Dalail An nubuwwah
Volume : 6 Page : 167-168 (f) Imam Muhammad bin Yusuf al-
Salihi has set a whole chapter on this issue: Chapter 5: Regarding
Tawassul through the Prophet (Peace be upon him) "AFTER HI S
DEATH". It is narrated by At-Tabrani and al-Bayhaqi "WI TH
CONTI NEOUS CHAI N ( ) HAVI NG THI QA
NARRATORS" the hadith of Uthman bin Hunaif (ra) that a man came
to Uthman bin Affan (ra) regarding his Hajah .. until the end of same
hadith [Muhammad bin Yusuf al-Salihi in Sabl al Hadi, Volume No.12,
Page No. 407]

Brother Zakir Naik ! This is an explicit, unequivocal
text from a Sahaba proving the legal validity of tawassul through
the pious persons, even after their passing away. Even Imam Ibn
Taimiya, The Grand Shaykh of Salafis admits that the above
hadeeth is SAHIH. Hafidhh Ibn Taymyya writes: A person came to Uthman
Ghani RadhiAllahu 'anhu with regards to seeking some assistance, but he was unable
to attract the attention of the Khalifah on every attempt. The same person met Uthman
bin Haneef, RadhiAllahu 'anhu, and told him his problem. Uthman bin Haneef gave
him some advice which was: 'Perform Wudhu, pray two rak'at Nawaafil and then
supplicate in this way: " Ya Allah, I ask You through the Waseela of Your Messenger
Muhammad [May Allah bless Him and grant Him peace]The person again went to
Uthman bin Affan RadhiAllahu 'anhu who helped him with his work and also said 'If
you ever need my help in future, I will help you (with regards to work). [Qa'ida al
Jaleela fit Tawassul wal Waseela, Hafidhh Ibn Taymiyah page 96]
Hafidhh Ibn Taymyya After writes that, 'Maqdasi states that this
narration isSahih and Hakim declares that it fulfils the conditions of
Bukhari [Qa'ida al Jaleela fit Tawassul wal WaseelaHafidhh
Ibn Taymiyah page 98 ].

Tawassul: Brother Zakir Naik ! How can tawassul be shirk or haram? Malik
ad-Dar i.e. treasurer of Umar (RA) relates: The people were
gripped by famine during the tenure of Umar (Ibn-ul-Khattab).
Then a man walked up to the grave of Prophet and said: O
Messenger of Allah! ask for rain from Allah for your Ummah who
is in dire straits. Then he saw the Prophet (SAW) in dream. The
Prophet (SAW) said to him, Go over to Umar, give him my
regards and tell him that the rain will come to you. And tell Umar
that he should be on his toes, he should be on his toes (he should
remain alert). He went over to see Umar and passed on to him
the tidings. On hearing this, Umar broke into a spurt of crying. He
said, O Allah, I exert myself to the full until I am completely
exhausted. [ Ref : (a) Al-Musannaf Ibn Abi Shaybah Volume 011,
Page No. 118, Hadith Number 32538. (b)Ibn-e-Abdul Bar in Al-
Isteaab (Vol.3, Page1149) (c) Al-Bahaqi in Dalail-un-Nabuwa
(Vol.8,Page 47) (d)As-Subaqi in Shifa-as-Saqam (Vol.1,Page 130) ( e)
Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1,Page 373) (f) Al-
Hindi in Kanz-ul-Ammal (Vol.8,Page 431) Ibn-e-Kathir (by declaring its
isnad as Sahih) in Al-Badaya-wan-Nahaya(Vol.5,Page 168) (g)Imam Al-
Asqalani (by declaring its isnad as Sahih) in Al-Asabah(Vol.3, Page 484)]

Hadeeth-Rejector Nasir ud-din Albani tried to deceive
Muslims by propagating that "Malik ad-Dar and Abu Salih as-
Samaan" present in the chain of this hadith are unknown
narrators who do not exist. So let's see the reality in light of
Authentic Islamic literature. (a)Imam Ibn Sa'ad said: Malik ad-
Dar was a slave freed by Umar bin al-Khattab. He reported
traditions from Abu Bakr as-Siddiq and Umar, and Abu Salih
Samman reported traditions from him. He was "WELL KNOWN
(MAROOF)"Reference: Ibn Sad, at-Tabaqat-ul-kubra Volume
006, Page No. 12, Narrator Number. 1423 (B) Ibn Hibban
has attested to the trustworthiness and credibility of Malik ad-
Dar : Imam Ibn Hibban Said: Malik bin Iyad ad-Dar He has taken
traditions from Umar Faroq, and Abu Saleh al-Samman, and He
was a slave freed by Umar bin al-Khattab. [Reference: Kitab
uth-Thiqat Volume 005, Page No. 384](C) Imam Dhahabi said
about Malik ad-Dar, He (Malik ad-Dar) was a slave freed by Umar
bin al-Khattab, He has taken traditions from Abu Bakar as-Siddiq.
[Tajrid Asma' al-Sahabah, by Imam Dhahabi, Volume 002, Page
No. 44] (D)Ibn Hajar Asqalani provides The biographical sketch
thus : Malik bin Iyad, a slave freed by Umar, was known
as Malik ad-Dar. He had seen the Holy Prophet (Peace Be Uopn
Him) and heard traditions from Abu Bakr. He has taken traditions
from Abu Bakr as-Siddiq Umar Faruq , Muadh and Abu
Ubaydah, and Abu Samman and the two sons of this (Malik ad-
Dar) Awn and Abdullah have taken traditions from him. And
Imam Bukhari in at-Tarikh-ul-kabir, (7:304-5), through reference
to Abu Salih, has acknowledged a tradition from him that Umar is
reported to have said during the period of famine: I do not shirk
responsibility but I may be made more humble. Ibn Abu
Khaythamah has reproduced a long tradition along with these
words (which we are discussing), ... and I have copied a tradition
narrated by Abd-ur-Rahman bin Said bin Yarbu Makhzumi with
reference to Malik ad-Dar, in Fawaid Dawud bin Umar and ad-
Dabi compiled by Baghawi. He said that one day Umar called me.
He had a gold wallet in his hand, which had four hundred dinars
in it. He commanded me to take it to Abu Ubaydah, and then he
narrated the remaining part of the happening. Ibn Sad has
placed Malik ad-Dar in the first group of Successors among the
natives of Medina and has averred that he has taken traditions
from Abu Bakr as-Siddiq and Umar, and he was known. Abu
Ubaydah has asserted that Umar had appointed him the
guardian of his family. When Uthman was elevated to the office
of the caliph, he appointed him as the minister of finance, and
that is how he came to be known as Malik ad-Dar (the master of
the house). [al-Isabah fi tamyiz-is-sahabah - Ibn Hajr, Volume
006, Page No. 164, #8350]

Brother Zakir Naik ! , Imam ibn Hajar and Imam ibn Kathir
explicitly declared its Isnad to be Sahih. Ibn Kathir in Jami al-Masanid
(1/223) - Musnad Umar - declared it as: "Isnaduhu Jayyid Qawi: ITS
CHAIN OF TRANSMISSION IS GOOD AND STRONG!"Here are those who
called above hadith sound . Ibn Taymiyyah has endorsed its
authenticity in his book Iqtid-us-sirt-il-mustaqm mukhlifat ashb-il-
jahm (p.373). Ibn Kathr has confirmed the soundness of its
transmission in al-Bidyah wan-nihyah (5:167). Ibn Ab Khaythamah
narrated it with the same chain of transmission as quoted by Ibn Hajar
Asqaln in al-Isbah f tamyz-is-sahbah (3:484). Imam Ibn e Hajar
(rah) writes in Fath-ul-br (2:495-6): Ibn Ab Shaybah transmitted it
with a sound chain of transmission and Sayf bin Umar Tamm has
recorded it in al-Futh-ul-kabr that the dreamer was a Companion
known as Bill bin Hrith Muzan. Qastalln has remarked in al-
Mawhib-ul-laduniyyah (4:276) that Ibn Ab Shaybah has narrated it
with a sound chain of transmission . Zurqn has supported Qastalln
in his Commentary (11:150-1) and called its chain sound.

Brother Zakir Naik ! Your favourite Hadeeth-Master Imam
Ibn Hajr al Asqalani authenticates this hadeeth in "Fath ul
Bari" saying:

Ibn Abu Shaybah transmitted it with a "SOUND CHAIN OF
TRANSMISSION" the narration from Abi Salih as Samaan from
Malik al Dar the treasurer of Umar (ra) that : The people were
gripped by famine during the tenure of 'Umar (Ibn al-
Khattab). Then a man walked up to the Prophet's grave and
said, "O Messenger of Allah, please ask for rain from Allah for
your Ummah who is in dire straits." Then he saw the Prophet
(SAW) in dream till the end of hadith. Sayf narrates in his
Fatuh, the one seen in dream was Bilal bin Harith al Mazni who
was one of the sahaba. [Fath ul Bari : Volume No.2, Page No.
495]. The upshot is that the recommendedness of tawassul to Allah Most
High - through the living or the dead - is the position of all Muhaddith.

once Marwn saw Ab Ayyb al-Ansr lying down over the Prophet s
grave and asked him what he was doing. Ab Ayyb al-Ansr gave a
faith-freshening reply. The tradition is recorded below:

It is attributed to Dwd bin Ab Slih. He says: one day Marwn
came and he saw that a man was lying down with his mouth turned close
to the Prophet s grave.Then he (Marwn) said to him, Do you know
what are you doing? When he moved towards him, he saw that it was
Ab Ayyb al-Ansr. (In reply) he said, Yes, (I know) I have come to
the Messenger of Allh and not to a stone. I have heard it from the
Messenger of God not to cry over religion when its guardian is
competent. Yes, shed tears over religion when its guardian is
incompetent.[Ref : Related by Ahmad bin Hambal with a sound chain
of t ransmi ssion in his Musnad (5:422); Hkim, al-Mustadrak (4:515);
Tabarn, al -Mujam-ul -kabr (4:158# 3999), al -Mujam-ul -awsat
(1:199-200#286; 10:169# 9362); Subk,Shi f-us-siqm f zi yrat
khayr-il -anm (p.113); Haytham,Majma-uz-zawi d (5:245); Al al
-Hind in Kanz-ul - umml (6:88#14967.]

Brother Zakir Naik ! Imam Hakim declared
it "Sahih" while Imam Dhahabi "AGREED" with him
[Al-Mustadrak 4:520, Hadith # 8571]. Ahle Bidah
Hadeeth-Rejectors says in the above Chain Dawud Bin
Abu Salih is unknown. Let us see what Sheikul Islam
Imam Hajar Asqalani r.a has said :
meaning : Dawud bin Ab salih
Al Hijazi is MAQBOOL (ACCEPTED) [ Ref : Ibn Hajar
Asqalani, Taqrib ut Tahdhib volume 1, Page 306, Narrator
no: 1802 [Online version: 1792]

haram? The Prophet said: "When Adam committed his mistake he
said: O my Lord, I am asking you to forgive me for the sake of
Muhammad. Allah said: O Adam, and how do you know about
Muhammad whom I have not yet created? Adam replied, O my
Lord, after You created me with your hand and breathed into me
of Your Spirit, I raised my head and saw written on the heights of
the Throne: "LA ILAHA ILLALLAH MUHAMMADUR
RASULULLAH" I understood that You would not place next to
Your Name but the Most Beloved One of Your creation. Allah
said: O Adam, I have forgiven you, and were it not for
Muhammad I would not have created you." [ Ref: Al-Hakim
narrated it in al-Mustadrak al Sahihayn ,Volume No. 2, Page No.
651, Hadith No. 4228. Imam al Hakim after narrating it said this
hadith has SAHIH CHAIN. Sheikh ul Islam, Imam Taqi-ud as-
Subki (rah) confirmed Imam al-Hakim's authentication in his
magnificent book Shifa' us-siqam fee ziyarat=al khayr al-
anam Page No. 134-135. The magnificent Imam of Seerah and
Hadith, Imam al-Qadhi Iyaadh (rah) narrated it under Chapter No.
3 of his Ash-Shifa in which he said: This Chapter is about
SAHIH AND FAMOUS narrations. Imam Ibn Jawzi, who was
one of the most strict scholars in Jirah wa Tadil, he also
considers it sound (sahih) as he cites it in the first chapter of
al-Wafa bi ahwal al-mustafa, in the introduction of which he
says: "(In this book) I do not mix the sound hadith with the
false,"]

2nd Sahih Chain of Hadith : This Hadith Of Prophet Adam's (peace
be Upon him) is Mention By Imam Hakim in his al-Mustadrak Two
Times One is Weak Because of ibn Aslam But he Also Narrated
Same With Diiferent Chain Which is Authentic. Shaykhul Islam of
Salafis Ibn Taymiyya tried to dent this hadeeth but
elsewhere quotes it and the version through Maysara and
says: "These two are like the elucidation (tafsir) of the
authentic ahadith
( . )
(Fatawa 2:150). Shaykhul Islam Ibn Àlawi al-Maliki
said: "This indicates that Ibn Taymiyya found the hadith
sound enough to be considered a witness for other
narrations (salih li al-istishhad wa al-i`tibar),
because the forged (al-mawdu`) and the false (al-
batil) are not taken as witness by the people of
hadith"; al-Maliki also quotes imam Dhahabi's
unrestrained endorsement of the ahadith in
Bayhaqi's Dala'il al-nubuwwa with his words: "You
must take what is in it (the Dala'il), for it consists
entirely of guidance and light." (Mafahim yajib an
tusahhah p. 47).

Jews used to pray through the tawassul of The Holy Prophet Before his
birth to gain victory in battles. Al Quran says: "And when there
comes to them a Book from God, confirming what is with
them,- although from of old they had prayed for
victory against those without Faith,- when there
comes to them that which they (should) have recognised,
they refuse to believe in it but the curse of God is on
those without Faith."(2:89) . Imam Qurtub related the
tradition through Ibn Abbs: he Jews of Khaybar were
often at war with the Ghatafn (tribe). When they
confronted each other (in battle) the Jews were defeated.
They attacked again, offering this prayer, (O Lord,) we
beg You through the mediation of the Unlettered Prophet
( ) about whom You have promised us that
you will send him to us at the end of time. Please help us
against them. Ibn Abbs adds: whenever they faced the
enemy, they offered this prayer and defeated the
Ghatafn (tribe). But when the Prophet ( )
was sent, they denied (him). So Allah the Exalted
revealed the verse: And before that they themselves
had (prayed) for victory (through the mediation of the
last Prophet Muhammad ( ) and the Book
revealed to him) over the disbelievers, that is, through
your mediation, O Muhammad. [ Qurtub, al-Jmi li-
ahkm-il-Qurn, 2:27. Imam Ibn Kathr says: The
Jews used to pray for victory over the Arab polytheists
through the mediation of Muhammad( )
[Ibn Kathr, Tafsr-ul-Qurn al-azm ,1:124]. Imam
Suyt narrates two traditions on the authority of Ibn
Abbs in this context as follows:The Jews of Ban
Qurayzah and Ban Nadr used to pray for victory over
the disbelievers and the infidels before the Prophethood
of Muhammad. They said: O Allah, bless us with victory
through the mediation of the Unlettered Prophet, and
they were blessed with victory. The Jews of Medina,
before the arrival of the Holy Prophet ( ), in
their war against the (tribes of) Arab disbelievers Asad,
Ghatafn, Juhaynah and Udhrah prayed for victory
over them and sought help by invoking the name of
Allahs Messenger. They said: O Allah, our Lord, grant us
victory over them through the name of Your Prophet and
through Your Book to be revealed to him whose
Prophethood You have promised us at the end of time.
[Suyt, ad-Durr-ul-manthr, 1:88] Similar traditions are
narrated by:

1. Abdullh bin Muslim bin Qutaybah, Tafsir gharb-il-
Qur'n (p.58).
2. Ibn Jarr Tabar, Jmi-ul-bayn f tafsr-il-Qurn
(1:325).
3. Baghaw, Malim-ut-tanzl (1:93).
4. Ab al-Fadl al-Mbad, Kashf-ul-asrr wa uddat-ul-
abrr (1:272).
5. Ibn-ul-Jawz, Zd-ul-masr f ilm-it-tafsr (1:114).
6. Mujhid bin Jubayr, Tafsr (1:83).
7. Baydw, Tafsr (1:122).
8. Nasaf, al-Madrik (1:61).
9. Khzin, Lubb-ut-tawl f man at-tanzl (1:65).
10. Muhammad bin Ysuf Ab Hayyn Andalus, Tafsr-ul-
bahr-il-muht (1:303).
11. Ibrhm bin Umar Biq, Nazm-ud-darar f tansub-
il-yt was-suwar (2:36-7).
12. Muhammad bin Abd-ur-Rahmn Hasan Husayn,
Jmi-ul-bayn f tafsr-il-Qurn (1:23).
13. Ab Sad Amd, Irshd-ul-aql-is-salm il mazy
al-Qurn al-karm (1:128).
14. Isml Haqq, Tafsr rh-ul-bayn (1:179).
15. Sulayman bin Umar, al-Futht-ul-lihiyyah (1:77-
8).
16. Shawkn, Fath-ul-qadr (1:112).
17. Muhammad Rashd Rad, Tafsr-ul-manr (1:381).
18. Ibn Juzayy, Kitb-ul-tashl li-ulm-it-tanzl (1:53).
19. Khatb Shurbn, as-Sirj-ul-munr (1:76).
20. Wahbah Zuhayl, at-Tafsr-ul-munr (1:219-20).
21. Tantw Jawhar, al-Jawhir f tafsr-il-Qurn al-karm
(1:96).

Anas Ibn Malik Ibn Al-Nadr (radiallahu anhu) reported that when
Fatimah the daughter of Assad died, who took care of the
Messenger of Allah during the years he spent at his Uncle's home,
and she was the mother of Ali bin Abi Talib, he entered her home
and sat close to her head and said: May Allah have mercy on you
O mother after my mother, and he praised her, and offered his
garment to cover her body with it in the grave and ordered to dig
a tomb for her. He also dug the tomb and took out the soil by his
own hands and then laid down in it and then said: Allah who
gives life and takes it and He lives and dies not. Forgive my
mother Fatimah the daughter of Asad and grant her ease at her
entryway through the right of Your Prophet and the Prophets
before me for You are the most compassionate.[ Tabarani in
Mu'jam Al-Kabir (24:351), Tabarani in Mu'jam Al-Ausat Vol 1
Hadith 189, Abu Nuaym in his Hilya (1985 ed. 3:121) ]

Brother Zakir Naik ! This narration is classified as
authentic according to the standards of Imaam ibn Hibbaan
and Haakim. [Raf'ul Manaarah pg.147; Maqaalaatul Kawthari]
Haafiz Ibn Hajar Al-Haytami [RA] (states) that its chain of
narrators is good [Refer to his footnotes on Al-Manaasik of
Imaam Nawawi [RA] pg.500] al-Hafiz Ibn Hajar al-Haytami
[rah] is also reported to have said that this narration has a
Jayyid Sanad (a good chain of transmission) in his al-
Jawhar al-Munazzam. Imam al-Samhudi in his Khulasatul Wafa
bi-Akhbar Dar al-Mustafa has apparently mentioned that this
hadith has a Jayyid Sanad.Abu Nuaym chains contain
Rawh ibn Salh al-Hkim asserted was trustworthy and highly
dependable (thiqa mamun) as mentioned by Ibn Hajar in Lisn
al-Mzn (2:465 #1876), Ibn Hibbn included him in al-Thiqt
(8:244), and al-Fasaw considered him trustworthy (cf. Mamdoh,
Raf [p. 148]). Al-Haytham (9:257) said: Al-Tabarn
narrated it in al-Kabr and al-Awsat and its chain contains Rawh
ibn Salh whom Ibn Hibbn and al-Hkim declared
trustworthy although there is some weakness in him, and the
rest of its sub-narrators are the men of sound hadth.
Mamdoh (p. 149-150) noted that although Albn in his Silsila
Dafa (1:32-33) claims it is a case of explicated discreditation
(jarh mufassar) yet he himself declares identically-formulated
discreditation cases as unexplicated and therefore unacceptable
in two different contexts! Ibn Alaw adds that the hadth is
also narrated from Ibn Abbs by Ibn Abd al-Barr
without specifying where and from Jbir by Ibn Ab
Shayba, but without the du. This hadeethIt provides
textual evidence whereby there is no difference between the
living and the dead in the context of using a means (tawassul),
and this is explicit tawassul through the Prophets, while the
hadth of the Prophet from Abu Sad al-Khudr O Allh, I ask You
by the right of [the promise made to] those who ask You (bihaqqi
al-silna alayk)* constitutes tawassul through the generality of
Muslims, both the living and the dead.

Hazrat Umar had keen desire to be buried in the vicinity of the
Prophets grave to receive divine blessings through the mediation of the
Holy Prophet : Husayn bin Abd-ur-Rahmn from Amr bin Maymn al-
Awd has narrated: He said:I saw Umar bin al-Khattb, he said: O
Abdullh bin Umar! Go over to the Mother of the Believers, ishah,
and give her my regards and then ask her if I am permitted to be buried
beside my companions. ishah replied: I had this spot marked for
myself and today I prefer Umar to myself. When he came back, Umar
asked him: what news have you brought? He replied: O leader of the
believers! She has given you the permission. At this Umar said: today
nothing matters to me more than this resting place. When I pass away,
take me to (this place), give my regards and request that Umar bin al-
Khattb seeks permission. If I am given the permission, then bury me
there, otherwise bury me in an ordinary graveyard for the Muslims. [
Ref : Bukhr , as-Sahh, b. of janiz , ch.94 ; 1:469#1328, b. of fadil-
us-sahbah, ch.8 ; 3:1355#3497]

This keen desire expressed by both Hazrat Umar and Hazrat
ishah to get buried beside the blessed grave of The Prophet signifies
that they wanted to receive divine blessings through the tawassul of
the Holy Prophet by being buried close to him.

Many Hadiths illustrate that Allah Subhanahu Tala alleviates
punishment from all by means of others. The Prophet (may Allah
bless him and give him peace) said Were it not for the sake
of certain servants of Allah whom He makes bow to
Him, and certain infants whom He makes suckle, and
certain cattle whom He makes graze, He would unleash
His punishment upon you all, and would destroy you
utterly. [Tabrani , al-Mujam al-Kabeer, and Bayhaqi al-
Sunan]. Imam Bukhari related from Saad ibn Abi Waqqas that
the Prophet (may Allah bless him and give him peace) said are
you given victory and sustenance except by means of
those of you who are weak?. Tirmidhi related from Hazrat
Anas that There were two brothers at the time of the Prophet
(may Allah bless him and give him peace), of whom one would
come to the Prophet (may Allah bless him and give him peace) to
seek knowledge, and the other would work to provide for them
both. The worker felt that the situation to be unfair and
complained about his brother to the Prophet (may Allah bless
him and give him peace), who replied: it may be that you are
provided with sustenance by means of him. Al-Hakim declared
this Hadith to be Sahih. It is related Related by Tabrani and Abu
Naeem and alQadai with a good (hasan) chain that Abdullah
ibn Umar narrated that the Prophet (Peace Be Upon Him) said:
Verily, Allah has men whom he created for the needs of
the people, who rush to them in times of crisis. They are
those who are safe from the punishment of Allah the
Exalted. Ibn Umar (may Allah be pleased with them both)
narrated that the Prophet (may Allah bless him and give him
peace) said: Verily Allah, by the means of a pious
Muslim, protects one hundred of his neighbours from
hardship and strife. Ibn Umar then recited the Ayah And
had Allah not repelled some people by means of others,
the earth would have been corrupted (Surat al-Baqarah,
251). [Related by Tabrani] . A Hadith is related from
Thawban which states There will remain among you seven
men by whom you will be given victory, rain and
sustenance until the Affair of Allah arrives (the Day of
Judgement).Ubada ibn al-Samit narrated that the Prophet
(may Allah bless him and give him peace) said The Adbal of
my community are thirty, by means of them you are all
provided with sustenance, rain and victory. Ubada said I
hope al-Hasan to be one of them .These four preceding Hadiths
were mentioned by al-Hafidh ibn Katheer in his Tafseer of the
above Quranic Ayah And had Allah not repelled some people
and they are appropriate to be used as proofs, indeed by their
body the content becomes Sahih (rigorously authenticated). On
the Day of Resurrection, the Day of Tawheed, the Day of Iman, the Day in
which the Throne will appear, the benefit of the greatest intermediary will
come to light: that of the possessor of the Praiseworthy Station (al-
Maqam al-Mahmoud), he whose intercession is never rejected, and whose
surety is never dispelled by He who promised never to disappoint him, or
debase him, or dismay him, or grieve him on account of his community,
when all of creation seek him out and plead for his intercession, and he
stands before his Lord and does not return except with the height of
nobility and honour revealed to us by the words of Allah to him: O
Muhammad! Raise your head, and intercede, your intercession will be
met; and ask, you shall be given! [ Ref: Mafaheem Yajib an Tusahhah by
Sheikh Sayyid Muhammad ibn al-Alawi al-Maliki al-Hassani, Translated
by Khalid Williams]

You say,
[ THIS LIE & DECEPTION ABOUT IMAM HAJAR WILL BE
EXPOSED IN YAZEED ISSUE INSHAALLAH], , then how can I call
tawassul shirk or haram when Great Imam Zayn-ul-bidn ibn
usasainn, the great-grandson of The Holy Prophet himself
supplicates to the Holy Prophet for help and intercession in these words ?
Imam Zayn-ul-bidn ibn usasainn, the great-grandson of The
Holy Prophet himself says :

O mercy of the worlds! You are the
intercessor for the sinners.
On account of your infinite generosity,
mercy and magnanimity, intercede for us on
the Day of Judgement.
O the Mercy of the worlds! come to the help of Zainul Abidin,
He is in the clutches of the tyrrants in the crowds of the people.

( Ref: Qasidae Zainul Abidin, Sirr al-
Shahadatayn Page 72)

You say,
[ THIS LIE & DECEPTION ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED
ISSUE INSHAALLAH], , then how can I call tawassul shirk or haram when Imam
Azam Abu Hanifa (ra) supplicates to The Holy Prophet for help and
intercession in these words ?

O my malik ! In my need thou art my Shafie
I am the beggar only of your abundance amidst all the creatures
O most honoured and merciful of Jeen and Humankind
Kindly give me a bit from your enormous treasury of niyamah
Which Allah has gifted you
Allah has satisfied thee; I implore you to satisfy me
I have turned to thee for your favour and mercy
In the creature-World there is none except you to stand by me.
( Ref: Abu Hanifa, Qasidae Numan)

The Imam Azam Abu Hanifa Numan ibn Thabit also writes in his
famous Qasida-i Maymuna-i Mubaraka also known as Durru Maknun
about Prophet (Saleh ala waalih wasalam that
,
"You [Muhammad saw] are the one, with Adam made Tawassul
and even he was your father, he was rescued"

When the Halil made Dua to you, the fire became cool
against your bright Noor the fire was calmed."
,
"Prophet Ayyub[aleh islam] made Dua to you, when he was sick
All his sickness was deleted, when he made Dua to you!"
"So is Musa making all the time Tawassul with you
on the day of judgement he will search help by you!" (Bayt 9-13)

"Make Shafaat for this poor ya Rasulullah Madat!
I did came to your door, begging for richness by you!" (Bayt 49)

You say,
[ THIS LIE & DECEPTION ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED
ISSUE INSHAALLAH], then how can I call tawassul shirk or haram when Imam Malik
urged Abbaside Khalifa to seek the tawassal of The Holy Prophet ?Once
caliph Ab Jafar Mansr visited Medina and he asked Imam
Mlik: While supplicating, should I turn my face to the prayer
niche [and turn my back to the Holy Prophet )or should I turn
my face to the Holy Prophet (and turn my back to the prayer
niche)? On this interrogation, Imam Mlik replied: (O caliph!)
Why do you turn your face from the Holy Prophet , as he is the
source of mediation for you anfor your ancestor Adam on the
Day of Judgement? Rather you should (pray and supplicate by)
turning towards the Prophet and seek his intercession so that
he intercedes for you before Allah on the Day of Judgement.
Allah has declared: (O beloved!) And if they had come to you,
when they had wronged their souls, and asked forgiveness of
Allah, and the Messenger also had asked forgiveness for them,
they (on the basis of this means and intercession) would have
surely found Allah the Granter of repentance, exteremely
Merciful ( Al Quran 4: 64) This incident has been narrated by
Qd Iyd in his ash-Shif (2:596) with a sound chain of
transmission. Besides, it has been related by a number of other
traditionists of impeccable credibility. Subk in Shif-ussiqm f
ziyrat khayr-il-anm, Samhd in Khulsat-ulwaf, Qastalln in
al-Mawhib-ul-laduniyyah, Ibn Jamah in Hidyat-us-slik and
Ibn Hajar Haytham in al-Jawharul- munazzam..

You say,
[ THIS LIE &
DECEPTION ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED ISSUE
INSHAALLAH], then how can I call tawassul shirk or haram when Imam
Ahmad ibn Hanbal advocated making tawassal through
Rasulullah ? Al-Mardawi said: The correct position of
the [Hanbali] madhhab is that it is permissible in
ones dua to use as ones means of 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 (SWT). (Al-Insaf 2:456) This is
also cited by Ibn Taymiyyah in Majmu Al-Fatawa
(1:140). Nasiruddin Albani, the Greatest Salafi Scholar of
Contemporary era admits that 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. (Ref : Tawassul Page 65) Nasiruddin Albani suppressed
the truth here also. Imam Ahmed Bin Hanbal allowed tawassul not
by means of the Messenger alone,he allowed tawasul by means of
other pious persons as well. Imam ahmed Bin Hanbal himself made
tawassul of Imam ShafiI RadhiAllahu Anhu while making dua to
Allah Almighty[ Ref: Nabhani Shawaedul Haque Page 166]

haram? You say,
[ THIS LIE & DECEPTION ABOUT IMAM HAJAR WILL BE
EXPOSED IN YAZEED ISSUE INSHAALLAH], then how can I call
tawassul shirk or haram when Imam Shaafi would make
tawassal through the Ahl'ul bayt , Imam Abu Hanifa and
Imam Musa Kazim? Imam Ibn Hajr Haytami has
repeated in many places of his book al-Sawa'iq al-
muhriqa li ahl al-dalal wa al-zandaqa (eg page 180)
and al-Khayrat al-hisan (p. 69): "Imam Shafi'i made
tawassul through the Family of the Prophet (Ahl al-
Bayt) when he said:

Al al-nabi dhari'ati wa hum ilayhi wasilati
arju bihim u'ta ghadan bi yadi al-yamini sahifati

The Family of the Prophet are my means and my
intermediary to him. Through them I hope to be
given my record with the right hand tomorrow".

[ Ref : 1. Ibn Hajr Haytami' in Al-Sawa'iq al-muhriqa li ahl al-
dalal wa al-zandaqa (eg page 180) 2. al-Khayrat al-hisan (p. 69)
3.Diwan al-Shafi'i as edited by 'Umar Faruq al-Dabbagh (Beirut:
Dar al-arqam' n.d.) p. 50.]

Imam Shfi describes his own experience about
the blessings of the tomb of Imam Ab Hanfah: I derive
blessing from the person of Imam Ab Hanfah and I visit his grave
everyday. When I face a problem, I offer two optional cycles of prayer
and visit his grave and (while standing) I pray to Allah to solve my
problem. And I have not even left the place that my problem is solved. [
Ref: Khatb Baghdd has related the incident with a sound chain
oftransmission in his Trkh Baghdd (1:123); Ibn Hajar Haytham, al-
Khayrt-ul-hisn f manqib-il-imm al-azam Ab Hanfah p.94);
Muhammad Zhid Kawthar, Maqlt (p.381); and Ibn bidn Shm in
Radd-ul-muhtr al Durr-il-mukhtr (1:41).] Shh Abd-ul-Haqq
Muhaddith Dihlaw has reproduced a statement by Imam Shfi in his
book The lighted grave of Ms Kzim is a patent antidotefor the
acceptance of prayer. [Ashiat-ul-lamt (2:923)]

.

You say,"when Ibn Hajar in his commentary of bukhari says hes i.e.
Yazeed of paradise then how can I curse him?" [ THIS LIE & DECEPTION
ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED ISSUE INSHAALLAH],
then how can I call tawassul shirk or haram when Allamah Nawawi
makes tawassal- supplication before the tomb of Rasulullah Sallallahu
Alaihi Wa sallam ? Shaykhul Islam Imam Nawawi instructs:

The pilgrim should face the shrine of the
Messenger of Allah (s)' make him a means
(tawassul) towards reaching God and seek his
wasilah as intercession (shafa'at)' in the same
manner as the Bedouin who visited the Prophet's
shrine and standing beside it said: Peace unto you
O Messenger of Allah' I have heard Allah has said:
...Had they' when they had wronged themselves'
come to you and asked Allah's forgiveness and the
Apostle had asked forgiveness for them' they would
certainly have found Allah Most-Propitious' Most-
Merciful. (Holy Qur'an 4: 64). Therefore' I have
come to you for forgiveness of my sins and seeking
your intercession with Allah. [ Ref : Al-Majmu'' vol.
8' p. 274; Fayd al-Qadir' vol. 2' p. 134; I'anah al-
Talibiyyin' p. 315.]

Imam Nawawi further writes in his al-
Idah fi Manasik al-Hajj (The Clarification concerning the
rituals of the Pilgrimage):(1) Chapter 6: On Visiting the
Grave of our Master, the Messenger of Allah, Peace be
upon him. (After entering Madina) the pilgrim should
attune himself to the feeling of the greatness of Allah's
Messenger; his heart should be full of his presence, as if
he is seeing him. When he arrives at the door of his
mosque, let him say the things (i.e. invocations) he says
when entering Mecca; he should enter with his right foot
and leave with his left, as he should when entering and
leaving any Masjid. As he approaches the holy Rawda,
which is the place between the Prophet's grave and his
pulpit, he prays tahiyyat al-Masjid (the prayer of greeting
the Masjid) near the Minbar, in the standing place of
Allah's Messenger. In the book of Madina the distance
between the Minbar and the Maqam or standing place,
where he used to pray until his death, is fourteen arm-
lengths and one hand span, and the distance between
the Minbar and the grave is fifty-three arm lengths and a
span, and Allah knows best. After he prays the Tahiyya in
the Rawda (or anywhere else in the Masjid), in
thankfulness to Allah for this bounty, and asking Him for
the completion of his mission and for the acceptance of
his visit, he should face the wall of the holy grave, with
the Qibla behind him, looking to the lower part of the
grave's wall, lowering his gaze in a state of awe and
reverence, emptying his heart of worldly concerns and
focusing on the reverent nature of his situation and the
status of the one in whose presence he is. Then he gives
greetings in a voice neither too loud nor too soft, but with
moderation; he says:

1. Al-Salamu àlayka ya Rasul Allah
2. Al-Salamu àlayka ya Nabi Allah
3. Al-Salamu àlayka ya Khiyarat Allah
4. Al-Salamu àlayka ya Khayr Allah
5. Al-Salamu àlayka ya Habib Allah
6. Al-Salamu àlayka ya Nadhir
7. Al-Salamu àlayka ya Bashir
8. Al-Salamu àlayka ya Tuhr
9. Al-Salamu àlayka ya Tahir
10. Al-Salamu àlayka ya Nabi al-Rahma
11. Al-Salamu àlayka ya Nabi al-Umma
12. Al-Salamu àlayka ya Aba Qasim
13. Al-Salamu àlayka ya Rasul Rabb al-Àlamin
14. Al-Salamu àlayka ya sayyid al-mursalin wa ya
khatam al-nabiyyin

15. Al-Salamu àlayka ya Khayr al-Khala'iqi ajmaìn
16. Al-Salamu àlayka ya Qa'id al-Ghurri al-Muhajjalin
17. Al-Salamu àlayka wa àla Alika wa Ahli baytika wa
Azwajika wa
Dhurriyyatika wa Ashabika ajmaìn
18. Al-Salamu àlayka wa àla Sa'ir al-Anbiya'i wa Jamiì
Ìbad
Allah al-Salihin
19. Jazak Allahu Ya Rasulallahi ànna Afdala ma jaza
Nabiyyan wa
Rasulan àn Ummatihi
20. Wa Sallallahu àlayka wa Sallama kulla ma
dhakaraka dhakirun
wa ghafala àn dhikrika ghafilun
21. Afdala wa Akmala wa Atyaba ma Salla wa Sallama
àla Ahadin
min al-Khalqi ajmaìn
22. Ashhadu an La Ilaha Illallahu wahdahu la sharika lah
23. Wa ashhadu annaka Àbduhu wa Rasuluhu wa
Khiyaratuhu min
khalqihi
24. Wa ashhadu annaka qad ballaghta al-Risala wa
addayta al-Amana
wa nasahta al-Umma wa jahadta fillahi haqqa jihadih
25. Allahumma atihi al-wasilata wa al-fadilata wa
ibàthhu maqaman
mahmudan al-ladhi waàdtah
26. Wa atihi nihayata ma yanbaghi an yas'aluhu al-sa'ilun
27. Allahumma salli àla Sayyidina Muhammadin àbdika
wa rasulika
al-Nabiyyi al-Ummi wa àla Ali Sayyidina Muhammadin
wa
Azwajihi wa dhurriyyatih
28. Kama sallayta àla Sayyidina Ibrahima wa àla Ali
Sayyidina
Ibrahima
29. Wa barik àla Sayyidina Muhammadin al-nabiyyi al-
ummi wa àla
Ali Sayyidina Muhammadin wa Azwajihi wa dhurriyyatih
30. Kama barakta àla Sayyidina Ibrahima wa àla Ali
Sayyidina
Ibrahima fi al-àlamina innaka Hamidun Majid.

[ Ref : Imam Nawawi, al-Idah fi Manasik al-Hajj ,
Chapter 6: On Visiting the Grave of our Master, the
Messenger of Allah. Courtsey : Sh. G. F. Haddad]

haram? You say,"when Ibn Hajar in his commentary of bukhari
says hes i.e. Yazeed of paradise then how can I curse him?" [ THIS
LIE & DECEPTION ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED
ISSUE INSHAALLAH], then how can I call tawassul shirk or haram
when Ibn Qudamah Hanbali made tawassal- supplication
before the tomb of Rasulullah Sallallahu Alaihi wa sallam? Ibn
Qudamah Hanbali' defining the manner of pilgrimage
to the shrine of the Prophet writes in the book al-
Mughni Stand beside the tomb of the Prophet and
say: I have come to you for forgiveness of my sins
and to seek your intercession with Allah. [ Ref : 1.
Al-Mughni ma' al-Sharh' vol. 3' p. 588; 2. al-Sharh al-Kabir
ma' al-Mughni' vol. 3' p. 494]

haram? You say,"when Ibn Hajar in his commentary of
bukhari says hes i.e. Yazeed of paradise then how can I curse
him?" [ THIS LIE & DECEPTION ABOUT IMAM HAJAR WILL BE EXPOSED
IN YAZEED ISSUE INSHAALLAH], then how can I call tawassul shirk
or haram when Salafi Imam Qadhi Shawkani accepted the
permissibility of Tawassul ?Qadhi Shawkani Writes: I says
this hadith is proof for I ntercession of Prophets (Peace Be
Upon Him) narrated by I mam Tirmidhi, Imam NisaI, Imam
I bn Maja, I mam I bn Khuzaimah in his Sahih, and Hakim
said hadith is correct on Bukhari and Muslim conditions.
Narrated By Uthman ibn Hunayf, that a blind man came to
the Prophet (Peace Be Upon Him) and said, Ive been
afflicted in my eyesight, so please pray to Allah for me. The
Prophet (Peace Be Upon Him) said: Go make ablution
(wudu), perform two rakas of prayer, and then say: Oh
Allah, I ask You and turn to You through my Prophet
Muhammad, the Prophet of mercy; O Muhammad (Ya
Muhammad), I seek your intercession with my Lord for the
return of my eyesight. on Tawasuul on Saints that hadith is
a proof which is present in Bukhari in which Umar took
Tawassul of Abbas and said that we take your I ntercession
after Prophet (Peace Be Upon Him). [Tuhfat uth-Dhakireen
Page No. 37] Imam Qadhi Shawkani , the Salafi Scholar
further writes on Tawassul: O Allah! Verily I ask you, and
turn to you through your Prophet Muhammad (Peace Be
Upon Him) the Prophet of Mercy, O Muhammad verily I
turn towards my Lord through you to my Lord in this need of
mine, to fulfill it, O Allah intercede/cure this! This hadith
has been extracted by Tirmidhi, al-Hakim in his Mustadrak
and NisaI, and it is from the hadith of Uthman bin Hanif
may Allah be pleased with him. He said a blind man came to
the Messenger of Allah (Peace Be Upon Him) and said: O
Messenger of Allah Pray for me! He (Peace Be Upon Him)
said: I f you wish I will pray for you, but if you wish, you
have been patient and this is better for you. He preferred to
be supplicated for. The Messenger (Peace Be Upon Him)
instructed him to make Wudu and to make a perfect Wudu
Nisais narration adds in some of the reports (turuq) to make
Wudu and pray two Rakah and then the supplication (as
above). [Tuhfah al-Dhakireen Page No. 137] Imam Qadhi
Shawkani , the Salafi Scholar further writes on Tawassul:
It was also extracted by I bn Maja , and al-Hakim in his
mustadrak who stated that it is [authentic] according to the
criterion of the two shaykhs (Muslim and Bukhari) and his
narration had the addition: so he supplicated with this Dua
and he arose and was able to see. Tirmidhi said the Hadith is
Hasan Sahih (good and authentic) and we know this
narration through this channel only from the Hadith of Abu
J afar and that is not al-Khatmi, these and other I mams have
authenticated this narration, NisaI is alone in mentioneing
the prayer, but Tabarani agreed with him and in mentions
the same in some of his reports (turuq) it reports. I n the
narration there is [evidence] of the permissibility of Tawassul
(taking a means) through the Messenger of Allah (saw) to
Allah azza wa-jal with the firm belief that the only active
agent (Faail) is Allah, for verily He alone is the giver and
the preventer, what He wishes, is, and what He does not wish
never can be. [Tuhfah al-Dhakireen Page No. 138]

Tawassul: Brother Zakir Naik ! How can tawassul be shirk or haram? You
say,"when Ibn Hajar in his commentary of bukhari says hes i.e. Yazeed of paradise
then how can I curse him?" [ THIS LIE & DECEPTION ABOUT IMAM HAJAR WILL BE
EXPOSED IN YAZEED ISSUE INSHAALLAH], then how can I call tawassul shirk or
haram when Imam Dhahabi, the most-moted Student of Imam Ibn Taimiya
endorses Tawassul & Istigatha ? Imam Dhahabi writes,

Translation: Once there was a drought in Samarqand, People
tried their best, some said Salat al Istisqa but still it did not rain,
A renowned righteous man known as Salih came to the Qadhi and
said: In my opinion you along with your public should visit
the grave of Imam Bukhari (Rahimuhullah), His grave is
located in Khartank, We should (go near the Qabr) and ask
for rain, Allah might give us rain then, The Qadhi said Yes to
his opinion and then he along with the people went towards (the
Qabr) and then He made a dua along with the people and people
started to cry near the grave and started to make him a
Waseela (i.e. Imam Bukhari). Allah Taala (immediately)
sent rainclouds. All people stayed in Khartank for about 7 days,
none of them wanted to go back to Samarqand although the
distance between Samarqand and Khartank was only 3 miles [As
Siyar al Alam An Nabula Volume 12, Page No 469] Imam
Dhahabi (rah) narrates: Once there was a drought in Samarqand,
People tried their best, some said Salah al I stisqa but still it did not
rain, A renowned righteous man known as Salih came to the Qadhi
and said: I n my opinion you along with your public should visit the
grave of I mam Bukhari (rah), His grave is located in Khartank, We
should (go near the Qabr) and ask for rain, Allah might give us rain
then, The Qadhi said Yes to his opinion and then he along with the
people went towards (the Qabr) and then He made a dua along with
the people and people started to cry near the grave and started to make
him a Waseela (i.e. Imam Bukhari). Allah Taala (immediately) sent
rainclouds. All people stayed in Khartank for about 7 days, none of
them wanted to go back to Samarqand although the distance between
Samarqand and Khartank was only 3 miles. [Siyar al A'lam wa al
Nubalah, Volume 012, Page No. 469]

You say,"when Ibn Hajar in his commentary of bukhari says hes i.e. Yazeed
of paradise then how can I curse him?" [ THIS LIE & DECEPTION ABOUT
IMAM HAJAR WILL BE EXPOSED IN YAZEED ISSUE INSHAALLAH], then how
can I call tawassul shirk or haram when Hadeeth-Master Imam Ibn
Jawzi endorses tawassul ? Abu Bakr al-Minqari said: I
was with (al-hafiz) al-Tabarani and Abu al-Shaykh in
the Prophet's Mosque, in some difficulty. We became
very hungry. That day and the next we didn't eat.
When it was time for ìsha,I CAME TO THE PROPHETS
GRAVE AND I SAID: "O Messenger of Allah, we are
hungry, we are hungry" (ya rasullallah al-ju` al-ju`)!
Then I left. Abu al-Shaykh said to me: Sit. Either there
will be food for us, or death. I slept and Abu al-Shaykh
slept. al-Tabarani stayed awake, researching
something. Then an Àlawi (a descendant of Àli)
came knocking at the door with two boys, each one
carrying a palm-leaf basket filled with food. We sat up
and ate. We thought that the children would take back
the remainder but they left everything behind. When
we finished, the Àlawi said: O people, did you
complain to the Prophet? I saw him in my sleep and
he ordered me to bring something to you. [Al-Hafiz
Ibn Jawzi, Kitab al Wafa, Page 818]

haram? You say,"when Ibn Hajar in his commentary of bukhari says
hes i.e. Yazeed of paradise then how can I curse him?" [ THIS LIE &
DECEPTION ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED ISSUE
INSHAALLAH], then how can I call tawassul shirk or haram when
Imam Ibn Khuzaymah endorses Tawassul:

Ibn Hajar in 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.

ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED ISSUE INSHAALLAH], then
how can I call tawassul shirk or haram when Hadeeth-Master
Imam Ibn Hibban endorsed Tawassul?

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 ..."

haram? You say,"when Ibn Hajar in his commentary of bukhari
says hes i.e. Yazeed of paradise then how can I curse him?" [ THIS
LIE & DECEPTION ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED
ISSUE INSHAALLAH], then how can I call tawassul shirk or haram when
Hadith-Master Imam Qastalln endorses Tawassul . Imam
Qastallani writes: "When ordinary people fall into trouble,
first of all, the Heralds supplicate for them, then turn by
turn the Nobility, Substitutes, the righteous and the
ministers (supplicate for them). If their supplication is
granted, well and good, otherwise, the saint of the highest
rank, ghawth (who is all the time engrossed in Allahs
worship,) supplicates for them, and before he winds it up,
his prayer is granted. (This is Allahs special blessing on
them.)"[ Ref: Qastalln, al-Mwhib-ul-laduniyyah
(2:726); Zurqn, Commentary (7:487) Qastalln has also
mentioned intermediation in the beginning of al-Mawhib-
ul-laduniyyah (Page 149)]

how can I call tawassul shirk or haram when Hadith-Master Imam
Ibn Hajar Haytham approves aqidah of Tawassul ?
Imam Ibn Hajar Haytham Makk writes:

A severe drought had enveloped Egypt in its grip and the
peoples distress caused by hunger and thirst remained unrelieved inspite of
their prayers and supplications: So I journeyed towards Syria, when I
reached near Allahs friend (Ibrhms) tomb, he met me on the way. I said
to him: O Messenger of Allah! I have come as a guest. You should show
your hospitality in the form of a supplication for the natives of Egypt. He
prayed for them, so Allah drove their famine away from them. [Ibn Hajar
Haytham, al-Fatw al-hadthiyyah (pp.255-6)]. In this extraordinary
reference, the description of the face-to-face meeting with Ibrhm ( )
has been commented upon by Imam Yfi in these words:The statement
made by Ab Abdullh Quraysh that he had a face-to-face meeting with the
Friend is based on truth. Only an ignorant person can deny it who is
unaware of the mode of living and status of the saints because these people
observe the earth and the heavens and see the prophets in their living
condition. [Ibn Hajar Haytham, al-Fatw al-hadthiyyah (p.256)]. Ibn Hajar
Haytham authored also al-Jawhar-ul-munazzam on the theme of
tawassul. On page 61 of this book, he has certified intermediation through
the holy Prophet ( ) as a hasan or fair act.

ABOUT IMAM HAJAR WILL BE EXPOSED IN YAZEED ISSUE INSHAALLAH], then how
can I call tawassul shirk or haram when Hadith-Master Imam
Imam Bayhaqi approves the Aqidah of Tawassul ? Abu Ishaq
al-Qarshi (ra) narrates that there was a man with us in
Madina. Whenever he used to see any bad deed which he
was not capable of stop with his hand, he used to go to the
grave of Prophet (Peace be upon him) and say: O the
inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and
Umar) and our helpers please look towards our state. ---
[Hadith Number 3880] Abu Harb Hilali (ra) narrates that
one Arabi performed Hajj and then came to the door of
Prophets Mosque. He tied his camel there and enter the
mosque till he reached the grave of Prophet (Peace be
upon him). He stood at the feet of Prophet (Peace be upon
him) and said: Peace be upon you O Prophet, then he
offered greetings to Abu Bakr and Umar (Ridhwan Allaho
Ajmain), he then turned towards the Prophet again and
said: O Messenger of Allah, May my parents be taken
ransom for you, I have come in your court because I am
filled with sins and mistakes, so that I can make you a
waseela infront of Allah so that you can intercede for me,
because Allah has said in his Book: And We have not sent
any Messenger but that he must be obeyed by the
Command of Allah. And, (O Beloved,) if they, having
wronged their souls, had come to you imploring the
forgiveness of Allah and the Messenger (blessings and
peace be upon him) had also asked forgiveness for them,
then (owing to this mediation and intercession) they
would certainly have found Allah Most Relenting, Ever-
Merciful. (Quran 4/64)" Then he turned towards a big
group of Sahaba while saying: O best of those who are
buried in deep""And from whose fragrance the depth and
the height have become sweet" "May I be the ransom for a
grave which thou inhabit" "And in which are found purity,
bounty and munificence!"
[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80

how can I call tawassul shirk or haram when Hujjat ul Islam
Imam Al-Ghazzali (Rahimuhullah) advocates the
Aqidah of Tawassul ? Imam of Ahl'ul Sunnah Abdul
Hamid Ghazzali allotted a special section in his book Ihya'
'Ulum al-Din concerning the manners of pilgrimage to the
shrine of the Prophet (pbuh) in order to repent and seek
forgiveness from Allah. He stated: The Prophet should
be made the means (wasilah) and the intercessor
(shafi')' and with face turned towards the tomb'
the pilgrim should implore Allah for the sake and
position of the Prophet with the words: "O Allah'
indeed You have said' Had they' who had wronged
themselves' come to you and asked Allah's
forgiveness and the Apostle had asked forgiveness
for them' they would have certainly found Allah
Most-Propitious' Most-Merciful (Holy Qur'an 4:64);
O Allah' surely we have heard Your words and we obey
Your command' by coming to Your Prophet to seek his
intercession with You for our sins; how burdensome and
heavy (are sins) on our backs! We repent of slipperiness'
we confess our wrongs and our faults' accept our
repentance for his sake' make Your Prophet intercessor
for us' and exalt us for the sake of his position and his
rights with You." Al-Ghazzali also added:It is
recommended the pilgrim should go daily to the
Baqi' Cemetery and after saluting the Prophet (s)'
make pilgrimage to the tombs of Imam Hasan ibn
'Ali', Imam) ibn al-Husayn' , Imam Muhammad ibn
'Ali and Imam Ja'far ibn Muhammad (Allah be
pleased with them)' and also perform the Salat in
the Mosque of Fatimah (Allah be pleased with her).
[ Ref: Ihya' 'Ulum al-Din' vol. 1' pp. 258-261]

then how can I call tawassul shirk or haram when Ibn al-Jawzi in his
biographies of the awliya entitled Sifat al-safwa lists many of those at
whose graves tabarruk (seeking blessing) and tawassul is recommended
? Among them: Abu Ayyub al-Ansari: "al-Waqidi said: It has reached us
that the Eastern Romans visit his grave and seek rain through his
intercession when they suffer from droughts" (1:243). Mujahid said:
"People would uncover the space above his grave and it would rain."
Ma`ruf al-Karkhi (d. 200H): "His grave can be seen in Baghdad, and
one seeks blessings with it. al-Hafiz Ibrahim al-Harbi (d. 285H) -- Imam
Ahmad's companion -- used to say: Ma`ruf's grave is proven medicine"
(2:214). I bn al-J awzi adds: "We ourselves go to Ibrahim al-Harbi's
grave and seek blessings with it" (2:410). Al-hafiz al-Dhahabi also
relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: "Ma`ruf's
grave is proven medicine." Siyar a`lam al-nubala' (9:343). Abu al-
Hasan al-Daraqutni said: "We used to seek blessings from Abu al-Fath
al-Qawasi's grave" (2:471). Abu al-Qasim al-Waìz: "His grave can be
seen in Ahmad ibn Hanbal's cemetary and it is sought for blessings."
Related in the notice on Àbd al-Samad ibn Ùmar ibn Muhammad ibn
Ishaq (2:482). Al-Hafiz Abu al-Qasim Ibn Àsakir says in Musnad
Abi Ùwana (1:430): "Abu Àbd Allah Muhammad ibn Muhammad ibn
Ùmar al-Saffar said to me that the grave of Abu Ùwana in Isfarayin
[near Naysabur] is a place of visitation for the whole world (mazar al-
àlam) and a place for obtaining blessing for the entire creation
(mutabarrak al-khalq)."

then how can I call tawassul shirk or haram when Muzaddid Alfisani
endorsed the aqeedah of tawassul? About Seeking Help from
His Murshid Muhammad Bq Billh, Muzaddid Alfisani
writes : I visited the honourable grave of my master Muhammad
Bq Billh in Delhi on an Iyd day. When I concentrated my attention
upon his blessed grave, he kindly noticed me with his holy soul. He
treated this faqr with so much kindness that he granted me the faid
he had received from Khwja Ubaid-Allh al-Ahrr (qaddas-Allhu
tal sirrahu l-azz). After this share (nisba) was attained, the reality
of the marifas of Tawhd resulted. [Ref: Al-Imm ar-Rabbn , 291st
letter]

Appeal No 45: to Zakir NaikTo Rectify His aqidah on
Tawassul Brother Zakir Naik ! How can tawassul be shirk or haram?
how can I call tawassul shirk or haram when Hadith-Master
Imam Abdul Bar sets his seal of approval on the
Aqidah of Tawassul ? Hazrat Aby Ayub Ansari was one
of the great Companions. He took part in the battle of
Constantinople. Near the enemy border he fell ill. As the
illness grew worse, he dictated his will as :When I die,
take my dead body with you, when you line up against
the enemy, bury me in your feet. [ Ref :Ibn Abd-ul-
Barr, al-Istiab f marifat-il-ashb (1:404-5). So, acting
on his will, the Islamic soldiers buried him at the foot of
the fort and warned the enemies that in case they tried
to desecrate his grave, no church in the Islamic country
would remain safe. Thus, even the enemies were forced
to revere his grave, and people soon came to know the
blessings emanating from the grave. Whatever they
prayed for at the grave was immediately granted. And
Ab Ayybs grave lies near the ramparts of the fort and
everybody knows it... When people pray for rain there, it
starts raining.[ Ref: Ibn Abd-ul-Barr, al-Istiab f marifat-
il-ashb (1:405)]

then how can I call tawassul shirk or haram when of World-Renowned
Historian and Scholar Allama Ibn Khaldun sets his seal of
approval on the Aqidah of Tawassul ? Allama Ibn
Khaldun sought The Holy Prophets Wasila and help in these words :

Ya Saieydir Rsulil Akram ! Pray for me to Allah so that my sins are
forgiven
Grant me your Shafat by dint of which I become optimist that
Allah will forgive my worst sins.

( Imam Ahmed Bin Muhammad Al Maqri Al Tilmisani , Nafahut Tawieb
6: 182)

then how can I call tawassul shirk or haram when Illustrious Hadith-
Master Shaykhul Islam Qd Iyd sets his seal of approval on the
Aqidah of Tawassul ? Shaykhul Islam Qd Iyd in his book, ash-
Shif (1:227-8) narrated Adams intermediation through the Holy
Prophet ( ) with the help of sound and famous
traditions.(Page 150-151) In addition, in the chapters on visiting
the Prophets grave, virtues and merits of the Prophet (
) and in many other chapters in his book he has referred to the
qualities and attributes of the Holy Prophet ( ). I n
his book al-Shifa', Chapter entitled: Concerning the visit to the
Prophet's grave, the excellence of those who visit it and how he should
be greeted, al-Qadi Ì yad writes: Visiting his grave is part of the
Sunna and is both excellent and desirable. I bn Ùmar said that the
Prophet said, "My intercession is assured for all who visit me."

haram? You say,"when Ibn Hajar in his commentary of
bukhari says hes i.e. Yazeed of paradise then how can I curse
him?" [ THIS LIE & DECEPTION ABOUT IMAM HAJAR WILL BE
EXPOSED IN YAZEED ISSUE INSHAALLAH], then how can I call
tawassul shirk or haram when your own favourite
Shaykh Allamah Ibn Taimiyah confesses the
validity of tawassul ? Shaykhul Islam of salafis Imam
Ibn Taimiya related an incident in the perspective
of this tradition that Ibn Ab Duny has narrated
a tradition in his book Mujb ad-du that a
person came over to see Abd-ul-Malik bin Sad
bin Abjar. Abd-ul-Malik pressed his belly and told
him that he was suffering from an incurable
discase. The man asked him: what is it? Abd-ul-
Malik replied that it was a kind of ulcer that
grows inside the belly and ultimately kills the
man. It is said that the patient turned round and
then he said: Allah! Allah! Allah is my Lord. I
regard no one as His rival or partner. O Allah! I
beseech You and submit myself to You through
the mediation of Your Prophet Muhammad (
), the merciful Prophet. O Muhammad!
Through your means I submit myself to your and
my Lord that He should take mercy on me in my
state of illness. It is said that Abd-ul-Malik
pressed his belly again and said: you are cured,
you are no longer suffering from any disease.
Reference Qaida al Jaleela, Fit Tawassul wal-Wasila, Page
No. 91 ]

Appeal No. 49 to Zakir NaikTo Rectify His aqidah on
how can I call tawassul shirk or haram when your own favourite
Shaykh Allamah Ibn Taimiyah confesses the
validity of tawassul ? Shaykhul Islam of salafis Imam Ibn
Taimiya :

"...and like that is the Hadith that is narrated by 'Abd ar-
Rahman ibn Zayd ibn Aslam from his father from his grandfather
from 'Umar ibn al-Khattaab (RU), marfu'an and mawqufan
'alayh, that when Adam (AS) had committed the sin, he said, 'O
Lord! I ask you for the sake of Mohammad (SAWS) [bi haqqi
Muhammad] to forgive me.' He Subhanahu wa ta'ala said, 'How
did you know Mohammad (SAWS)?' He said, 'because when you
created me with Your Hands and blew into me from Your Spirit, I
raised my head and I saw on the legs of Your Throne written, 'laa
ilaha ill-Allah Muhammadu Rasulullah' so I knew You
would not put next to your name except the one who is the most
beloved to You.' He said, 'you have said the truth, O Adam, and if
it were not for Mohammad, (SAWS) I would not have created
you.'" [law laa Muhammadan maa khalaqtuk]. Ibn
Taymiyya continues, "And this Hadith is narrated by al-
Haakim in his Mustadrak,it is sahih. from the Hadith of
'Abdillah bin Muslim al-FiHree, from Isma'il bin Salama. And
Haakim said, 'and it is the first hadith I have mentioned from
'Abdur-Rahman in this book. And Haakim says that - And it is
related by Shaykh Abu Bakr al-Aajuri, in the book 'ash-Shari'ah'
mawqufan on 'Umar from Hadith 'Abdillah bin Isma'il bin Abi
Maryam mawqufan from 'Abdur Rahman bin Zayd bin Aslam."
Ibn Taymiyya is presenting a Hadith that was verified and
certified by al-Haakim as authentic [sahih] and that is the
Hadith which is related from Allah that "If not for Mohammad
(SAWS) I would not have created you [O Adam - AS]". Thus, the
above confirms the Hadith of Jaabir which is related about Allah
(SWT) that he said, "law laak maa khalaqtul khalq" - "If not
for you [O Mohammad - SAWS] I would not have created any of
the Creation." [Ibn Taimiyas al-qaida al-jaleela fit- tawwasali wal-
waseela", with commentary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali,
professor in the Islamic University of Madinah al-Munawwara, on page
166, para 493]

Appeal No 50 to Zakir NaikTo Rectify His aqidah on Tawassul
: Brother Zakir Naik ! How can tawassul be shirk or haram? You
say,"when Ibn Hajar in his commentary of bukhari says hes i.e. Yazeed
of paradise then how can I curse him?" [ THIS LIE & DECEPTION ABOUT
IMAM HAJAR WILL BE EXPOSED IN YAZEED ISSUE INSHAALLAH], then how can I
call tawassul shirk or haram when your own favourite Shaykh Allamah
Ibn Taimiyah confesses the validity of tawassul ? The following is the
account of the historica Debate between the famous Sufi shaykh Ibn
Àta' Allah al-Iskandari (d. 709) and the Salafi Grand-Shaykh Ibn
Taymiyya al Harrani.(d.728.AH) in Egypt under the reign of the Sultan
Muhammad Ibn Qalawun (al-Malik al-Nasir). Shaykh Ibn Taymiyya had
been imprisoned in Alexandria. When the Sultan pardoned him, he
came back to Cairo. At the time of the evening prayer he went to al-
Azhar mosque where salat al-maghrib was being led by Shaykh Ahmad
Ibn Àta Allah al-Iskandari. Following the prayer, Ibn Àta' Allah was
surprised to discover that Ibn Taymiyya had been praying behind him.
Greeting him with a smile, the Sufi shaykh cordially welcomed Ibn
Taymiyya's arrival to Cairo, saying: "as-Salamu alaykum". Then Ibn Àta'
Allah started to talk with the learned visitor.

Ibn Àta' Allah: "Ordinarily, I pray the evening prayer in the Mosque of
Imam Husayn and the night prayer here. But look how the Divine plan
works itself out! Allah has ordained that I should be the first one to
greet you (after your return to Cairo). Tell me, O faqih, do you blame me
for what happened?

Ibn Taymiyya: "I know you intended me no harm, but our differences of
opinion still stand. In any case, whoever has harmed me in any way,
from this day on I hereby exonerate and free him from any blame in the
matter."

Ibn Àta' Allah: "What is it you know about me, Shaykh Ibn Taymiyya?"

Ibn Taymiyya: "I know you to be a man of scrupulous piety, abundant
learning, integrity and truthfulness in speech. I bear witness that I have
seen no one like you either in Egypt or Syria who loves Allah more nor
who is more self-effacing in Him nor who is more obedient in carrying
out what He has commanded and in refraining from what He has
forbidden. Nevertheless, we have our differences. What do you know
about me? Are you claiming that I am misguided when I deny the
validity of calling on anyone save Allah for aid (istighatha)?"

Ibn Àta' Allah:

Ibn Taymiyya: "In this matter, I follow what the Prophet's Sunna has laid
down in the Sharià. For it has been transmitted in a sound hadith: "I
have been granted the power of intercession." I have also collected the
sayings on the Qur'anic verse: "It may be that thy Lord will raise thee (O
Prophet) to a praised estate" (17:79) to the effect that the "praised
estate" is intercession. Moreover, when the mother of the Commander
of the Faithful Àli died, the Prophet prayed to Allah at her grave and
said:O Allah who lives and never dies, who quickens and puts to death,
forgive the sins of my mother Fatima bint Asad, make wide the place
wherein she enters through the intercession of me, Thy Prophet, and the
Prophets who came before me. For Thou art the most merciful of those
capable of having mercy. This is the intercession that belongs to the
Prophet, on him be peace. As for seeking the help of someone other
than Allah, it smacks of idolatry; for the Prophet commanded his cousin
Àbd Allah ibn Àbbas not to ask of anyone to help him other than
Allah."

Ibn Àta' Allah: May Allah cause you to prosper, O faqih! As for the
advice which the Prophet on him be peace -- gave to his cousin Ibn
Abbas, he wanted him to draw near to Allah not through his familial
relationship to the Prophet but through his knowledge. With regard to
your understanding of istighatha as being seeking the aid of someone
other than Allah which is idolatry, I ask you: Is there any Muslim
possessed of real faith and believing in Allah and His Prophet who thinks
there is someone other than Allah who has autonomous power over
events and who is able to carry out what He has willed with regard to
them? Is there any true believer who believes that there is someone
who can reward him for his good deeds and punish him for his bad ones
other than Allah? Besides this, we must consider that there are
expressions which should not be taken just in their literal sense. This is
not because of fear of associating a partner with Allah and in order to
block the means to idolatry. For whoever seeks help from the Prophet
only seeks his power of intercession with Allah as when you yourself say:
"This food satisfies my appetite." Does the food itself satisfy your
appetite? Or is it the case that it is Allah who satisfies your appetite
through the food? As for your statement that Allah has forbidden
Muslims to call upon anyone other than Himself in seeking help, have
you actually seen any Muslim calling on someone other than Allah? The
verse you cite from the Qur'an was revealed concerning the idolaters
and those who used to call on their false gods and ignore Allah.
Whereas, the only way Muslims seek the help of the Prophet is in the
sense of tawassul or seeking a means, by virtue of the privilege he has
received from Allah (bi haqqihi ìnda Allah), and tashaffu` or seeking
intercession, by virtue of the power of intercession which Allah has
bestowed on him.As for your pronouncement that istighatha or seeking
help is forbidden in the Sharià because it can lead to idolatry, if this is
the case, then we ought also to prohibit grapes because they are means
to making wine, and to castrate unmarried men because not to do so
leaves in the world a means to commit fornication and adultery." At the
latter comment both the shaykhs laughed.

Ibn Àta Allah continued: "I am acquainted with the all-inclusiveness
and foresight of the legal school founded by your Shaykh, Imam Ahmad,
and know the comprehensiveness of your own legal theory and about
its principle of blocking the means to evil (sadd al-dhara'i`) as well as
the sense of moral obligation a man of your proficiency in Islamic
jurisprudence and integrity must feel. But I realize also that your
knowledge of language demands that you search out the hidden
meanings of words which are often shrouded behind their obvious
senses. As for the Sufis, meaning for them is like a spirit, and the words
themselves are like its body. You must penetrate deeply into what is
behind the verbal body in order to seize the deeper reality of the word's
spirit. [Shaykh M. Hisham Kabbani's The Repudiation of "Salafi"
Innovations ,p. 367-379.]

how can I call tawassul shirk or haram when your own favourite Shaykh
Allamah Ibn Taimiyah confesses the validity of tawassul ? Grand Shaykh
of Ahle Bidah Ibn-e-Taymiyya wrote: Ibn Musayabs listening of the
Adhan from the Prophets ( ) grave or the returning
of Salaam from the graves of the Awliya Allah, is Haqq and we believe in
it. (Iqtida as Sirat al-Mustaqim, page 373.).

Tawassul : Brother Zakir Naik ! How can tawassul be shirk or haram?
then how can I call tawassul shirk or haram when your own favourite
Shaykh Allamah Ibn Taimiyah confesses the validity of tawassul ?
Grand Shaykh of Ahle Bidah Ibn-e-Taymiyya writes: Some people
came to the grave of our Prophet Mohammad ( )
and requested something, and their needs were fulfilled. In the same
way, the pious people can also fulfill the needs of people - and we do
not deny this *Iqtida as Sirat al-Mustaqim, - page 373 by Ibn Taymiyya]

then how can I call tawassul shirk or haram when your own favourite
Shaykh Allamah Ibn Taimiyah confesses the validity of tawassul ? Grand
Shaykh of Ahle Bidah Ibn-e-Taymiyya writes: In the time of a drought,
a person came to the Holy Prophet's (sallAllahu alayhi wa aalihi wa
sallam) grave and complained about the drought. He then saw the Holy
Prophet (sallAllahu alayhi wa aalihi wa sallam) who said: "Go to Umar
and tell him to perform the Salah of Istasqa." There are numerous true
narrations similar to this. [Iqtida as-Sirat al-Mustaqim, page 373]

then how can I call tawassul shirk or haram when your own leading
Salafi ScholarAbdur Rahim al-Mubarakpori confesses the
validity of tawassul ? Salafi Scholar Abdur Rahim al-
Mubarakpori writes : Imam Qadhi Shawkani's (rah)
writes: Regarding what those who forbid tawassul to
Allah through the Prophets (Peace Be Upon Him) and the
Saint's cite to support their position, such as Allah's
sayings: "We only worship them in order that they may
bring us nearer" (39:3) and "Do not call on any other god
with Allah, or you will be among those who will be
punished" (26:213) and "Say: Call on those besides Him
whom ye fancy; they have no power to remove your
trouble from you or to change them. Those unto whom
they cry seek for themselves the means of approach to
their Lord, which of them shall be the nearest; they hope
for His mercy and fear His wrath: for the wrath of thy
Lord is something to take heed of" (17:57) These verses
are irrelevant. Rather: they support exactly the reverse
of what the objectors to tawassul claim, since the verses
are related to another issue. To wit: the verse "We only
worship them in order that they may bring us nearer"
explicitly states that they worship them for that purpose,
whereas the one who makes Tawassul through a
scholar, for example, never worships him, but knows that
he has a special distinction (maziyya) before Allah for
being a carrier of knowledge; and that is why he uses
him as a means. Similarly irrelevant to the issue
is Allah's saying: "Do not call on any other god with
Allah." This verse forbids that one should call upon
another together with Allah, as if saying: "O Allah and O
So-and-so." However, the one who makes tawassul
through a scholar, for example, never calls upon other
than Allah. He only seeks a means to Him through the
excellent works that one of His servants achieved, just as
the three men in the cave who were blocked by the rock
used their good works as a means to have their petition
answered.

Salafi Scholar Abdur Rahim al-Mubarakpori continues:
Similarly irrelevant to the issue is Allah's saying: "Those unto whom they
cry..." for it refers to people who call upon those who cannot fulfill their
request, at the same time not calling upon Allah Who can; whereas one
who makes tawassul through a scholar, for example, never called
except upon Allah, and none other besides Him. The above shows the
reader that these objectors to tawassul are bringing forth evidence that
is irrelevant to the issue at hand. Even more irrelevant is their citing of
the verse: "The Day when no soul shall have power to do anything for
another: for the Command, that Day, will be all with Allah." (82:19) For
that noble verse contains nothing more than the fact that Allah alone
decides everything on the Day of Judgment, and that none other will
have any say at that time. However, the maker of tawassul through one
of the Prophets (Peace Be Upon Him) or one of the scholars, never
believes that the one through whom he makes tawassul is in
partnership with Allah on the Day of Judgment!

Salafi Scholar Abdur Rahim al-Mubarakpori continues:
Whoever believes such a thing in relation to a Prophet or non-Prophet
is in manifest error. Equally irrelevant is their objection to tawassul by
citing the verses: "Not for you is the decision in the least" (3:128) "Say: I
have no power over over good or harm to myself except as Allah wills"
(7:188) for these two verses are explicit in that the Prophet (Peace Be
Upon Him) has no say in Allah's decision and that he has no power to
benefit or harm himself in the least, let alone someone else: but there is
nothing in those two verses to prevent Tawassul through him or any
other of the Prophets or Friends of Allah or scholars. Allah has given His
Prophet (Peace Be Upon Him) the Exalted Station (al-maqam al-
mahmud) -- the station of the Great Intercession (al-shafaà al-ùzma),
and He has instructed creation to ask for that station for him and to
request his intercession, and He said to him: "Ask and you shall be
granted what you asked! Intercede and you shall be granted what you
interceded for!" And in His Book He has made this dependence on the
fact that there is no intercession except by His leave, and that none shall
possess it except those whom He pleases... [ Reference: Abdur Rahim al-
Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36 ]

Please Have A Look On The Scanned Page

then how can I call tawassul shirk or haram when Illustrious Scholar
Shh Wal Allh Muhaddith Dihlaw whom Salafis accept as their
teacher set his seal of approval on the aqidah of tawassul ? Shh Wal
Allh Muhaddith Dihlaw Radi ALLAHu Taala Anho in his book, Attib al
Nigham fil Madh al-Sayyid al-Arabi wal Ajam, comments on the state
of ecstasy in the love for the Holy Prophet SallAllahu Alaihi wa Sallam.
He writes:

O Unique! Among those who can be depended on.
O Unique! Among those who can be depended upon to eradicate
difficulty.
O Cherisher! Among those whose generosity showers more than rain.
I indeed testify to the fact that at the time when my heart is engulfed in
this dilemma,
You are indeed the one who gives me assistance and consolation.
[ Ref : Attib al Nigham, Page 22]

teacher set his seal of approval on the aqidah of tawassul ? Shah Wali-
Allh Radi ALLAHu Taala Anho writes about the difficult moments in
which it is most necessary to seek assistance from the sacred Soul of the
Holy Prophet Radi ALLAHu Taala Anho. At the beginning of this chapter,
he writes:

I cannot perceive any one besides the Holy Prophet SallAllahu Alaihi
wa Sallam who stretches out a helping hand for a depressed person in
times of calamities. [Attib al Nigham, Page 22]

teacher set his seal of approval on the aqidah of tawassul ? Shah
Wali-Allh SubHanuhu wa Taalan his Madhiy Hamziyya comments
that in the august court of the Holy Prophet SallAllahu Alaihi wa
Sallam one should consider oneself insignificant and inferior. With a
broken heart and with total sincerity, one should call to the Prophet
SallAllahu Alaihi wa Sallam in Dua. The person will indeed attain
Salvation if he states:

[ Ref : Attib al Nigham, Page 33]

teacher set his seal of approval on the aqidah of tawassul ? I mam
Shah Waliullah Alaihir raHmah says that whoever reads the Awrad
FatHiya he will get a share from 1400 accomplished Awliya. The
Awrad FatHiya contains the words:

AsSalatu wasSalamu Alayka Ya Rasulallah, AsSalatu wasSalamu Alayka
Ya Habiballah, AsSalatu wasSalamu Alayka Ya Rahmatal lil Alameen,
AsSalatu wasSalamu Alayka Ya Shafee al-Mudhnibeen.
[ Ref : Al-Intibah fi al Salsil al-Awliya Allah, Page 124]

Waliullah has written a matchless book Fuyd-ul-haramayn based on
observations. The gist of its ninth and Tenth Chapter says:We called at
Medina, and we clearly saw with our own eyes the soul of the holy
Prophet and on that day this r eality was r evealed to us that the pure
soul can also be seen like the body and the secr et of the life of prophets
after death was also disclosed to us.On the third day we called and
sent salutations on the Prophet , and also visited the graves of Ab Bakr
as- Siddq and Umar Frq. Then we humbly submitted: we have
called on you with gr eat expectations to receive your mercy and
blessing. Have mercy on us. He adds: The holy Prophet expressed
great joy and I felt that the sheet of his kindness had wrapped and
covered me. Then he embraced me, and appeared before me, disclosed
many secrets and per sonally informed me and br ief ly helped me and
told me how I could seek his help for my needs.
[ Ref : Fuyd-ul-haramayn 9
th
& 10
th
Chapter]

teacher set his seal of approval on the aqidah of tawassul ? Sayyiduna
Shah Wali'ullah (alaihir rahmah), records a method for achieving and
fulfilling one's needs and wishes in his book, "Al intibah fi Salasil-e-
Awliya". He states: "One should first perform two Rakaats of Nafil
Salaah. After completion he should recite the following - 111 times
Durood Shareef, 111 times Kalima Tamjeed and 111 times 'Shay an
Lillah, Ya Shaikh Abdal Qaadir Jilaani'."

From this book, it has been proven that all the great
Luminaries (to be mentioned), believed in the proclamation of 'Shay an
Lillah' as being a valid and a great solution to many unsolved problems.
They also gave permission to their students and disciples to proclaim it,
without any hesitation.The names of some of these great Scholars and
Saints are among others: (1) Ustaad and Shaikh-e-Hadith of Shah
Wali'ulllah, Moulana Tahir Madani (radi Allahu anhuma) ( 2 ) His Shaikh
and father, Moulana Ebraheem Kardi (alaihir rahmah), (3 ) His Ustaad,
Moulana Ahmed Kashshaashi (alaihir rahmah), (4) His Ustaad,
Moulana Ahmed Shanawi (alaihir rahmah), (5 ) His grand Ustaad,
Moulana Ahmed Nakhli (alaihir rahmah),
(6) The Murshid of Shah Saheb, Shaikh Mohammed Lahoori (alaihir
rahmah), about whom in the book, "Al Intibah", the title of Shaikh
Mu'ammar Thaqqa (the blessed and trustworthy master) is attributed,
this title is also attributed to his Shaikh, (7 ) Shaikh Moulana Abdul
Maalik and his Shaikh (alaihir rahmah), (8 ) Shaikh Bayazeed Thaani and
his Murshid (alaihir rahmah), (9 ) Moulana Wajeehudeen Alawi (the
commentator of the "Hidaayah" and the "Sharhah Waqaya"), including
his Murshid (alaihir rahmah), (10) Taajul Aarifeen, Shah Mohammed
Ghous Gawalyari (alaihir rahmah). All the above Ulema and Awliya
have recited the Naade Ali and the daily recital of "Ya Ali, Ya Ali."

Shah Waliullah muhaddith dehalvi [rh] writes in his
book Al Intibah fi Salasil ul Auliaullah that he received the ijaza
[permission] in Sattariya silsila [tariqa]. He gives the chain of this ijaza
contaning names of different scholar including Ghaus Gwaliari who was
the chief of Sattariya silsila in India. Shah Waliullah writes that through
this chain he received theAurad and wazaif of Sattariya silsila which
includes Dua e saifi and Jawahir KhamsaDua e saifi is a supplication
which is taught to mureed by a shaykh who has ijaza to recite and teach
this dua. The last part of Dua e saifi consists of Nad e ali which has
words like Ya Ali , Ya Ali , Ya Abu Turab. Do Salafi Kharizis need more
clear evidence for Istighatha? Wahabis should now stop projecting Shah
Waliullah as [pseudo]salafi. And if they agree to his aqida then wahabis
should stop calling muslims as mushrik . Jawahir khamsa is a book of
different dua (supplication). This book also consists of Dua e Haidari
;The last part of Dua e haidari consists of Ya Ali, Ya Ali, Ya Abu Turab.
So it is clear that Shah waliullah and his shaykhs recited dua containing
ISTIGHATA words.Let the Salafi Kharizis take a note of this and declare
their wahabi ruling on Istighatha upon Shah Waliullah.Jawahir Khamsa
is easily available in book shops.

waliullah writes in his book Anfasul Aarifeen that his father (who was
also his shaykh), Shah Abdur Raheem ( Rahimuhu Allah ) not only used
to celeberate mawlid every year but also did niyaz on food on that
occasion. In the same book Shah Waliullah (rh) writes that his father
shah Abdur Raheem went to his teachers grave and recited Quran. After
he recited a part of a sura from quran , a voice came from a different
grave saying that is not my grave. But complete your recitation and
then come here. So Shah Abdur raheem recited quran on both the
graves one after the other.

Waliullah writes that his father, Shah Abdur Raheem, said that
he once went to the shrine of Hadrat Khwaja Qutbuddin
Bakhtyar Kaaki (rahmatullah àlaih). The soul of Bakhtyar
Kaaki became apparent and told me that I shall have a son and
that I should name him Qutbuddin Ahmad. At this time, my wife
had become elderly and was beyond child bearing age. On
hearing this, I thought to myself that maybe I shall have a
grandson. The soul of Bakhtyar Kaaki got to know of my
thinking and removed my doubt and said that it did not give me
tidings of a grandson, rather, this child will be my very own.
Some time later, I married again and from this marriage was
born (Shah) Waliullah. At the time of my birth, my father had
forgotten about this event and named me Waliullah. When he
came to recall this event, he gave a second name of Qutbuddin
Ahmad. (Anfaas al-Àrifeen, p.110) . By writing about this
incident, the belief of Shah Waliullah Dehlwi is clear. He believed
that to go to the shrines of the pious is permissible and even after
their demise, the saints are still given the knowledge of the
unseen because Qutbuddin Bakhtyar Kaaki knew about the birth
of a son a year before it happened. Also, the inmate of the grave
also knew the feelings of his visitor's heart.

teacher set his seal of approval on the aqidah of tawassul ? Hazrat
Shah Waliallah Muhaddith Dehlawi (Rahmat-Allah-Alahy) states
that my father Hazrat Shah Abdur Rahi Sahib visited the tomb of
Maghdum Shaikh Allah Diya (Rahmat-Allah-Alahy). There came a
time in the night that Maghdum Sahib asked those present to
remain and have something (food) before going. Thus, Shah
Abdur Rahim Sahib and his friends stopped at the tomb while the
others went away. Witnessing this, his (Shah Abdur Rahims)
friends became displeased. At that moment a woman carrying a
tray of rice and sweetmeat on her head came and said that I
vowed that when my husband returns home! Will immediately
entertain those folks sitting at the tomb of Maghdum Allah Diya
with this food. So my husband has returned and I am fulfilling my
vow. I wished that there be some one at the tomb who could
partake from this food. (Thus they all ate). (Anfasul Arifin p. 45)

Waliallah Sahib (Rahmat-Allah-Alahy) says: That if a person is in
need of something, then he should recite Surah Alam Nashra 360
timesand the same surah another 360 times and then recite
Durood Shareef 10 times and end off with a little sweets on the
name of Khwajagnan Chisht. And state your needs to Allah. If you
practice this act daily. Then Insha Allah you will achieve your
purp . In another instance he says: There is nothing wrong in
preparing milk or rice (Kheer) when offering dua for the ruh
(soul) of a great person, with the intention of sending reward
(Sawab) to that person and it is permissible to eat such food. This
food is also permissible for the rich to eat. (Zubdatul - Masaih p.
132).

teacher set his seal of approval on the aqidah of tawassul ? Hazrat
Shah Waliallah Muhaddith Dhelwi (Rahmat-Allah-Alahy)
says:"Certainly all the blooming flowers are filled with the spirit of
the Prophet (Sallal Laahu Alaiehi wa Sallam) and the blessed spirit
blows through them like a wind". (Fuyuzul Haramain p. 28) osed
within a few days. (Intibabu Fi Salasili Auliya-Allah. p. 100). Shah
Waliallah Sahib Muhaddith Dehlawi (Rahmat-Allah-Alahy)
in describing his father says, He (Waliallahs father) said that, I
went to the grave of Khwaja Qutbuddeen, Khwaja Sahibs soul appeared
and said that there will be a son born to you (i.e. Waliallahs father) and
you must name him Qutbuddeen Ahmad. Since my wife was old I thought
that a grandson would be born. Khwaja Sahib became aware of this
thought and said, this is not what I said (i.e. a grandson will be born), that
child will be your offspring. After some time, I (i.e. Waliallahs father)
remarried and this child (Waliallah) was born. In the beginning my father
had forgotten this incident and, therefore, named the child (me) as
Waliallah. After some time he remembered and gave me the second name
of Qutbuddeen Ahmad. (Anfasul Arifin p 45).

teacher set his seal of approval on the aqidah of tawassul ? Shh
Wal-Allah explained and praised tawasul , tasawwuf and the tarqas
throughout his Persian work Hamat. He writes: If the slik is not so
learned as to study the hadth books or the knowledge coming from as-
Sahba and the Tbin, he should follow one of the four madhhabs. All
the tarqas are thesame in respect of belief, of doing the commands and
abstaining from the prohibitions. They have been different in doing the
dhikr and supererogatory worship. If worldly thoughts come to ones
mind while performing the dhikr, one should sit near an exalted person
whose tawajjuh is strong and pay his tawajjuh to him. Or one should
pay his tawajjuh to the souls of the mashyikh al-kirm, and, therefore,
visit their graves and beg them to attract him towards themselves. If
the dhikr causes vexation to the nafs, this has various reasons. One of
them is lack of following the rules of db towards the mashyikh of the
tarqa one follows. If the slik cannot understand the reason, the shaikh
will understand it with his tawajjuh and insight and will let him know of
it. This faqr [Wal-Allah ad-Dahlaw himself] paid my tawajjuh to the
world of souls and understood that each tarqa had a different
relationship to it. Also itikf in shrines will help one make progress.
Speaking ill of the Salaf as-Slihn is one of the reasons which block the
way. It has often been seen that angels scatter blessings onto the
gatherings of dhikr and that those who perform the dhikr are
surrounded by light. If apersons soul is in relation with the pure souls of
Prophets or ofAwliy or with angels, facts not taught to others will be
taught to him. If he understands that someone is a Wal and loves him,
his soul gets attached to the Wals soul. Or, he loves his murshid or his
pious ancestor and gets attached to his soul. He gets faid from him.
Visiting the graves of Awliy, reading the Qurn and giving alms and
sending its thawb to their souls, and respecting their works and
children will help one get attached to their souls. One will dream of
them. Appearing in their own figures, they will help and rescue one at
dangerous places. A person who gets benefit from the souls is called an
Uwais. Because his attraction is very strong, Hadrat Abd al- Qdir al-
Jlni has the ability to be as beneficial as the alive Awliy. This faqr
paid my tawajjuh to the souls of themashyikh and attained many
blessings. Five hundred year safter the death of the mashyikh, there is
not any natural power left in their bodies and their effects on those who
visit their graves become more powerful. Benefit by tawajjuh to the soul
can be done in two ways: by thinking that the two souls are attached to
each other, which is like seeing somebody in the mirror; or by visiting his
grave and thinking of him, which is likeopening ones eyes and seeing
somebody facing him. [ Ref : Hamat, Shh Wal-Allah]

Shah Abdul Azeez Dehwli whom Salafis appreciate to hearts
content set his seal of approval on the aqidah of tawassul ? Shah
Abdul Azeez writes: "It is in Sharh Maqasid that visiting graves is
beneficial and the souls of the pious cause benefit. Indeed, after death
the soul has a connection with the body and the grave. Hence, when
someone comes to visit this shrine and turns towards the soul of the
inmate, then the two souls (of the visitor and the inmate) form a
connection. It is a point of contention whether the help of the living is
stronger or that of the deceased. Some scholars have said that the
deceased can help more and some have proved this from a narration
from the dear Prophet (sallallahu 'alaihi wasallam) that when you need
help in a matter, seek it from the people of the grave. The great Shaykh,
Shah Abdul Haq Dehlwi (rahmatullah àlaih) has stated in Sharh
Mishkat that there is nothing in the Qur'an and Sunnah nor the sayings
of the Salaf which contradicts this position and forms a proof against it
(Fatawa Aziziya, vol.2 p.108) .

Shah Abdul Aziz Dehlwi (alaihir rahmah), in his book,
"Bustaanul Muhaditheen", praises Sayyiduna Sayyidi Ahmed Zarooq
(alaihir rahmah), by describing him as follows: "Sayyiduna-e-Arfa wa
Ah'la, Imamul Ulema and Nizaamul Awliya (The Highly Exalted Shaikh,
Leader of the Ulema and the Governor of the Awliya). This great Saint is
also among the Abdaal Sab'a (The Seven Magnificent Abdaal) and is an
authority amongst the Sufis. Among his illustrious students are
personalities like Imam Shamsudeen Lagaani and Imam Shahabudeen
Qastalaani (radi Allahu anhuma). The Saint was a master in Shari'ah,
Haqiqat and all Mystical Facets. Some of his books can be consulted to
gain a better appreciation of his immense qualities."
Shah Abdul Aziz (alaihir rahmah) further states: "In brief, the Saint was
a man of exceptional attributes, to fully comprehend his qualities is
indeed beyond comprehension." Shah Abdul Aziz (alaihir rahmah), then
quotes two sentences stated by Sayyiduna Ahmed Zarooq (alaihir
rahmah), which further highlights his greatness, "I indeed bless my
(Mureeds) with tranquillity during times of difficulty and perplexity,
when cruelty and evil oppresses them and in times of misery and fear.
Therefore (during these times) call to me 'Ya Zarooq', I will immediately
come to your assistance."Hazrat Shah Abdul Aziz Sahib Dehlawi
(Rahmat-Allah-Alahy) says:The food that is cooked for the niaz
(offering) of Imam Hasan and Husain becomes a blessing if Surah
Fatiha, Qul andDurood are read upon it. To eat such food is very
meritorious.(Fatawa Aziziya p. 75) Shah Abdul Aziz Sahib says: in
Tafseer-e-Azizi that the Prophet (Sallal Laahu Alaiehi wa Sallam) by the
light of hisProphethood knows the entire conditions of man. What
religion he belongs to, to what degree he has reached in religionwhat is
the reality of his Iman. What are his hindrances and progress. In short,
the Prophet (Sallal Laahu Alaiehi waSallam) knows your deeds and
actions the good and the bad. Thus within the law, the Prophet (Sallal
Laahu Alaiehi waSallam) has been granted the right to be a witness of
the world and it is of utmost importance . (Tafseer Azizi. p. 636).

how can I call tawassul shirk or haram when Hafidh Ibn Kathr, Most-
Respected Mufassir of Salafi Scholars set his seal of approval on the
aqidah of tawassul ? Hafidh Ibn Kathr, proves tawassul from Surah Nisaas
Verse No:64 emphatically. Hafidh Ibn Kathir writes: (In this Qur'anic
verse) Allah is exhorting the sinners and evildoers that when they
commit sins and errors they should call on the Messenger of Allah and
ask forgiveness from Allah. They should also request the Messenger of
Allah to pray for them. When they do so, Allah will turn to them and
forgive them and He will show mercy to them. That is why He used the
words la-wajadullha tawwban-rahm (they (on the basis of this
means and intercession) would have surely found Allah the Granter of
repentance, extremely Merciful. [Ref : Ibn Kathr, Tafsr-ul-Qur'an al-azm ,
Under the Verse 4:64] Imam Ibn Kathir continues: Jama'at
(Many scholars) have stated this tradition. One of them is Abu
Mansur al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-
ul-mashhurah that, according to Utbi, once he was sitting
beside the Prophets grave when a bedouin came and he
said, Peace be on you, O Allahs Messenger. I have heard
that Allah says: (O beloved!) And if they had come to you,
when they had wronged their souls, and asked forgiveness of
Allah, and the Messenger also had asked forgiveness for them,
they (on the basis of this means and intercession) would have
surely found Allah the Granter of repentance, extremely
Merciful. I have come to you, asking forgiveness for my
sins and I make you as my intermediary before my Lord
and I have come to you for this purpose. Then he recited
these verses: O, the most exalted among the buried
people who improved the worth of the plains and the
hillocks! May I sacrifice my life for this grave which is
made radiant by you, (the Prophet,) the one who is (an
embodiment) of mercy and forgiveness. Then the bedouin
went away and I fell asleep. In my dream I saw the Holy Prophet
(Peace Be Upon Him). He said to me: O Utbi, the bedouin is
right, go and give him the good news that Allah has forgiven his
sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No.
140, Under the Verse 4:64]

SCANNED PAGE FROM TAFSIR IBN KATHIR

Important Note: This scanned page is only shown to
reveal the beautiful Aqida of Imam Ibn Kathir (rah) and he
has declared it to be narrated by "JAMAAH" and
considered it Hikayat al "MASHUR" Please note that Imam
Ibn Kathir (rah) nowhere calls it shirk rather uses it as
proof in his magnificent Tafsir. Another reason why this
report is shown is to reveal the deceit of Salafis who have
deliberately removed this report from the English version
of Tafsir Ibn Kathir.

then how can I call tawassul shirk or haram when this same Imam Ibn
Hajr Asqalani set his seal of approval on the aqidah of tawassul ? Your
Specially Favourite Hadith-Master Imam Ibn Hajr Asqalani Writes:
Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that
I was in extreme depression that I saw Prophet (Peace Be Upon Him) in
my dream he said that go to grave of Yahya bin Yahya (rah) and do
Istaghfar and ask for help through his Intercession your problem will be
solved. Abu Ali Nishapori said I did like that and my problem was solved
in the morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page
398]

Ibn Hajar Àsqaln(RehmatuAllah Alihe) writes about this
Tawasul of Ibn e Abbas (R.A): "The episode involving Àbbs
makes it clear that to seek intercession from the virtuous, the pious and
members of the Prophet's family is a desirable act. In addition, this
event proves the high status of Àbbs as well as reveals Ùmar's
respect for him and the acknowledgement of his status."
[References Ibn Hajar Àsqaln, Fath-ul-br, 2:497
Zurqn, Sharh-ul-Mawhib, 11:152]. Ibn Hajar reports
that Hazrat Abbas prayed to Allah in these words: O
Allah,calamity (and trouble) comes as a result of sin and only penitence
lifts this calamity, and the people,because of my relation with Your
Prophet ( ), have offered me to Youas a means of
seeking Your help, and these hands of ours, besmeared in sins, are
before You and our foreheads are bowed down with penitence. So give
us rain. * Ref : Ibn Hajar Asqaln narrated it in Fath-ul-br (2:497),
Subk, Shif-us-siqm f ziyrat khayr-il-anm (p.128), Qastalln, al-
Mawhib-ul-laduniyyah (4:277), Zurqn in his Commentary (11:152)]
Imam Ibn Hajar Asqalani explained the rason beautifully Why Hazrat
Abbas was asked to do Dua. Imam Ibn Hajar Asqalani briefs : Rasul
Ullah(salallaho alaihi wasalam) used to take Al-Abbas(RA)like a son
takes his father. O People You should also follow the Prophet
(saw)incase of Al-Abbas(RA) and make him an Intercessor to Allah.[Fath
al Bari 2:497+. Therefore he declares emphatically that, "The episode
involving Àbbs makes it clear that to seek intercession from the
virtuous, the pious and members of the Prophet's family is a desirable
act.In addition, this event proves the high status of Àbbs as well as
reveals Ùmar's respect for him and the acknowledgement of his
status."[ Ref: Ibn Hajar Àsqaln, Fath-ul-br, 2:497]

then how can I call tawassul shirk or haram when this same Imam Ibn
Hajr Asqalani set his seal of approval on the aqidah of tawassul ? Hafiz
Ibn Hajar al-Asqalani performed tawassul by the Prophet (Salla Allahu
'alayhi wasallam) in his poems known as "an-Nayyirat-us-Sab," as did
his shaykh Zayn-ud-Din al-'Iraqi at the end of his poem in "Tafsiru
Mufradat-il-Qur'an." Hafiz Ibn Hajar states the following hadeeth as
HASSAN in his "al-'Amali:""Ibn Abbas related that the Prophet (Salla
Allahu 'alayhi wasallam), said:'....IF ANY OF YOU FELL IN A CALAMITY IN
A DESERT LET HIM CALL: OH SLAVES OF ALLAH, HELP." Please look how
beautifully Shaykh al-Islam Ibn Hajar Asqalani seeks tawassul of The
Holy Prophet sallallahu Alaihi wa sallam ! He writes in his Diwan, an
original manuscript of which has been preserved at the Egyptian
National Library:

By the gate of your generosity stands a sinner, who is mad with love,
O best of mankind in radiance of face and countenance!
Through you he seeks a means [tawassala], hoping for Allahs
forgiveness of slips;
from fear of Him, his eyelid is wet with pouring tears.
Although his genealogy attributes him to a stone [hajar],
how often tears have flowed, sweet, pure and fresh!
Praise of you does not do you justice, but perhaps,
In eternity, its verses will be transformed into mansions.
My praise of you shall continue for as long as I live,
For I see nothing that could ever deflect me from your praise.

Are Ibn Hazar Asqalani & His Teachers are Mushriks ? Firqaparast
Kharizi Mullahs and their followers should stop calling tawassul shirk or
haram amd make tawba to almighty Allah immediately.

how can I call tawassul shirk or haram when Shaykh Abdul Qadir
Zilani RadhiAllahu Anhu whom Salafi Shaykhul Islam Allama Ibn Taimiya
calls "Our Shaykh" (shaykhuna) and "my Master" (sayyidi) set his seal of
approval on the aqidah of tawassul ? Ibn Taimiya admits his link
with Qadiri Tariqa of Shaykh Abdul Qadir Zilani RadhiAllahu Anhu
saying : I have worn the Sufi cloak of a number of shaykhs belonging
to various tariqas (labistu khirqata at tasawwuf min turuqi jama'atin
min al shuyukhi), among them the Shaykh Àbd al-Qadir al Jili, whose
tariqa is the greatest of the well known ones. Further on he says:The
greatest Sufi Way (ajall al-turuq) is that of my master (sayyidi) Àbd al-
Qadir al Jili, may Allah have mercy on him. Ibn Àbd al Hadi, Bad' al 'ilqa
bi labs al khirqa, ms. al-Hadi, Princeton Library Arabic Collection, fols.
154a, 169b, 171b 172a; and Damascus University, copy of original
Arabic manuscript, 985H.; also mentioned in at Talyani, manuscript
Chester Beatty 3296 (8) in Dublin, fol. 67a. Shaykh Abdul Qadir Zilani
RadhiAllahu Anhu states: "If a person in distress or hardships calls out to
me, his hardship will be eradicated. If a person uses my name as his
Wasila (medium) and pleads to Allah, his need will be fulfilled."The
great Saint then goes on to describe a Salaah, which can be extremely
beneficial. He states: "A person should perform two Rakaats of Salaah,
in every Rakaat he should recite eleven times the Sura Faatiha and
thereafter Sura Ikhlaas eleven times. After completing the Salaah, he
should recite the Durood and Salaam upon the Holy Prophet (sallal
laahu alaihi wasallam), then remembering me he should proceed eleven
steps towards the direction of Baghdad invoking my name in every step,
including mentioning his need and wish. In this manner (Allah willing)
his need and wish will be granted." This medicant has been described
and mentioned by scholars such as, Imam Abul Hasan Ali bin Jareer,
Imam Abdullah bin Asad Yafa'ee Makki, Shaikh Mulla Ali Qaari,
Moulana Abul Ma'aali Mohammed Muslimi Qaderi and Shaikh-e-
Muhaqqiq Moulana Abdul Haq Muhaddis Dehlwi (radi Allahu anhum) in
their treaties, "Bahjatul Asraar", "Khulaasatul Mafaakhir", "Nuzhatul
Khaatir", "Toh'fa'ee Qaderia" and "Zubdatul Aasaar", among others.
One should also remember that the great Ulema and Saints attribute
extreme authenticity to the mentioned article.A point to mention about
Imam Abul Hasan Noorudeen Ali (alaihir rahmah), the author of
"Bahjatul Asraar", is that aside from being a great Sufi, he was also
considered to be a great Imam of Qiraat. It is reported that he received
his spiritual training under the guidance of Sayyiduna Sayyidi Abu
Swaleh Nasr (alaihir rahmah), the great grandson of Sayyiduna Ghousal
Azam (alaihir rahmah). Describing the greatness and stature of the
book, "Bahjatul Asraar", Sayyiduna Abdul Haq Muhaddis (alaihir
rahmah) in his book, "Zubdatul Aasaar", states that the book is indeed
considered to be extremely authentic and factual in the eyes of the
distinguished and esteemed Ulema and Saints. The book has also been
used as a reference on many occasions.

then how can I call tawassul shirk or haram when Shaykh Abdul
Qadir Zilani RadhiAllahu Anhu whom Salafi Shaykhul Islam Allama Ibn
Taimiya calls "Our Shaykh" (shaykhuna) and "my Master" (sayyidi) set
his seal of approval on the aqidah of tawassul ? Ibn Taimiya admits
his link with Qadiri Tariqa of Shaykh Abdul Qadir Zilani RadhiAllahu
Anhu saying : I have worn the Sufi cloak of a number of shaykhs
belonging to various tariqas (labistu khirqata at tasawwuf min turuqi
jama'atin min al shuyukhi), among them the Shaykh Àbd al-Qadir al Jili,
whose tariqa is the greatest of the well known ones. Further on he
says:The greatest Sufi Way (ajall al-turuq) is that of my master (sayyidi)
Àbd al-Qadir al Jili, may Allah have mercy on him. Ibn Àbd al Hadi, Bad'
al 'ilqa bi labs al khirqa, ms. al-Hadi, Princeton Library Arabic Collection,
fols. 154a, 169b, 171b 172a; and Damascus University, copy of original
Arabic manuscript, 985H.; also mentioned in at Talyani, manuscript
Chester Beatty 3296 (8) in Dublin, fol. 67a. Shaykh Abdul Qadir Zilani
RadhiAllahu Anhu states: Shaykh Àbd al-Qadir al-Jilani writes the
following in the section on entering Madina at the end of the section
on the Pilgrimage in his book al-Ghunya li talibi tariq al-Haqq àzza
wa jall:

If Allah blesses the pilgrim with prosperity and he is
able to come to Madina, then what is desirable for him is that he
come to the mosque of the Prophet and say upon entering it:
Allahumma salli àla muhammadin wa àla ali muhammad, waftah
li abwab rahmatik, wa kaffi ànni abwab àdhabik, al-hamdu lillah
rabb al-àlamin. O Allah, send blessings upon Muhammad and
upon the family of Muhammad, and stem for me the gates of your
mercy, and close for me the gates of your punishment, all praise
belongs to Allah.
Shaykh Abdul Qadir Zilani RadhiAllahu Anhu, whom Salafi
Shaykhul Islam Allama Ibn Taimiya gives the title "Our Shaykh"
(shaykhuna) and "my Master" (sayyidi), continues: Then let him
come to the grave of the Prophet and stand in its proximity so that
he will be between the grave and the Qibla, and let him stand so that
the facade of the Qibla will be behind him and the grave in front of
him exactly facing his face, and the minbar to his left... Let him then
say:
Peace upon you, O Prophet, and Allah's mercy and His blessings!
O Allah, send blessings upon Muhammad and upon the family of
Muhammad as you have sent blessings upon Ibrahim, praised and
glorified are You!
O Allah, bestow upon our master Muhammad the Means (al-
wasila) and the Priority (al-fadila) and the high rank (al-daraja al-
rafià), and raise him to the exalted station (al-maqam al-mahmud)
which You have promised him!
O Allah, send blessings upon the spirit of Muhammad among all
spirits, and upon his body upon all bodies, just as he has conveyed
Your Message and recited Your signs and fought according to Your
command and striven in Your path and commanded that You be
obeyed and forbade that You be disobeyed and opposed those who
opposed You and befriended those who befriended You and served
You until death came to him.
O Allah, You said to Your Prophet in Your Book: "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" (4:64), and I have come to Your House [sic; two other
manuscripts have: "and I have come to You"] in repentence from
my sins and seeking forgiveness, therefore I ask You that you make
forgiveness guaranteed for me as you have made it guaranteed for
those who came to him in his lifetime acknowledging their sins, so
that their Prophet invoked You on their behalf and You forgave
them.
O Allah! I am turning to You with Your Prophet, upon him Your
peace, the Prophet of mercy. O Messenger of Allah! I am turning
with you to my Lord so that He will forgive me my sins. O Allah, I
am asking You for his sake (bi haqqihi) that You forgive me and
grant me mercy.O Allah, grant to Muhammad that he be the first of
the intercessors, the most successful of those who ask, and the most
honorable of the first and the last. O Allah, just as we believed in
him without seeing him; and just as we confirmed him without
meeting him: enter us where he entered and raise us in his group
and bring us to his pond and quench us with his cup of a satisfying,
pure, fresh, whole drink after which we shall never thirst , and keep
us forever away from disappointment, betrayal, deviation, negation,
and doubt, and make us not of those You are angered against, nor of
the misguided, but place us among the people of his intercession.
Then let him step to his left and say:Peace be upon both of you,
O Companions of Allah's Messenger, and Allah's mercy and His
blessings. Peace be upon you, O Abu Bakr the Most-Truthful. Peace
be upon you, O Ùmar the Distinguisher. O Allah, reward them with
abundant good on behalf of their Prophet and all Islam, and forgive
us and our brothers who preceded us in the faith, and do not place
in our hearts rancor towards the believers, O Allah! for You are
most kind, merciful.

Then let him pray two rakàt and sit. It is desirable that he pray
between the grave and the pulpit in the Rawda; and, if he so desires,
that he rub the pulpit to take its blessing (wa in ahabba an
yatamassah bi al-minbar tabarrukan bih); and that he pray in the
mosque of Quba'; and that he go visit the graves of the martyrs and
make abundant invocations there.

Then, if he wants to leave Madina, let him come to the Prophet's
mosque, approach the grave, greet the Prophet, and do exactly as he
did before, then bid him farewell and similarly greet his two
Companions and bid them farewell. Then let him say:

O Allah, don't make this the last of my visit to the grave of Your
Prophet, and if you cause me to die, then make me die loving him
and his Sunna. Amin, O most merciful of the merciful! Then he may
leave in peace, by Allah's will.

then how can I call tawassul shirk or haram when The Darool Ifta of
Lahore , Pakistan set the seal of approval on the aqidah of tawassul ?
Darool Ifta of Lahore says that tawassul is permissible. It is impossible
to become Shirk. The person who calls tawassul and believers in
tawassul shirk and Mushrik, actually calls Allah , His Prophet, sahabas
and Salafs liar. Such person is expelled from the Muslim zamaat. [ Ref:
Harfe Haqanniyat, Page 86]

Karachi , Pakistan set the seal of approval on the aqidah of tawassul ?
The Darool Ifta of Karachi , Pakistan writes that Tawassul is not shirk.
Rather it is permissible and is proved from the salafs and later
generation. [ ref: Harfe Haqanniyat, Page- 146]

Egypt set the seal of approval on the aqidah of tawassul ? The famous
Darool Ifta of Egypt certifies that It is permissible to use the tawassul of
The Prophets and Messengers. It is definitely not shirk. Belief of the
person using tawassul of Prophets and Messengers is correct. [ ref:
Harfe Haqanniyat, Page-278]

Jakarta, Indonesia set the seal of approval on the aqidah of tawassul ?
The Darool Ifta of Jakarta, Indonesia cerifies that tawasul is
permissible. [ ref: Harfe Haqanniyat, Page-73]

Lenanon set the seal of approval on the aqidah of tawassul ? The
Darool Ifta of Lebanon cerifies that tawasul of The Prophets and Awliya
during their lifetime and after their passing away has been in vogue in
all ages . [ ref: Harfe Haqanniyat, Page-68]

Damishq, Syria set the seal of approval on the aqidah of tawassul ?
The Darool Ifta of Damishq, Syria cerifies that aqidah of using itawasul
is permissible. [ ref: Harfe Haqanniyat, Page-73]

then how can I call tawassul shirk or haram when The Darool Ifta of Iraq
set the seal of approval on the aqidah of tawassul ? The Darool Ifta of
Iraq cerifies that aqidah of using itawasul is permissible. [ ref: Harfe
Haqanniyat, Page-40]

Damishq, Philistine set the seal of approval on the aqidah of tawassul ?
The Darool Ifta of Philistine cerifies that aqidah of using itawasul is
permissible. [ ref: Harfe Haqanniyat, Page-40]

then how can I call tawassul shirk or haram when Darul uloom
Deoband, one of the chief propagators of Wahabism, set the seal of
approval on the aqidah of tawassul ? Let us run our eyes through the
question and answer on this regard:
Question: What is Tawassul? 2.Is it permissible to say Ya
Rasoolallah?

Answer: 10254 Feb 17,2009 (Fatwa: 200/178=H/1430) :
Tawassul is to seek the intermediation of one?s good deed or any
pious man humbly with the intention to make prayer (dua) more
acceptable to Allah. (2) Saying ya Rasoolullah has different
rulings; if anyone considers the Prophet (
) omnipresent like Allah then it is unlawful, rather it
amounts to ascribing partner to Allah (shirk). Also, it is
tantamount to blaspheme to the Prophet, the chosen and the
head of all those passed and those shall come. And, if anyone
does not the above belief, but calls ya Rasoolullah out of
immense love, as a father addresses his son living in far off
country while writing a letter to him or as poet addresses
someone who is absent like one who is present and so on, then in
all these conditions it is allowable. For details see: Fatawa
Rahimiah volume 2.Allah (Subhana Wa Ta'ala) knows Best--
Darul Ifta, Darul Uloom Deoband.

then how can I call tawassul shirk or haram when Darul uloom
Deoband, one of the chief propagators of Wahabism, set the seal of
approval on the aqidah of tawassul ? Let us run our eyes through the
question and answer on this regard:

Question: 3953 ---Afghanistan : My question is about Tawassul
to the Quboor of righeous men, as Awleya ullah, is this
permissible or not? with daleel. Thanks!

Answer: 3953 -- May 28,2008 (Fatwa: 138/138=M) :
Tawassul is not proved only to quboor, rather praying to Allah with
the waseelah of pious people is allowed whether in their lives or
after their death:

:

) (
Allah (Subhana Wa Ta'ala) knows Best. Darul Ifta [Darul
Uloom Deoband].

Tawassul: Brother Zakir Naik ! How can tawassul be shirk or haram
when Muhammad bin Abdul Wahaab Al Najdi, Father of Neo-Kharizism,
himself is not sure about tawassul being Shirk or haram ? Mr. Nazdi
writes that scholars have different opinion about making supplication
dua with the Waseela of the pious people. Some permit it, while the
others, do not. So it is not right to say some one is Kafir who goes to the
grave of a pious person and make Waseela.[ Ref :Majmooah ul
Muallifat Al Qism ul Salith pg 68 by Muhammad Bin Abdul Wahaab ul
Najdi]. Shaykh Nazdi further says , Sulaiman Bin sahil has attributed
things about some issues which I have not described. Most of these
issues were not even in my thoughts. One such thing is that, I declare
those persons Kafir who make tawassul of Salihin and that I make takfir
on Imam Bushiri for his verse Ya Akrama Al Khalq and that I burn
the book Dalailul Khairat. About all these allegations, my reply is
Subhanaka Hadha Buhtanil Azeem. ( Ref: Muhammad Bin Abdul
Wahab Nazdi, Ar Risalatul Awlaa , Rasaailush Shaykh Muhammad Bin
Abdul Wahab al Qasam al Khamas Page 12 )

when your most favourite Muhaddith Nasiruddin Albani confesses that
Imaam Ahmad allowed tawassul by means of the Messenger? Mr.
Albani writes that 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. (Source:
al-Albani, At-Tawassul, p. 38). Imam Ahmed Bin Hanbals aqidah on the
permissibility of tawassul through other pious persons have already
been proved above . Should one follow Imam Ahmed Bin Hanbal or
should he follow half-baked Mullahs?

when Shaykh Burhanuddin Lakhnowwi, Scholar of Nadwatul Ulama,
confesses that to Keep belief on the tawassul of the Prophets is not
Shirk ? He attests that Those who use tawassul are not Mushriks. [ Ref :
Harafe Haqqaniyat Page 161]

whenIsmail Dehlawi, Father of Salafism in Indian sub-continent, himself
set the seal of approval on the aqidah of tawassul ? Ismail Dehlawi
states: If it is said, O Allah, give me for the sake [i.e., for the
sake of his close relationship to You and his virtuous deeds] of
Shaykh Abd al-Qadir, then this is allowed (Taqwiyat al-Iman,
p.123). He has also discussed the permissibility of tawassul in his
book, Mansab Imamat.About Taqyiatul Iman, the Kharizi Gospel, its
author and Father of Indian version of Kharizism, Shah Ismail Dihlawi
himself thought :I have written this book and I know that there are
harsh words in some places and extremist views in certain other places.
For example, some actions which are hidden polytheism [Shirk-e-Khafi],
I have labelled it as manifest polytheism [Shirk-e-Jali.] I fear that there
will be an outrage for these reasons.( Hikayat-e-Awliya (Arwah-e-
Thalatha), page 98. Kutub khana Naimia, Deoband Mawlana Ashraf
AliThanwi)

when, Nawab Sissique Hasan Khan Bhupali & Wahid Uz Zaman
, Most-Renowned Salafi Scholars in Indian sub-continent, themselves set
the seal of approval on the aqidah of tawassul ? Nawab Sissique
Hasan Khan Bhupali & Wahid Uz Zaman not only endorsed the
permissibility of tawassul- istigatha but also used it themselves.
Nawab Siddique Hasan bhupali prays to Rasullah Sallallahu
Alaihi Wa Sallam in these words :

Yaa Sayiedee Ya Urwatee wa Ya
Waseelatee
Yaa Uddatee Fee Shiddateew Wa
Rahaauee
Qadzitu Haabaaka Dhaariam Mudhrian
Mutaaiiham bitajaffusin Suadaaee
Maa lee Wa raawaka Mustagaathu
Farhaman
Yaa RahmatallilAalameena Bukaee.

Urdu Translation:
" Ae mere aaqa, ae mare sahare, ae mere wasile,
sakhti aur narmi me mere kam aane wale,
Main Aap Ke Darwaze par iss haal Main Hazir Hua hoon ke
Zalil Hoon , Girhgirha Hoon aur Mere Saansein Phuli huyii Hain
Aap Ke Sewa Mera koi nahi Hain jisse Madad Mangee Jae
Ae RahmatullilAalameen ! Meri Ah Wa Pukar Par Raham
Farmaiyea
( Ref: Wahid Uz Zaman, Haashiya
Hidayatul Mahdee, Islamic Kitab Khana, Shialkot
Page 20)

Tawassul: Brother Zakir Naik ! How can tawassul be shirk or haram when
Imam Bukhari, The Imam of Muhaddithins used the tawassul of The Holy
Prophets Grave and blessed hair ? Imam Bukhari finalised his Sahih
Bukhari at the Blessed Grave of The Holy Prophet Sallallahu Alaihi wa
Sallam. All Hadith-Masters including Imam Bukharis student Imam Farawari,
Imam Asqalani, Imam Ayni, Imam Qastalani have reported this. Imam Bukhari
started compiling his Sahih Bukhari in Haram Of Mekka i.e., in Haram of Kaaba,
after having collected all Hadithes and he finalized its chapterization and
categorization sitting next to the Holy Prophets Blessed Grave. Imam Bulhari and
the Hadith-Masters never told that Sahih Bukhari was finalised in the Riazul
Zannah or in Maszidur Rasul. All have categorically reported that Imam Bukhari
finalized his Sahih Bukhari while sitting next to the grave of The Holy Prophet.
Ibn Adee Narated and many other have quoted this " Imam Bukhari
Completed his Book by sitting near the Blessed Grave of Prophet(
)"[Muqadama Fathul Bari By Imam Hajr Asqalani page # 656]"I The same
thing is abot Imam Bukharis At Tarikhul Qabir also.Imam Bukhari throught out his
life, Used to keep the blessed hair of Prophet( ) in his clothes"
[Muqadama Fathul Bari By Imam Hajr Asqalani page 645].
Dr. Rafiq Ahmad writes in His Introduction to al-Hadith, the book of
revelation, the book of faith - Page 108

The simple question is, why did Imam Bukhari go to the grave ? If
nothing is there in grave, if respecting and loving grave is Shirk, if
seeking blessings from the Blessed Grave is Shirk, why did Imam Bukhari
go to the Blessed grave of the Holy prophet Salalalhu Alaihi wa Sallam ?
Did he go there to commit Shirk ? Was he a Mushrik ? Dear Brothers
and Sisters ! Imam Bukhari went to the Blessed Rawza to seek tawassul
and barakah. His aqidah is identical with the Aqidah of Ahle Sunnat wa
zamaat. Having gone to the blessed Rawza, he sought the blessing of
the Holy Prophet who is Qasim, the distributor.One cannot be an Islamic
Scholar without becoming a beggar at the door of The Holy Prophet.
Imam Bukhari reports That The Holy Prophet said: Almighty Allah
grants this Fiqh and I am the Distributor [ Sahih Bukhari Vol 01 Page 39
# 71]

when you yourself failed to quote a single verse of Al Quran when on
23.09.2012 at Colombo Srilanka Ahle Sunnat Wa zamats As Sunnah
Trust demanded reference from you to justify your claim that 25 verses
of Al Quran rejects wasila ? They handed over to you an invite-letter for
debate also on wasila, following Imams and Hayatunnabi. Let us go
through Srilanka Ahle Sunnat Wa Zamats invite letter for debate to
you and your interaction with them through the video uploaded by As-
Sunnah Trust, Srilanka:

Link: Zakir Naik challenged in Sri Lanka & he fails to prove his argument on waseela!
http://www.youtube.com/watch?v=1kx5CzYsiGc&feature=plcp

An Honest & Humble Appeal To Brother Zakir Naik On Tawassul :
Brother Zakir Naik ! Let me assure you, I am only a student of Islamic
Theology. Truth is my goal. I dont have any bias and prejudice against
you. Once I was your follower. I will not hesitate to start following you
again, if you can prove your claim that 25 verses in Quran Majeed say
that Shifa meaning Wasila/ Shifaarish is haram. We have only one
SIMPLE question from you. What are the 25 verses of the Quran, that
forbid the Muslims from seeking waseela?'' You claim there are 25
verses, we only ask to provide those 25 verses to prove your claim.
Simple as that? Taking Al-quran in one hand and lying about its verses
are grave sin brother. The proofs for Tawassul are all crystal clear.
Quran and hadeeth explicitly legitamise tawassul and there is absolute
consensus among the Muslim Ummah about it .We have provided a
plethora of evidences above and if someome still remains stubborn and
calls it shirk or haram after having received shiming evidences, it will
definitely be hypocricy and firqaparasti. The key characteristic of the
Munafiq is that they deny the tawassul of the Holy Prophet sallallahu
Alaihi wa sallam. Allah Almighty declares, ..and if they, when they
have wronged their own souls, come humbly to you (O dear Prophet
Mohammed - peace and blessings be upon him) and seek forgiveness
from Allah, and the Noble Messenger intercedes for them, they will
certainly find Allah as the Most Acceptor Of Repentance, the Most
Merciful (Surah Nisah Verse No. 64). But Munafiqs remain
reluctant to seek The Holy Prophets Wasila. Allah Almighty says,
And when it is said to them, Come! Allahs Noble Messenger may
seek forgiveness for you - they turn their heads away, and you will
see them turning away in pride. [Munafiqoon 63:5]. Brother Zakir
Naik ! We once again appeal to you If you are true to your words, please
come forward with 25 verses of the Quran, that forbid the Muslims
from seeking waseela. If you cant quote these 25 verses, please make
tawba and correct your aqidah. Here, I would love to appeal to your
followers too to demand reference from you in lieu of your blind-taqlid.
Al Quran instructs : ...Say, Produce your evidence if you are telling the
truth. (Qur'an 2:111). Allah, the Most High, says, "On the Day of
Judgement will thou see those who told lies against Allah;- their faces
will be turned black: is there not in Hell an abode for the Haughty?" (Az-
Zummar: 60).

Brother Zakir Naik ! Well wait for your answer. We pray to
Almighty Allah that Muslim Ummah is kept united and not divided. May Allah guide us
along the Siraat al-Mustaqeem, the path The Companions, The Ahle Bait, Blessed
Scholars ,Awliya-Allah and all the righteous Salafs. No Salaf rejected wasila. Had
wasila or tawassul been shirk, Imam Bukhari would not finalise his Sahih
Bukhari sitting near the blessed grave of Rasulullah [ Peace Be Upon
Him ] Hadith-Specialist imam Ibn Hazr Asqalani writes that Imam Bukhari
Completed his Book by sitting near the Blessed Grave of Prophet(
)" [Muqadama Fathul Bari By Imam Hajr Asqalani ]. Wa Maa Alaina
I llal Balag.

An Open Letter To Brother Zakir Naik Demanding Reference On His Claim That 25 Quranic Verses Say Shifa or Wasila Is Haram

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Abu Arif Al Alawis www.islamicresearchmission.blogspot.

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