Fazail E Amaal ki Haqeeqat: Reality,Truth and Propaganda: Fazail e Amaal Fatwa virtues of darood dreams to prophet etc

Fazail e Amaal Fatwa virtues of darood dreams to prophet etc

Title: I would like to know your stand on Fazail-e-amal which is being read in Many masjid by People belonging to the tableegh jamaat. I belive you are aware of errors inside the book regards to weak hadeeths & also interpreation of dreams attributed to Prophet saws...

Question

As salam alai kum wr wb ,
I would like to know your stand on Fazail-e-amal which is being read in Many masjid by People belonging to the tableegh jamaat. I belive you are aware of errors inside the book regards to weak hadeeths & also interpreation of dreams attributed to Prophet saws.
Eg. Moulana Zakariyah mentions in Fazaail-e-Aamaal: -
“Shaytaan does not have the power to declare himself a Prophet in a dream.”“It is impossible that that the person dreaming may misunderstand Shaytaan as the Holy Prophet.” “If the person does not see the Prophet in a good feature, then that is the fault of the dreamer.” “If the person sees the Prophet (sallallahu alaihi wa-sallam) doing an unlawful act, then the dream need interpretation in light of Islamic law even though (the person who dreamt) may be a pious saint.”[1]
ref: Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Darood , Chapter.2, p.67. (Edt. 1985, Published by Dini Book Depot - Delhi.
Also regarding tawassul of prophet saws which even according to imam abu hanifa was never allowed, then why is it practised by hanafis & many tableegh jamat .
See proof:
It occurs in Durrul-Mukhtar (a famous book on Hanafee Fiqh) (2/630), ‘From Abu Haneefah: “It is not fitting at all that anyone should supplicate to Allah except by Him (Allah), and using such supplications have been permitted and ordered in the like of the Saying of Allah, the Most High, “And (all) the Most Beautiful Names belong to Allah, so call upon Him by them.”

Also----> Its like is also found in al-Fatawa al-Hindiyyah (5/280), and al-Qudooree[3] said in his large book of Fiqh called Sharahul- harkhee in the chapter of detested matters: “Bishr Ibn al-Waleed said: ‘Abu Yusuf (one of the main students of Imam Abu Haneefah) narrated to us that Abu Haneefah said: ‘It is not right that anyone should supplicate to Allah except by Him, and I hate that anyone should say: ‘By the right of so and so’ or ‘By the right of your Prophets and Messengers’ or ‘By the right of your sacred house and the sacred area (of Muzdalifah).”

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

How unfortunate it is that in matters related to our worldly affairs we are always looking for the experts of the field. If someone wants to put up a structure, he will look for an experienced architect, builder etc. He will not just call any Zaid or Bakr to draw his plans. On the contrary when it comes to matters of religion, everyone becomes their own specialist of the field despite him not knowing and understanding the very basics of Islamic law. They also pluck the courage of becoming arbiters and passing verdicts over the authorities of Islamic law. These were mountains of knowledge. They thoroughly understood shariah, Quran and Hadith before penning anything. They passed verdicts and interpreted Ahadith only after gathering the different variations of any Hadith. They also understood what is saheeh, hasan and da’eef and what are their implications. Where could it be used and where it could not be. These were masters of knowledge.

What fault there is in any book containing weak narrations, if the author did not take it upon himself that he will not mention any weak narrations? A study of the six famous books of Hadith will prove that they too contain some weak narrations. The vast majority of scholars accept weak narrations, especially when it is related to fadha’il. But unfortunately the modern day homemade, unbaked, microwave “scholars” through their sheer ignorance totally reject such narrations.

The examples given in your query is sufficient prove to show your ignorance. Firstly, the Ahadith regarding seeing the Noble Prophet صلى الله عليه وسلمin a dream aren’t weak. Secondly, the interpretation given by Allama Shaykh al-Hadith رحمه الله تعالى is totally correct. This explanation was also given by great scholars like Mullah Ali Qari رحمه الله تعالى and Allamah Munawi رحمه الله تعالى.

Regarding the second part of your query, the given so called proofs do not have any link with tawassul. Therefore, we see no need in wasting time in responding to them.

And Allah knows best
Wassalamu Alaikum
Ml. Ishaq E. Moosa,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

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A request Not Challenge to Ghair Muqallids (Indian Salafi Groups/Ahle Hadith) Brothers.

دعوت و تبليغ اردو کتابیں ڈونلوڈ کے لئے لنک

Below is a humble request and to some Ghair Muqallids (Indian Salafi groups Brothers (They call themselves Ahle Hadith in Indian Subcontinent) by general Muslims after seeing ground reality.
1.Some Salafi Brothers/Groups (All Salafi Brothers are not alleging.Only few are spreading rumours) alleges that Tablighi Jamaat is spreading shirk.

2.So our request is that if you know any person who has gone in Tablighi Jamaat and has started doing shirk,please write Name and Address of these persons in comment.

3.After much search we could not find anyone. So if they are telling that means they must have information about such person , So please inform us .

4.May Allah give us Taufeeq to think about Akhirah and save us from the tough questioning on the day of judgement for our words and action criticism of others and baseless allegations.Requesting for Dua.

The role and status of Fazail-e-A’mal in Tableegh Jama’at

Asslam O Alaikum Wa Rahmatullah Wa Barakatuhu

EnglishTablighi Jamaat on the Scale of Quranand Hadith

English Analysis of Objections on Fazail e Amaal (Fazail e Amaal ki Haqeeqat aur Ilzamat)

1.Fazail e Amaal is collection of Nine books in two volume on virtues/Fazail of different acts like Salat, Quran, Rememberance of Allah, Dawah o Tabligh, Fasting and Ramzan, Haj and Umrah, Charity and Huququl Ibad (Personal Social relation and Obligations).Two other books are Stories of Sahaba and Present Degeneration of Muslims and its Remeady.

2.The purpose of Fazail e Amaal to encourage muslim to be connected with Quranic Life.Fazail/virtues of acts/worship strengthen belief on the Rewards of Allah e.g. If I pray Salat with Jamaat/congregation Allah will give reward 27 times more, strong belief on the promises of Allah is the key for moving towards Quranic commands and Islamic way of life.

3.In Fazail e Amaal On each Topic Quranic Ayats Ahadith has been put together with great efforts by Sheikhul Hadith(Person who teaches Bukhari Shareef) Maulana Muhammad Zakariyya (Rah), one of the most distinguished scholar of Islamic World of Last century.

4.In covering different topics Hadhrat sheikh has mentioned Hadith touching the collateral topics also. For example if Hadith is about Salat in which some mention about Child Family Tarbiat (Care) has been done. Then sheikh in commentary will give the related Ahadith about Family Care also. This has made the book very useful and effective for encouraging towards Quranic Life.The millions of people benefiting from, is a reflection of Allah acceptance for the book and writer.

3.Without any doubt Fazail e Amaal has benefited hundreds of millions all over the world not only giving Ilm but connecting them with Quranic Life. Islam is a way of Life and not a philosophy and Practical Islamic life is very important for spreading Islam.

5.Although Sheikhul hadith Maulana Zakaria has written Fazail e Amaal in accordance with the principles laid down by Great Imams/Scholars on issues like use of weak Ahadith for encouragement, etc.........Even Imam Bukhari R.A.has used weak Ahadith in his book Al Adabul mufrad as it was a book of Fazail, Same case with Ibne Taimmiya R.A. also..................

Sheikh Zakaria himself was an scholar of Bukhari, taught Bukhari Shareef for nearly 20 years in India and Madeena, he even has done scholary work on it ..........................................some muslim groups has some reservation on certain aspect like weak Ahadith etc. These issues are broad in ummat and not only related with book Fazail e Amaal and almost all Muhaddith/Imam among Salafus Salehin has agreed that weak Ahadith are permissible in Virtues/targeeb/Encouragement. Still...........if someone is not Comfortable with Fazail e Amaal.He may go in Jamaat/take part in the Dawah effort of Tablighi Jamaat without using Fazaile Amaal.They may use other books as below mentioned...........

................

1.Some Groups/Brothers make a Propaganda and claim that Fazail E Amaal is only book read in Tablighi Jamaat and Ijtema.

2.First of all in Weekly Ijtema Fazail e Amaal is not read at all. In weekly Ijtema Ahadith and life of prophet and Sahaba (collected in book Hayatus Sahaba) is Read Only.

3.For Individual Taleem You can chose Tafseer/Hadith/any Islamic Book of Your choice.

4.When you are in Jamaat in collective Taleem Tableeghi Jamaat Uses these Four Books.1.Muntakahab Ahadith 2.Fazail e Amaal 3. Hayatus Sahaba 4. Riyadhus Salehin.

4.Out of this Muntakhab Ahadith (Collection of Quranic Ayats and Authentic Ahadith and no Commentry/Stories) is very Popular.So they may use Muntakhab Ahadith.

1.It is a total misconception/allegation that Fazail-e-A’mal is the guide book of Tableegh Jama’at.

2.The concept of Tableegh Jama’at was not derived from this book, nor is the jama’at dependant on this book to do the work of tableegh.

3.They thought it necessary to stipulate such a book that would encourage people towards good deeds/Virtues of Emaan and Amaal e Saliha,thats why Fazail e Amaal book.

4However, it is not compulsory upon each an every person who joins this effort to read Fazail e Amaal.

5.Many Places in India and allover the world are using Muntakhib Ahadith(collection of Quranic Ayah and Ahadith on Iman, Salat, Ilm O Zikr, Ikram E Muslim, Ikhlas E niyah,Dawat E Ilallah,and Tark e Layani. ) and Hayatus Sahaba.

6.Many of the Arabs who are doing this effort chose to read Riyadu-s-Saliheen instead, and they are carrying on with the work of Dawat-o-Tabligh.

7. Therefore, it is totally incorrect to regard this book as the guide book of Tableegh Jama’at.

Tabligh door is open 24X7.

Come and understand it before making Allegation and confusing Muslims.

The guide book for all Muslims are only Quran and Ahadith.

May Allah save all muslims to be on truth and to prepare for Akhirah.

What is Waseela Tawassul in Islam

There are three things.1.DUA 2.WASEELAH & 3.SHIRK Understand all three.
1.Dua
It is narrated by Hadhrat Anas radhiallaahu anhu,

عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ صَلَّى الله عَلَيْهِ وَسَلَّمَ قَالَ: «الدُّعَاءُ مُخُّ العِبَادَةِ» (رواه سنن الترمذى)

‘Supplication is the essence of worship’

In another version, “الدعاء هو العبادة” “Dua is Ibadah”(As dua is Ibadat so making dua other than Allah is wrong and not permitted)

2.Wassela (Great Majority of Scholars permits it have good support for permission. Only Few scholars donot permit. ) But................................Doing Dua other than Allah,Doing Sajda to Graves..........Other Rituals at grave is nothing to do with waseelah, No scholar permit it
3. Shirk
(Dont mix true waseelah with shirk........)

These are three things.

Please dont mix them. Understand all of them

Meaning of Waseela

WASEELA or TAWASSUL (Arabic: توسل‎) literally meaning is seeking closeness. to make a request or supplicate through a means. WASEELA or TAWASSUL are used interchangeably for the same meaning.

The some other meaning that has been mentioned in ARABIC to urdu dictionary are Rasta (way),Zaria (Medium),Taqarrub hasil karne ka zaria (way for seeking closeness). Sometimes it is also translated as Intermediary or Intercession.

But the Islamic understanding of Wseela and Tawassul is not synonymous to these terms and their literal meaning. Through Tawassul Muslims seeks nearness to Allah and ask for acceptance for his dua to Allah.

Some clarification

We wanted to present the actual position of the controversy of Waseela as part of our mission for the unity of ummah or at least decrese the present mistrust/jealousy/hatred among muslim individual and groups. The infighting is eating ummah strength from within. For trust building and decrease of gap knowing the actual position and evidence is an important mean.

1. Waseela has been made one of the main issue of controversy. Sometimes even common people discuss it without sufficient knowledge on the subject.

2 Muslim Groups are fighting on these issues that at times take un ugly turn.

3 The articles/video/books/internet Islamic Forums on internet most of the time present a one sided picture and misproject the issue/magnify the differences and some people go to make this as matter of Emaan and Shirk. (May Allah save us from Shirk).

4 We are not here to prove the position of any group as strong or weak.

5. We have used the word Sunni (for Ashari-Maturidi) and Salafi (salafi and Ahle Hadith) just for understanding. Otherwise we consider all muslims (other than Shias) as Sunni. Because among those call themselves as sunni (deobandi,barelvi,keral sunni) also so many subgroups are there so we cannot take any particular group name.People generally do not know Ashari-Maturidi.

1. Following verse of Quran give light on Allah power and way of doing things.

Allah pak say in Ayatal kursi

"Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. " Sutatul Baqarah 2:255

Allah says:

"And He is the Irresistible, above His slaves, and He is the All Wise, Well Acquainted with all things." Suratul-An'am 6:18

Allah says:

"There is nothing like unto Him, and He is the All-Hearer, the All-Seer." Suratush-Shura 42:11

Then What is Waseela??

Allah himself has permitted and has asked to seek Waseela. That’s why we are seeking Wseela.

Allah Most High says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا الله وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

“O you who believe! Fear Allah and seek a means (waseelah) to him” (Surah al-Ma’ida, V: 35)

Allah Almighty says:

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ الله وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا الله وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا الله تَوَّابًا رَحِيمًا (64)

"If they had only, when they were unjust to themselves, come to you (Prophet, Sallallahu Alayhi Wasallam) and asked Allah's forgiveness and the Messenger of Allah had asked forgiveness for them, they would have found Allah indeed forgiving and Most Merciful". (Surah al-Nisa, V: 64).

Suuni and Salafi Groups are Agreed on Waseela. And there is no controversy on the following points

1.Waseela perse (itself) is Permissible and recommended.

“O you who believe! Fear Allah and seek a means (waseelah) to him” (Surah al-Ma’ida, V: 35)

Sunni and Salafis are agreed on following type of Waseela

1. First type of waseela To make Tawassul with the names and attributes of Allah Taala :

Allah Almighty says

‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araaf v.180)

2. Second type of waseela To make Tawassul to Almighty Allah due to one having performed a certain good deed. It is permissible and unanimously accepted.

It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Duaa to Allah Taala to move the obstructing rock and they requested Allah Taala to accept their duaas due to some good deed that each of them had done.

3. Third type of Waseela Request to a Pious person who is alive for making dua for the fulfillment of ones need It is permissible and unanimously

Difference of opinionon is on Fourth 4^thType of Waseelah

The controversial point is 4^th type of Waseela from from prophet /Aulia a after their death.

Waseelah by supplicating to Allah Ta’ala through the rank and position of certain individuals in the sight of Almighty Allah, alive or deceased.

This includes the Prophets alayhimus salaam, the martyrs and any other pious servant of Allah like Siddiqeen Shuhada and Saliheen.

For example; if one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status of Rasulullah Sallallaahu Alayhi Wasallam in Your eyes, this form of Tawassul is permissible according to the vast majority of the Ulama and it has in fact remained part of their practise.

Sunni Scholars Permits it and Salafi Scholars donot permit it.

Some Agreed point on waseela among scholars

Before discussing in detail about waseela from pious following Principle that are agreed by both Sunni and Salafi Scholars is essential to know

1. Waseela is not Dua from anyone other than Allah. Dua is an IBADAT that can be done only for Allah. When one uses Tawassul in supplication, one does not ask and seek from other than Allah.

2. While explaining/for understanding Waseela the example of King and person closer to king, Example of ladder/steps to reach the building must not be used. These are dangerous example and not proper at all and will lead to deviated thought sometimes may lead to the Shirk. Allah power/his way of doing things should never be compared it is free from all

3. Allah always command for best way.As waseela is way of quran and sunnah. So chances for acceptance of dua is more with waseela. And we should seek waseela to increase the dua acceptance . Tawassul is not only permitted, rather recommended But it is not a compulsory thing for a dua to be accepted.

Discussion on the waseela from Prophet and Aulia after their death

Suni scholars Evidences to support their position

HADITH NO 1.

Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said:

“اللَّهُمَّ إِنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ، إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ، فَتَقْضِي لِي، اللَّهُمَّ شَفِّعْهُ فِيَّ”

'O Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.'

(Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others).

Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic.

The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)

HADITH NO 2

When a person leaves the Musjid, the following du'aa is recorded,

'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza...'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking...)

In this narration, Tawassul through people is established, '...through the right of those who ask' and Tawassul through one's deeds is supported by the second part.

This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others.

The following Muhadditheen have regarded it as authentic:

Imaam ibn Khuzaymah (Kitaab Tawheed pg.17),

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

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

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

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

Hafiz Dimyati (Al-Matjarur-raabih).

Some Ahadith that give indirect evidence to Sunni Position

HADITH 3.

Imam Tabrani narrates: A person came to Uthman Ghani radhiallaahu 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 radhiallaahu anhu, and told him his problem. Uthman bin Hunayf 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 sallallaahu alayhi wasallam. The person acted accordingly and again went to Uthman bin Affan radhiallaahu anhu who helped him with his work and also said ‘If you ever need my help in future, I will be there for you.”

Hafidhh Ibn Taymiyya after writing this narration comments: ‘Maqdasi states that this narration is Sahih and Hakim declares that it fulfils the conditions of Bukhari,’ Hafidhh Ibn Tayymiah goes on to say: ‘The opinion of Uthman bin Hunayf is that it is permitted to supplicate in this way even after our Prophet sallallaahu alayhi wasallam passed away. But since this is not evident from any other companion it does not prove that it is Wajib.’ (Al-waseela Hafidhh Ibn Taymiyah page 98)

Hadith 4.

Narrated by Abdullah bin Dinar;

My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib:

“And He is of a white complexion (i.e. the Prophet) through whose face rain of the clouds is sought and who is the refuge of the orphans and is the guardian of widows.”

In another narration Ibn ‘Umar said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet sallallaahu alayhi wasallam while he was praying for rain. He did not get down until the rain water flowed profusely from every roof-gutter:

“And He is of a white complexion (i.e. the Prophet sallallaahu alayhi wasallam) through whose face rain is sought from the clouds and who is the refuge of the orphans and is the guardian of widows.

And these were the words of Abu Talib.” (Bukhari Volume 2, Book 17, Number 122)

Sunni view about the Hadith of Umar Raziallah Anhu at the time of dua for rain.

In the Hadith recorded by Imam al-Bukhari and others, it is stated that at the time of Istisqaa (praying for rain) Hadhrat Umar radhi Allahu Anhu made Tawassul through the uncle of the Messenger of Allah sallallaahu alayhi wasallam, namely Sayyiduna Abbas radhi Allahu Anhu,

Umar Ibn Khattab used to pray to Allah resorting to and through Abbas Ibn Abdul Muttalib during drought to get rainfall. He used to say: “O Allah we always did beseech you by petitioning through your Prophet (s.a.w) and you used to send us rain. Now we beseech you by petitioning through the Uncle of the Prophet sallallaahu alayhi wasallam. So let the rain fall. He says: “The people would get rain.” (Bukhari Volume 2, Book 17, Number 123)

Sunni Scholars view about this Hadeeth.

1. The usool (principle) of the muhadditheen and the fuqaha (jurists) is that ‘leaving something out is not daleel of impermissibility.’

2.Hadhrat Umar used Hadhrat Abbas to show people the status of the Prophet’s family within the society and teach people to respect them, as Ibn Hajar said in explanation of the report of Hadhrat Anas:”It is desirable to seek the intercession of saintly people and the relatives of the Prophet sallallaahu alayhi wasallam, and it shows Hadhrat Abbas’s great merit and that of `Umar due to the latter’s humbleness before al-`Abbas and his recognition of his due right.” (Fathul Bari, volume 3, page 632, beirut)

3.Hadhrat Umar radhi allahu anhu did this to make it clear that it was permissible to seek intercession through others besides the Prophet sallallaahu alayhi wasallam, i.e. the people of righteousness and good whose barakah is hoped for. This is why we read in Fath-ul-Bari, after the story of Umar seeking intercession through Hadhrat Abbas radhi allahu anhu: “We can deduce from the story of Hadhrat Abbas that it is recommended to seek the intercession of the people of righteousness and good, and the people of the House of the Prophet.”

4.The use of the Prophet’s uncle shows that tawassul is essentially through the Prophet sallallaahu alayhi wasallam, as the importance of Hadhrat Abbas radhi allahu anhu in this respect is only in his relationship to the Prophet as ‘Umar himself states with the words “the uncle of your Prophet” and as Hadhrat Abbas radhi allahu anhu states:”O Allah, The people have turned to you by means of me because of my position in relation to your Prophet sallallaahu alayhi wasallam.”Mentioned from al-Zubayr ibn Bakkar’s narration in al-Ansab by Ibn Hajar in Fath al-Bari (2:497).

5. Imam Hakim has mentioned in his Mustadrak that Hadhrat Umar radhi allahu anhu addressed the people:”O’ people, verily the Prophet sallallaahu alayhi wasallam would hold Hadhrat Abbas radhi allahu anhu in very high esteem as a son would his father, so follow the Prophet sallallaahu alayhi wasallam in [his relationship towards] his uncle and make him a means to Allah in whatever befalls you.” (Musatadrak-e-Hakim Volume 3 Page 334)

Great Imams and Scholars on Waseela

Imam Ahmad and Tawassul:

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

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

Imam Shawkani and Tawassul:

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

Al-Shawkani said, in Tuhfatul Dhakireen:

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

Imam Nawawi on Tawassul:

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

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

Imam Ibn Khuzaymah and Tawassul:

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

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

Ibn Hibban and Tawassul:

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

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

These are not SALFI-SUNNI type polemic debator.Rather they are authority on Hadeeth and scholars of undisputed integrity.So view is based on these Ahadith. And this is the position taken by present day Hanafi, Shafai, Maliki,Hanbali fiqh and subgroups like Deobandi, Barelvi, Kerala sunni AP and EK etc)

SALAFI POSITION

Salafi Scholars donot permit taking Waseela from Prophet Muhammad Sallallahu Alaihi Wasallam and the pious Aulia Allah.

They present this Hadith as there Proof

Sunni Position on this hadith has been presented that taking waseela from Hazrat Abbas (R.A) was to show the importance of prophet family and of Hazrat Abbas status and avoiding prophet does not prove impemissibility.

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Fazail e Amaal Fatwa virtues of darood dreams to prophet etc

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