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  1. Before we get to the hadiths on Istigatha, I would like to establish and prove what Allah (سُبْحَانَهُ وَ تَعَالَى) has endowed them with. The Imam Sees and Hears you Wherever You Are 1. (Basa’ir al-Darajat p 474 and al-Kafi, vol 1, page 272) “On the authority of Al-Mufaddal bin Omar, he said, “I said to Abu Abdullah (al-Sadiq), peace be upon him: I asked him about the Imam’s knowledge of what is in the regions of the earth while he was in his house, covered up in his blanket. (In other words, can the Imam have ghayb knowledge what is happening in different regions of words while in the comfort of his home?) He (the Imam) said: O Mufaddal -God, Blessed and Exalted be He, gave the Prophet, may God’s prayers and peace be upon him and his family, five spirits: ⁃ the spirit of life in which he went about ⁃ the spirit of strength, in which rose and fought ⁃ the spirit of eating, drinking, and consummating with women in halal ⁃ the spirit of faith from which he ordered and judged ⁃ the Holy Spirit, through which he carried the prophecy. When the the Prophet, may God’s prayers and peace be upon him and his family died - the Holy Spirit moved and became in the Imam. And the Holy Spirit is constant, by which he (the Imam) sees what is in the east and west of the earth, its land and its sea. I asked him (the Imam): Can the Imam see the entirety of Baghdad wrapped in his hand? He (the Imam) said: Yes, and everything below the throne of Allah.” 2. (Al-Kafi, vol 1, page 285) “May I be ransom to you (Imam al-Sadiq), by what is the Imam known? He (the Imam) said: With qualities; As for the first of these qualities, it is with a sign that was presented by his father in it with a reference to him to be a hujja (proving his Imamate to the Shi’a). If he is asked, he answers. If the questioner silent, he (the Imam) begins the conversation by telling him about the question he (asker) intended to ask. He tells what will happen tomorrow and speaks to people in every tongue, then he (Imam al-Sadiq) said to me: O Abu Muhammad, I give you a sign before you rise. It was not long before a man from the people of Khurasan came to us, and Al-Khorasani spoke to him in Arabic. Abu Al-Hasan, peace be upon him, answered him in Persian. Al-Khorasani said to him: By God, may I be your ransom. What prevented me from speaking to you in Khurasan, except that I thought that you did not do it well, so he said: Glory be to God, if I am not good at answering you, what is my virtue over you? Then he said to me: O Abu Muhammad, not hidden for the imam is the words of any of the people, nor a bird, nor an animal, nor anything that has a soul, so whoever does not have these qualities in him is not an imam.” 3. (Al-Kafi, volume 1, page 219) “The deeds are presented upon Rasul Allah - the deeds of mankind every morning. Its righteous and wicked [deeds] so beware of it, as Allah says: ‘Do as you will. Your deeds will be observed by Allah, His Messenger’ (9:105)’ Note: The hadith says the prophet is presented with our deeds every morning, however ‘morning’ is for emphasis not exclusivity. Similar to when the Prophet tells Imam Ali: (Fada’il al-Shi’a by Shaykh al-Saduq, p 17) “O Ali, the deeds of your Shi’a are presented to me every Friday. So I become happy with their good deeds and perform istighfar for their bad deeds”. But the presentation of deeds cannot exclusively be every Friday, as they are presented to the Prophet every morning. It is likelier that both Friday and every morning is for emphasis, as the reality of the fact is that angels constantly record our deeds, actions, desires, words. And the angels’ knowledge is equal to that of the Holy Prophet (thus he knows whatever they know). Then this angelic and prophetic knowledge at the same time is transmitted to the Imams: (Al Kafi, volume 1, page 255) “Allah has two types of knowledge: [one type of] knowledge he bestows upon his angels, prophets, and messengers. And whatever He bestows upon His angels, messengers, and prophets - then we know it.” As we can see from the above, everything is done through the will and permission of Allah (سُبْحَانَهُ وَ تَعَالَى). An Imam - even if deceased - is still involved in affairs of Shi’a 1. Blessing his Shi’a with Rizq (provision) (Al-Kafi, vol 6, p 296) “We were with Abi Abdilah [al-Sadiq], so he fed up. Then we all raised our hands and said ‘Alhamdulilah’. So Aba Abdilah [al-Sadiq] said: ‘Oh Allah, this [Rizq, that is the food] is from you and from Muhammad your Messenger. O Allah, to you is praise, send your blessings upon Muhammad and the family of Muhammad.” 2. Supernaturally strengthening his Shia’s souls to obey God and performing good deeds for him (Al-Kafi, vol 2, p 268) “On the authority of Abu Khadija, he said: I entered upon Abu al- Hasan (peace be upon him) and he said to me: God, Blessed and Exalted be He, supports the believer with a spirit from Him who attends the believer every time he is good and pious, and is absent from him every time he commits sins and transgressions. It (the spirit) is with him (the believer), happy when he is righteous and dwindles when he is unrighteous. So pledge, O servants of God that you will reform yourselves, you will increase in certainty and gain what is valuable. May Allah have mercy upon an individual who aimed for good and performed it, or aimed for evil and stopped himself. Then he (the Imam) said: “We (the Ahlulbayt) strengthen the spirit with obedience to Allah and performing (good) deeds for him.” • Evaluation: In the first hadith, Rizq (provision) which the companions of Imam al-Sadiq received in the first hadith was certainly attributable to not only Allah, but also to Prophet Muhammad - by Imam al-Sadiq. Because whatever the Prophet gives from Rizq, it is from Allah but the Prophet is its executor (the one who actually distributes the Rizq). Similar to when Allah says: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair” (33:36). The Messenger does not independently decide a matter from Allah, however, he is simply the best executor of Allah’s orders. Thus, the Prophet (and thus the rest of infallibles) from his heavenly position, can still endow the Shi’a with his provision even after being physically deceased. The provision will be from Allah, but the Prophet distributes it to the people of Earth. In the second hadith, what is described is that Allah supports the believer (i.e, Shi’i) with a spirit comprised of faith. Allama Tabatabai clarifies that this spirit is (typically) occupied by an angel who strengthens the believer in his deeds. However for the Shi’a, it seems the Imam strengthens the spirit to obey Allah and perform good deeds - when they desire to perform them. This suggests an active involvement by the Imams in the lives of their Shi’a to lead them to salvation. Such as, if a believer desires to enter a halal merchant activity of sort - the Imam will guide him in this venture, as long as it is halal. Thus, another crucial basis of istighatha is formed: ⁃ The Imam’s ability to provide provision, per Allah’s will ⁃ The Imam’s ability to give strength to the believer in obedience to Allah. Why Invoke the Imam, When Allah Is the Giver? (From Quran) ⁃ “Say, ˹O Prophet,˺ “Your soul will be taken by the Angel of Death, who is in charge of you. Then to your Lord you will ˹all˺ be returned.” (32:11) • Evaluation: The Angel of Death, put in charge over us, is whom Allah says wills take our souls. Why doesn’t Allah tell the Prophet to inform the people that HE (Allah) will take their souls, why say the angel of death of death who was put in charge of us? Can't Allah do it Himself? Does the angel of death have free will from Allah? If not, then why did Allah attribute the taking of a soul to him (angel) instead of Allah (the one who causes death)? The answer is that the Angel of Death is a faithful executor of Allah’s command to take people’s soul, hence the act is attributable to him. ⁃ “Since We have sent you a messenger from among yourselves—reciting to you Our revelations, purifying you, teaching you the Book and wisdom, and teaching you what you never knew” (2:151) • Evaluation: Allah attributes purification to the Prophet in the above verse. Allah also cites a way one may be purified by the Prophet, through zakat: “Take from their wealth ˹O Prophet˺ charity to purify and bless them, and pray for them” (9:103) Why is Allah attributing purification to the Prophet, and cites actions one can undertake to obtain the Prophet’s purification (i.e, through zakat). Whereas, “Allah purifies whom He wills” (4:49)? The answer is Allah delegated the the power to purify believers to the Prophet, not independently from Allah. Thus, one should go to the prophet directly to seek blessings from this delegated power and attribute this power to him (the Prophet). With knowledge, that the authority of that power stems from Allah. ⁃ “Those who follow the Messenger, the unlettered prophet, whom they find written [i.e., described] in what they have of the Torah and the Gospel, who enjoins upon them what is right and prohibits them from what is wrong and makes lawful for them what is good and forbids them from what is evil” (7:157) • Evaluation: We can see in the above verse that Allah attributes to the Prophet the delegation of making matters permissible or forbidden, making lawful good and evil forbidden. Allah directly states that the Prophet for examples “makes lawful for them (Muslims) what is good”, because he delegated this task to the Prophet. Thus, it is attributable to him. (Al-Kafi, vol 1, page 268) “Abu Abdullah, peace be upon him, said: No, by God, God has not delegated (duties) to any of His creation except to the Messenger of God, may God bless him and his family, and to the imams. The Almighty said: “Indeed, We have sent down to you the Book with the truth, so that you may judge between people by what God has shown you” And this verse continues to be applicable to the awsiya’ (i.e, Imams, peace be upon them.) Ahadith of Istighatha 1. (Basa’ir al-Darajat, page 271) “On the authority of Hisham ibn Salem, he said: I entered upon Abdullah ibn Jaafar (who claimed Imamate) and Abu al-Hasan (al-Kadhim) in the majlis, in front of him was a mirror. So I turned to Abdullah and did not ask him until the zakat was mentioned, so I asked him and he said: You ask me for zakat, whoever has forty dirhams is required to spend one dirham. I turned my eyes on Abdullah and was astonished by him, so I said to him: May God give you health, because you know my affection for your father and my attachment to him, and I have narrated books from him, so would you like me to bring them to you? (to prove to you otherwise) He said: ‘Yes, oh cousin, come to us (with those books) So I performed istighatha from Messenger of God and I went to his grave and said: O Messenger of God, to whom (should I seek the correct faith)? To the Qadariyyah? To the Haruriyyah? To the Murji'ah? To Zaydism? I remained in that state until a young boy, less than five years old, came to me and pulled my dress and said to me: ‘Answer!’ I said: ‘To who?’ He said: To my master Musa ibn Ja’far, so I entered the courtyard of the house, and he was inside the house and he said: ‘O Hisham. Not to the Murji’ah, nor to the Qadariyyah, but to us (you should turn for the answer)’ And then I entered upon him.” • Evaluation: Hisham ibn Salim was one of the foremost companions of Imams al-Kadhim. After the majority of Shi’a adopted Abdullah son of Imam al-Sadiq as Imam, after his father’s death - Hisham was among them. However, Abdullah’s answers were not satisfactory to Hisham due to their contradiction to the words of Imam al-Sadiq. Thus, Hisham says he performed istighatha by the Prophet and invoked the Prophet near his grave - asking him, what does the correct faith? Zaydism? Murji’a? Qadariyya? The Prophet answers Hisham’s istighatha by Imam Musa al-Kadhim calling upon him and telling the path is neither Murji’a nor Qadariyya, but to him (the Imam). 2. (Al-Kafi, volume 3, page 473) When needing Rizq, pray two rak’at and then say the following: “O Allah, I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, O Messenger of Allah. I turn my face through you to Allah - your Lord and my Lord that you [O Muhammad] send your blessings on Muhammad (i.e, on yourself) and his Ahlulbayt. I ask you [O Muhammad] for a generous scent from your scent, and an easy change in my situation, and wide Rizq [provision] which I can speed up my matter, pay off my debt, and use it for my children.” • Evaluation: Prophet Muhammad is directly invoked for Rizq (provision) and a change in situation. Additionally, Mawla Muhammad Salih al-Mazandrani in his famous Sharh (explanation) of al-Kafi comments on this hadith saying - explaining why the Imam asks the Prophet to send his blessings on himself: “I turn my face through you to Allah - your Lord and my Lord that you [O Muhammad] send your blessings on Muhammad (i.e, on yourself). This is linked to the statement “I turn my face to you [O Muhammad]”, and the reason why he asks intercession of [the Prophet] in the act of asking Allah to send his blessings upon - despite the fact already sends his blessings upon the Prophet. This is definitely for [the supplicator] to display weakness and gravity of his situation, and to emphasize how his request when it comes from him alone [i.e, invoking Allah alone] would not be accepted without requesting the intercession of the Prophet. And in some copies [of other scribes] regarding this hadith, “you [O Muhammad] send your blessings” is changed to “He [Allah] send his blessings]. Except the phrase ‘Upon Muhammad and his Ahlulbayt’ [suggests the opposite]. In fact, suggesting this phrase is to seek the blessings of the Prophet “..لقصد التبرك" 3. (Al-Kafi, vol 8, page 109) Narrated Ali ibn Abi Hamza, who has said: Abu Ibrahim (al-Kadhim) said to me: “I (عليه السلام) have had fever for seven months and my (عليه السلام) son has had fever for twelve months and it has been increasing for us. I (عليه السلام) feel that it does not affect the whole body. Sometimes it affects in the upper part of the body and does not affect in the lower of it, and sometimes it affects in the lower part of it and does not affect in all of the upper body’. I said, ‘May I be sacrificed for you. If you (عليه السلام) allow me, I would narrate to you (عليه السلام) a Hadeeth from Abu Baseer from your (عليه السلام) grandfather [Al-Baqir] (as): “When he (عليه السلام) had fever, he (عليه السلام) sought help by the cold water. He (عليه السلام) would take the first [cloth] out and immerse it in cold water and put the other [cloth] on his body and rotate between them. He'd then call out until his voice would be heard at the door of the house: “O Fatima daughter of Muhammad”. He [Al Kadhim] (عليه السلام) said: ‘You have spoken the truth’." • Evaluation: Some argue that the hadith above does not indicate istighatha, but simply shows Imam al-Baqir was in remembrance of Sayyida Fatima when he had a fever. For as you claim, does Allah (سُبْحَانَهُ وَ تَعَالَى) not say call on me when you need help? However, saying “Ya Fatima bint Muhammad” while specifically experiencing a fever is a form of istighatha suggested by our Imams to he cured from such ailment. (Makarim al-Akhlaq by al-Tabrasi, page 396) “Muhammad ibn al-Hasan al-Saffar narrated in a marfu’ fashion. He said: I entered Abu Abdullah (peace be upon him) while I was feverish, and he said to me: Why do I see you weak? I said: May I be sacrificed for you - a fever has befallen me So he (Imam) said: If one of you experiences a hot fever, let him enter the house alone and pray two rak’ahs and place his right cheek on the ground and say: ‘Oh Fatima, daughter of Muhammad - ten times - I seek intercession with you to God for what has befallen me.’ He will be cured from his ailment, if Allah wills.” 4. (Al-Kafi, vol 2, page 559) “If a matter saddens you, say at the end of your sujood ‘O Gabriel, O Muhammmad. O Gabriel, O Muhammad, satisfy me for you [two] are satisfiers. And protect me - by Allah’s permission - for you [two] are protectors” • Evaluation: It becomes clear from the Imam’s words that the Prophet (and thus Imams) can help us in our worldly needs and protect us but only with permission of Allah. 5. (Al-Kafi, vol 3, page 476-477) Imam al-Sadiq teaching one of his companions this supplication which includes directly calling upon Rasul Allah to fulfill our needs: “O Muhammad, O Rasul Allah. I complain to Allah & you (O Muhammad), about my need. And beseek your rightly guided Ahlulbayt in my need” • Evaluation: Allah is sought directly, but also the Prophet and his Ahlulbayt are sought directly - as, like explained in the previous section, the Prophet is the executor of Allah’s will. The fact the Prophet is sought directly for a need shows that while Allah may be the ultimate cause, he can allow the Prophet to execute His will. Hence for example as shared earlier, the Imam attributes the Rizq of food to both Allah and Prophet. (Al-Kafi, vol 6, page 296) “Oh Allah, this [Rizq, that is the food] is from you and from Muhammad your Messenger. O Allah, to you is praise, send your blessings upon Muhammad and the family of Muhammad.” 6. (Al-Sahifa al-Sajjadiya, page 258) “O Rasul Allah - may my father and mother and the purified Ahlulbayt be sacrificed for you. I turn through you to your Lord, and I place you between my needs (i.e, seek your help with my needs).” • Evaluation: Imam al-Sajjad addresses the Prophet directly and invokes him for help with his needs also directly, showcasing a case of istighatha. 7. (‘Uyun Akhbar al-Ridha, vol 2, page 82) “When al-Rasheed arrested Musa ibn Ja’far, peace be upon him, he was arrested while he was standing at the head of the Prophet (peace be upon him) standing and praying. His prayer was interrupted, and he was carried away crying and said: I complain to you, O Messenger of God, for what I am facing” • Evaluation: The fact our Imams in hadith #5 recommend addressing the Prophet directly and telling him “O Rasul Allah, I complain to you..” regarding one’s needs shows that the above hadith of Imam al-Kadhim is not said out of remembrance of Rasul Allah, but seeking his istighatha. Conclusion Istighatha is a spiritual act signifying communication with those whom Allah (سُبْحَانَهُ وَ تَعَالَى) has chosen and expecting his or her help, by the permission of Allah. Not only does it have basis in Shi’ism in its facets, it is also established in Shi’i ahadith. [5:35] O you who believe! Be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful.
  2. I know many of you might think im ignorant, but im a convert who does not know the holyquran well. Im asking this because when i told you when i said ya hussain because at ashura i felt something and thought it was shifa and went home and said ya hussain, but any way i wanted someone to explain this verse, for i was ignorant and absent minded, does it disprove shifa? i think i just messed up!!! @cool "Do not call onto any beings other than Allah. These are capable of neither benefiti nor harm. To do so is therefore guilty of wrongdoing. When Allah inverts you with an affliction, none can remove it except Him." [Al-Qur'an 10:106-107]
  3. Assalam-O-Alaikum My Shia Brothers in Islam. My question is, What are Proofs of Shia for Intercession? Is intercession still allowed after death, I mean after passing away of Prophet Muhammad (Peace Be Upon Him) and Ahlul-Bayt? What about saints? Is it appropriate to go at the grave of a saint and Intercession through them? Jazaak Allah Khair !!!
  4. Dua 28 I ceased to ask from any who cannot do without Thy bounty. I saw that the needy who seeks from the needy is foolish in his opinion, and misguided in his intellect. Is Imam Zainulabideen encouraging us to ask only from Allah directly ? It seems similar in meaning to the verse Do not call onto any beings other than Allah. These are capable of neither benefit nor harm. To do so is therefore guilty of wrongdoing. When Allah inverts you with an affliction, none can remove it except Him." Al-Qur'an 10:106-107
  5. salaam someone heard what i did at ashura, and when i told i said ya hussain, and i got mixed reactions, some said i was going to hellforever!!, others said im a orthodox christian, others i apostated, i got laughed at by muslims(salafis and ikwani) and even non muslims, they all told me this!! I felt bad, i l knew i should have not let this get in my head but it did!!! I thought i was doomed!! i was paraniod!!! They told me i cant come back and i apostated!!!! Any way they compared me to a christian saint and said i prayed to dead people!! What should i do?
  6. salaam One theory is that tawsaual or intersession was a belife borrowed from christianity and came into islam from Sufis and Shias. Mostly by Salafs and wahabbis. Whats the refutation on that was it originally allowed in islam?
  7. Are we allowed to do Tawassul to Angels? Is that even possible. I know that a lot of "spiritual" people in the west call upon Archangels like Michael (Mikail) and Gabriel (Jibril) and so on and so on. Can we do this in Islam too? Can we ask for help from Angels with the permission of Allah (bi idhni Allah)? Only serious answers please. Thank you.
  8. Assalamu Alaikum, I was once told or perhaps heard in a lecture, that Imam Reza as helps the believers cross the sirat in the next world, on the condition that we visit him (shrine). Please can anyone give me the reference/source to this, it would be most appreciated? I need this for a project. Thank you.
  9. Assalamu alaykum wa rahmatullah wa barakatu. How a Dua'a to Allah(سُبْحَانَهُ وَ تَعَالَى) is done for example?And how a Dua'a to Allah(سُبْحَانَهُ وَ تَعَالَى) asking the intecession of Prophet Muhammad(sawws) or Imam Hussain(عليه السلام) or someone of the Ahlul Bayt(peace on them all)is done?
  10. Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.
  11. Salaam brothers and sisters, I am a new Shia and am always asked questions by my family (who are for the most part okay with my conversion from Sunni to Shia). I was asked "Asking others to pray for you is recommended and encouraged. The issue is how can someone who is dead (eg. Rasullallah PBUH, the Imams, Wali) pray for us?". What evidence in the Quran and Sunnah of Muhammad (PBUH) and the Ahlul Bayt that one who is dead can make prayers for us? Authentic Scholarly sources are best. Thanks
  12. InshAllah you will all benefit by these sources: Intercession in The Holy Quran: "No intercessor can plead with Him except after His permission."-Qur'an 10:3 Who is he that can intercede with Him except with His permission?-Quran 2:255 On that Day, no intercession shall avail, except the one from whom Allah the Most Gracious has given permission and whose word is acceptable to Him-Qur'an 20:109 And they cannot intercede, except for him with whom He is pleased-Qur'an 21:28 None shall have the power of intercession except such a one as has received permission or a promise from Allah the Most Gracious.-Qur'an 19:87 Intercession with Him profits not except for he whom He permits-Qur'an 34:23 We sent no messenger but to be obeyed by the leave of Allah. If they who have been unjust to themselves had come to you (Prophet Muhammad) and begged Allah's forgiveness, and the Messenger had begged forgiveness for them - indeed, they would have found Allah All-Forgiving, Most Merciful-Qur'an 4:64 (The brothers of Yusuf) said, 'O our father! Ask forgiveness from Allah for our sins. Indeed, we have been sinners.' He said, 'I will ask my Lord for forgiveness for you. Verily, He, only He, is the Oft-Forgiving, Most Merciful-Qur'an 12:97-98 Intercession of Prophet Mohammad (Sawa) In this Hadith the Prophet(saws) intercedes for this blind man: A blind man came to the Prophet and said: "Invoke Allah for me that he help me." He replied: If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said:"Then invoke him." The Prophet said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say: "O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O Muhammad (ya Muhammad), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with you) for me (allahumma shaffi`hu fiyya)." Sunni References: -Ahmad (4:138 #17246-17247), -Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119) -Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat #1385), -Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 #658-660), -al-Hakim (1:313, 1:526), -Tabarani in al-Kabir, -Rigorously authenticated as sound (sahih) by nearly fifteen hadith masters -including Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya. My intercession will be for the people who committed the cardinal sins (al-kaba'ir) except shirk and dhulm (polytheism and oppression) Kanz al-Ummal, al-Muttaqi al-Hindi The intercessors are five: the Qur'an, near relatives, trusts (amanah), your Prophet, and the family of your Prophet Kanz al-Ummal, al-Muttaqi al-Hindi, hadith #39041 Many of the narrators of hadith narrate a prayer (du'a) from the Holy Prophet (pbuh&hf) which begins: "O my Lord! I turn to you by your Prophet, the Prophet of Mercy (Allahumma, inni atawajjahu ilayka bi nabiyyika nabi al-rahma...)." Then it says: "O Muhammad! I turn to Allah by you to solve my difficulties." Ibn Majah; al-Nisa'i; Tirmidhi; al-Husn al-Hasin, ibn al-Juzri Umar Invoking Intercession: Sahih Bukhari Volume 2, Book 17, Number 123: Narrated Anas: Whenever drought threatened them, ‘Umar bin Al-Khattab, used to ask Al-Abbas bin ‘Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah ! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.” And so it would rain. Intercession Done by The Son of Umar: It is narrated that the feet of 'Abdullah ibn 'Umar al-Khattab became disabled and would no longer carry him. After being told to call upon the closest people to his heart, he said: "Wa Muhammada!" His feet were cured and worked properly again. Shifa' al-Asqam, al-Samhudi Intercession of Sahabi Umar Ibn Ibrahim Al-Khatib narrates in Tarikh Baghdad that the truthful (saduq) qadi al-Husayn ibn `Ali al-Saymari narrated to them, that the trustworthy (thiqa) Imam `Umar ibn Ibrahim [ibn Ahmad] al-Muqri told him, that the trustworthy Shaykh Makram ibn Ahmad told them, that `Umar ibn Ishaq ibn Ibrahim [status?] told them, that the trustworthy Shaykh `Ali ibn Maymun told them: ‘I heard al-Shafi`i say: “I swear I seek the blessing of Abu Hanifa (inni la’atabarraku bi-Abi Hanifa) and come to his grave every day"’ meaning as a visitor. “Whenever I have a certain need I pray two rak`as then I come to his grave and ask Allah Most High for my need at his grave, and little time passes until it is fulfilled.” Narrated by al-Khatib in Tarikh Baghdad (1:123)cf. al-Kawthari in his Maqalat (p. 453) and by Ibn Abi al-Wafa’ in Tabaqat al-Hanafiyya (p. 519) through al-Ghaznawi. Imam al-Haytami cites it in the thirty-fifth chapter of his book on Imam Abu Hanifa entitled al-Khayrat al- Hisan. Fatwas on the Permissibility of Intercession By Ahlus-Sunnah Scholars: All jurists including Imami, Shafi'i, Maliki, and later-day Hanafi scholars as well as others such as the Hanbalis, are unanimous on the permissibility of this way of supplication, whether it was in the lifetime of the Prophet (s), or whether it is after his passing away. 1. Sharh al-Mawahib, vol. 8, p. 304; 2. al-Majmu', vol. 8, p. 274; 3. Ibn 'Abidin, vol. 5, p.254; 4. al-Fatawa al-Hindiyyah, vol. 1, p. 266 and vol. 5, 318; 5. Fath al-Qadir, vol. 8, p. 297, 298 6. al-Futuhat al-Rabbaniyyah 'ala al-Azkar al-Nabawiyyah, vol. 5, p. 36 Imam Malik urged an Abbaside Khalifa to seek the tawassal of Rasulullah (s) The Abbasid caliph, Mansur al-Dawaniqi, once asked Imam Malik ibn Anas whether he should turn towards the grave of the Prophet (s) or face the Qiblah for supplication? Malik answered him: Why do you want to turn away from the Prophet (s) when he (Prophet Muhammad (s)) is the wasilah (means) for you and for your father Adam, towards Allah on the Day of Resurrection. Turn to him (the Prophet) and seek his intercession (shafa'at). -Al-Mughni ma' al-Sharh, vol. 3, p. 588; -al-Sharh al-Kabir ma' al-Mughni, vol. 3, p. 494; -al-Qadi `Iyad in al-Shifa (2:92-93) Imam Ahmad ibn Hanbal advocated making tawassal through Rasulullah (s) The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication (du`a) to use as means a pious person, and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi:yatawassalu bi al-nabi fi du`a'ih -- "Let him use the Prophet as a means in his supplication to Allah -al-Insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456): Imam Shaafi would make tawassal through the Ahlul bayt (as) - Ibn Hajr Haytami - 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. -Ibn Hajr Haytami, in Al-Sawa`iq al-muhriqa li ahl al-dalal wa al-zandaqa (eg page 180) -al-Khayrat al-hisan (p. 69) This has also been found in Diwan al-Shafi`i as edited by `Umar Faruq al-Dabbagh (Beirut: Dar al-arqam, n.d.) p. 50. 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. -Al-Majmu', vol. 8, p. 274; -Fayd al-Qadir, vol. 2, p. 134; -I'anah al-Talibiyyin, p. 315. Ibn Qudamah Hanbalis tawassal supplication before the tomb of Rasulullah (s):- Ibn Qudamah Hanbali, defining the manner of pilgrimage to the shrine of the Prophet (s), writes in the book al-Mughni Stand beside the tomb of the Prophet (s), and say: I have come to you for forgiveness of my sins and to seek your intercession with Allah. 1. Al-Mughni ma' al-Sharh, vol. 3, p. 588; 2. al-Sharh al-Kabir ma' al-Mughni, vol. 3, p. 494 Imam Ghazzali al Shaafiis tawassal supplication before the tombs of Rasulullah (s) and Ahlul bayt (as) Imam of Ahlul 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 (s) 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); 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) 'Ali 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). -Ihya' 'Ulum al-Din, vol. 1, pp. 258-261
  13. بسم الله الرحمن الرحيم Assalam o Alaikum, Wa Rehmatullah, Wa Barakatuhu. Wasilah The wasilah (Arabic: وسيلة‎‎). is a means by which a person, goal or objective is approached, attained or achieved. In another version of the meaning: Wasilah, according to Ibn Manzur (d. 711/1311) in Lisān al-'Arab means "a station with King, a rank, or act of devotion. In other words, it refers to a position of power due to one's proximity to the king or sovereign. While the tawassul or tawassulan is the use of wasilah for this purpose. http://sunnah.com/muslim/4/13 In religious contexts, the tawassul is the use of a wasilah to arrive at or obtain favour of Allah. Two times word wasilah is used in Quran [Maida 35] O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed. [Isra 56-57] Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them." Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of. From above verses it is clear that the Wasilah in Maida-35 is in the form of command, i.e seek means that brings one closer to Allah. And Isra 56-57 says Wasilah (means of nearness) is not only restricted to humans and also certainly not in the manner which is negated by Allah there. Most beloved things to Allah by which one gets closer to Him Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." http://www.sunnah.com/bukhari/81/91 Best means to seek nearness to Allah Nahjul Balagha, Sermon 110 https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-110-best-means-which-seekers-nearness-Allah The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu'l-'ikhlas (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of hajj of the House of Allah (i. e . Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace. Go ahead with the remembrance of Allah for it is the best remembrance, and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the sunnah of the Prophet for it is the most right of all behaviours. Learn the Qur'an for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts. Recite it beautifully for it is the most beautiful narration. Certainly, a scholar who acts not according to his knowledge is like the off-headed ignorant who does not find relief from his ignorance, but on the learned the plea of Allah is greater and grief more incumbent, and he is more blameworthy before Allah. Original Sources: al-Saduq, Man la yahduruh, I, 131; al-Tusi, al-'Amali, I, 220. YOUR THOUGHTS?
  14. Assalaamu 'aleykum wa rahmatullahi wa barakaatu When it comes to making dua, I have heard of several ways in which one can seek the intercession of the Ahlul Bayt in order to help a dua get accepted, but I wanted to ask if all of these methods are considered acceptable according to mainstream Shia so this way I have a more correct understanding of Shi'ism. I will give an example: I wish to make dua so that my heart is steady and I get good results in my university exams. Method #1: "O Hussain, please steady my heart in my exams and give me good grades Method #2: "O Allah, for the sake of your 'abd Hussain, please steady my heart in my exams and give me good grades" Method #3: "O Hussain, please intercede for me with Allah (SWT) so that He may steady my heart in my exams and give me good grades." Note: Replace the name Hussain with any other member of the Ahlul Bayt. Could you please tell me if Shi'ism allows for all three methods, or just two, or just one? BarakAllahu Feekum
  15. Why do we need to ask the Imams to ask on our behalf? Would the Imams ever convince God to give us something God denied us. would the Imams stop God from doing something to us? The Imams will is never against Gods will, so if God willed he would give and if he didn't then the Imams won't argue. God never denies us what is good for us and he never gives us that which is bad for us, So why should we ask an Imam to ask God, why not ask God straight? Also didn't the Meccans seek intercession from the idols? and isn't there an Ayat which tells us to call upon God alone? please answer and also state if you are Shia or Sunni or Salafi.
  16. Bismillahi Rahmani Rahim As salam alaikum Does any one know where I can find a beautiful dua mentioning or seeking within it the intercession of the twelve aimmah as way of strengthening the dua to Allah? And also where I can find a extensive list of the titles of Sayyidina Imam Ali (as)? Thanks
  17. Sheikh Al samahiji went to Al Hussain (as) & said the following emotional sentence.
  18. This is an amazing book. I HIGHLY suggest everyone to read it and those who tries to use quranic verses to relate Shias with shirk to read this specifically. What ever argument you have, regarding any verse that you think is against tawassul for example, see how the author refutes your claim. You must read the whole book to get a clear picture of how polytheism and idolatry is portrayed. Taking one verse out of context wont work. We must understand the history of the meccans and idolatry as well. None the less, it is a really good read overall. http://www.al-islam.org/study-polytheism-and-idolatry-quran-abbas-sayyid-karimi (wasalam)
  19. I am the only Shia in a family of ten. My family members do not know I am Shia. Even if they knew it is of no consequence to them. Now that I know Imamah & Wilayah, I am sure Islam offers me a solution to help my family in the next life; not that being a Shia I have a default place in Paradise. Knowing the Imams (as) sure hepls one way or another, I hope. Please advise what are the things I can do.
  20. Straitness and the Prophets The Prophets encompassed a struggle when they came to mankind to preach. Allah says in the Quran to Prophet Muhammad: [7:2] A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers. The breast of the Prophet Muhammad was meant to be straitened because of what he was meant to preach. The literal meaning of the word strait is narrow. It is used to describe pain and difficulty. But despite Allah saying that "let there be no straitness in your breast on account of it", the poor Prophet Muhammad has his breast straitened; because of them. [11:12] Is it then possible from you (O Prophet,) that you will abandon some of what is being revealed to you, and that your heart will be straitened thereby, because they say: Why has a treasure not been sent down to him or an angel not come with him? You are but a warner. And Allah takes care of everything. But what did the Prophet say? He still asked for their forgiveness. He continued to feel the pain in his heart, and continued to ask for their forgiveness. That is why Allah stated in the Quran: [59:21] Had We sent down this Quran to a mountain, you would have seen it humbled, burst apart out of awe for Allah. We cite such examples for people, so that they may ponder. Such was the heart of our Prophet Muhammad, and that is what differentiated him from other human beings. And that is what made him special. The reason the Imam Mehdi will be different from other human beings is because his heart will be able to experience all the same and he would be able to withstand the pressure of it all to speak to Allah for one last forgiveness for the people. Would you try it and feel the pain and not fall down crying? Surely, you will not have the strength. May he have it! (The concept of the straitness of the Prophets is also there for other Prophets, when Musa said: [26:13] My heart gets straitened, and my tongue is not fluent; so send for Harun. And for Lut: [29:33] And when Our messengers came to Lut, he grieved for them and his heart was straitened because of them, but they said: We are going to save you and your family, except your wife who will be among those remaining behind. Also, the concept of straitness is there for the unbelievers: [6:125] So, whomsoever Allah wills to guide, He makes his heart wide open for Islam, and whomsoever He wills to let go astray, He makes his heart strait and constricted, (and he feels embracing Islam as difficult) as if he were climbing to the sky. In this way, Allah lays abomination on those who do not believe. (Perhaps some people will wonder here how is it that the Prophets feel the same way as unbelievers feel. Allah says in the Quran: [9:128]“There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.” Allah has no qualms to set forth a destined time and send down His punishment. He says in the Quran: [32:13] And if We had so willed, We would have led everybody to his right path (by force), but the word from Me had come to pass: I will certainly fill the Jahannam with jinn and human beings together. [68:14] So, leave Me alone with those who reject this discourse. We will draw them on little by little (towards hell) from a way they do not know. [89:23] and Jahannam (hell), on that day, will be brought forward, it will be the day when man will realize the truth, but from where will he take advantage of such realization? There are many more Ayats that tell of Allah's reckoning and some more where He is stated to be quick in reckoning (3:19, 40:17, 5:4 and many more) but there are a variety of Ayats that tend to make a believer even more fearful of Allah's wrath: [74:35] it (Saqar : hell) is one of the greatest things. [67:11] Thus they will confess their sin. So, away with the people of the hell! [67:10] And they will say: Had we been listening or understanding, we would not have been among the people of the hell. [89:23] and Jahannam (hell), on that day, will be brought forward, it will be the day when man will realize the truth, but from where will he take advantage of such realization? All these Ayats, and there are many more, talk about the regret that the unbeliever will have on the day of judgment. There are also numerous Ayats where the people of the hell ask the angels and the keepers of the hell to pray to Allah for their mercy (40:49, 43:47). Thinking that hell will not be painful for us, or that we may never be able to get into it is equivalent of denying it. As it is in Surah Haaviya, man cannot comprehend what hell is; it is in a state of fury. He just seems to think that he will get over it or that he will not suffer enough or that he will be able to find the grace of the Lord...but that will not be the case. We must always deliver durood and salaam on the Prophet Muhammad (Sallallahu Alayhi Wa'Alihay Wassalam) because he was a sign of mercy for the people. Which brings me to my initial topic: why do the hearts of the Prophets straiten? It is stated in the Quran: [9:113] It is not (permissible) for the Prophet and the believers to seek forgiveness for the Mushriks, even if they are kinsmen, after it became clear to them that they are the people of hell. [48:6] and so that He may punish the hypocrites, men and women, and the mushriks (polytheists), men and women, who think evil thoughts about Allah. Bound for them there is a vicious circle, and Allah has become angry with them, and He has prepared Jahannam (hell) for them, and it is an evil destination. [92:11] And his wealth will not help him when he will fall down (into hell). These all Ayats point out to the facts that not the Prophets, nor the believers are permitted to seek forgiveness for those meant to be in hell. And then there a reason to go to hell. And then the failing of wealth to protect him.The straitness of the Prophet is because he chose to defy God, continued to preach, and seek forgiveness for each and every single person in mankind. Ibrahim couldn't do it, Musa couldn't do it, Lut couldn't do it, by God Nuh lived 950 years and he couldn't do it...but the Prophet Muhammad brought down the Lord's favor and said that even if you say "One Allah" I promise paradise for you. It is such a pity, that some of us are even unable to do that. Before I leave, some Ayats to consider: [7:179] Surely We have created for hell a lot of people from among Jinn and mankind. They have hearts wherewith they do not understand, eyes wherewith they do not see, and ears wherewith they do not hear. They are like cattle. Rather, they are much more astray. They are the heedless. [25:65] and those who say: Our Lord, avert from us the punishment of Jahannam (the hell); indeed, its punishment is a persisting affliction. And, perhaps if you are able to comprehend this Ayat: [33:72] We did offer the Trust to the heavens and the earth and the mountains, but they refused to bear its burden and were afraid of it, and man picked it up. Indeed he is unjust (to himself), unaware (of the end). Thank you.
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