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Shah Khan

Intercession in Shia Islam

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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 !!!

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I can give you the proof that Sunni scholars use to establish the permissibilily of seeking intercession. This is from the famous book Umdat as-Suluk (Reliance of the Traveller) in english.


THE HADITH OF THE BLIND MAN


Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as 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 [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]." 
The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same." 

Scholars of Sacred Law infer from this hadith the recommended character of the "prayer of need," in which someone in need of something from Allah Most High performs such a prayer and then turns to Allah with this supplication together with other suitable supplications, traditional or otherwise, according to the need and how the person feels. The express content of the hadith proves the legal validity of "tawassul" through a living person (as the Prophet - peace be upon him - was alive at that time). It implicitly proves the validity of tawassul through a deceased one as well, since tawassul through a living or dead person is not through a physical body or through or through a life or death, but rather through the positive meaning (ma'na tayyib) attached to the person in both life and death. The body is but the vehicle that carries that significance, which requires that the person be respected whether dead or alive; for the words "O Muhammad" are an address to someone physically absent - in which state the living and dead are alike - an address to the meaning, dear to Allah, that is connected with his spirit, a meaning that is the ground of "tawassul," be it through a living or dead person. 

THE HADITH OF THE MAN IN NEED


Moreover, Tabarani, in his "al-Mu'jam al saghir," reports a hadith from 'Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter - this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar - so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: "Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak'as of prayer therein, and say: 


'O Allah, I ask You and turn to You through our Prophet Muhammad, 

the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill 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, then he said, "I hadn't remembered your need until just now," adding, "Whenever you need something, just mention it." Then, the man departed, met Uthman ibn Hunayf, and said to him, "May Allah reward you! He didn't see to my need or pay any attention to me until you spoke with him." Uthman ibn Hunayf replied, "By Allah, I didn't speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, "Can you not bear it?' and the man replied, 'O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.' The Prophet (Allah bless him and grant him peace) told him, 'Go to the place of ablution and perform ablution (wudu), then pray two rak'as of prayer and make the supplications.'" Ibn Hunayf went on, "By Allah, we didn't part company or speak long before the man returned to us as if nothing had ever been wrong with him." 

This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.
 

 

These hadith prove that the Prophet (saw) himself recommended the believers to seek his intercession before Allah, and the Sahaba also practiced this after his passing. Here is an article on the proofs for this in the Quran.

https://www.al-islam.org/new-analysis-wahhabi-doctrines-muhammad-husayn-ibrahimi/tawassul-resorting-inter-mediation-death-and

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8 minutes ago, Mansur Bakhtiari said:

I can give you the proof that Sunni scholars use to establish the permissibilily of seeking intercession. This is from the famous book Umdat as-Suluk (Reliance of the Traveller) in english.


THE HADITH OF THE BLIND MAN


Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as 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 [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]." 
The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same." 

Scholars of Sacred Law infer from this hadith the recommended character of the "prayer of need," in which someone in need of something from Allah Most High performs such a prayer and then turns to Allah with this supplication together with other suitable supplications, traditional or otherwise, according to the need and how the person feels. The express content of the hadith proves the legal validity of "tawassul" through a living person (as the Prophet - peace be upon him - was alive at that time). It implicitly proves the validity of tawassul through a deceased one as well, since tawassul through a living or dead person is not through a physical body or through or through a life or death, but rather through the positive meaning (ma'na tayyib) attached to the person in both life and death. The body is but the vehicle that carries that significance, which requires that the person be respected whether dead or alive; for the words "O Muhammad" are an address to someone physically absent - in which state the living and dead are alike - an address to the meaning, dear to Allah, that is connected with his spirit, a meaning that is the ground of "tawassul," be it through a living or dead person. 

THE HADITH OF THE MAN IN NEED


Moreover, Tabarani, in his "al-Mu'jam al saghir," reports a hadith from 'Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter - this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar - so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: "Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak'as of prayer therein, and say: 


'O Allah, I ask You and turn to You through our Prophet Muhammad, 

the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill 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, then he said, "I hadn't remembered your need until just now," adding, "Whenever you need something, just mention it." Then, the man departed, met Uthman ibn Hunayf, and said to him, "May Allah reward you! He didn't see to my need or pay any attention to me until you spoke with him." Uthman ibn Hunayf replied, "By Allah, I didn't speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, "Can you not bear it?' and the man replied, 'O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.' The Prophet (Allah bless him and grant him peace) told him, 'Go to the place of ablution and perform ablution (wudu), then pray two rak'as of prayer and make the supplications.'" Ibn Hunayf went on, "By Allah, we didn't part company or speak long before the man returned to us as if nothing had ever been wrong with him." 

This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.
 

 

These hadith prove that the Prophet (saw) himself recommended the believers to seek his intercession before Allah, and the Sahaba also practiced this after his passing. Here is an article on the proofs for this in the Quran.

https://www.al-islam.org/new-analysis-wahhabi-doctrines-muhammad-husayn-ibrahimi/tawassul-resorting-inter-mediation-death-and

I am in a SHOCK right now  !!! 

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1 hour ago, Shah Khan said:

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 !!!

Wa alaikum salaam wa rahmatullahi wa barakatuh Brother,

Let me share you very important hadith where we can see that even after Prophet Muhammad (saws) demise, God still made Prophet mercy for Us, where he actually ask forgiveness to our sins.

علي، عن أبيه، عن ابن أبي عمير، عن محمد بن أبي حمزة، وغير واحد، عن أبي عبدالله (ع) قال: قال رسول الله (صلى الله عليه وآله): إن لكم في حياتي خيرا وفي مماتي خيرا، قال: فقيل: يارسول الله أما حياتك فقد علمنا فما لنا في وفاتك؟ فقال: أما في حياتي فإن الله عزوجل قال: " وما كان الله ليعذبهم وأنت فيهم " وأما في مماتي فتعرض علي أعمالكم فأستغفر لكم

The Messenger of Allah (saws) said, "There is benefit for you in my life and in my death."
So a man asked, "O Messenger of Allah! As for your life, we know [it]. But what do we have in your death?"
The Prophet replied, "As for my life, Allah says, 'And Allah will not punish them while you are in their midst' (8:33). As for my death, your deeds will be presented to me, and I will seek forgiveness on your behalf." (al-Kafi)

Edited by Dhulfikar

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3 minutes ago, Dhulfikar said:

Wa alaikum salaam wa rahmatullahi wa barakatuh Brother,

Let me share you very important hadith where we can see that even after Prophet Muhammad (saws) demise, God still made Prophet mercy for Us, where he actually ask forgiveness to our sins.

علي، عن أبيه، عن ابن أبي عمير، عن محمد بن أبي حمزة، وغير واحد، عن أبي عبدالله (ع) قال: قال رسول الله (صلى الله عليه وآله): إن لكم في حياتي خيرا وفي مماتي خيرا، قال: فقيل: يارسول الله أما حياتك فقد علمنا فما لنا في وفاتك؟ فقال: أما في حياتي فإن الله عزوجل قال: " وما كان الله ليعذبهم وأنت فيهم " وأما في مماتي فتعرض علي أعمالكم فأستغفر لكم

The Messenger of Allah (saws) said, "There is benefit for you in my life and in my death."
So a man asked, "O Messenger of Allah! As for your life, we know [it]. But what do we have in your death?"
The Prophet replied, "As for my life, Allah says, 'And Allah will not punish them while you are in their midst' (8:33). As for my death, your deeds will be presented to me, and I will seek forgiveness on your behalf."

Jazaak Allah Khair ....

I would also like to know from which book it is  :grin:

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https://www.al-islam.org/message-thaqalayn/vol-13-no-2-summer-2012/inquiry-intercession-asiyah-banu/inquiry-intercession#muslim-scholars-view-intercession

Muslim Scholars’ View on Intercession

Most Islamic schools of thought believe in intercession. Since Shi‘as firmly believe in it, in what follows intercession is investigated from the viewpoint of Sunni scholars.

Ahmad ibn Hanbal, Muslim Neishaburi, Muhammad ibn Yazid Qazwini, the author of Sunan of Ibn Majah, Nisa’i, the author of Sunan of Nisa’i, narrate hadiths8 from the Holy Prophet about intercession displaying their belief in intercession.

Additionally, the following Sunni scholars stressed on their conviction in intercession: Soyuti in the book A-Dur-ul-Manthur9, Rashid Rida, the author of the Qur’anic Commentary Al-Minar10, Zamakhshari in the Qur’anic Commentary Kashshaf11 , Khatib Baghdadi in The History of Baghdad12, and Tabarani in Al-Jami‘ al- Kabir13

https://www.al-islam.org/message-thaqalayn/vol-13-no-2-summer-2012/inquiry-intercession-asiyah-banu

 

  • 8. These narrations and their references will be mentioned in what follows.
  • 9. Soyuti, Al-Dur-ul-Manthur, vol.1, p. 329.
  • 10. Rashid Rida, The Qur’anic Commentary Al-Minar, vol.7, p.602 & vol.8, p.8.
  • 11. Zamakhshari, The Qur’anic Commentary Kashshaf, vol. 3, p.444.
  • 12. Khatib Baghdadi, The History of Baghdad, vol. 13, p.476.
  • 13. Tabarani, Al-Jami‘ al-Kabir, vol. 18, p. 547; cited in Ali Kurani, Islamic Beliefs, vol. 3, p.130.
Edited by Ashvazdanghe

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Enquiries about Shia Islam.

Muslim Scholars’ View on Intercession

Most Islamic schools of thought believe in intercession. Since Shi‘as firmly believe in it, in what follows intercession is investigated from the viewpoint of Sunni scholars.

Ahmad ibn Hanbal, Muslim Neishaburi, Muhammad ibn Yazid Qazwini, the author of Sunan of Ibn Majah, Nisa’i, the author of Sunan of Nisa’i, narrate hadiths8 from the Holy Prophet about intercession displaying their belief in intercession.

Additionally, the following Sunni scholars stressed on their conviction in intercession: Soyuti in the book A-Dur-ul-Manthur9, Rashid Rida, the author of the Qur’anic Commentary Al-Minar10, Zamakhshari in the Qur’anic Commentary Kashshaf11 , Khatib Baghdadi in The History of Baghdad12, and Tabarani in Al-Jami‘ al- Kabir13.

https://www.al-islam.org/message-thaqalayn/vol-13-no-2-summer-2012/inquiry-intercession-asiyah-banu/inquiry-intercession#muslim-scholars-view-intercession

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  • 8. These narrations and their references will be mentioned in what follows.
  • 9. Soyuti, Al-Dur-ul-Manthur, vol.1, p. 329.
  • 10. Rashid Rida, The Qur’anic Commentary Al-Minar, vol.7, p.602 & vol.8, p.8.
  • 11. Zamakhshari, The Qur’anic Commentary Kashshaf, vol. 3, p.444.
  • 12. Khatib Baghdadi, The History of Baghdad, vol. 13, p.476.
  • 13. Tabarani, Al-Jami‘ al-Kabir, vol. 18, p. 547; cited in Ali Kurani, Islamic Beliefs, vol. 3, p.130

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On Sunday, December 03, 2017 at 9:33 AM, Shah Khan said:

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 !!!

Mr . intercession is very complicated issue. What you intend to say that asking from graves of Ambia as and awlias ra is not intercession but tawasul. And it is not the that Awlias can do anything instead everything is upto Allah but awlias can mediate our requests before Allah. Believing that Ambia as, Ahelebayat as and Awlias ra have independent power amounts to shrik. 

Edited by islam25

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3 minutes ago, islam25 said:

Mr . intercession is very complicated issue. What you intend to say that asking from graves of Ambia as and awlias ra is not intercession but tawasul. And it is not the that Awlias can do anything instead everything is upto Allah but awlias can mediate our requests before Allah. Believing that Ambia as, Ahelebayat as and Awlias ra have independent power amounts to shrik. 

You Mean are Intercession and Tawasul 2 Different Things?

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10 minutes ago, Shah Khan said:

You Mean are Intercession and Tawasul 2 Different Things?

Yes.

Acorrding to imam khomine ra intercession is something to be acuried in this world so that it will be acualised in next world. And that is how much one has purified himself from shrik and more so even concealed shrik by following the guidance of Ambias as and Ahelebayat as. 

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