The famous scholar of the Arab world, Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him (1347-1421 AH), says:
والإقسام على الله: أن تحلف على الله أن يفعل، أو تحلف عليه أن لا يفعل، مثل: والله; ليفعلن الله كذا، أو والله; لا يفعل الله كذا. والقسم على الله ينقسم إلى أقسام: الأول: أن يقسم بما أخبر الله به ورسوله من نفي أو إثبات; فهذا لا بأس به، وهذا دليل على يقينه بما أخبر الله به ورسوله، مثل: والله; ليشفعن الله نبيه في الخلق يوم القيامة، ومثل: والله! لا يغفر الله لمن أشرك به، الثاني: أن يقسم على ربه لقوة رجائه وحسن الظن بربه، فهذا جائز لإقرار النبي صلى الله عليه وسلم ذلك في قصة الربيع بنت النضر عمة أنس بن مالك رضي الله عنهما، حينما كسرت ثنية جارية من الأنصار، فاحتكموا إلى النبي صلى الله عليه وسلم، فأمر النبي صلى الله عليه وسلم بالقصاص، فعرضوا عليهم الصلح، فأبوا، فقام أنس بن النضر، فقال: أتكسر ثنية الربيع؟ والله ! يا رسول الله، لا تكسر ثنية الربيع، وهو لا يريد به رد الحكم الشرعي، فقال الرسول صلى الله عليه وسلم يا أنس! كتاب الله القصاص يعني: السن بالسن. قال: والله ! لا تكسر ثنية الربيع، وغرضه بذلك أنه لقوة ما عنده من التصميم على أن لا تكسر، ولو بذل كل غال ورخيص، أقسم على ذلك، فلما عرفوا أنه مصمم ألقى الله في قلوب الأنصار العفو، فعفوا; فقال النبي صلى الله عليه وسلم : إن من عباد الله من لو أقسم على الله لأبره، فهو لقوة رجائه بالله وحسن ظنه أقسم على الله أن لا تكسر ثنية الربيع، فألقى الله العفو في قلوب هؤلاء الذين صمموا أمام الرسول صلى الله عليه وسلم على القصاص، فعفوا وأخذوا الأرش، فثناء الرسول صلى الله عليه وسلم عليه شهادة بأن الرجل من عباد الله، وأن الله أبر قسمه ولين له هذه القلوب، وكيف لا وهو الذي قال: بأنه يجد ريح الجنة دون أحد، ولما استشهد وجد به بضع وثمانون ما بين ضربة بسيف أو طعنة برمح، ولم يعرفه إلا أخته ببنانه، وهي الربيع هذه، رضي الله عن الجميع وعنا معهم. ويدل أيضا لهذا القسم قوله صلى الله عليه وسلم: رب أشعث مدفوع بالأبواب، لو أقسم على الله لأبره .القسم الثالث: أن يكون الحامل له هو الإعجاب بالنفس، وتحجر فضل الله عز وجل، وسوء الظن به تعالى، فهذا محرم، وهو وشيك بأن يحبط الله عمل هذا المقسم.
“The meaning of swearing by Allah is that you swear by Allah Almighty that He will do or will not do a certain action, for example, by Allah’s oath, Allah Almighty will surely do this, or by Allah’s oath, Allah Almighty will not do this. There are many types of oaths regarding Allah Almighty.”
(1) The first type is when a person swears by a piece of news given by Allah and His Messenger, which is based on negation or affirmation. There is no harm in this. It will show that the person has complete belief in the news conveyed by Allah and His Messenger, for example, “By Allah, on the Day of Judgment, Allah will surely accept the intercession of His Prophet regarding the creation,” or “By Allah, Allah will not forgive the one who associates partners with Him.”
(2) The second case is when a person swears based on strong hope and good opinion of their Lord; this is also permissible because the Prophet Muhammad (peace be upon him) expressed approval of such an oath in the incident involving Sayyidina Anas bin Malik (may Allah be pleased with him) and his paternal aunt Rabi’ bint Nadr (may Allah be pleased with her). It happened that Rabi’ bint Nadr (may Allah be pleased with her) broke the tooth of an Ansari girl. The Ansar came to the Messenger of Allah (peace be upon him) for a ruling. The Prophet (peace be upon him) ordered Qisas, that is, breaking a tooth in return for a tooth. The family of Rabi’ bint Nadr offered Diyah (compensation), but the Ansar rejected it. Then Anas bin Malik (may Allah be pleased with him) stood up and said: “Will Rabi’s tooth be broken? O Messenger of Allah! By Allah, Rabi’s tooth will not be broken.” Anas bin Malik’s intention was by no means to reject the legal ruling of Qisas. The Prophet (peace be upon him) said: “Anas! (Due to the Ansar’s refusal of Diyah) Qisas has become obligatory by the command of Allah.” Then Sayyidina Anas (may Allah be pleased with him) said: “By Allah, Rabi’s tooth will not be broken.”
The meaning was that they had a firm resolve that Rabi’’s tooth would not be broken, no matter how much wealth (as blood money) had to be spent for it. For this reason, they took an oath. When the Ansar realized that their intention was very firm, Allah Almighty placed forgiveness in their hearts, and they forgave. Then the Prophet Muhammad ﷺ said: There are some servants of Allah who, if they swear by Allah, Allah surely fulfills it for them. It became clear that Sayyiduna Anas bin Nadr رضي الله عنه took an oath on Allah due to his strong hope and good opinion of Allah that Rabi’’s tooth would not be broken. Then Allah placed forgiveness in the hearts of those people who had firmly resolved to take Qisas (retribution) in front of the Messenger of Allah ﷺ. Consequently, they forgave and accepted the blood money. The praise of Anas bin Nadr رضي الله عنه’s action by the Messenger of Allah ﷺ was a testimony that Anas bin Nadr رضي الله عنه was one of the close servants of Allah. Allah fulfilled his oath and softened the hearts of the Ansar for him. How could it be otherwise? He was the same person who had said that he could smell the fragrance of Paradise from beyond Uhud. And when he was martyred, there were more than that many wounds from swords and spears on his body. No one recognized him except his sister Rabi’’. May Allah be pleased with all of them and with us as well. The permissibility of such an oath is also indicated by the saying of the Messenger of Allah ﷺ that there are many disorganized and expelled people who, if they swear by Allah, Allah fulfills it for them.
(3) The third type of oath upon Allah is when a person is inclined to arrogance, the desire to limit Allah Almighty’s grace, and suspicion about Allah Almighty. This type of oath is forbidden. It is possible that Allah Almighty may destroy the deeds of the one who does this…
Allama Ibn Abi Al-Izz Hanafi, may Allah have mercy on him (731-792 AH), says about oaths upon Allah:
وأما الاستشفاع بالنبي صلى الله عليه وسلم وغيره في الدنيا إلى الله تعالى في الدعاء فيه تفصيل، فإن الداعي تارة يقول بحق نبيك أو بحق فلان، يقسم على الله بأحد من مخلوقاته، فهذا محذور من وجهين، أحدهما: أنه أقسم بغير الله. والثاني: اعتقاده أن لأحد على الله حقاً، ولا يجوز الحلف بغير الله، وليس لأحد على الله حق إلا ما أحقه على نفسه، كقوله تعالى ﴿وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ﴾
وكذلك ما ثبت في الصحيحين من قوله -صلى الله عليه وسلم- لمعاذ رضي الله عنه وهو رديفه، يا معاذ أتدري ما حق الله على عباده، قال قلت الله ورسوله أعلم قال :حقه عليهم أن يعبدوه ولا يشركوا به شيئًا، أتدري ما حق العباد على الله إذا فعلوا ذلك؟ قلت الله ورسوله أعلم قال : حقهم عليه ألا يعذبهم۔ فهذا حق وجب بكلماته التامة ووعده الصادق، لا أن العبد نفسه مستحق على الله شيئًا كما يكون للمخلوق على المخلوق، فإن الله هو.. على العباد بكل خير وحقهم الواجب بوعده هو ألا يعذبهم وترك تعذيبهم معنىً لا يصلح أن يقسم به، ولا أن يُسأل بسببه ويتوسل به، لأن السبب هو ما نصبه الله سببًا. وكذلك الحديث الذي في المسند من حديث أبي سعيد عن النبي -صلى الله عليه وسلم- في قول الماشي إلى الصلاة : أسألك بحق ممشاي هذا، وبحق السائلين عليك، فهذا حق السائلين، هو أوجبه على نفسه، فهو الذي أحق للسائلين أن يجيبهم، وللعابدين أن يثيبهم، ولقد أحسن القائل: ما للعباد عليه حق واجب … كلا، ولا سعي لديه ضائع… إن عذبوا فبعدله، أو نعموا… فبفضله، وهو الكريم الواسع… فإن قيل فأي فرق بين قول الداعي : بحق السائلين عليك، وبين قوله : بحق نبيك أو نحو ذلك ؟ فالجواب أن معنى قوله : بحق السائلين عليك، أنك وعدت السائلين بالإجابة، وأنا من جملة السائلين، فأجب دعائي، بخلاف قوله: بحق فلان، فإن فلانًا وإن كان له حق على الله بوعده الصادق، فلا مناسبة بين ذلك وبين إجابة دعاء هذا السائل، فكأنه يقول : لكون فلان من عبادك الصالحين أجب دعائي ! وأي مناسبة في هذا وأي ملازمة؟! وإنما هذا من الاعتداء في الدعاء ! وقد قال تعالى ﴿ادْعُواْ رَبَّكُمْ تَضَرُّعاً وَخُفْيَةً إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ﴾
وهذا ونحوه.. من الأدعية المبتدعة، ولم ينقل عن النبي -صلى الله عليه وسلم-، ولا عن الصحابة، ولا عن التابعين، ولا عن أحد من الأئمة- رضي الله عنهم-، وإنما يوجد مثل هذا في الحروز والهياكل التي يكتبها الجهال والطرقية. والدعاء من أفضل العبادات، والعبادات مبناها على السنة والاتباع، لا على الهوى والابتداع، وإن كان مراده الإقسام على الله بحق فلان، فذلك محذور أيضًا؛ لأن الإقسام بالمخلوق على المخلوق لا يجوز، فكيف على الخالق وقد قال -صلى الله عليه وسلم-. من حلف بغير الله فقد أشرك، ولهذا قال أبو حنيفة وصاحباه- رضي الله عنهم- يكره أن يقول الداعي : أسألك بحق فلان، أو بحق أنبيائك ورسلك، وبحق البيت الحرام، والمشعر الحرام، ونحو ذلك حتى كره أبو حنيفة ومحمد- رضي الله عنهما- أن يقول الرجل اللهم إني أسألك بمعقد العز من عرشك، ولم يكرهه أبو يوسف رحمه الله لما بلغه الأثر فيه، وتارة يقول : بجاه فلان عندك، أو يقول : نتوسل إليك بأنبيائك ورسلك وأوليائك، ومراده لأن فلانًا عندك ذو وجاهة وشرف ومنزلة فأجب دعاءنا، وهذا أيضًا محذور، فإنه لو كان هذا هو التوسلُ الذي كان الصحابة يفعلونه في حياة النبي -صلى الله عليه وسلم- لفعلوه بعد موته، وإنما كانوا يتوسلون في حياته بدعائه، يطلبون منه أن يدعو لهم، وهم يؤمنون على دعائه، كما في الاستسقاء وغيره، فلما مات -صلى الله عليه وسلم- قال عمر -رضي الله عنه- لما خرجوا يستسقون : اللهم ! إنا كنا إذا أجدبنا نتوسل إليك بنبينا فتسقينا، وإنا نتوسل إليك بعم نبينا.معناه بدعائه هو ربه، وشفاعته وسؤاله، ليس المراد أنا نقسم عليك به، أو نسألك بجاهه عندك، إذ لو كان ذلك مرادًا لكان جاه النبي صلى الله عليه وسلم أعظم وأعظم من جاه العباس. وتارة يقول باتباعي لرسولك ومحبتي له وإيماني به وبسائر أنبيائك ورسلك وتصديقي لهم، ونحو ذلك۔ فهذا من أحسن ما يكون من الدعاء والتوسل والاستشفاع. فلفظ التوسل بالشخص والتوجه به فيه إجمال، غلط بسببه من لم يفهم معناه : فإن أريد به التسبب به لكونه داعيًا وشافعًا، وهذا في حياته يكون، أو لكون الداعي محبًّا له، مطيعًا لأمره، مقتديًا به وذلك أهل للمحبة والطاعة، والاقتداء، فيكون التوسل إما بدعاء الوسيلة وشفاعته، وإما بمحبة السائل واتباعه، ويراد به الإقسام به والتوسل بذاته، فهذا الثاني هو الذي كرهوه ونهوا عنه، وكذلك السؤال بالشيء، قد يراد به التسبب به، لكونه سببًا في حصول المطلوب، وقد يراد به الإقسام به.
The issue of invoking Allah Almighty through the intercession or means of the Prophet Muhammad, peace be upon him, or any other creation while supplicating in this world requires detailed explanation. Often, the person making the supplication says, “O Allah! Accept my prayer through the intercession of Your Prophet or so-and-so person,” meaning that he swears by some creation upon Allah Almighty.
This act is forbidden for two reasons.
Firstly, because he swore by someone other than Allah.
Secondly, because he assumed that anyone has a right over Allah.
Whereas neither is it permissible to swear by anyone other than Allah, nor does anyone have any right over Allah, except for the right that Allah Himself has imposed upon Himself. As the command of Allah Almighty is: ﴿وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ﴾
“It is incumbent upon Us to help the believers.”
Similarly, it is mentioned in Sahih Bukhari and Muslim that the Prophet Muhammad (peace be upon him) said to Sayyiduna Mu’adh (may Allah be pleased with him), who was riding behind him: O Mu’adh! Do you know what right Allah has over His servants? Mu’adh (may Allah be pleased with him) said: I said, Allah and His Messenger know best. He said: The right of Allah over His servants is that they worship Him and do not associate anyone with Him. Then he said: Do you know what right these servants have over Allah when they worship Him and do not associate partners with Him? I again said: Allah and His Messenger know best. He said: The right of these servants over Allah is that He will not punish them… (From the Quran and Hadith, the right of Allah over His servants has been established) but this is a right that has become obligatory based on Allah’s perfect words and true promise. It is not that any servant has inherently earned this right as creatures have rights over other creatures.
Allah Almighty is the One who grants all goodness to His servants. Allah Almighty has made a promise to them and has obligated Himself not to punish them. It is not something trivial that Allah Almighty would swear by it, pray through it, and take it as a means, because the acceptance of prayer will be due to the very cause that Allah Almighty has established as the cause…
Similarly, from Sayyiduna Abu Saeed Khudri (may Allah be pleased with him), there is a mursal narration in Musnad Ahmad (21/3, Sunan Ibn Majah: 778. Note that this narration is weak due to Atiyah Awfi) in which the prayer of a person walking on foot for prayer is mentioned as: O Allah! I ask You by virtue of this walking of mine and by the right of those who ask You… This refers to the right of those who ask, which Allah Himself has made obligatory upon Himself. Allah has accepted the prayer of those who ask and has acknowledged the right to reward the worshippers.
An Arab poet has beautifully said that the servants have no obligatory right over Allah. No effort goes to waste with Allah. If Allah punishes the servants, it is His justice, and if He blesses them with favors, it is His grace. He is Generous and All-Hearing…
If someone asks what is the difference between praying through the right of the questioners and praying through the Prophet Muhammad, peace be upon him, and other righteous people?
The answer to this is that the one who prays with the words of بحق السائلين عليك says, “O Allah! You have promised those who ask that their prayers will be accepted. I am also a petitioner, so please accept my prayer.” On the other hand, the words “By the right of so-and-so” are contrary to this. Although, according to Allah’s true promise, servants have a right (such as help, etc.), what relation does this right have with the acceptance of a servant’s prayer? It is like saying, “O Allah! So-and-so is Your righteous servant, so accept my prayer.” What connection is there between these two things? Doing this in prayer is improper and excessive. Allah Almighty has forbidden this, as He says: ﴿ادْعُواْ رَبَّكُمْ تَضَرُّعاً وَخُفْيَةً إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ﴾
“Call upon your Lord humbly and privately. Indeed, He does not like transgressors.” This means that such and similar supplicatory words are innovations. No such prayer has been transmitted from the Holy Prophet Muhammad (peace be upon him), the noble companions, the great followers, or any of the Imams of the religion.
Such words are found in those amulets written by ignorant types of exorcists. Prayer is the best form of worship, and the foundation of worship is the Sunnah and following the Messenger, not desires of the self or innovations. If the person doing this means to swear by Allah through someone else, then this is also forbidden, because swearing by creation is not permissible anyway, so how could it be permissible to swear by the Creator?
The Prophet Muhammad (peace be upon him) said that whoever swears by anyone other than Allah has committed shirk (associating partners with Allah). For this reason, Imam Abu Hanifa and his two students (Qadi Abu Yusuf and Muhammad ibn Hasan al-Shaybani) disliked supplicating through the Prophets and Messengers, the House of Allah, Mash’ar al-Haram, etc. Imam Abu Hanifa and Muhammad ibn Hasan even considered supplicating through the power that created the Throne to be disliked, while Abu Yusuf did not consider it disliked because he had received a narration regarding this (Al-Da’awat al-Kabir by Al-Bayhaqi: 443). This narration is false because, firstly, Umar ibn Harun is unanimously regarded by hadith scholars as abandoned and a liar; secondly, Hafiz Al-Dhahabi writes that there is weakness in ‘Amir ibn Khadash
; thirdly, Ibn Jurayj is a fabricator in it; and fourthly, Hafiz Ibn al-Jawzi states that there is no doubt about the fabricated nature of this hadith
.
Sometimes the one who prays says that due to the status and rank of such and such person in Your court, we seek You through Your prophets, messengers, and saints as intermediaries.
This means that such and such a person holds a position, status, and honor with you, so please accept our prayer. This is also prohibited, because if this method of intercession was the one that the Companions used during the lifetime of the Prophet Muhammad , then they would have continued to use it even after his death. The Companions, may Allah be pleased with them, used to seek the Prophet’s intercession during his lifetime, meaning they would request prayers from him and say Ameen to his prayers. This was the case in prayers for rain (Istisqa) and similar supplications. But when the Prophet passed away, to seek rain, Hazrat Umar, may Allah be pleased with him, went out and said: O Allah! Previously, when we were afflicted by drought, we used to seek the intercession of our Prophet. Now we have come to You with the intercession of our Prophet’s uncle. That is, Hazrat Abbas, may Allah be pleased with him, will pray and intercede for us. This did not mean that Allah should be sworn by Hazrat Abbas, may Allah be pleased with him, or that requests should be made through his status and rank. If this method were permissible, then the status and rank of the Prophet Muhammad would be far greater than that of Hazrat Abbas, may Allah be pleased with him…
Sometimes the one who prays says, O Allah! I obey and follow Your Messenger, I believe in and affirm him, peace be upon him, and all other Prophets and Messengers, so accept my prayer on this basis…
So this is the best way of supplication and means. As for the matter of turning to Allah Almighty through a person as a means, it is a detailed issue. Due to not understanding its correct meaning, some people have erred. If by this is meant making the supplication and intercession of that person a means, then this is only possible during the lifetime of such a righteous person. Or it may mean that the person making the supplication loves the righteous person whose means he is taking and is obedient and submissive to him, provided that the righteous person is also deserving of love, obedience, and submission (i.e., the Prophet ﷺ). In the mentioned cases, this intercession will be either the supplication and intercession of the righteous person or the love and obedience of the supplicant (which is his righteous deed). The second type of intercession in this is that the one giving the means intends to swear by Allah Almighty on the oath of some righteous person or to take his person as a means. This second type is disliked and forbidden according to the Imams…
Allama Barkawi Hanafi (d. 981 AH) states his and his Imams’ view regarding forbidden intercession in supplication as follows:
والمقصود أن الشيطان يلطف كيده للإنسان بتحسين الدعاء له عند القبر وجعله أرجح منه في بيته ومسجده وأوقات الأسحار . فإذا قرر ذلك عنده نقله درجة أخرى من الدعاء عنده إلى الدعاء بصاحب القبر والإقسام على الله تعالى به، وهذا أعظم من الذي قبله، فإن شأنه تعالى أعظم من أن يقسم عليه بأحد من خلقه أو يسأل بأحد من خلقه . وقد أنكر أئمة الإسلام ذلك، Then Abu al-Hasan al-Quduri said in (Sharh Kitab al-Karkhi) that Bishr ibn al-Walid said: سمعت أبا يوسف يقول : قال أبو حنيفة : لا ينبغي لأحد أن يدعو الله تعالى إلا به، قال : وأكره أ ن يقول : أسألك بمعقد العز من عرشك، وأكره أن يقول : بحق فلان وبحق أنبيائك ورسلك وبحق البيت الحرام . قال أبو الحسن : أما المسألة بغير الله فمنكرة في قولهم، لأنه لا حق لغير الله عليه، وإنما الحق لله تعالى على خلقه Ibn Baladji said in (Sharh al-Mukhtar): ويكره أن يدعو الله تعالى إلا به فلا يقول: أسألك بفلان أو بملائكتك أو أنبيائك أو نحو ذلك، لأنه لا حق للمخلوق على خالقه، أو يقول في دعائه : أسألك بمعقد العز من عرشك، وعن أبي يوسف جوازه لما روي أنه عليه السلام دعا بذلك، ولأن معقد العز من العرش إنما يراد به القدرة التي خلق الله تعالى بها العرش مع عظمته، فكأنه سئل بأوصافه . وما قال فيه أبو حنيفة وأصحابه وأصحابه : أكره كذا، فهو عند محمد حرام وعند أبي حنيفة وأبي يوسف هو إلى الحرام أقرب وجانب التحريم عليه أغلب . فإذا قرر الشيطان عنده أن الإقسام على الله تعالى به والدعاء به أبلغ في تعظيمه واحترامه وأنجع في قضاء حاجته، نقله درجة أخرى إلى دعائه نفسه من دون الله والنذر له، ثم ينقله بعد ذلك درجة أخرى إلى أن يتخذ قبره وثناً يعكف عليه، ويوقد عليه القنديل والشمع ويعلق عليه الستور، ويبني على المسجد، ويعبده بالسجود له والطواف به وتقبيله واستلامه والحج إليه والذبح عنده، ثم ينقله درجة أخرى إلى دعاء الناس إلى عبادته واتخاذه عيداً ومنسكاً، وأن ذلك أنفع لهم في دنياه وآخرتهم .
“The essence of the matter is that Satan devises a very subtle plan against man; he makes him believe that supplicating near the grave is a commendable act, and even instills in his mind that supplicating near the grave is superior to supplicating at home, in the mosque, or during the pre-dawn hours. When this idea becomes firmly established in a person’s mind, Satan takes him a step further and convinces him that supplicating to the owner of the grave and swearing by Allah on his behalf is also commendable. This plan is even more serious than the first because the majesty of Allah is far above being sworn by any creation or being asked through any creation.”
The Imams of Islam have strongly condemned this practice. Abu al-Hasan al-Quduri, while explaining the book of Allama Karkhi, writes: Bishr ibn Waleed narrates that he heard from Abu Yusuf that Imam Abu Hanifa said: It is not permissible for a person to call upon Allah through anyone other than Allah Himself. I also consider it disliked to attribute to Allah the means of the power that created His Throne, and likewise, it is disliked to supplicate through the Prophets, Messengers, and the House of Allah… Abu al-Hasan (al-Quduri) states that according to the Imams of the Hanafi school, supplicating through anyone other than Allah is invalid because no one other than Allah has any right over Allah, whereas Allah has rights over His servants…
Ibn Baladji wrote in Sharh al-Mukhtar that it is disliked to pray to Allah by interceding through anyone other than Allah Himself. It is not permissible to say, “O Allah! I ask You through Your angels or Your prophets, etc.,” because the creation has no right over the Creator. It is also incorrect for someone to say, “O Allah! I ask You through the power that created Your Throne.” However, this has been reported as permissible from Imam Abu Yusuf, because it is narrated from the Prophet Muhammad ﷺ that he prayed in this manner (Al-Da’awat al-Kabir by Al-Bayhaqi: 443). This is a fabricated narration, because firstly, Umar ibn Harun is unanimously considered a rejected and liar narrator by the scholars of hadith; secondly, regarding Amir ibn Khadash, Hafiz Al-Dhahabi writes that there is weakness in his narration,
; thirdly, Ibn Jurayj is a fabricator; fourthly, Hafiz Ibn al-Jawzi states that there is no doubt about the fabrication of this hadith,
. Also, by using such words, a person is actually taking the attributes of Allah as a means (which is permissible).
It should also be remembered that the things which Imam Abu Hanifa and his companions have declared disliked (makruh), according to Muhammad bin Hasan are considered forbidden (haram), and according to Imam Abu Hanifa and Abu Yusuf, they are closer to being forbidden and the aspect of prohibition predominates in them…
When Satan convinces a person that Allah can be sworn by other than Allah, and that such a prayer is more respectful and honored, and that this way the need is fulfilled quickly… then after that, he takes the person one step further to pray to other than Allah and arrange vows and offerings for that. Then after that, he takes him one step further to bow at the graves of the elders, light lanterns and candles on them, cover them with sheets, and build mosques over them, and also make him worship those graves by prostrating and circumambulating them, kissing them, performing pilgrimage to them, and slaughtering animals near them. Then he takes him one step further and encourages him to invite others to worship those graves and turn them into fairgrounds, telling them that this is a great benefit for this world and the Hereafter.
From all these statements and the declarations of the Hanafi Imams, it is established that just as swearing by anyone other than Allah is impermissible, forbidden, and shirk, similarly, attributing intermediaries to Allah or swearing by Allah through others besides Him is also forbidden. Moreover, Imam Abu Hanifa and all the earlier Hanafi Imams considered swearing by others besides Allah and attributing intermediaries to Allah as synonymous and agreed on the prohibition of both. Therefore, the hesitation of Janab Anwar Shah Kashmiri Sahib in this matter was a result of unfamiliarity with the teachings of his Imams. His followers should, in light of these declarations, rid themselves of hesitation and repent from the forbidden practice of intercession.
Congratulations to the Ahl al-Hadith that they follow the methodology of the Salaf. They do not deviate from them in belief and practice. For this reason, they are criticized. Opponents trouble them and call them various names. May Allah keep this victorious group steadfast on the truth until the Day of Judgment and cause their adversaries to face defeat. ان شاءاللہ ! ولله الحمد والمنة، وصلی الله علی محمد وعلی اله وصحبه وسلم تسليما
