Written by: Ghulam Mustafa Zaheer Amn Puri
Linguistically, intercession refers to anything through which one can achieve closeness or access to an entity. The classical and well-known Arabic dictionary, Al-Sihah, defines it as:
Al-Wasila: Anything through which one draws closer to another.
[Al-Sihah Taj al-Lugha wa Sihah al-Arabiyya by Abu Nasr Ismail ibn Hammād al-Jawhari, deceased 393 AH, vol. 5, section Alif, chapter Waw, entry WSL: 1841/5, Dar al-Ilm lil-Malayin, Beirut, 1407 AH]
The famous lexicographer and fundamentalist scholar, Allama Mubarak bin Muhammad, known as Ibn al-Athir Jazari (544–606 AH), writes:
"In the context of the Adhan (call to prayer), the supplication includes the words, 'O Allah! Grant Muhammad (PBUH) Al-Wasila.' Originally, it means something by which one attains something or becomes close. Its plural is 'Wasail.' It is said, 'So-and-so made an intercession towards so-and-so.' In the Prophetic tradition, Al-Wasila refers to nearness to Allah, and it is also said to refer to intercession on the Day of Judgment."
[Al-Nihaya fi Gharib al-Hadith wal-Athar, chapter Waw with Sin, entry WSL: 555/5, al-Maktaba al-Ilmiyya, Beirut, 1399 AH]
The renowned lexicographer, Allama Abu al-Fadl Muhammad ibn Mukarram ibn Ali, known as Ibn Manzur al-Afriki (deceased 711 AH), writes:
"Al-Wasila means status in the sight of the king, and it also means rank and nearness."
[Lisan al-Arab, letter Alif, section Waw, entry WSL: 724/11, Dar Sader, Beirut, 1414 AH]
Thus, intercession refers to anything through which a person seeks closeness and pleasure from Allah, typically referring to good deeds, as mentioned in the Quran:
"O you who believe! Fear Allah and seek means to Him and strive in His cause so that you may succeed."
[Al-Ma'idah: 35]
In this noble verse, believers are commanded to seek means of approach to Allah. According to all Sunni commentators, this refers to righteous deeds.
Using Allah's Names as Intercession:
For example, one may say, "O Allah! By Your mercy, have mercy on us." Allah states:
"And to Allah belong the best names, so invoke Him by them."
[Al-A'raf 180:7]
Regarding this verse, Allama Abu Abdullah al-Qurtubi (deceased 671 AH) comments:
"Allah's command, 'So invoke Him by them,' means to seek His mercy through His names. Thus, each name is used for an appropriate request, like saying, 'O Merciful, have mercy on me...'"
[Al-Jami' li Ahkam al-Quran: 327/7]
Using One's Righteous Deeds as Intercession:
The Quran mentions the qualities of believers:
"Our Lord! We have believed, so forgive us our sins and protect us from the punishment of the Fire."
[Al-Imran 16:3]
Regarding this verse, Hafiz Ibn Kathir (deceased 774 AH) comments:
"They say, 'Our Lord! We have believed in You, Your Book, and Your Messenger, so forgive our sins by our faith in You and what You have prescribed for us, and have mercy on us with Your grace and forgiveness.'"
[Tafsir al-Quran al-Azim: 23/2]
Requesting Prayers from a Righteous Living Person:
This practice is supported by Surah An-Nisa (64) and is detailed further ahead.
The Companions would request the Prophet Muhammad (PBUH) to pray for them in times of hardship. Numerous traditions exist regarding this, including an incident where a blind man asked the Prophet Muhammad (PBUH) to pray for him.
[Sunan al-Tirmidhi: 3578, its chain is sound]
Similarly, Umar ibn al-Khattab (RA) requested the Prophet's uncle, Abbas ibn Abdul-Muttalib (RA), to pray during a drought.
[Sahih al-Bukhari: 137/1, Hadith 1010]
These three forms of intercession are proven by the Quran and Sunnah. The Ahl al-Sunnah wal-Jama'ah have always adhered to them, and Muslims should restrict themselves to these.
Such forms of intercession are prohibited and impermissible for two main reasons:
They are Innovations:
Since these forms are not substantiated by the Quran and Hadith and were not practiced by the Companions and righteous predecessors, they are considered innovations. The Prophet Muhammad (PBUH) stated:
"Whoever performs a deed that is not in accordance with our matter (religion), it will be rejected."
[Sahih Muslim: 77/2, 1877/18]
Abdullah ibn Abbas (RA) also emphasized this, as narrated by Imam Ishaq ibn Rahwayh (deceased 238 AH) in his Musnad:
"People abandoning the Talbiyah and saying Takbir instead surprises me. In my view, saying Takbir is a good thing, but Satan approaches a person through sin, and when he is protected from it, Satan approaches him through piety to abandon the Sunnah and adopt an innovation."
They are Based on Exaggeration (Ghuluw):
The Prophet Muhammad (PBUH) warned against excessive practices in religion:
"Beware of excessiveness in religion, for it destroyed those before you."
[Musnad Ahmad: 215/1, Sunan al-Nasa'i: 3059, Sunan Ibn Majah: 3029, Musnad Abi Ya'la: 2427, Al-Mustadrak ala al-Sahihain by al-Hakim: 466/1]
Imam Ibn al-Jarud (deceased 473 AH), Imam Ibn Hibban (deceased 3871 AH), and Imam Ibn Khuzaymah (deceased 2867 AH) graded this hadith as authentic. Al-Hakim declared it authentic according to the criteria of Imam Bukhari and Imam Muslim, with Hafiz Dhahabi agreeing.
Every innovation stems from exaggeration in religion, meaning that prescribed limits and methods are not adhered to, and self-invented practices are added to acts of worship. Since exaggeration leads to ruin, it is essential to adhere solely to the Quran and Sunnah in fulfilling religious obligations.
Evidence No. 1
Allah states:
"O you who have believed, fear Allah and seek the means (wasila) to Him and strive in His cause that you may succeed."
[Al-Ma'idah 35:5]
Commentary: All commentators agree that "wasila" in this verse refers to attaining closeness to Allah through personal good deeds. Any claim that it refers to intercession through the deceased is a distortion of the Quran's meaning. Let's review the detailed explanations of commentators:
In conclusion, the verse does not support the practice of intercession through the deceased. Instead, it explicitly negates such a notion, as highlighted by:
Evidence No. 2
Allah states:
"Those whom they invoke seek the means (wasila) to their Lord."
[Al-Isra 57:17]
Commentary:
This verse clarifies that those whom the polytheists call upon are themselves seeking closeness to Allah through good deeds.
Imam al-Tabari (deceased 310 AH):
He comments that the beings worshipped by the polytheists are themselves seeking Allah's closeness through good deeds, while the polytheists worship them besides Allah.
[Tafsir al-Tabari: 471/17]
Allama al-Samarqandi (deceased 373 AH):
He writes that these righteous beings are seeking closeness, merit, and honor with Allah through righteous actions.
[Bahr al-Uloom: 317/2]
Hafiz al-Qurtubi (deceased 671 AH):
He interprets the verse to mean that these righteous beings seek Allah's closeness and plead with Him for Paradise, which is the true wasila.
[Al-Jami' li Ahkam al-Quran: 279/10]
Allama al-Baydawi (deceased 685 AH):
He states that the beings worshipped by the polytheists are striving to attain Allah's closeness through obedience and good deeds.
[Anwar al-Tanzil: 372]
Jalal al-Din al-Suyuti and Jalal al-Din al-Mahalli:
In their famous commentary, they interpret the verse to mean that the righteous beings seek Allah's closeness through good deeds.
[Tafsir al-Jalalayn: 372]
Allama al-Zamakhshari (deceased 538 AH):
He explains that seeking wasila implies striving for Allah's closeness through obedience and increasing in goodness and righteousness.
Sheikh al-Hadith Anwar Shah Kashmiri (deceased 1352 AH) from Darul Uloom Deoband acknowledges:
"The verse وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ indeed calls for seeking a means, but it does not justify the well-known practice of seeking intercession through names alone. Ibn Taymiyyah declared it prohibited, while the author of 'Dur al-Mukhtar' allowed it, though he provided no evidence from the Salaf (early generations)."
[Fayd al-Bari: 434/3]
Kashmiri acknowledges that the form of intercession advocated by later Hanafi scholars has no precedent among the Salaf. The Quran's interpretation remains valid as transmitted by the Salaf, and any deviation is unwarranted. The Salaf never used the intercession of deceased individuals for attaining Allah's closeness.
Thus, using the names or deeds of deceased righteous people as intercession is not supported by the Quran. Such practices are against the teachings and understanding of the early generations of Muslims.
(Surah An-Nisa, 4:64)
Commentary:
This noble verse indicates that sinners should come to the Prophet Muhammad (PBUH), seek Allah's forgiveness, and if the Prophet (PBUH) also prays for their forgiveness, Allah will forgive them. As previously mentioned, requesting prayers from the living is a permissible form of intercession, and there is no disagreement on this matter. This verse, however, does not provide evidence for seeking intercession from the deceased. The verse instead supports the legitimate form of intercession and does not apply to those who advocate for intercession through the deceased.
The context of this verse was limited to the lifetime of the Prophet (PBUH). After his death, neither the Companions nor the Tabi'un (followers of the Companions) or trustworthy Imams came to his grave to request intercession. The practice of coming to the Prophet's grave to ask for intercession is an innovation that appeared centuries later, with some people attempting to support it by altering the meanings of Quranic texts.
Their Actions:
Ibn Hajar Haytami (909–974 AH) stated:
"This verse encourages the Ummah to come to the Prophet (PBUH), seek forgiveness in his presence, and for him to seek forgiveness for them. This continues even after his death, indicating that they would find Allah accepting of repentance and Merciful if they come to him, seek forgiveness, and the Prophet (PBUH) prays for them."
(Al-Jawhar al-Munazzam, p. 12)
The authoritative Hanafi text mentions the etiquette of visiting the Prophet's grave:
"One should convey the greetings of the person who entrusted him with the message, saying, 'Peace be upon you, O Messenger of Allah, from so-and-so. He seeks your intercession with your Lord, so intercede for him and for all Muslims.'"
(Al-Fatawa al-Hindiyya, also known as Fatawa Alamgiri, vol. 1, p. 282, Egypt edition)
Muhammad Qasim Nanotvi, the founder of Darul Uloom Deoband (1248–1297 AH), wrote:
"Because this does not specify a particular group, whether contemporaries or later followers, and since your presence is a mercy for the entire Ummah, including the early illiterate ones who could only come to you for seeking forgiveness, this concept only makes sense if you are alive in your grave."
(Aab-i-Hayat, p. 40)
Zafar Ahmad Uthmani Thanwi (d. 139 AH) stated:
"It is established that the ruling of this verse remains after his (PBUH) death."
(I'la al-Sunan, vol. 10, p. 330)
Ali ibn Abd al-Kafi Subki (683–756 AH) also wrote:
"This verse is explicit on this matter."
(Shifa al-Saqam, p. 128)
Ali ibn Abdullah ibn Ahmad Samhudi (844–911 AH) wrote:
"The scholars understood the generality of this verse to apply to both states of life and death and recommended reciting this verse and seeking forgiveness at the Prophet's grave. The anecdote of the Bedouin is narrated by a group of scholars from Al-Utbi."
(Wafa al-Wafa, vol. 2, p. 411)
No one from the righteous predecessors (Salaf al-Salih) held this interpretation. The interpretations of later individuals hold no weight in the understanding of the religion. No scholar from the Salaf inferred from this verse that it is permissible to seek forgiveness from the Prophet (PBUH) after his death. Even Al-Subki himself, when refuted by his contemporary, Hafiz Ibn Abd al-Hadi (704–744 AH), was unable to provide support for this claim from the Companions, Tabi'un, or the Tabi' al-Tabi'in:
"Who among the Salaf al-Ummah and the Imams of Islam has understood this? Mention to us one person from the Companions, Tabi'un, Tabi' al-Tabi'in, the four Imams, or others among the Imams and scholars of Hadith and Tafsir who understood the generality in the sense you have mentioned or acted upon it or guided others towards it. Your claim that all the scholars understood the generality in this way is clearly false and manifestly erroneous."
(Al-Sarim al-Munki fi al-Radd ala al-Subki, p. 321)
The Bedouin anecdote has been cited by scholars not as evidence but as a historical account. Many scholars have debunked this fabricated story. Shaykh al-Islam Ibn Taymiyyah (661–728 AH) elaborated on this issue:
"Allah invited them to repent after they committed hypocrisy, a sign of His immense mercy. He commanded them to obey before sin and to seek forgiveness after sin, demonstrating His compassion in both cases. However, coming to the Prophet (PBUH) after his death, asking him to intercede, pray for forgiveness, or supplicate, has no basis. Neither Allah nor any of the known scholars of the early generations (Salaf) endorsed this practice. Not a single Companion, Tabi'un, Tabi' al-Tabi'in, or the four Imams mentioned this practice. Had this been recommended, the Salaf would have practiced it, and it would have been well-known among them."
(Qawaid fi al-Mahabbah, vol. 2, p. 190; Jami al-Rasa'il, p. 375-376)
Further, he emphasized:
"Seeking the Prophet's intercession, prayer, and forgiveness after his death at his grave is not legislated by any Imam of the Muslims. Neither the four Imams nor their early followers mentioned this."
(Majmu' al-Fatawa, vol. 1, p. 241)
Mufti Ahmad Yar Khan Naeemi Gujarati (1324–1391 AH) wrote:
"There is no restriction on the type of wrongdoing, wrongdoer, or time and place. Any sinner, at any time, regardless of the type of sin, should come to your presence. The term 'jaa'ooka' (they come to you) is not restricted to visiting Madinah; rather, even directing one's attention towards you counts as being in your presence. If one gets the opportunity to visit Madinah, that is most fortunate..."
(Noor al-Irfan, p. 138)
Mufti Naeemi interprets the divine words in a way that the righteous predecessors never imagined. Interpreting divine text without basis is a severe transgression. Mufti Naeemi shows neither fear of Allah nor any remorse for contradicting the Salaf, nor does he display any awareness of scholarly integrity. What can be done?!
In conclusion, the objections raised by these people concerning the noble verse will be addressed in detail to provide the readers with beneficial knowledge. Hafiz Ibn Abd al-Hadi (704–744 AH) further explains:
"As for their argument from the verse, 'And if they had, when they were unjust to themselves, come to you...' (Surah An-Nisa, 4:64), our discussion will have two aspects:
First, this verse does not indicate their desired claim.
Second, this verse contradicts their belief.
The clarification of these two points is evident through understanding the verse, its intended meaning, and the understanding of the Salaf. The Salaf al-Ummah and those who followed their path understood the verse as referring to coming to the Prophet (PBUH) during his lifetime to seek his forgiveness.
Allah condemned those who did not come to the Prophet (PBUH) to seek forgiveness after wronging themselves, describing them as hypocrites.
Allah says, 'And when it is said to them, "Come, the Messenger of Allah will ask forgiveness for you," they turn their heads aside and you see them evading while they are arrogant.'
(Surah Al-Munafiqun, 63:5)
Similarly, the discussed verse also refers to hypocrites who preferred the judgment of Ka'b ibn Ashraf and other tyrants over the Prophet's judgment, thereby committing a great injustice to themselves.
The Salaf used to come to the Prophet (PBUH) to seek forgiveness, distinguishing them from the hypocrites. After Allah took the Prophet (PBUH) to His mercy, none of the Companions came to his grave to ask for forgiveness.
Anyone who claims such a practice from the Companions is undoubtedly lying. Such claims imply that all the best generations (the Companions, Tabi'un, and Tabi' al-Tabi'in) failed in this duty, which is untrue.
The clear statements of the Salaf against exaggeration and innovations in religion are recorded, indicating their rejection of these practices."
(Al-Sarim al-Munki fi al-Radd ala al-Subki, p. 317-321)
The statement from Allama Muhammad Bashir Sahsawani Hindi (1252–1326 AH) also addresses this matter effectively. In response to the arguments made by Ahmad ibn Zaini Dahlan in his treatise "Al-Durr al-Saniyyah fi al-Radd ala al-Wahhabiyyah," Sahsawani writes:
"There are several flaws in this argument:
1. The assertion that the verse encourages the Ummah to come to the Prophet (PBUH) is not correct, as the verse addresses specific people, and the usage of pronouns does not imply a general application.
2. The generalization of the term 'jaa'ooka' to include both coming to the Prophet (PBUH) during his lifetime and to his grave after his death is invalid.
The proper understanding of the verse, as agreed upon by the Salaf and all who followed them, only refers to the Prophet's lifetime. The suggestion that this practice extends to visiting his grave after his death is not supported by the language, custom, or Islamic law."
(Siyaanah al-Insaan an Waswasat al-Sheikh Dahlan, p. 28-31)
The Meaning and Concept of Intercession:
Definition of Intercession:Linguistically, intercession refers to anything through which one can achieve closeness or access to an entity. The classical and well-known Arabic dictionary, Al-Sihah, defines it as:
Al-Wasila: Anything through which one draws closer to another.
[Al-Sihah Taj al-Lugha wa Sihah al-Arabiyya by Abu Nasr Ismail ibn Hammād al-Jawhari, deceased 393 AH, vol. 5, section Alif, chapter Waw, entry WSL: 1841/5, Dar al-Ilm lil-Malayin, Beirut, 1407 AH]
The famous lexicographer and fundamentalist scholar, Allama Mubarak bin Muhammad, known as Ibn al-Athir Jazari (544–606 AH), writes:
"In the context of the Adhan (call to prayer), the supplication includes the words, 'O Allah! Grant Muhammad (PBUH) Al-Wasila.' Originally, it means something by which one attains something or becomes close. Its plural is 'Wasail.' It is said, 'So-and-so made an intercession towards so-and-so.' In the Prophetic tradition, Al-Wasila refers to nearness to Allah, and it is also said to refer to intercession on the Day of Judgment."
[Al-Nihaya fi Gharib al-Hadith wal-Athar, chapter Waw with Sin, entry WSL: 555/5, al-Maktaba al-Ilmiyya, Beirut, 1399 AH]
The renowned lexicographer, Allama Abu al-Fadl Muhammad ibn Mukarram ibn Ali, known as Ibn Manzur al-Afriki (deceased 711 AH), writes:
"Al-Wasila means status in the sight of the king, and it also means rank and nearness."
[Lisan al-Arab, letter Alif, section Waw, entry WSL: 724/11, Dar Sader, Beirut, 1414 AH]
Thus, intercession refers to anything through which a person seeks closeness and pleasure from Allah, typically referring to good deeds, as mentioned in the Quran:
"O you who believe! Fear Allah and seek means to Him and strive in His cause so that you may succeed."
[Al-Ma'idah: 35]
In this noble verse, believers are commanded to seek means of approach to Allah. According to all Sunni commentators, this refers to righteous deeds.
Types of Intercession in Supplication:
When making supplications to Allah, any method employed to reach the level of acceptance can be termed as intercession. Since supplication is a form of worship, and every worship's method is derived from the Quran and Sunnah, we must examine the teachings of the Quran and Sunnah regarding intercession in supplications. Only those methods of intercession proven by the Quran and Sunnah are legitimate and permissible, while others are illegitimate and impermissible. Let's examine:Permissible Types of Intercession
There are three permissible forms of intercession in supplication:Using Allah's Names as Intercession:
For example, one may say, "O Allah! By Your mercy, have mercy on us." Allah states:
"And to Allah belong the best names, so invoke Him by them."
[Al-A'raf 180:7]
Regarding this verse, Allama Abu Abdullah al-Qurtubi (deceased 671 AH) comments:
"Allah's command, 'So invoke Him by them,' means to seek His mercy through His names. Thus, each name is used for an appropriate request, like saying, 'O Merciful, have mercy on me...'"
[Al-Jami' li Ahkam al-Quran: 327/7]
Using One's Righteous Deeds as Intercession:
The Quran mentions the qualities of believers:
"Our Lord! We have believed, so forgive us our sins and protect us from the punishment of the Fire."
[Al-Imran 16:3]
Regarding this verse, Hafiz Ibn Kathir (deceased 774 AH) comments:
"They say, 'Our Lord! We have believed in You, Your Book, and Your Messenger, so forgive our sins by our faith in You and what You have prescribed for us, and have mercy on us with Your grace and forgiveness.'"
[Tafsir al-Quran al-Azim: 23/2]
Requesting Prayers from a Righteous Living Person:
This practice is supported by Surah An-Nisa (64) and is detailed further ahead.
The Companions would request the Prophet Muhammad (PBUH) to pray for them in times of hardship. Numerous traditions exist regarding this, including an incident where a blind man asked the Prophet Muhammad (PBUH) to pray for him.
[Sunan al-Tirmidhi: 3578, its chain is sound]
Similarly, Umar ibn al-Khattab (RA) requested the Prophet's uncle, Abbas ibn Abdul-Muttalib (RA), to pray during a drought.
[Sahih al-Bukhari: 137/1, Hadith 1010]
These three forms of intercession are proven by the Quran and Sunnah. The Ahl al-Sunnah wal-Jama'ah have always adhered to them, and Muslims should restrict themselves to these.
Prohibited Forms of Intercession
Any forms of intercession beyond the three aforementioned are non-legitimate, impermissible, and considered innovations (bid'ah). These include presenting the presence or essence of a living or deceased person as an intercession or requesting the deceased to pray or intercede on one's behalf. The Companions of the Prophet Muhammad (PBUH) did not present the Prophet's personality as intercession during his life or after his death. This practice is not found among the righteous predecessors (Salaf) and the Imams of Hadith. Therefore, adopting these impermissible forms of intercession cannot be part of the religion.Such forms of intercession are prohibited and impermissible for two main reasons:
They are Innovations:
Since these forms are not substantiated by the Quran and Hadith and were not practiced by the Companions and righteous predecessors, they are considered innovations. The Prophet Muhammad (PBUH) stated:
"Whoever performs a deed that is not in accordance with our matter (religion), it will be rejected."
[Sahih Muslim: 77/2, 1877/18]
Abdullah ibn Abbas (RA) also emphasized this, as narrated by Imam Ishaq ibn Rahwayh (deceased 238 AH) in his Musnad:
"People abandoning the Talbiyah and saying Takbir instead surprises me. In my view, saying Takbir is a good thing, but Satan approaches a person through sin, and when he is protected from it, Satan approaches him through piety to abandon the Sunnah and adopt an innovation."
They are Based on Exaggeration (Ghuluw):
The Prophet Muhammad (PBUH) warned against excessive practices in religion:
"Beware of excessiveness in religion, for it destroyed those before you."
[Musnad Ahmad: 215/1, Sunan al-Nasa'i: 3059, Sunan Ibn Majah: 3029, Musnad Abi Ya'la: 2427, Al-Mustadrak ala al-Sahihain by al-Hakim: 466/1]
Imam Ibn al-Jarud (deceased 473 AH), Imam Ibn Hibban (deceased 3871 AH), and Imam Ibn Khuzaymah (deceased 2867 AH) graded this hadith as authentic. Al-Hakim declared it authentic according to the criteria of Imam Bukhari and Imam Muslim, with Hafiz Dhahabi agreeing.
Every innovation stems from exaggeration in religion, meaning that prescribed limits and methods are not adhered to, and self-invented practices are added to acts of worship. Since exaggeration leads to ruin, it is essential to adhere solely to the Quran and Sunnah in fulfilling religious obligations.
Intercession and the Quran
Some people endorse intercessions not proven by the Quran and Sunnah. Like other misguided beliefs, they try to derive evidence from the Quran to support their arguments, despite these practices conflicting with the scripture. Below is a scholarly review of the Quranic evidence they provide:Evidence No. 1
Allah states:
"O you who have believed, fear Allah and seek the means (wasila) to Him and strive in His cause that you may succeed."
[Al-Ma'idah 35:5]
Commentary: All commentators agree that "wasila" in this verse refers to attaining closeness to Allah through personal good deeds. Any claim that it refers to intercession through the deceased is a distortion of the Quran's meaning. Let's review the detailed explanations of commentators:
- Imam al-Tabari (deceased 310 AH):
He states that the wasila refers to seeking closeness to Allah through righteous deeds, such as obedience and the observance of good deeds, as the means to gain proximity to Allah.
[Tafsir al-Tabari: 535/2] - Imam al-Zamakhshari (deceased 538 AH):
Al-Wasila here means any relationship or act through which closeness can be sought, primarily obedience and good deeds to attain Allah's closeness.
[Al-Kashaf: 628/1] - Imam Fakhruddin al-Razi (deceased 606 AH):
He interprets the verse as a command to seek closeness to Allah through acts of obedience, in contrast to the Jews who claimed proximity through the deeds of their forefathers.
[Mafatih al-Ghayb, also known as Al-Tafsir al-Kabir: 348/11] - Allama al-Khazin (deceased 741 AH):
The command to seek wasila means to seek closeness to Allah through obedience and acts that please Him.
[Lubab al-Ta'wil fi Ma'ani al-Tanzil: 38/2] - Hafiz Ibn Kathir (deceased 774 AH):
He affirms that there is consensus among commentators that wasila in this verse refers to personal good deeds.
[Tafsir Ibn Kathir: 535/2]
In conclusion, the verse does not support the practice of intercession through the deceased. Instead, it explicitly negates such a notion, as highlighted by:
- Imam Fakhruddin al-Razi (deceased 544–606 AH):
He explains that the verse refutes the claim of the Jews and Christians who boasted about their ancestors' deeds, emphasizing that true believers should seek Allah's proximity through personal actions.
[Mafatih al-Ghayb: 349/11]
Evidence No. 2
Allah states:
"Those whom they invoke seek the means (wasila) to their Lord."
[Al-Isra 57:17]
Commentary:
This verse clarifies that those whom the polytheists call upon are themselves seeking closeness to Allah through good deeds.
Imam al-Tabari (deceased 310 AH):
He comments that the beings worshipped by the polytheists are themselves seeking Allah's closeness through good deeds, while the polytheists worship them besides Allah.
[Tafsir al-Tabari: 471/17]
Allama al-Samarqandi (deceased 373 AH):
He writes that these righteous beings are seeking closeness, merit, and honor with Allah through righteous actions.
[Bahr al-Uloom: 317/2]
Hafiz al-Qurtubi (deceased 671 AH):
He interprets the verse to mean that these righteous beings seek Allah's closeness and plead with Him for Paradise, which is the true wasila.
[Al-Jami' li Ahkam al-Quran: 279/10]
Allama al-Baydawi (deceased 685 AH):
He states that the beings worshipped by the polytheists are striving to attain Allah's closeness through obedience and good deeds.
[Anwar al-Tanzil: 372]
Jalal al-Din al-Suyuti and Jalal al-Din al-Mahalli:
In their famous commentary, they interpret the verse to mean that the righteous beings seek Allah's closeness through good deeds.
[Tafsir al-Jalalayn: 372]
Allama al-Zamakhshari (deceased 538 AH):
He explains that seeking wasila implies striving for Allah's closeness through obedience and increasing in goodness and righteousness.
Sheikh al-Hadith Anwar Shah Kashmiri (deceased 1352 AH) from Darul Uloom Deoband acknowledges:
"The verse وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ indeed calls for seeking a means, but it does not justify the well-known practice of seeking intercession through names alone. Ibn Taymiyyah declared it prohibited, while the author of 'Dur al-Mukhtar' allowed it, though he provided no evidence from the Salaf (early generations)."
[Fayd al-Bari: 434/3]
Kashmiri acknowledges that the form of intercession advocated by later Hanafi scholars has no precedent among the Salaf. The Quran's interpretation remains valid as transmitted by the Salaf, and any deviation is unwarranted. The Salaf never used the intercession of deceased individuals for attaining Allah's closeness.
Thus, using the names or deeds of deceased righteous people as intercession is not supported by the Quran. Such practices are against the teachings and understanding of the early generations of Muslims.
Evidence No. 3
"And if they had, when they were unjust to themselves, come to you, and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah accepting of repentance and Merciful."(Surah An-Nisa, 4:64)
Commentary:
This noble verse indicates that sinners should come to the Prophet Muhammad (PBUH), seek Allah's forgiveness, and if the Prophet (PBUH) also prays for their forgiveness, Allah will forgive them. As previously mentioned, requesting prayers from the living is a permissible form of intercession, and there is no disagreement on this matter. This verse, however, does not provide evidence for seeking intercession from the deceased. The verse instead supports the legitimate form of intercession and does not apply to those who advocate for intercession through the deceased.
The context of this verse was limited to the lifetime of the Prophet (PBUH). After his death, neither the Companions nor the Tabi'un (followers of the Companions) or trustworthy Imams came to his grave to request intercession. The practice of coming to the Prophet's grave to ask for intercession is an innovation that appeared centuries later, with some people attempting to support it by altering the meanings of Quranic texts.
Their Actions:
Ibn Hajar Haytami (909–974 AH) stated:
"This verse encourages the Ummah to come to the Prophet (PBUH), seek forgiveness in his presence, and for him to seek forgiveness for them. This continues even after his death, indicating that they would find Allah accepting of repentance and Merciful if they come to him, seek forgiveness, and the Prophet (PBUH) prays for them."
(Al-Jawhar al-Munazzam, p. 12)
The authoritative Hanafi text mentions the etiquette of visiting the Prophet's grave:
"One should convey the greetings of the person who entrusted him with the message, saying, 'Peace be upon you, O Messenger of Allah, from so-and-so. He seeks your intercession with your Lord, so intercede for him and for all Muslims.'"
(Al-Fatawa al-Hindiyya, also known as Fatawa Alamgiri, vol. 1, p. 282, Egypt edition)
Muhammad Qasim Nanotvi, the founder of Darul Uloom Deoband (1248–1297 AH), wrote:
"Because this does not specify a particular group, whether contemporaries or later followers, and since your presence is a mercy for the entire Ummah, including the early illiterate ones who could only come to you for seeking forgiveness, this concept only makes sense if you are alive in your grave."
(Aab-i-Hayat, p. 40)
Zafar Ahmad Uthmani Thanwi (d. 139 AH) stated:
"It is established that the ruling of this verse remains after his (PBUH) death."
(I'la al-Sunan, vol. 10, p. 330)
Ali ibn Abd al-Kafi Subki (683–756 AH) also wrote:
"This verse is explicit on this matter."
(Shifa al-Saqam, p. 128)
Ali ibn Abdullah ibn Ahmad Samhudi (844–911 AH) wrote:
"The scholars understood the generality of this verse to apply to both states of life and death and recommended reciting this verse and seeking forgiveness at the Prophet's grave. The anecdote of the Bedouin is narrated by a group of scholars from Al-Utbi."
(Wafa al-Wafa, vol. 2, p. 411)
No one from the righteous predecessors (Salaf al-Salih) held this interpretation. The interpretations of later individuals hold no weight in the understanding of the religion. No scholar from the Salaf inferred from this verse that it is permissible to seek forgiveness from the Prophet (PBUH) after his death. Even Al-Subki himself, when refuted by his contemporary, Hafiz Ibn Abd al-Hadi (704–744 AH), was unable to provide support for this claim from the Companions, Tabi'un, or the Tabi' al-Tabi'in:
"Who among the Salaf al-Ummah and the Imams of Islam has understood this? Mention to us one person from the Companions, Tabi'un, Tabi' al-Tabi'in, the four Imams, or others among the Imams and scholars of Hadith and Tafsir who understood the generality in the sense you have mentioned or acted upon it or guided others towards it. Your claim that all the scholars understood the generality in this way is clearly false and manifestly erroneous."
(Al-Sarim al-Munki fi al-Radd ala al-Subki, p. 321)
The Bedouin anecdote has been cited by scholars not as evidence but as a historical account. Many scholars have debunked this fabricated story. Shaykh al-Islam Ibn Taymiyyah (661–728 AH) elaborated on this issue:
"Allah invited them to repent after they committed hypocrisy, a sign of His immense mercy. He commanded them to obey before sin and to seek forgiveness after sin, demonstrating His compassion in both cases. However, coming to the Prophet (PBUH) after his death, asking him to intercede, pray for forgiveness, or supplicate, has no basis. Neither Allah nor any of the known scholars of the early generations (Salaf) endorsed this practice. Not a single Companion, Tabi'un, Tabi' al-Tabi'in, or the four Imams mentioned this practice. Had this been recommended, the Salaf would have practiced it, and it would have been well-known among them."
(Qawaid fi al-Mahabbah, vol. 2, p. 190; Jami al-Rasa'il, p. 375-376)
Further, he emphasized:
"Seeking the Prophet's intercession, prayer, and forgiveness after his death at his grave is not legislated by any Imam of the Muslims. Neither the four Imams nor their early followers mentioned this."
(Majmu' al-Fatawa, vol. 1, p. 241)
Mufti Ahmad Yar Khan Naeemi Gujarati (1324–1391 AH) wrote:
"There is no restriction on the type of wrongdoing, wrongdoer, or time and place. Any sinner, at any time, regardless of the type of sin, should come to your presence. The term 'jaa'ooka' (they come to you) is not restricted to visiting Madinah; rather, even directing one's attention towards you counts as being in your presence. If one gets the opportunity to visit Madinah, that is most fortunate..."
(Noor al-Irfan, p. 138)
Mufti Naeemi interprets the divine words in a way that the righteous predecessors never imagined. Interpreting divine text without basis is a severe transgression. Mufti Naeemi shows neither fear of Allah nor any remorse for contradicting the Salaf, nor does he display any awareness of scholarly integrity. What can be done?!
In conclusion, the objections raised by these people concerning the noble verse will be addressed in detail to provide the readers with beneficial knowledge. Hafiz Ibn Abd al-Hadi (704–744 AH) further explains:
"As for their argument from the verse, 'And if they had, when they were unjust to themselves, come to you...' (Surah An-Nisa, 4:64), our discussion will have two aspects:
First, this verse does not indicate their desired claim.
Second, this verse contradicts their belief.
The clarification of these two points is evident through understanding the verse, its intended meaning, and the understanding of the Salaf. The Salaf al-Ummah and those who followed their path understood the verse as referring to coming to the Prophet (PBUH) during his lifetime to seek his forgiveness.
Allah condemned those who did not come to the Prophet (PBUH) to seek forgiveness after wronging themselves, describing them as hypocrites.
Allah says, 'And when it is said to them, "Come, the Messenger of Allah will ask forgiveness for you," they turn their heads aside and you see them evading while they are arrogant.'
(Surah Al-Munafiqun, 63:5)
Similarly, the discussed verse also refers to hypocrites who preferred the judgment of Ka'b ibn Ashraf and other tyrants over the Prophet's judgment, thereby committing a great injustice to themselves.
The Salaf used to come to the Prophet (PBUH) to seek forgiveness, distinguishing them from the hypocrites. After Allah took the Prophet (PBUH) to His mercy, none of the Companions came to his grave to ask for forgiveness.
Anyone who claims such a practice from the Companions is undoubtedly lying. Such claims imply that all the best generations (the Companions, Tabi'un, and Tabi' al-Tabi'in) failed in this duty, which is untrue.
The clear statements of the Salaf against exaggeration and innovations in religion are recorded, indicating their rejection of these practices."
(Al-Sarim al-Munki fi al-Radd ala al-Subki, p. 317-321)
The statement from Allama Muhammad Bashir Sahsawani Hindi (1252–1326 AH) also addresses this matter effectively. In response to the arguments made by Ahmad ibn Zaini Dahlan in his treatise "Al-Durr al-Saniyyah fi al-Radd ala al-Wahhabiyyah," Sahsawani writes:
"There are several flaws in this argument:
1. The assertion that the verse encourages the Ummah to come to the Prophet (PBUH) is not correct, as the verse addresses specific people, and the usage of pronouns does not imply a general application.
2. The generalization of the term 'jaa'ooka' to include both coming to the Prophet (PBUH) during his lifetime and to his grave after his death is invalid.
The proper understanding of the verse, as agreed upon by the Salaf and all who followed them, only refers to the Prophet's lifetime. The suggestion that this practice extends to visiting his grave after his death is not supported by the language, custom, or Islamic law."
(Siyaanah al-Insaan an Waswasat al-Sheikh Dahlan, p. 28-31)
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