Q2: Is it permissible for a Muslim to seek intercession in the Divine Court through the prophets and righteous people? I have learned that some scholars say: There is no harm in using the saints as means because the supplication is to Allah, and others I have heard say quite the opposite. What is the Islamic ruling on this matter?
A2: A Wali (saint) is every person who believes in Allah, fears Him, fulfills everything He has commanded, and abstains from all that He has forbidden. The leader of all these people is the Messenger of Allah and the prophets, peace and blessings be upon them. Allah Almighty says: "No fear shall come upon the friends of Allah, nor shall they grieve, those who believed and were pious." (Verse 62) These are the people who have faith and keep piety.
In the Divine Court, there are several types of seeking intercession through the saints:
The first type: This involves a person requesting a living saint to pray for his provision's expansion, healing from diseases, guidance, or similar supplications. This is permissible, and it is similar to some Companions asking the Prophet Muhammad, peace be upon him, to pray for rain during times of delay. Thus, the Prophet prayed to his Lord for rain, which was then granted. Similarly, during the caliphate of Umar, the Companions asked Hazrat Abbas to pray for rain, and when he prayed, all the Companions said Amen to his supplication. Likewise, after the time of the Prophet or during his lifetime, it was common for Muslims to request prayers from their Muslim brethren for the alleviation of some affliction or benefit.
The second type: This involves a person seeking closeness to Allah in His court through his love for the Prophet and those who follow him and the saints of Allah, saying, "O Allah, I ask You through my love for Your Prophet and his obedient followers and through my love for Your saints." This is also permissible because it is about a servant using his righteous deeds as a means in Allah's court, and the story of the three people in the cave using their good deeds as a means is also from this category.
The third type: This is when someone seeks to intercede with Allah through His prophets and saints by saying: "O Allah, I seek intercession with You through Your Prophet or such and such saint." (Volume 1; Page 500)
Therefore, such practices are not permissible because although the status of Allah’s saints may be great in His sight, and especially our beloved Muhammad, peace be upon him, it is not a legitimate or customary cause for the acceptance of prayers. This is why, when the Companions suffered from drought, they shifted from using the Prophet Muhammad’s status as an intercessor in their supplications for rain to his uncle Abbas’ supplications, despite the fact that the Prophet’s status is superior to all others. It was not observed that the Companions used him as an intercessor after his death, even though they were the best of generations and knew his rights and loved him more than anyone else.
The fourth type: It involves a person asking Allah for his needs by swearing by His saint or prophet or by the rights of a prophet or saints, saying, "O Allah, I ask You by Your saint so-and-so or by the right of Your prophet so-and-so." This is not permissible because swearing by the creation upon the creation is forbidden, and it is even more strictly forbidden when done upon Allah, the Creator. Then, the creation has no right upon the Creator merely by obeying Him, so much so that he would swear by Him or seek intercession through Him. This is the ruling for which evidence exists, and it is what protects Islamic beliefs and closes the paths to associating partners with Allah.
And Allah grants success. Peace and blessings be upon our Prophet Muhammad, his family, and his Companions.
Permanent Committee for Scholarly Research and IftaMember: Abdullah bin MunieMember: Abdullah bin GhudayanDeputy Chairman of the Committee: Abdul Razzaq AfifiChairman: Abdul Aziz bin Abdullah bin Baz
A2: A Wali (saint) is every person who believes in Allah, fears Him, fulfills everything He has commanded, and abstains from all that He has forbidden. The leader of all these people is the Messenger of Allah and the prophets, peace and blessings be upon them. Allah Almighty says: "No fear shall come upon the friends of Allah, nor shall they grieve, those who believed and were pious." (Verse 62) These are the people who have faith and keep piety.
In the Divine Court, there are several types of seeking intercession through the saints:
The first type: This involves a person requesting a living saint to pray for his provision's expansion, healing from diseases, guidance, or similar supplications. This is permissible, and it is similar to some Companions asking the Prophet Muhammad, peace be upon him, to pray for rain during times of delay. Thus, the Prophet prayed to his Lord for rain, which was then granted. Similarly, during the caliphate of Umar, the Companions asked Hazrat Abbas to pray for rain, and when he prayed, all the Companions said Amen to his supplication. Likewise, after the time of the Prophet or during his lifetime, it was common for Muslims to request prayers from their Muslim brethren for the alleviation of some affliction or benefit.
The second type: This involves a person seeking closeness to Allah in His court through his love for the Prophet and those who follow him and the saints of Allah, saying, "O Allah, I ask You through my love for Your Prophet and his obedient followers and through my love for Your saints." This is also permissible because it is about a servant using his righteous deeds as a means in Allah's court, and the story of the three people in the cave using their good deeds as a means is also from this category.
The third type: This is when someone seeks to intercede with Allah through His prophets and saints by saying: "O Allah, I seek intercession with You through Your Prophet or such and such saint." (Volume 1; Page 500)
Therefore, such practices are not permissible because although the status of Allah’s saints may be great in His sight, and especially our beloved Muhammad, peace be upon him, it is not a legitimate or customary cause for the acceptance of prayers. This is why, when the Companions suffered from drought, they shifted from using the Prophet Muhammad’s status as an intercessor in their supplications for rain to his uncle Abbas’ supplications, despite the fact that the Prophet’s status is superior to all others. It was not observed that the Companions used him as an intercessor after his death, even though they were the best of generations and knew his rights and loved him more than anyone else.
The fourth type: It involves a person asking Allah for his needs by swearing by His saint or prophet or by the rights of a prophet or saints, saying, "O Allah, I ask You by Your saint so-and-so or by the right of Your prophet so-and-so." This is not permissible because swearing by the creation upon the creation is forbidden, and it is even more strictly forbidden when done upon Allah, the Creator. Then, the creation has no right upon the Creator merely by obeying Him, so much so that he would swear by Him or seek intercession through Him. This is the ruling for which evidence exists, and it is what protects Islamic beliefs and closes the paths to associating partners with Allah.
And Allah grants success. Peace and blessings be upon our Prophet Muhammad, his family, and his Companions.
Permanent Committee for Scholarly Research and IftaMember: Abdullah bin MunieMember: Abdullah bin GhudayanDeputy Chairman of the Committee: Abdul Razzaq AfifiChairman: Abdul Aziz bin Abdullah bin Baz
Last edited by a moderator:
