Uwais b., Amir

Story of Uwais (Ra) served his mother well

The Prophet (saw) said to Umar (ra), “O Umar in your time there will be a person by the name of Uwais, his tribe will be called Muraad, his village will be called Qarn. His complexion will be dark. He will be of medium height, and there will be a white mark on his body. Umar and Ali, when he comes ask him to supplicate for you for I swear by Allah, for if the likes of Uwais filled the earth, they cannot equal one hair on the body of Umar and Ali.”

But through this he (saw) wanted to send us a message or make a point. So Umar and Ali stood up in astonishment that they were told to ask Uwais to make dua for them for they were the Sahabah (Companions of the Prophet) and he was a Tabi’ee (The generation after the Sahabah). The Prophet (saw) said,

“He has served his mother so well that whenever he raises his hands to ask Allah, Allah does not send those hands back empty.”

This point is need to be made, that you must be humble in front of your parents. The pace of the work life in the country you live is fast. If one has parents, very few are fortunate to have children who look after them, otherwise they spend their life within the four walls of their house. 

This year when I went for the purpose of Dawah in Yemen, I went to the village of Uwais Al Qarni, I saw where he was born, I met with the people of his tribe, I went through the locality marvelling at the fact that Uwais was born here. There are dry mountains there.. dry mountains.

So when Umar (ra) became Khalifah, he would do Hajj every year. Every year he would search for him (Uwais). I don’t know it may be the middle years when Umar (ra) gathered all the pilgrims. Like this… He said for them to stand in front of him, he then requested everyone sit down apart from those who are from Yemen. Then everyone sat down except for the Yemenis. He then said, “Everyone sit down apart from those of the tribe of ‘Muraad” So all the Yemenis sat down apart from those of the Muraad tribe. 

Then Umar (ra) said, “Those of the tribe Muraad sit down, those of Qarn remain standing.” Then there remained only one man standing, so he (ra) asked “Are you Qarni?”

He replied, 'Yes'

Umar (ra) replied, “Do you know Uwais?” 

He said, ‘I know him, he is my nephews/brothers son, but he’s a bit crazy, why do you ask about him?’

Umar (ra) began to cry and said, “He is not crazy, it seems you are the crazy one.”

He then asked, “Where is he, has he come for Hajj?” 

His uncle said, ‘He has come but has gone towards Arafah to graze his camels.’

Umar and Ali then hastened towards Arafah and when they arrived they saw a person praying underneath a tree whilst the camels were grazing around him. They then sat down and waited.

Uwais felt some people were waiting for him, so he shortened his prayer. When he finished Umar (ra) asked him “Who are you?” 

He replied ‘I am a worker.’ 

Umar (ra) asked “What is your name?”

He replied ‘Abdullah (servant of Allah). ‘

Umar then said, “We are all the servants of Allah, I am asking the name which your mother called you with?”

He didn’t recognise this was the Khalifah Umar, and this was Ali, as this was the first time he had came to Hajj. Innocently Uwais said, ‘Who are you to ask me?’ In other words who are you to interview me? Then Ali (ra) said, ”This is Amirul Mumineen Umar bin Khataab and I am Ali bin Abi Talib.” Then he became shocked and made Salaam to them saying ‘I apologise, I did not recognise you.’

Umar (ra) said “Raise your hands (in supplication for us)” 

Raise your hands… this is to tell the future generations how to serve their mothers, that the likes of Umar and Ali were asking him to raise his hands.

He exclaimed, ‘How can I raise my hands for you. Me! What is my significance that I make dua for you.’

He heard the reply, “Yes, we were ordered by the Prophet (saw) ; if you see Uwais then you must ask for his dua, when he raises his hands for dua, it is answered.” For what reason? Tahajjud, Jihad, Tableegh, Dhikr, Tilawah, Tasbeeh, Hajj, Umrah, Salah, Fasting, Dhikr, Tilawah… for what reason? No, none of these! Only one reason: Serving his mother. 

In another narration it is mentioned when people are going to Jannah, Uwais will be going as well. When he will get to the doors of Jannah it will be said, “Everyone else can proceed apart from Uwais.” Uwais will become scared and will say ‘O Allah, why have you stopped me?’ Allah will say, “You stay, let the rest go. Now in front of you stand the people who are going to hellfire, intercede for them, because of you thousands of people will go to paradise. This is why have stopped you, so that you may intercede, to whomever your finger points to I will give those Jannah”

Usair b. Jabir reported that when people from Yemen came to help (the Muslim army at the time of jihad) he asked them: Is there amongst you Uwais b. 'Amir? (He continued finding him out) until he met Uwais. He said: Are you Uwais b., Amir? He said: Yes. He said: Are you from the tribe of Qaran? He said: Yes. He (Hadrat) 'Umar (again) said: Did you suffer from leprosy and then you were cured from it but for the space of a dirham? He said: Yes. He ('Umar) said: Is your mother (living)? He said: Yes. He ('Umar) said: I heard Allah's Messenger (may peace be upon him) say: There would come to you Uwais b. Amir with the reinforcement from the people of Yemen. (He would be) from Qaran, (the branch) of Murid. He had been suffering from leprosy from which he was cured but for a spot of a dirham. His treatment with his mother would have been excellent. If he were to take an oath in the name of Allah, He would honour that. And if it is possible for you, then do ask him to beg forgiveness for you (from your Lord). So he (Uwais) begged forgiveness for him. Umar said: Where do you intend to go? He said: To Kufa. He ('Umar) said: Let me write a letter for you to its governor, whereupon he (Uwais) said: I love to live amongst the poor people. When it was the next year, a person from among the elite (of Kufa) performed Hajj and he met Umar. He asked him about Uwais. He said: I left him in a state with meagre means of sustenance. (Thereupon) Umar said: I heard Allah's Messenger (may peace be upon him) as saying: There would come to you Uwais b. 'Amir, of Qaran, a branch (of the tribe) of Murid, along with the reinforcement of the people of Yemen. He had been suffering from leprosy which would have been cured but for the space of a dirham. His treatment with his mother would have been very kind. If he would take an oath in the name of Allah (for something) He would honour it. Ask him to beg forgiveness for you (from Allah) in case it is possible for you. So he came to Uwais and said.: Beg forgiveness (from Allah) for me. He (Uwais) said: You have just come from a sacred journey (Hajj) ; you, therefore, ask forgiveness for me. He (the person who had performed Hajj) said: Ask forgiveness for me (from Allah). He (Uwais again) said: You have just come from the sacred journey, so you ask forgiveness for me. (Uwais further) said: Did you meet Umar? He said: Yes. He (Uwais) then begged forgiveness for him (from Allah). So the people came to know about (the status of religious piety) of Uwais. He went away (from that place). Usair said: His clothing consisted of a mantle, and whosoever saw him said: From where did Uwais get this mantle? 6172 Kitab Al-Fadail Al-Sahabah Sahih Muslim.

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Are there examples where the sunnah takes precedence over something in the Quran?

In the name of Allah, Most Compassionate, Most Merciful,

The Qur’an always comes before the sunnah, as the sunnah is the commentary and the explanation of the Qur’an. Allah Most High says to His Messenger (Allah bless him & give him peace): “So that you explain to the people what has been revealed to them.” (Surah al-Nahl, 44) Also the famous Hadith of Mu’adh (Allah be pleased with him) when he said: “I will judge and make decisions according to the Qur’an and if I don't find a ruling in the Qur’an, I will turn to the sunnah”, is an example of this. However, the Sunnah at times restricts the broad and general meaning of a particular word of the Qur’an. Similarly, it explains the ambiguous term by which the meaning intended by Allah Almighty is known. There are many examples for this. Also according to the majority of the scholars (jumhur), a ruling of the Qur’an can be nullified by the Sunnah, as whatever the Messenger of Allah (Allah bless him & give him peace) says is from Allah (Surah al-Najm,v4). Example for this is the Hadith which says “Wasiyya (bequest) is not permissible for an heir (inheritor). This cancels out the verse of the Qur’an which indicates that Wasiyyat is prescribed for parents (al-Baqara, v.180). And Allah Knows Best

[Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

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Abu al-Qasim Al-Junayd

Al-Junayd ibn Muhammad ibn al-Junayd, Abu al-Qasim al-Qawariri al-Khazzaz al-Nahawandi al-Baghdadi al-Shafi`i (d. 298). The Imam of the World in his time, shaykh of the Sufis and "Diadem of the Knowers," he accompanied his maternal uncle Sari al-Saqati, al-Harith al-Muhasibi, and others.

He is referred to by the sufis as sayyid-ut taifa i.e. the leader of the group. He lived and died in the city of Baghdad. He laid the groundwork for "sober" mysticism in contrast to that of "God-intoxicated" Sufis like al-Hallaj, Bayazid Bistami and Abu Sa`eed Abul-Khayr.

Abu 'Abd al-Rahman al-Sulami stated:

His father used to sell glasses.  Hence he was called the flask seller (al-Qawariri).  His family origin was from Nahawand, and he was born and raised in 'Iraq--that is what I heard Abu al-Qasim al-Nasrabadhi saying.  He was a scholar of jurisprudence (faqih), having studied it according to the method of Abu Thawr [Ibrahim ibn Khalid ibn al-Yaman al-Kalbi].  He would issue legal judgments in his circle of students.  [As a student] he [had] been in the company (sahiba) of Sari al-Saqati, Harith al-Muhasibi, and Muhammad ibn 'Ali al-Qassab al-Baghdadi, and others.  He was among the leaders of the folk and among their masters, being well spoken of by all."

Sulami included Junayd as being among the transmitters of the following hadith:  The Prophet said, "Beware of the perspicacity of the believer, since he sees by the light of God, may He be exalted.  Then he recited [the ayah]: Indeed in that are signs for those who have insight (Qur'an 15:75)."

Sulami stated that Junayd said, "Nearness through ecstasy (wajd) is 'in-gathering' (jam'); and absence through humanness is separation (tafriqah)."

Sulami stated that Junayd used to say

We did not learn (lit. take) Sufism by discourse, rather by hunger, abandoning the world, and severing [one's attachments to] familiar and pleasant things; since Sufism consists of purity of [one's] relationship with God.  Its foundation is in turning away from the world, as Harith [al-Muhasibi] said, "My self (nafs) has turned away from the world; so I have spent my nights in wakefulness and my days in thirst."

Sulami stated that Junayd said, "Whoever knows God is only made happy by Him."

Abu Sahl al-Su`luki narrates that as a boy al-Junayd heard his uncle being asked about thankfulness, whereupon he said: "It is to not use His favors for the purpose of disobeying Him."

He took fiqh from Abu Thawr - in whose circle he would give fatwas at twenty years of age - and, it was also said, from Sufyan al-Thawri. He once said: "Allah did not bring out a single science on earth accessible to people except he gave me a share in its knowledge." He used to go to the market every day, open his shop, and commence praying four hundred rak`as until closing time.

Among his sayings about the Sufi Path: "Whoever does not memorize the Qur'an and write hadith is not fit to be followed in this matter. For our science is controlled by the Book and the Sunnah."

To Ibn Kullab who was asking him about tasawwuf he replied: "Our madhhab is the singling out of the pre-eternal from the contingent, the desertion of human brotherhood and homes, and obliviousness to past and future." Ibn Kullab said: "This kind of speech cannot be debated."

His student Abu al-`Abbas ibn Surayj would say, whenever he defeated his adversaries in debate: "This is from the blessing of my sittings with al-Junayd."

Al-Qushayri relates from al-Junayd the following definitions of tasawwuf:

* "Not the profusion of prayer and fasting, but wholeness of the breast and selflessness."1

* "Tasawwuf means that Allah causes you to die to your self and gives you life in Him."

* "It means that you be solely with Allah with no attachments."

* "It is a war in which there is no peace."

* "It is supplication together with inward concentration, ecstasy together with attentive hearing, and action combined with compliance [with the Sunnah]."

* "It is the upholding of every high manner and the repudiation of every low one."

When his uncle asked him to speak from the pulpit he deprecated himself, but then saw the Prophet   in his dream ordering him to speak.

Ibn Kullab once asked al-Junayd to dictate for him a comprehensive definition of tawhid he had just heard him say. He replied: "If I were reading from a record I would dictate it to you."

The Mu`tazili al-Ka`bi said: "My eyes did not see his like. Writers came to hear him for his linguistic mastery, philosophers for the sharpness of his speech, poets for his eloquence, and kalam scholars for the contents of his speech."

Al-Khuldi said: "We never saw, among our shaykhs, anyone in whom `ilm and hal came together except al-Junayd. If you saw his hal you would think that it took precedence over his `ilm, and if he spoke you would think that his `ilm took precedence over his hal."

Like the Sunni imams of his generation, al-Junayd hated theological disputations about Allah and His Attributes: "The least [peril] that lies within kalam is the elimination of Allah's awe from the heart. And when the heart is left devoid of Allah's awe, it becomes devoid of belief."

Once a young Christian asked him: "What is the meaning of the Prophet's hadith: 'Beware the vision of the believer for he sees with the light of Allah'?"2 Al-Junayd remained immersed in thought then lifted his head and said: "Submit, for the time has come for you to accept Islam." The young man embraced Islam on the spot. 

Al-Junayd defined the Knower (al-`arif) as "He who addresses your secret although you are silent." Ibn al-Jawzi cites another example of Junayd's kashf in his Sifa al-Safwa:

Abu `Amr ibn `Alwan relates: I went out one day to the market of al-Ruhba for something I needed. I saw a funeral procession and I followed it in order to pray with the others. I stood among the people until they buried the dead man. My eyes unwittingly fell on a woman who was unveiled. I lingered looking at her. Then I held back and began to beg forgiveness of Allah the Exalted. On my way home an old woman told me: "My master, why is your face all darkened?" I took a mirror and behold! my face had turned dark. I examined my conscience and searched: Where did calamity befall me? I remembered the look I cast. Then I sat alone somewhere, asking Allah's forgiveness assiduously. I decided to live austerely for forty days. [During that time] the thought came to my heart: "Visit your shaykh al-Junayd." I travelled to Baghdad. When I reached the room where he lived I knocked at his door and heard him say: "Come in, O Abu `Amr! You sin in al-Ruhba and we ask forgiveness for you here in Baghdad."3

About the Sufis al-Junayd said:

* "They are the members of a single household that none other than they can enter."

* "The Sufi is like the earth: every kind of abomination is thrown upon it, but naught but every kind of goodness grows from it."

* "The Sufi is like the earth: both the righteous and the sinners walk upon it. He is like the clouds: they give shade to all things. He is like the raindrop: it waters all things."

* "If you see a Sufi caring for his outer appearance, then know that his inward being is corrupt."

Ibn Qayyim al-Jawziyya related from al-Sulami that al-Junayd said: "The truthful seeker (al-murid al-sadiq) has no need for the scholars of knowledge" and: "When Allah desires great goodness for the seeker, He makes him flock to the Sufis and prevents him from accompanying those who read books (al-qurra')."4

This is similar to al-Junayd's saying reported by al-Dhahabi: "We did not take tasawwuf from what So-and-So said and what So-and-So-said, but from hunger, abandonment of the world, and severance of comforts."

Al-Junayd also said: "Among the marks of Allah's wrath against a servant is that He makes him busy with that which is of no concern to him."5

Ibn al-Qayyim in al-Fawa'id asserts the superiority of the struggle against the ego (jihad al-nafs) over all other struggles and quotes al-Junayd:

Allah said: Those who have striven for Our sake, We guide them to Our ways (29:96). He has thereby made guidance dependent on jihad. Therefore, the most perfect of people are those of them who struggle the most for His sake, and the most obligatory of jihads (afrad al-jihad) are the jihad against the ego, the jihad against desires, the jihad against the devil, and the jihad against the lower world. Whoever struggles against these four, Allah will guide them to the ways of His good pleasure which lead to His Paradise, and whoever leaves jihad, then he leaves guidance in proportion to his leaving jihad. 

Al-Junayd said: "[The verse means] Those who have striven against their desires and repented for our sake, we shall guide them to the ways of sincerity. And one cannot struggle against his enemy outwardly except he who struggles against these enemies inwardly. Then whoever is given victory over them will be victorious over his enemy. And whoever is defeated by them, his enemy defeats him."6

Ibn `Abidin related in his fatwa on the permissibility of dhikr gatherings:

The Imam of the Two Groups,7 our master al-Junayd was told: "Certain people indulge in wajd or ecstatic behavior, and sway with their bodies." He replied: "Leave them to their happiness with Allah. They are the ones whose affections have been smashed by the path and whose breasts have been torn apart by effort, and they are unable to bear it. There is no blame on them if they breathe awhile as a remedy for their intense state. If you tasted what they taste, you would excuse their exuberance."8

In his Kitab al-Fana' ("Book of the Annihilation of the Self") al-Junayd states:

As for the select and the select of the select, who become alien through the strangeness of their conditions - presence for them is loss, and enjoyment of the witnessing is struggle. They have been effaced from every trace and every signification that they find in themselves or that they witness on their own. The Real has subjugated them, effaced them, annihilated them from their own attributes, so that it is the Real that works through them, on them, and for them in everything they experience. It is the Real which confirms such exigencies in and upon them through the form of its completion and perfection.9

Al-Junayd went on pilgrimage on foot thirty times.

In the process of trial of al-Hallaj, his former disciple, Caliph of the time demanded his fatwa and he issued this fatwa: "From the outward appearance he is to die and we judge according to the outward appearance and Allah knows better".

Death of Hadhrat Junayd al-Baghdadi

On his deathbed he recited the Qur'an incessantly. Al-Jariri related that he told him: "O Abu al-Qasim! Put yourself at ease." 

He replied: "O Abu Muhammad! Do you know anyone that is more in need of Qur'an at this time, when my record is being folded up?" He finished one khatma then started over until he recited seventy verses of Sura al-Baqara, then he died. Ibn `Imad al-Hanbali said: "If we were to speak of his merits we could fill volumes."

Before his death Junayd ordered that all the saying of knowledge attributed to him which people have written down should be buried. When people asked him the reason he said, "When the people have the knowledge of the Prophet of Allah with them, I desire that I may meet Allah Ta'ala in the state that there remains nothing attributed to me".

After his death Shaykh Ja'far al-Khaldi saw him in a dream. Ja'far al-Khaldi asked Junayd "How did Allah Ta'ala treat you?"

Junayd replied:

طاحت تلك الاشارات وغابت تلك العبارات وفنيت تلك العلوم ونفدت تلك الرسوم, وما نفعنا الا ركعات نركعها في الاسحار

"Those subtle signs were finished, those phrases disappeared, those sciences were annihilated, those illustrations were erased and nothing helped us except some rak`ats which we used to pray before dawn".

Main sources:

al-Qushayri, Risala 148-150;

Ibn `Imad, Shadharat al-Dhahab 2:228-230;

al-Dhahabi, Siyar A`lam al-Nubala' 11:153-155 #2555;

Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra 2:260-275 #60.

Tarikh Baghdad - al-Khatib Baghdadi page 248 vol 7 - via Tarashay page 28/29- Mufti Maulana Muhammad Taqi Uthmaani

al-Sulami, Tabaqatal-Sufiyah, selected from pp. 155-163 (thanks to Dr. Alan Godlas)

Blessings and peace on the Prophet, his Family, and his Companions

GF Haddad ©

Notes

1In al-Qushayri, Kitab al-Sama` in al-Rasa'il al-Qushayriyya (Sidon and Beirut: al-Maktaba al-`Asriyya, 1970) p. 60.

2Narrated from Abu Sa`id al-Khudri by al-Tirmidhi (gharib) with a weak chain, Abu Imama by al-Tabarani with a fair (hasan) chain according to al-Haythami in the chapter on firasa in Majma` al-Zawa'id, Ibn `Adi, al-Hakim al-Tirmidhi, and al-Quda`i in Musnad al-Shihab (1:387). Also narrated by al-Bukhari in his Tarikh, Ibn al-Sani, and from Ibn `Umar by Ibn Abi Hatim, al-Tabari, and Ibn Kathir in their commentaries of the verse (Therein lie portents for those who read the signs (15:75). Ibn al-Jawzi includes it in the forgeries. Al-Sakhawi in al-Maqasid al-Hasana (#23) rejects Ibn al-Jawzi's grading of mawdu`, but considers its chains all weak, as do al-Albani in his Silsila Da`ifa (4:299-302) and al-Ahdab in Zawa'id Tarikh Baghdad (4:340-343 #687). However, al-Suyuti declares it hasan in al-La'ali' al-Masnu`a (2:329-330) as do al-Shawkani in al-Fawa'id (p. 243-244) and al-Zuhayri - Albani's student - in his edition of Ibn `Abd al-Barr's Jami` Bayan al-`Ilm (1:677 #1197). The purported weakness of al-Tabarani's chain revolves around the narrator `Abd Allah ibn Salih al-Juhani. Cf. al-Dhahabi, Mizan (2:440-445 #4383).

Al-Sakhawi cites another narration whereby the Prophet   said: "Allah has servants who know (the truth about people) through reading the signs" (tawassum). Narrated from Anas with a fair chain by al-Bazzar in his Musnad, al-Tabarani, and Abu Nu`aym in al-Tibb al-Nabawi as stated by al-`Ajluni in Kashf al-Khafa'.

3In Ibn al-Jawzi, Sifa al-Safwa 1(2):271, chapter on al-Junayd (#296).

4Ibn Qayyim al-Jawziyya, Madarij al-Salikin (2:366).

5In Ibn al-Jawzi, Sifa al-Safwa, chapter on al-Junayd.

6Ibn Qayyim al-Jawziyya, al-Fawa'id, ed. Muhammad `Ali Qutb (al-Iskandariyya: Dar al-Da`wa, 1992) p. 50.

7I.e. Sufis and fuqaha'.

8Seventh Letter in Shifa` al-`Alil wa Ball al-Ghalil fi Hukm al-Wasiyya bi al-Khatamat wa al-Tahalil (p. 172-173).

9Translation communicated to the author by Michael Sells, Haverford College.

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Hafiz Ibnul Qayyim on Fana (Annihilation) and Sukr (Spiritual Intoxication)

Hafiz Ibnul Qayyim on Fana (Annihilation) and Sukr (Spiritual Intoxication)

(Continued from: What is Wahdatul Wujood (Part Two)?)
Why Hafiz Ibnul Qayyim?
Although the true Sufis have always gone to great lengths in condemning the charlatans who masquerade as Sufis, and have elaborated sufficiently on how the various spiritual concepts and states associated with the spiritual path conform with the Shariah, the writings of Hafiz Ibnul Qayyim are used here since he is unlikely to be branded a deviant, bidati, zindeeq, or labelled with some other epithet that is usually hurled indiscriminately at the Auliya by the members of the Salafi Sect. Hafiz Ibnul Qayyim has written enough on the topic of fanaa to dispel much of the misconceptions associated with this particular spiritual state, which the Ulama-e-Soo utilise in order to denigrate the Auliya. These excerpts are just a few taken from his book Madarij al-Salikin, which shed much light on this matter:
The True Sufis Do Not Mean Annihilation of Existence of Everything Apart from Allah
Ibn al-Qayyim states in Madarij al-Salikin (vol. 1, p.154) that the true Sufis do not mean the annihilation of the existence of everything apart from Allah. They only mean the obliteration of the self from seeing and feeling everything apart from Allah: “As to annihilation (fana) from seeing anything apart from He, this is a concept that the majority of the latter Sufis have called towards and which they consider the goal, and it is that on which Abu Isma„il al-Ansari has based his book and made the third stage in each of his chapters. They do not mean the annihilation of the existence of everything apart from Allah on the outward, but the obliteration of the self from seeing and feeling everything apart from Allah. Its true nature is the absence of one of them from everything apart from what he is witnessing, rather also his absence from seeing himself and his being. This is because he becomes absent from his worship on account of He who is worshiped, absent from his dhikr on account of He who he is remembering, absent from his love on account of his beloved, and absent from seeing himself on account of He who is being seen.”
Two Reasons for Fanaa Occurring
Ibnul Qayyim states that Fanaa occurs when the strength of the inspirations (warid)
supersedes the capacity of the Saalik to withstand them:
“There are two reasons for this fana: one is the strength of the inspirations (warid) and
weakness of the one receiving, and this is not criticism of the person [who is experiencing
this]“
The True Sufi is Not Held Blameworthy for Words
Uttered in a State of Spiritual Intoxication (Sukr )
Ibnul Qayyim continues to state that being overcome by a high spiritual state is due to the
Saalik not being strong enough to be able to withstand such a state. However, the true Sufi
cannot be held blameworthy for words uttered in that state:
“At times, a spiritual state such as this is called intoxication (sukr), annihilation (istilam),
obliteration (muhw) and being in the state of union (jam„a). They sometimes differentiate
between the meanings of these terms and, at times, the prevalent meaning is the seeing of the
heart its Beloved and the One it is remembering until he disappears into Him and becomes
annihilated in Him and thinks he is in union with Him and that he has joined Him, rather he
thinks he is He. This is similar to the story in which a man saw his beloved throw herself into
water and so the lover threw himself behind her. The beloved said, “What made you throw
yourself into the water?” The lover replied, “I lost myself in you and thought surely you were
I.”
When his sense returns, he understands he was mistaken in that and that the realities are
distinguished in themselves. Hence, the Cherisher (Rabb) is the Cherisher, the slave is the
slave, and the Creator is separate from the creation, there is nothing from Himself in His
creation, and nothing in Him from His creation.
However, at the time of sukr, muhw, istilam, fana and jam„a this difference becomes absent,
and at this time, those involved may say such things as have been narrated from Abu Yazid
who said, “Glory be to myself,” or, “There is nothing in this jubbah except Allah.” Speech
such as this would render the speaker a kafir if his mind were with him. However, on account
of the absence of the faculty of differentiating and feeling, he is not held blameworthy…
Rather, the final outcome of such a person is to be excused — on account of his inability and
weakness of heart and mind — from distinguishing and differentiating”
Only Some Were Afflicted By Shatahat (Words Uttered in
Ecstasy)
In comparing the capacities of different people to absorb spiritual states, he draws attention to
the fact that only some were overcome completely, and that the most perfect ones never lost
control. These included the the Sahabahs (radhiyallahu anhum) who received the greatest
spiritual effulgence through being in the presence of the Prophet (sallallahu alayhi wasallam)
– yet they were never reported to have lost their senses, swooned, died, etc. as a result of
spiritual emotions – the most that occurred to them was physically shaking with fear or
shedding tears in abundance:
“This situation is also not necessarily that of all saliks but it comes to some of them. Those who have been afflicted include Abu Yazid and others like him. There are some who are not afflicted by it. Their situation is more perfect and strong. Indeed, the Companions (may Allah be pleased with them) are the leaders of the „arifs, the imams of those who have reached [Allah] and are close [to Him], and the exemplars of the saliks. There was none among them who was afflicted by this in spite of the strength of their iradah, their passing of so many stages, and their seeing that which others did not see. They did not even have a whiff of its smell and nor did it pass their hearts. If this fana was perfect then they were more deserving of it and would have been the people of it, and they would have had from it that which others have not.”
Rasulullah (sallallahu alayhi wasallam) – The Greatest Spiritual Strength
In order to draw attention to differing capacities of people, Ibnul Qayyim compares the reaction of Rasulullah (sallallahu alayhi wasallam) with that of Hadhrat Musa (alayhi wasallam) when both beheld the presence of Allah (azza wa jal): “This was also not the case with our Prophet (may Allah bless him and grant him peace), and nor was his state. It is on account of this that on the night of Mi„raj when he was taken and he saw that which he saw from that which Allah showed him from His great signs, this state did not come to him. Rather, he was as Allah Most High has described him in the verse, “The eye neither went wrong, nor did exceed the limit. He has indeed seen a part of the biggest signs of your Lord.” (53:17-18) He also said, “And We did not make the vision We showed to you, but a test for the people.” (17:60) Ibn „Abbas (may Allah be pleased with him) said, “This is the vision that He showed the Messenger of Allah (may Allah bless him and grant him peace) on the night he was taken…” In spite of this, he came amongst them in the morn and his condition did not change, nor was he left senseless or unconscious, he informed them of the details of what he saw, he was not annihilated from his self and nor from seeing it. It is because of this that his situation was more perfect than Musa ibn „Imran (may Allah bless them both and grant them peace) when he fell senseless when his Cherisher revealed Himself to the mountain, turning it into rubble.”
Two extremes When Dealing with Shatahat of the Righteous
Ahlus Sunnah Wal Jamaa’ah accepts what has to be accepted, and rejects what has to rejected, using the Shariah as the standard, WITHOUT denigrating the Auliyah who uttered such statements. There are two extreme groups when it comes to dealing with Shatahat - those who denigrate and belittle the Auliyah on account of such statements, and those who latch onto the corrupt meanings of such statements in order to justify their deviant beliefs. Hafiz Ibn al-Qayyim in Madarij al-Salikin (vol. 2, p.39) refers to these two groups of fitnah:
“It is said that this and other words of ecstasy (shatahat) — the forgiveness of which is hoped through an abundance of good deeds, and which one is drawn deeply into due to perfect truthfulness (sidq), correct dealing, utmost sincerity and pure monotheism, and no human after the Messenger of Allah (may Allah bless him and grant him peace) is guaranteed fallibility — has forced two groups of people into fitnah: The first group has been blinded from the goodness of this group, the gracefulness of their souls and the truthfulness of their dealings on account of these words of ecstasy. They consider them (the Sufis) invalid on account of these shatahat; they severely reject them and view them poorly in an absolute fashion. This is enmity and excessiveness. If everyone who commits a mistake or errs were to be abandoned indiscriminately, and all of his good points were to be considered invalid, then all knowledge, crafts and wisdoms would be ruined and those who are distinguished for their knowledge in these matters would be without work. The second group has been blinded by the goodness of the Community, the purity of their hearts, the correctness of their intentions and their good dealings from seeing the defects of their shatahat and their shortcomings; they have praised the shatahat and give them their approval. These people have also exceeded the limit and are extreme. The third group are the people of justice and equity who give every man their due and treat people according to their ranks. They do not adjudicate he who is healthy as being ill and poorly, and nor consider healthy he who is ill and poorly. They, rather, accept that which should be accepted and refute that which should be refuted.”
At Times the Intended Meaning is Without Corruption
And again Ibn al-Qayyim writes in Madarij al-Salikin (vol. 3, p.330): “At times they use a phrase used by a heretic and intend a meaning in which there is no corruption. This becomes a means of fitnah for two groups: the group that attributes the exoteric meaning of texts to them and then considers them to be innovators and astray; and the group that looks at what they aim and intend, and approves those texts and considers correct those alluded meanings. The seeker of truth accepts it from whoever has it and rejects that which opposes it regardless of who it is.”
When the Arifs Use Such Words, They Intend the Correct Meaning
Ibn al-Qayyim writes in Madarij al-Salikin (vol. 3, p.151):
“Be completely aware of ambiguous, obscure words that are in the nomenclature of the Community. They are indeed the root of difficulties, and the source of both the siddiq and the heretic. When a person who is weak in recognising and knowing Allah Most High hears the words ittisal (union), infisal (separation), musamarah (conversing), mukalamah (communion), and that nothing is in existence in reality except Allah, and that the existence of the worlds are thoughts and illusions like a shadow which exists on account of another,
then he hears that which fills the ears with hulul (incarnationism), ittihad (unification) and shatahat (words of ecstasy). When the „arifs, on the other hand, use these words and others like them, they intend the correct inherent meaning. But some err in understanding what they mean and attribute heresy and kufr to them.”

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Hafiz Ibnul Qayyim on Fana (Annihilation) and Sukr (Spiritual Intoxication)

Hafiz Ibnul Qayyim on Fana (Annihilation) and Sukr (Spiritual Intoxication)

(تتمة من:

 What is Wahdatul Wujood (Part Two)?)

Why Hafiz Ibnul Qayyim?

Although the true Sufis have always gone to great lengths in condemning the charlatans who masquerade as Sufis, and have elaborated sufficiently on how the various spiritual concepts and states associated with the spiritual path conform with the Shariah, the writings of Hafiz Ibnul Qayyim are used here since he is unlikely to be branded a deviant, bidati, zindeeq, or labelled with some other epithet that is usually hurled indiscriminately at the Auliya by the members of the Salafi Sect. Hafiz Ibnul Qayyim has written enough on the topic of fanaa to dispel much of the misconceptions associated with this particular spiritual state, which the Ulama-e-Soo utilise in order to denigrate the Auliya. These excerpts are just a few taken from his book Madarij al-Salikin, which shed much light on this matter:

The True Sufis Do Not Mean Annihilation of Existence of Everything Apart from Allah

Ibn al-Qayyim states in Madarij al-Salikin (vol. 1, p.154) that the true Sufis do not mean the annihilation of the existence of everything apart from Allah. They only mean the obliteration of the self from seeing and feeling everything apart from Allah: “As to annihilation (fana) from seeing anything apart from He, this is a concept that the majority of the latter Sufis have called towards and which they consider the goal, and it is that on which Abu Isma„il al-Ansari has based his book and made the third stage in each of his chapters. They do not mean the annihilation of the existence of everything apart from Allah on the outward, but the obliteration of the self from seeing and feeling everything apart from Allah. Its true nature is the absence of one of them from everything apart from what he is witnessing, rather also his absence from seeing himself and his being. This is because he becomes absent from his worship on account of He who is worshiped, absent from his dhikr on account of He who he is remembering, absent from his love on account of his beloved, and absent from seeing himself on account of He who is being seen.”

Two Reasons for Fanaa Occurring

Ibnul Qayyim states that Fanaa occurs when the strength of the inspirations (warid)

supersedes the capacity of the Saalik to withstand them:

“There are two reasons for this fana: one is the strength of the inspirations (warid) and

weakness of the one receiving, and this is not criticism of the person [who is experiencing

this]“

The True Sufi is Not Held Blameworthy for Words

Uttered in a State of Spiritual Intoxication (Sukr )

Ibnul Qayyim continues to state that being overcome by a high spiritual state is due to the

Saalik not being strong enough to be able to withstand such a state. However, the true Sufi

cannot be held blameworthy for words uttered in that state:

“At times, a spiritual state such as this is called intoxication (sukr), annihilation (istilam),

obliteration (muhw) and being in the state of union (jam„a). They sometimes differentiate

between the meanings of these terms and, at times, the prevalent meaning is the seeing of the

heart its Beloved and the One it is remembering until he disappears into Him and becomes

annihilated in Him and thinks he is in union with Him and that he has joined Him, rather he

thinks he is He. This is similar to the story in which a man saw his beloved throw herself into

water and so the lover threw himself behind her. The beloved said, “What made you throw

yourself into the water?” The lover replied, “I lost myself in you and thought surely you were

I.”

When his sense returns, he understands he was mistaken in that and that the realities are

distinguished in themselves. Hence, the Cherisher (Rabb) is the Cherisher, the slave is the

slave, and the Creator is separate from the creation, there is nothing from Himself in His

creation, and nothing in Him from His creation.

However, at the time of sukr, muhw, istilam, fana and jam„a this difference becomes absent,

and at this time, those involved may say such things as have been narrated from Abu Yazid

who said, “Glory be to myself,” or, “There is nothing in this jubbah except Allah.” Speech

such as this would render the speaker a kafir if his mind were with him. However, on account

of the absence of the faculty of differentiating and feeling, he is not held blameworthy…

Rather, the final outcome of such a person is to be excused — on account of his inability and

weakness of heart and mind — from distinguishing and differentiating”

Only Some Were Afflicted By Shatahat (Words Uttered in

Ecstasy)

In comparing the capacities of different people to absorb spiritual states, he draws attention to

the fact that only some were overcome completely, and that the most perfect ones never lost

control. These included the the Sahabahs (radhiyallahu anhum) who received the greatest

spiritual effulgence through being in the presence of the Prophet (sallallahu alayhi wasallam)

– yet they were never reported to have lost their senses, swooned, died, etc. as a result of

spiritual emotions – the most that occurred to them was physically shaking with fear or

shedding tears in abundance:

“This situation is also not necessarily that of all saliks but it comes to some of them. Those who have been afflicted include Abu Yazid and others like him. There are some who are not afflicted by it. Their situation is more perfect and strong. Indeed, the Companions (may Allah be pleased with them) are the leaders of the „arifs, the imams of those who have reached [Allah] and are close [to Him], and the exemplars of the saliks. There was none among them who was afflicted by this in spite of the strength of their iradah, their passing of so many stages, and their seeing that which others did not see. They did not even have a whiff of its smell and nor did it pass their hearts. If this fana was perfect then they were more deserving of it and would have been the people of it, and they would have had from it that which others have not.”

Rasulullah (sallallahu alayhi wasallam) – The Greatest Spiritual Strength

In order to draw attention to differing capacities of people, Ibnul Qayyim compares the reaction of Rasulullah (sallallahu alayhi wasallam) with that of Hadhrat Musa (alayhi wasallam) when both beheld the presence of Allah (azza wa jal): “This was also not the case with our Prophet (may Allah bless him and grant him peace), and nor was his state. It is on account of this that on the night of Mi„raj when he was taken and he saw that which he saw from that which Allah showed him from His great signs, this state did not come to him. Rather, he was as Allah Most High has described him in the verse, “The eye neither went wrong, nor did exceed the limit. He has indeed seen a part of the biggest signs of your Lord.” (53:17-18) He also said, “And We did not make the vision We showed to you, but a test for the people.” (17:60) Ibn „Abbas (may Allah be pleased with him) said, “This is the vision that He showed the Messenger of Allah (may Allah bless him and grant him peace) on the night he was taken…” In spite of this, he came amongst them in the morn and his condition did not change, nor was he left senseless or unconscious, he informed them of the details of what he saw, he was not annihilated from his self and nor from seeing it. It is because of this that his situation was more perfect than Musa ibn „Imran (may Allah bless them both and grant them peace) when he fell senseless when his Cherisher revealed Himself to the mountain, turning it into rubble.”

Two extremes When Dealing with Shatahat of the Righteous

Ahlus Sunnah Wal Jamaa’ah accepts what has to be accepted, and rejects what has to rejected, using the Shariah as the standard, WITHOUT denigrating the Auliyah who uttered such statements. There are two extreme groups when it comes to dealing with Shatahat - those who denigrate and belittle the Auliyah on account of such statements, and those who latch onto the corrupt meanings of such statements in order to justify their deviant beliefs. Hafiz Ibn al-Qayyim in Madarij al-Salikin (vol. 2, p.39) refers to these two groups of fitnah:

“It is said that this and other words of ecstasy (shatahat) — the forgiveness of which is hoped through an abundance of good deeds, and which one is drawn deeply into due to perfect truthfulness (sidq), correct dealing, utmost sincerity and pure monotheism, and no human after the Messenger of Allah (may Allah bless him and grant him peace) is guaranteed fallibility — has forced two groups of people into fitnah: The first group has been blinded from the goodness of this group, the gracefulness of their souls and the truthfulness of their dealings on account of these words of ecstasy. They consider them (the Sufis) invalid on account of these shatahat; they severely reject them and view them poorly in an absolute fashion. This is enmity and excessiveness. If everyone who commits a mistake or errs were to be abandoned indiscriminately, and all of his good points were to be considered invalid, then all knowledge, crafts and wisdoms would be ruined and those who are distinguished for their knowledge in these matters would be without work. The second group has been blinded by the goodness of the Community, the purity of their hearts, the correctness of their intentions and their good dealings from seeing the defects of their shatahat and their shortcomings; they have praised the shatahat and give them their approval. These people have also exceeded the limit and are extreme. The third group are the people of justice and equity who give every man their due and treat people according to their ranks. They do not adjudicate he who is healthy as being ill and poorly, and nor consider healthy he who is ill and poorly. They, rather, accept that which should be accepted and refute that which should be refuted.”

At Times the Intended Meaning is Without Corruption

And again Ibn al-Qayyim writes in Madarij al-Salikin (vol. 3, p.330): “At times they use a phrase used by a heretic and intend a meaning in which there is no corruption. This becomes a means of fitnah for two groups: the group that attributes the exoteric meaning of texts to them and then considers them to be innovators and astray; and the group that looks at what they aim and intend, and approves those texts and considers correct those alluded meanings. The seeker of truth accepts it from whoever has it and rejects that which opposes it regardless of who it is.”

When the Arifs Use Such Words, They Intend the Correct Meaning

Ibn al-Qayyim writes in Madarij al-Salikin (vol. 3, p.151):

“Be completely aware of ambiguous, obscure words that are in the nomenclature of the Community. They are indeed the root of difficulties, and the source of both the siddiq and the heretic. When a person who is weak in recognising and knowing Allah Most High hears the words ittisal (union), infisal (separation), musamarah (conversing), mukalamah (communion), and that nothing is in existence in reality except Allah, and that the existence of the worlds are thoughts and illusions like a shadow which exists on account of another,

then he hears that which fills the ears with hulul (incarnationism), ittihad (unification) and shatahat (words of ecstasy). When the „arifs, on the other hand, use these words and others like them, they intend the correct inherent meaning. But some err in understanding what they mean and attribute heresy and kufr to them.”

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THE HADITH OF THE BLIND MAN

You have preconceived notions about Tawassul, which are terribly mistaken. It is upon you to seek out what such people actually believe before accusing them of such things. So how is this matter actually viewed?...

TAWASSUL (definition)

Supplicating Allah by means of an intermediary, whether it be a living person, dead person, a good deed, or a name or Attribute of Allah Most High. The scholar, YUSUF RIFA'I, says: I here want to convey the position, attested to by compelling legal evidence, of the orthodox majority of Sunni Muslims on the subject of supplicating Allah through an intermediary (tawassul), and so I say (and Allah alone gives success) that since there is no disagreement among scholars that supplicating Allah through an intermediary is in principle legally valid, the discussion of its details merely concerns derived rulings that involve interschool differences, unrelated to questions of belief or unbelief, monotheism or associating partners with Allah (shirk); the sphere of the question being limited to permissibility or impermissibility, and its ruling being that it is either lawful or unlawful. There is no difference among groups of Muslims in their consensus on the permissibility of three types of supplicating Allah through an intermediary (tawassul): 

(1) TAWASSUL through a living righteous person to Allah Most High, as in the hadith of the blind man with the Prophet (Allah bless him and grant him peace) as we shall explain; 

(2) The TAWASSUL of a living person to Allah Most High through his own good deeds, as in the hadith of the three people trapped in a cave by a great stone, a hadith related by Imam Bukhari in his "Sahih;" 

(3) And the TAWASSUL of a person to Allah Most High through His entity (dhat), names, attributes, and so forth. 

Since the legality of these types is agreed upon, there is no reason to set forth the evidence for them. The only area of disagreement is supplicating Allah (tawassul) through a righteous dead person. The majority of the orthodox Sunni Community hold that it is lawful, and have supporting hadith evidence , of which we will content ourselves with the Hadith of the Blind Man, since it is the central pivot upon which the discussion turns. 

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. 

AUTHENTICITY OF THE HADITH OF THE BLIND MAN

Tirmidhi has stated that the hadith of the blind man is "a hadith that is well or rigorously authenticated but singular, being unknown except through his chain of narrators, from the hadith of Abu Ja'far, who is not Abu Ja'far Khatmi," which means that the narrators of this hadith, despite Abu Ja'far being unknown to Tirmidhi, were acceptable to the degree of being well or rigorously authenticated in either case. 

But scholars before Tirmidhi established that Abu Ja'far, this person unknown to Tirmidhi, was Abu Ja'far Khatmi himself. Ibn Abi Khaythama said: "The name of this Abu Ja'far, whom Hammad ibn Salama relates from, is 'Umayr ibn Yazid, and is the Abu Ja'far that Shu'ba relates from," and then he related the hadith by the channel of transmission of 'Uthman from Shu'ba from Abu Ja'far. 

Ibn Taymiya, after relating the hadith of Tirmidhi, said: "All scholars say that he is Abu Ja'far Khatmi, and this is correct." 

Reflect on this. 

The hadith master, Ibn Hajar, notes in "Taqrib al-tahdhib" that he is Khatmi, and that he is reliable (saduq). 

Ibn 'Abd al-Barr likewise says that he is Khatmi, in "al-Istii'ab fi ma'rifa al-ashab." Moreover, Baihaqi related the hadith by way of Hakim and confirmed that it was rigorously authenticated (SAHIH), Hakim having related it by a chain of transmission meeting the standards of Bukhari and Muslim, which the hadith master Dhahabi confirmed, and Shawkani cited as evidence. Dhahabi and Shawkani, who are they? The meaning of this is that all the men of the hadith's chain of transmission are known to top Imams of hadith such as Dhahabi (and who is severer than he?), Ibn Hajar (and who is more precise, learned, or painstaking than he?), Hakim, Baihaqi, Tabarani, Ibn 'Abd al-Barr, Shawkani, and even Ibn Taymiya. 

This hadith was recorded was recorded by Bukhari in his "al-Tarikh al-kabir", by Ibn Majah in his "Sunan", where he said it was rigorously authenticated (SAHIH), by Nasa'i in "Amal al-yawm wa al-layla", by Abu Nu'aym in "Ma'rifa al-Sahaba", by Baihaqi in "Dala'il al-nubuwwa", by Mundhiri in "al-Targhib wa al-tahrib", by Haythami in "Majma' al zawa'id wa manba' al-fawa'id", by Tabarani in "al-Mu'jam al-kabir", by Ibn Khuzayma in his "Sahih", and by others. Nearly 15 hadith masters ("huffaz", hadith authorities with more than 100,000 hadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously authenticated (sahih). As mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and Muslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity of the hadith. Consequently, as for the permissibility of supplicating Allah (tawassul) through either a living or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in the matter. Whoever wants to can either take tawassul or leave it, without causing trouble or making accusations, since it has been this thoroughly checked ("Adilla Ahl al-Sunna wa al-Jama'a , 79-83). 

It is well to review some salient features of the proof that was given , such as: 

(1) that there are 2 hadiths, Tirmidhi's hadith of the "blind man" and Tabarani's hadith of the "man in need" to whom Uthman ibn Hunayf related the story of the blind man, teaching him tawassul that the Prophet (Allah bless him and grant him peace) had taught the blind man. 

(2) Tirmidhi's hadith is rigorously authenticated (sahih), being the subject of the above investigation of its chain of narrators, the authencticity of which is established beyond a reasonable doubt and attested to by nearly 15 of the foremost hadith specialists of Islam. The hadith explicitly proves the validity of supplicating Allah (tawassul) through a living intermediary, as the Prophet (Allah bless him and grant him peace) was alive at the time. The author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul) through a deceased intermediary as well, since: 

The Prophet (Allah bless him and grant him peace) told the blind man to go perform ablution (wudu) pray two rak'as, and then make the supplication containing the words, "O Muhammad, I seek your intercession with my Lord for the return of my eyesight," which is a call upon somebody physically absent, a state of which the living and the dead are alike. 

Supplicating Allah (tawassul) through a living or deceased intermediary is, in the author's words, "not tawassul through a physical body, or through a life or death, but rather through the positive meaning attached to the person in both life and death, for the body is but the vehicle that carries that significance. 

And perhaps the most telling reason, though the author does not mention it, is that everything the Prophet (Allah bless him and grant him peace) ordered to be done during his lifetime was "legislation" valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself (Allah bless him and grant him peace), the tawassul he taught during his lifetime not requiring anything else to be generalized to any time thereafter. 

(3) The authenticity of Tabarani's hadith of the man in need during the caliphate of Uthman (Allah be well pleased with him) is not discussed by the article in detail, but deserves consideration, since the hadith explicitly proves the legal validity of supplicating Allah (tawassul) through the deceased, for 'Uthman ibn Hunayf and indeed all the prophetic Companions, by scholarly consensus (ijma'), were legally upright ('udul), and are above being impugned with teaching someone an act of disobedience, much less idolatory (shirk). The hadith is rigorously authenticated (sahih), as Tabarani explicitly states in his "al-Mu'jam al-saghir." The translator (Nuh Ha Mim Keller), wishing to verify the matter further, to the hadith with its chain of narrators to hadith specialist Sheikh Shu'ayb Arna'ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated, a judgement which was also confirmed to the translator by the Morrocan hadith specialist Sheikh 'Abdullah Muhammad Ghimari, who characterized the hadith as "very rigorously authenticated," and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously authenticated (sahih). The upshot is that the recommendedness of tawassul to Allah Most High - through the living or the dead - is the position of the Shafi'i school, which is why both our author Ibn Naqib Al-Misri, and Imam Nawawi in his "Al-Adhkar (281-282)", and "al-Majmu" explicitly record that "tawassul" through the Prophet (Allah bless him and grant him peace) and asking his intercession are recommended. A final article below by a Hanafi scholar concludes the discussion. 

CALLING UPON THE RIGHTEOUS

The Hanafi scholar, Muhammad Hamid says: As for calling upon (nida') the righteous (when they are physically absent, as in the words "O Muhammad" in the above hadiths), tawassul to Allah Most High through them is permissible, the supplication (du'a) being to Allah Most Glorious, and there is much evidence for its permissibility. 

Those who call on them intending "tawassul" cannot be blamed. As for someone who believes that those called upon can cause effects, benefit, or harm, which they create or cause to exist as Allah does, such a person is an idolator who has left Islam - Allah be our refuge! This then, and a certain person has written an article that tawassul to Allah Most High through the righteous is unlawful, while the overwhelming majority of scholars hold it is permissible, and the evidence the writer uses to corrobrate his viewpoint is devoid of anything that demonstrates what he is trying to prove. In declaring tawassul permissible, we are not hovering on brink of idolatory (shirk) or coming anywhere near it, for the conviction that Allah Most High alone has influence over anything, outwardly or inwardly, is a conviction that flows through us like our very lifeblood. If tawassul was idolatory (shirk), or if there were any suspicion of idolatory in it, the Prophet (Allah bless him and grant him peace) would not have taught it to the blind man when the latter asked him to supplicate Allah for him, though in fact he did teach him to make "tawassul" to Allah through him. And the notion that tawassul is permissible only during the lifetime of the person through whom it is done but not after his death is unsupported by any viable foundation from Sacred Law ["Rudud 'ala abatil wa rasa'il al-Shaykh Muhammad al-Hamid]