salam

[Ammar]

i have a few questions...when we say Muhammad(pbuh) , we kiss our hands and then touch our hands to our eyes...i have heard it is adopted from sufies of pakistan...i just wanna know is this is right or not?

Second..we ppl in pakistan fold our hands when the imam is giving khutba on jumma...in the first half, we fold our hands on our navel while sitting...and in the second half, we put our hands on our legs just like Qa'da ula and akhira while sitting...is this right or not?..thanx

[Ashhad4u]

Salam OMI
well nice Question .

Nowadays, there are those who surpass the limits of respect with the result of elevating the status of Rasulullah [sallallaahu alayhi wasallam] to the status of Allah. Nabi [sallallaahu alayhi wasallam] said, ‘Do not exaggerate in my praises as the Christians exaggerated in the praises of Eesa [alayhis salaam], thus, raising him to the position of God.’

Respect for Rasulullah [sallallaahu alayhi wasallam] dictates emulating his teachings. It would be disrespectful to do anything against the Sunnah of Rasulullah [sallallaahu alayhi wasallam]. Kissing the thumbs upon hearing the name of Rasulullah [sallallaahu alayhi wasallam] has no basis in Shari’ah. To carry out such an act as a Sunnah is BIDAT.

==========================================
It is compulsory to listen attentively to the Friday Khutbah , but i dont know wat about the actual position during KHUTBAH.

n Allah Knows Best


Ashes Khan
http://allaboutislam.tk

[Guest]

Salaam Omi,

U have taken everything i told u not to do and put it on the forum! Ha ha! Oh well. Im sure they will all agree with me. All of these things are bid'ah and innovations into the religion. They are to put it bluntly, a load of **** because they all come from the same place, and that is Pakistan. The King of Innovators must live there. Some "peer" no doubt. Hazrat Abu Bakr who loved the prophet (s.a.w) more than any of us every will, only did this kissing of the thumbs ONCE and even during his 2 and a half years of caliphate, he didnt. So why do it? It shows no love. It is only done in the, i hate using these words, Brailvi mosques at "asshadu an muhammadar rasullullah" in iqamah and azan. It is only a reaction to these words in these 2 times. If i was to go to a brailvi and say MUHAMMAD (s.a.w), he would just stare at me (even if i said it nicely:)), so where is the love?

Also this khutba stuff, like i also mentioned to u, is wrong. U should look up into the imams face not bind ur hands on the first and lower then on the second. I have given many khutbas in my time, i have never allowed anyone to do this.

And Allah subhanahu wa ta'ala knows best.

[Ammar]

mashALlah brother haroon..u have given khutbas..nice to hear that...sheikh haroon u asked me to make a new topic of this if i have any doubt...and i had sum doubt...i am not sayin u wer wrong...i need more views u know


anyways thanx brother ashad...and ofcourse haroon bhai...i ahve one more question..i dont understand arabic...and my imam speaks arabic while delivering khutba and i dont understand what he says...and islam asks us to lissen attentively to khutba...so like wat do i listen?

[Guest]

Well Omi sahib, salaam,

Often u hear the Quran being read and u dont understand it but u still listen. In actual fact Allah says somewhere in the Quran something akin to, "and when u or someone else recites, then listen and glorify Allah." Correct me if im wrong and may Allah have mercy on me. The khutabas aren't very long anyway, less than 5 minutes usually. What they say in them is something akin to, glorifying Allah, sending durood and blessings upon the Holy Prophet (s.a.w), reciting a Quranic ayah, (usually the ones that was used in the main speech), as well as some advice and a dua in the second one. Some people also mention the 4 caliphs and their attributes. U might almost think of these khutbas as a summary and a conclusion of the main speech. Now back to the first point. When u are sitting in the main speech, do u bind ur hands? Do u look down as if ur ashamed to look in the imams face? No. So why do it now just because hes changed languages? Hes not saying anything rude that u do that. Seriously, i dont know which innovator it is in Pakistan who brings in these ridiculous ideas, otherwise i would have strangled him!

[Ammar]

lol...only the saints and peers and sufis...not us :p ...it is clear now i guess...ill lissen the khutba attentively inshALlah..the verse u quoted is right...

"and when u or someone else recites, then listen and glorify Allah."

my mom was telling me this yesterday...thanx bro

[abuzubayr]

Imam Muhammad Amin Ibn Abidin, agreed upon as the leading reference for fatwa in the Hanafi school, first mentions the scholars who said that it is recommended to do, and then mentioned that none of the hadiths that mention this from the Messenger of Allah (Allah bless him and give him peace) are authentic.

Ibn Abidin's actual text is as follows, from his Radd al-Muhtar (aka al-Hashiya or al-Shami)

"It is recommended to say, after hearing the first Shahada [in the adhan], Salla Allahu `Alayka Ya Rasul Allah ('May Allah send blessings on you, O Messenger of Allah'), and after the second of them, Qarrat `Ayni Bika Ya Rasul Allah ('May my eyes rejoice with you, O Messenger of Allah').

"Then one should say, Allahumma matti`ni bi's Sam`i wa'l Basar ('O Allah, keep blessing me with hearing and sight'), after placing the nails of both thumbs on one's eyes, for the Messenger of Allah (Allah bless him and give him peace) will be his guide into Janna [if he does] - as mentioned in Kanz al-`Ibad, via al-Quhustani [in his Jami` al-Rumuz].

"This has also been mentioned in al-Fatawa al-Sufiyya. It has been reported in Kitab al-Firdaws that, "Whoever kisses the nails of both thumbs upon hearing Ashhadu anna Muhammda-r Rasul Allah, I shall be his guide and shall enter him in the ranks of Janna."

"The details are in the Hawashi al-Bahr of al-Ramli, from al-Maqasid al-Hasana of al-Sakhawi.

"Al-Jirahi mentioned this, too, and gave a lengthy exposition, then said, "None of these narrations has been authentically established (lam yasihh) from the Messenger of Allah (Allah bless him and give him peace)." [Ibn Abidin, Radd al-Muhtar, 1: 397-8]

The exact Arabic text may be found at the end of this answer.

The scholars differed, though, whether it is of the weak hadiths that may be used to establish virtuous actions, because excessively weak hadiths cannot be acted upon even for virtuous actions. Many Hanafis (and scholars of other schools) held that they are. Others differed; it is a Question of scholarly difference in ijtihad.

The condition for recommended actions established by weak hadiths or the ijtihad of scholars is that one not have the firm conviction that this is established from the Prophet (Allah bless him and give him peace) himself. However, if one does it because the some scholars have mentioned it to be a virtuous or beneficial action, then there is nothing wrong with it. If one is firmly convinced that the Prophet (Allah bless him and give him peace) himself did this or encouraged it, which is not authentically established, then it would be an innovation.

This is a practice that many of the righteous of this Ummah and some of its major scholarly authorities have found to have spiritual benefits, and is also an expression of love for the Prophet (Allah bless him and give him peace), and may be acted upon as a recommended act as such. It is supported by some narrations from Sayyiduna Abu Bakr (Allah be pleased with him), though there is strong difference in their establishment

In short, it is neither something that is a strongly recommended action according to the Shariah nor a baseless innovation. The scholars mention that any time an issue is differed upon among the scholars of the four schools of Sunni Islam, one cannot condemn someone who does something one differs with.

Also, we should not forget that scholarly disagreements are limited to the sphere of scholars, and should not spill over to non-scholars. An example is two pharmacists who spend hours vigorously arguing (and Questioning the soundness of each other's judgment) about which of two medications is the one two use, each of them advocating one of them. They get very harsh with each other... but back in the pharmacy, when someone comes with the medicine they were advocating against, or when someone asks, they don't make much of the issue...

May Allah guide us to that which is best.

Wassalam,
Faraz Rabbani


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[Ashhad4u]

Salam
Haroon bhia Nice post again :)
Haroon bhia plz breif this not bind ur hands after first and lower and then second

Jazak Allah :)

Ashes Khan
http://allaboutislam.tk

[Ashhad4u]

Salam Haron bhia..
sorry i forget to pste this Verse on ma last post
plz dont that think i m also addict in postophobia :)


Allah Tala has mentioned in the Noble Quran ' When the Quran is recited listen to it with attention and remain silent so that you may receive mercy (AL _ ARAAF)


Wsalam

Ashes Khan
http://allaboutislam.tk

[Guest]

Thank u and jazakallah! Brother Ashhad, know that we are nothing without u! May Allah bless u and us.

Everything on Earth shall surely perish, indeed our death will come. Prepare today and reap the reward tomorrow.

[Ashhad4u]

Salan Haroon Bhai
Thanx 4 ur kind words again.. but im not able to fit on these word s :)


Jazak Alllah

Ashes Khan
http://allaboutislam.tk

[abuzubayr]

Regarding the narration of kissing the thumbs:

One of the great Hanafi masters of hadith and Imams of fiqh, Qur'anic commentary, language and history he authored several great commentaries such as al-Mirqat on Mishkat al-masabih in several volumes, a two-volume commentary on Qadi `Iyad's al-Shifa'.

The great Hanafi jurist Mulla Ali al-Qari d. 1014 AH (rh) says, 'If this hadith is Sahih up to Abu Bakr (ra) then it is enough to act upon it because the Prophet (salallahu alayhi wasalam) said to the effect, 'Follow My Sunnah and the Sunnah of my rightly guided Caliphs.'

Jaa‘ul-Haqq (p382), Maqyaas Khaafiyat (p602)

[abuzubayr]

Assalamu alaikum wrt wbt

Shaeikh Haroon:

A bold statement - which narration did you produce this conclusion from - that it was only ever done ONCE?:

"Hazrat Abu Bakr who loved the prophet (s.a.w) more than any of us every will, only did this kissing of the thumbs ONCE and even during his 2 and a half years of caliphate, he didnt."

[Guest]

Salaam brother Abu Zubayr,

Welcome to the forum! Have a nice stay with us!

Forgive me for saying this, but if u doubt my words, then would u mind showing evidence of Hazrat Abu Bakr having kissed his thumbs more than once? As for where i got it from, i think it wasnt even an official hadith, rather a story told to me by one the "brailvi" imams who do kiss their thumbs. When i asked him why he does, he made mention of 2 things:

1) Hazrat Abu Bakr (r.a) did it once when he heard the ashadu ana muhammad-arasullullah of the azan. Then the prophet (s.a.w) said to him that u are indeed a person of paradise. But this was the only time that he was meant to have done it. Like i said before, if the people loved the prophet Muhammad (s.a.w) they would kiss their thumbs every single time his holy name was mentioned, not just as a reaction to the words in the azan and iqamah.

2) Hazrat Adam (a.s) was meant to have done it once also. When he was thrown on the Earth and he asked for forgiveness, and it wasnt granted, Adam (a.s) looked up at Allah's Throne and saw the words of the kalimah, "There is no deity worthy of worship except for Allah and the Prophet Muhammad is His messenger". Well when he read this and he got to the prophet's name, he, supposedly, kissed his thumbs and raised them to his eyes, and for that Allah forgave him. These 2 are the reasons that the brailvi imams gave me when i questioned them about the subject, i want u to know that these are not my own words, so as for where they got the stuff from which they follow, i have no idea, if i see them ill be sure to ask them :), but noble brother, do u have any evidence to the contrary? And if u have then please feel most welcome to share it with us. For only through discussion does knowledge grow. May Allah have mercy on u and me.

Everything on Earth shall surely perish, indeed our death will come. Prepare today and reap the reward tomorrow.

[abuzubayr]

Assalamu alaikum wrt wbt

JazakAllah Khayr for your warm welcome.

First and foremost - one narration cannot be used to infer that an action was done only once. If it can we would be right in asking where is the usuli qa'ida to prove this? We cannot say the action was done or was not done more than once.

Tearlier posting based on Faraz Rabbani's answer to a question on this matter iterates the qawl of the Arab Hanafi Faqih, Shaykh Ibn al Abideen who says there are multiple narrations relating this although he concedes individually they are weak.

Note Ibn al Abideen al-shami was not from the Indian subcontinent, he was from as-sham, he was niccknamed the Seal of Self-Realized Scholars (khatimat al-muhaqqiqin).

We also gave you the qawl of the great Hanafi jurist Mulla Ali al-Qari d. 1014 AH (rh). (no - he was not from the Indian subcontinent but of Persian origins and studied in Makkah al Mukarrama with Ibn Hajar al Haythami (rh))

He says, 'If this hadith is Sahih up to Abu Bakr (ra) then it is enough to act upon it because the Prophet (salallahu alayhi wasalam) said to the effect, 'Follow My Sunnah and the Sunnah of my rightly guided Caliphs.'

As to why most people tend to do this particulalrly during th Adhan then it is because one of the narrations mentions:

"This has also been mentioned in al-Fatawa al-Sufiyya. It has been reported in Kitab al-Firdaws that, "Whoever kisses the nails of both thumbs upon hearing Ashhadu anna Muhammda-r Rasul Allah, I shall be his guide and shall enter him in the ranks of Janna."

Arguing that people do not do this all the time diminishes their claim to love the Nabi of Allah (saw) is as invalid as saying if you love Allah - why do you not say Allah's name - every breath of your life and if you don't it means you do not love Allah (swt), because Allah (Swt) says in the Qur'an to be excessive in Zhikr of Allah (swt).

As for the issue of Adam (as) kiising his thumbs it is found in Shaykh Isma'il Haqqi Al-Buruswi (d. AH 1137)commentary of the Qur'an "Ruhul Bayan" (no he was not from the Indian Subcontinent ;))

In Jannat, when Hazrat Adam (alaihis salaam) desired to meet the Holy Prophet (sallal laahu alaihi wasallam), then Allah Ta'ala sent Wahi (revelation) to him, "From your generation, he will become apparent in the later years". Then Hazrat Adam (alaihis salaam) desired from Allah Ta’ala to meet the Prophet (sallal laahu alaihi wasallam). Allah Ta’ala showed him the Noor of the Holy Prophet (sallal laahu alaihi wasallam) on the Shahadat finger of his right hand. The Noor recited the Tasbeeh of Allah Ta'ala. It is for this reason that this finger is known as the Kalima finger. Allah Ta'ala showed the beauty of the Holy Prophet (sallal laahu alaihi wasallam) on both the thumbnails of Hazrat Adam (alaihis salaam) like a mirror. Then, Hazrat Adam (alaihis salaam) kissed both his thumbnails and turned them over his eyes.

Thus, this Sunnah of Hazrat Adam (alaihis salaam) became consistent in his descendants. When Hazrat Jibraeel Ameen (alaihis salaam) informed Rasoolullah (sallal laahu alaihi wasallam) of this, he said, "That person, who when hearing my name in Azaan, kisses his thumb nails and turns it over his eyes, he shall never go blind." (Tafseer Roohul Bayaan)

Once, the Holy Prophet (sallal laahu alaihi wasallam) entered the Masjid and sat down near a pillar. Hazrat Abu Bakr Siddique (radi Allahu anhu) was seated beside him. Hazrat Bilal (radi Allahu anhu) then stood up and commenced with the Azaan. When he said: "Ash hadu Ana Muhammadur Rasoolullah", Hazrat Abu Bakr Siddique (radi Allahu anhu) placed both the thumb nails on to his eyes and said "Qurratu Aini bika Ya Rasoolallah" (Ya Rasoolallah! You are the coolness of my eyes). When Hazrat Bilal (radi Allahu anhu) completed the Azaan, the Holy Prophet (sallal laahu alaihi wasallam) said, "O Abu Bakr! Whosoever does like you have done, Almighty Allah will forgive all his sins." (Tafseer Roohul Bayaan)

[palm]

asalamu alaykum
brother abuzubayr wellcome to the forum
i would like to know that what is the source of Ahadith mentioned in Tafseer Rooh al Bayan?

[Guest]

Salaam Abu Zubayr,

Thank u for your reply, most informative, i thank u once again.

The first query i have is concerning these books. Forgive my ignorance, but i havent heard of a single one of the books u mentioned, could u please explain to us, exactly what these books are what they contain. Jazakallah.

Follow My Sunnah and the Sunnah of my rightly guided Caliphs.

Indeed the noble Prophet (s.a.w) did say this, and if u can find me the authentic hadith which says that all of the rightly guided Caliphs kissed their thumbs, then i will be only too happy to adjust my ways:).

It has been reported in Kitab al-Firdaws that, "Whoever kisses the nails of both thumbs upon hearing Ashhadu anna Muhammda-r Rasul Allah, I shall be his guide and shall enter him in the ranks of Janna."

Could u be so kind as to provide the chain of narrators with that narration, jazakallah. But also keep in mind brother, that there were many things that the prophet (s.a.w) said would make us stand next to him on the Day of Judgement. And forgive my diving into the depths of sects, but the only people who kiss their thumbs are the brailvis or the brailvi related sunnis, and u may know that out of all sects in Islam, they have the largest number of ignorant people. I dont mean to sound like im quoting from statistics and things, but if u go into a brailvi mosque and ask an ordinary guy why he is kissing his thumbs, he will look dumbfounded. "Do i look like a molvi? Go ask that guy with a beard. Im just a follower of the crowd!"

And another point, i dont kiss my thumbs, does it mean, na'ouzubillah, that the Holy Prophet (s.a.w) wont be my guide on the Day of Judgement? And i would like to know the authenticity of this book u are quoting from, if possible, jazakallah.

Arguing that people do not do this all the time diminishes their claim to love the Nabi of Allah (saw) is as invalid as saying if you love Allah - why do you not say Allah's name - every breath of your life and if you don't it means you do not love Allah (swt), because Allah (Swt) says in the Qur'an to be excessive in Zhikr of Allah (swt).

Forgive my rejecting ur above statement, but quite frankly, no it doesnt. My point was simply that the thumbs are not kissed at any other time, just in the azan or iqamah. My point was not that they should kiss them every time, rather that they should do it almost, randomly, so that it is done outside of the azan and iqamah as well. This would prove to me, and shut me up, because then i would be able to say, "yes they do indeed love the prophet (s.a.w)". Forgive my saying so, but the brailvi chunk of Islam focuses a bit too much on showing excessive love to the prophet (s.a.w), which is not wrong, but when placed into a similar category as that in which Allah (s.w.t)'s Might is, then it is obviously wrong. I mean, we can kiss our thumbs for the prophet of God, but to God Himself, what do we do?

Im very sorry to keep firing at the brailvis, but its only them that really do it, but if u look in their mosques, and ive spent years in such mosques, the ignorant ones are talking all through azan, dont have the courtesy to keep their lips zipped for 30 seconds, but still kiss their thumbs for the prophet's name. Now they didnt have the courtesy to stop for Allah, will they reap the reward for God's messenger who is absolutely nothing compared to God?

People think that loving the prophet (s.a.w) to that extreme will save them, im very sorry to rub mud in their faces, but it really and honestly won't! Why? Because the prophet (s.a.w) is nothing more than a lawyer, whereas Allah (s.w.t) is the Judge. The Prophet (s.a.w) will try to intercede for someone. "Oh Allah, please accept my intercession on behalf of so and so, for he was my ummati and you are the Most Merciful, the Most Kind." Allah (s.w.t) will say, "O Muhammad! U called him your ummati! Yet the revelations that u were sent down with; he did not abide by them. Nor did he ever remember me. He did not prostate in front of his Master, nor did he remember his Master! Is he your ummati O Muhammad!?!" And to that the prophet Muhammad (s.a.w) will turn his face and say to the man that he was not of the ummah or rasullullah. Notice that word, rasul-Allah. He was a messenger of Allah, nothing more.

How many times does Allah say in the Quran for the Prophet to tell the people, "Say: I am nothing more than a Warner and a bringer of glad tidings to those who believer". This is found in sura al-A'raf, ayah 188, when Allah talks also about the knowledge of the unseen and whether the prophet has it or not.

My point of using all these examples is to show to u, that even though the Prophet (s.a.w) was great and everything, his word is NOTHING compared to Allah (s.w.t). Do not think that Allah is under any compulsion to grant the request of rasullullah. Read this Ahadith narrated in the musnad of Imam Ahmad, and i think in the Sahih Muslim:

Narrated by Abu Huraira who says that he heard the prophet (s.a.w) once say that i asked of My Lord 3 things. I asked them from Him every night. They were:

1) O Allah! Do not let my people suffer any flood!
2) O Allah! Do not let my people suffer any drought!
3) O Allah! Do not let my people suffer any war amongst themselves!

He used to ask these every night, until one night Hazrat Jibrael (a.s.) was sent to him, to tell him not to ask for the 3rd one again. He said, "Allah has accepted ur duas O Prophet, all except the last. For it is decreed that ur ummah will fight, and Allah commands u not to ask of that again." And so the prophet wept and wept for his ummah, because he knew of the conflicts to come.

My point being, that 2/3 of the prophets dua was not accepted. The ideaology of using the prophet as a intermediary between urself and God, is the same ideaology that the pagan arabs used when worshipping Hubal, Al-Manat, Al-Uzza and the rest. So how can we possibly use the same ideas? Look, please dont anyone think that im trying to lower the prophet (s.a.w)'s status, im merely reminding u of a far greater presence.

I await your replies! May Allah be with us all.

Everything on Earth shall surely perish, indeed our death will come. Prepare today and reap the reward tomorrow.

[abuzubayr]

Assalamu alaikum wrt wbt

The books mentioned are collections of Fatawa (Islamic Rulings) and a Tafseer (explanation of the Qur'an). Islamic Jurisprudence is wide and deep there are many books I have not heard of also.

Palm: As for the sanad on the hadith in Ruhul Bayan I will need to try and get hold of that for you Insh'Allah.

Your interpretation of the Prophetic hadith about following the sunnah of the rightly guided Khulafaa is interesting as you make it aking to the understanding of ijmaa?

Do you not accept the Fatwa of a sahabi as a daleel in Shari'ah, particularly one of the Khulafaa Raashideen? Mulla Ali Qari (rh) was a great Hanafi Faqih who commented on this hadith.

As for the ahadith about kissing the thumbs we have already mentioned from the Syrian Faqih Ibn Abideen (rh)(note not from the Indian subcontinent - many Arab ulama pratise this) that their chains are not sahih:

"Al-Jirahi mentioned this, too, and gave a lengthy exposition, then said, "None of these narrations has been authentically established (lam yasihh) from the Messenger of Allah (Allah bless him and give him peace)." [Ibn Abidin, Radd al-Muhtar, 1: 397-8]

You said:

[My point being, that 2/3 of the prophets dua was not accepted. The ideaology of using the prophet as a intermediary between urself and God, is the same ideaology that the pagan arabs used when worshipping Hubal, Al-Manat, Al-Uzza and the rest. So how can we possibly use the same ideas? Look, please dont anyone think that im trying to lower the prophet (s.a.w)'s status, im merely reminding u of a far greater presence.]

If this concept is like that of the Pagan Arabs then how do you explain the Prophet (SalAllahu alayhi wasallam) directing others to make him a waseela:

Nnarrated by ‘Uthmān bin Hunayf:

That a blind man called on the Holy Prophet (صلى الله عليه وآله وسلم) and said to him: ‘(O Messenger of Allah,) pray to Allah to give me solace’. The Prophet (صلى الله عليه وآله وسلم) said: ‘if you wish, I will stall it and this is better for you.’ He said: ‘you should pray for me to Him.’ So he asked him to perform the ablution: ‘perform the ablution thoroughly well and then offer two cycles of optional prayer and beseech Allah with this supplication: “O Allah, I appeal to You, and submit to You through the mediation of the merciful Prophet Muhammad. O Muhammad, through your mediation I submit myself to My Lord to have my need granted. O Allah, acknowledge his intercession in my favour.”

Ibn Mājah, Hākim and Dhahabī have declared it a sound (sahīh) tradition while Tirmidhī graded it hasan (fair) sahīh, gharīb
(unfamiliar or rare).

Ibn Mājah transmitted it in his Sunan, b. of iqāmat-us-salāt was-sunnah fīhā (establishing prayer and its sunnahs) ch.189 (1:441#1385); Tirmidhī in al-Jāmi‘-us-sahīh, b. of da‘awāt (supplications) ch.119 (5:569#3578); Ahmad bin Hambal in his Musnad (4:138); Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.417#658-9); Hākim, al-Mustadrak (1:313,519); Ibn Khuzaymah, as-Sahīh (2:225-6#1219); Bayhaqī, Dalā’il-un-nubuwwah (6:166); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.123); Nawawī, al-Adhkār (p.83); Ibn-ul-Athīr, Asad-ul-ghābah (3:571); Yūsuf Mizzī, Tuhfat-ul-ashrāf bi-ma‘rifat-il-atrāf (7:236#9760); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558); Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61); and Shawkānī in Tuhfat-udh-dhākirīn (pp.194-5).



Similarly, another tradition narrated by Imam Hākim is couched in different words. In this tradition, ‘Uthmān bin Hunayf says that he was present in the Prophet’s company. A blind person called on the Prophet (صلى الله عليه وآله وسلم) and complained about the loss of his eyesight. He added: ‘O Messenger of Allah, there is no one to guide me and I am in great trouble.’ On hearing his complaint, the Prophet (صلى الله عليه وآله وسلم) said:

Bring an earthen pot for ablution, then perform the ablution and offer two cycles of optional prayer. Then say: “O Allah, I appeal to You, and submit to You through the mediation of Your merciful Prophet Muhammad (صلى الله عليه وآله وسلم). O Muhammad, through your mediation I submit myself to your Lord that He should give light to my eyes. O Allah, acknowledge his intercession in my favour and accept my supplication also in my favour.” ‘Uthmān bin Hunayf says: I swear by Allah that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind.

Hākim graded it sahīh (sound) in al-Mustadrak (1:526-7) according to the conditions of Imam Bukhārī and its authenticity has been acknowledged by Dhahabī as well.

In addition, a number of other traditionists of great repute have recorded this sound tradition and their names are given below:

Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.418#660).
Bukhārī, at-Tārīkh-ul-kabīr (6:209-10).
Ahmad bin Hambal, Musnad (4:138).
Bayhaqī, Dalā’il-un-nubuwwah (6:166-7).
Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.202#622).
Mundhirī, at-Targhīb wat-tarhīb (1:473-4).
Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (pp.123-4).
Ibn Kathīr, al-Bidāyah wan-nihāyah (4:559).
Suyūtī, al-Khasā’is-ul-kubrā (2:201).
Qastallānī, al-Mawāhib-ul-laduniyyah (4:594).
Zurqānī, Commentary (12:221-2).
Mahmūd Sa‘īd Mamdūh has also expressed his views in his book Raf‘-ul-Minārah (p.123):

“All these chains are sound which have been certified by persons who have committed the traditions to memory. Among these are also included Imam Tirmidhī, Tabarānī, Ibn Khuzaymah, Hākim and Dhahabī.”

This sacred tradition clearly indicates that the creature is imploring Allah Who Alone can help him and provide relief to him. He Alone has the power to transform non-existence into existence, non-entity into entity. But the point to be noted here is that the words of the supplication are being taught by the Holy Prophet (صلى الله عليه وآله وسلم) himself in which God’s attention and help are being invoked for its acceptance through his own mediation. It may be further noted that it is not only his person that is being relied upon for the acknowledgement of the prayer, but also the quality of his mercy that he has been vested with through Allah’s kindness. Thus the prayer boils down to the fact that the petitioner is saying: O Allah, I appeal to You through the mediation of the Prophet (صلى الله عليه وآله وسلم) whom You have Yourself vested with infinite mercy that You should restore my lost eyesight and return light to my eyes which they have lost.

Since the prayer was processed through the Prophet’s mediation, the Lord’s mercy gushed forth instantly as it is against the divine will that some petitioner should invoke His mercy through the mediation of the Holy Prophet (صلى الله عليه وآله وسلم) and his petition should not be granted. In this case the grant of the prayer was neither delayed nor was the phenomenon of cause-and-effect allowed to interfere in its acceptance. It was the blessing of the Prophet’s mediation which returned the eyesight instantly as if it had never been lost.

Ibn Taymiyyah’s (rh) endorsement of this concept:

Ibn Taymiyyah has related a story in the perspective of this tradition that Ibn Abū Dunyā has narrated a tradition in his book Mujābī ad-du‘ā’ that a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin Abjar. ‘Abd-ul-Malik pressed his belly and told him that he was suffering from an incurable discase. The man asked him: what is it? ‘Abd-ul-Malik replied that it was a kind of ulcer that grows inside the belly and ultimately kills the man. It is said that the patient turned round and then he said:

Allah! Allah! Allah is my Lord. I regard no one as His rival or partner. O Allah! I beseech You and submit myself to You through the mediation of Your Prophet Muhammad (صلى الله عليه وآله وسلم), the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord that He should take mercy on me in my state of illness.

Ibn Taymiyyah, Qā‘idah jalīlah fit-tawassul wal-wasīlah (p.91).

It is said that ‘Abd-ul-Malik pressed his belly again and said: you are cured, you are no longer suffering from any disease. Ibn Taymiyyah after recording the whole incident in his book, comments:

I say that this and other forms of supplication have been taken over from our predecessors.

[yac]

salaam everyone
i havn'r read all but is this forum bout positions to sit during friday prayer

[Guest]

It is about all such innovations brought into Islam by our dear Pakistani "peers".