Saying "Yaa Rasool Allaah"
_____
I want to know that can we say Ya Rasool-Allah or not.
Praise be to Allaah.
It is not permissible to call upon anyone other than Allaah, whether at
times of ease or times of hardship, no matter how great the status of the
one who is called upon, even if he is a Prophet who is close to Allaah, or
one of the angels, because du'aa' is a form of worship.
It was narrated from al-Nu'maan ibn Basheer that the Prophet (peace and
blessings of Allaah be upon him) said: "Du'aa' is worship," then he recited
(inteerpretation of the meaning):
"And your Lord said: 'Invoke Me [i.e. believe in My Oneness (Islamic
Monotheism) and ask Me for anything] I will respond to your (invocation).
Verily, those who scorn My worship [i.e. do not invoke Me, and do not
believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in
humiliation!'"
[Ghaafir 40:60]
Narrated by al-Tirmidhi, 2895; Ibn Maajah, 3818; classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi, 2370.
Worship is due only to Allaah; it is not permitted to direct worship towards
anyone else. Hence the Muslims are agreed that whoever calls upon anyone
other than Allaah is a mushrik (polytheist, one who associates others with
Allaah).
Shaykh al-Islam Ibn Taymiyah said:
Whoever regards the angels and Prophets as intermediaries whom he calls
upon, puts his trust in and asks them to bring that which will benefit him
and ward off harmful things, such as asking them to forgive sins, guide
them, relieve them of distress and meet their needs, is a kaafir, according
to the consensus of the Muslims.
Majmoo' al-Fataawa, 1/124.
Ibn al-Qayyim (may Allaah have mercy on him) said:
The kinds of shirk include asked the dead for one's needs, or seeking their
help, or turning to them. This is the essence of shirk.
Fath al-Majeed, p. 145
Hence Allaah has said that there is no one more astray than the one who
calls on others besides Him. Allaah says (interpretation of the meaning):
"And who is more astray than one who calls on (invokes) besides Allaah, such
as will not answer him till the Day of Resurrection, and who are (even)
unaware of their calls (invocations) to them?
And when mankind are gathered (on the Day of Resurrection), they (false
deities) will become their enemies and will deny their worshipping"
[al-Ahqaaf 46:5-6]
How can he call on others besides Allaah, when Allaah has told us that they
are helpless? Allaah says:
"And those, whom you invoke or call upon instead of Him, own not even a
Qitmeer (the thin membrane over the date stone).
If you invoke (or call upon) them, they hear not your call; and if (in case)
they were to hear, they could not grant it (your request) to you. And on the
Day of Resurrection, they will disown your worshipping them. And none can
inform you (O Muhammad) like Him Who is the All-Knower (of everything)"
[Faatir 35:13-14]
Shaykh 'Abd al-Rahmaan ibn Hasan Aal al-Shaykh said:
Allaah tells us the situation of those who are called upon instead of Him,
of the angels, Prophets, idols, etc. in a manner that indicates their
helplessness and weakness, and that they lack the abilities that are to be
expected in the one who is called upon, such as sovereignty, the ability to
hear the call and the ability to respond.
Fath al-Majeed, p. 158
How can the Messenger (peace and blessings of Allaah be upon him) be called
upon, when Allaah has commanded him too say, "Say: 'It is not in my power to
cause you harm, or to bring you to the Right Path'" [al-Jinn 72:21 -
interpretation of the meaning]?
And the Prophet (peace and blessings of Allaah be upon him) said: "If you
ask, then ask of Allaah, and if yoou seek help, then seek the help of
Allaah."
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi, 2043.
Hence there can be no doubt that it is a mistake to praise the Prophet
(peace and blessings of Allaah be upon him) in the words
"O most noble of creation, I have nobody to turn to except you when calamity
strikes."
The major scholars have denounced this as being wrong.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said, in his
footnotes to the book Fath al-Majeed, commenting on the poem Burdat
al-Busayri from which these words are taken:
The Prophet (peace and blessings of Allaah be upon him) warned us, according
to the report narrated by aal-Bukhaari and Muslim, 'Do not praise me as the
Christians praised 'Eesa ibn Maryam, I am the slave of Allaah and His
Messenger.' Rather the way to venerate him and love him is by following his
Sunnah and establishing his religion and rejecting all the myths that the
ignorant attribute to him. But most of the people do not do this, and they
occupy themselves with this exaggeration and praise which leads them to
commit major shirk."
Fath al-Majeed, p. 155
Moreover, it is not known that even a single Sahaabi used to seek the help
of the Messenger or call upon the Messenger, neither was that transmitted
from any of the respectable scholars. It is only one of the myths of the
deviant.
If something troubles you, then say Yaa Allaah, for He is the One Who
answers prayers, relieves distress and controls all things.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
http://www.islam-qa.com/index.php?ln=eng&QR=1741
Ruling on swearing by the Prophet (sallAllaahu 3alaihi wasallam)
_____
I hear many people, when they want to affirm something, saying "by
the Prophet". Is this permissible?
Praise be to Allaah.
This swearing by the Prophet (peace and blessings of Allaah be upon him) is
haraam, and is a kind of Shirk, because swearing by something implies
veneration of it, and a created being cannot venerate another created being.
Hence the Prophet (peace and blessings of Allaah be upon him) said: "Whoever
swears by anything other than Allaah is guilty of kufr or shirk." (Saheeh,
narrated by Ahmad, 2/125; Abu Dawood, 3251; al-Tirmidhi, 1535). This applies
to swearing by the Prophets, angels, righteous people and all other created
beings. And the Prophet (peace and blessings of Allaah be upon him) said:
"Whoever swears an oath, let him swear by Allaah or else remain silent."
(Narrated by al-Bukhaari,4860 - al-Fath 8/611 and 6107 - al-Fath 10/516;
Muslim, 1647; Ahmad, 2/309; Abu Dawood, 3247; al-Nasaa'i, 3775; al-Tirmidhi,
1545; Ibn Maajah, 2096).
With regard to the verses in the Qur'aan which contain oaths sworn by "those
sent forth" (al-mursalaat), the winds that scatter (al-dhaariyaat), those
who pull out (al-naazi'aat), the break of day (al-fajr), the Time (al-'asr),
the forenoon (al-duhaa) and the mansions of the stars (mawaaqi' al-nujoom -
see al-Waaqi'ah 56:75), etc., these are oaths sworn by Allaah, and Allaah
has the right to swear oaths by whatever He wills, but the created being can
swear only be his Lord, may he be exalted.
>From al-Lu'lu' al-Makeen min Fataawaa ibn Jibreen, p. 32 (www.islam-qa.com)
http://www.islam-qa.com/index.php?ln=eng&QR=1074
Seeking blessing from scholars and righteous people, and their relics
_____
There are people who think that it is permissible to seek blessing
from the scholars and righteous people, and their relics, based on the
reports of the Sahaabah (may Allaah be pleased with them) seeking blessing
from the Prophet (peace and blessings of Allaah be upon him). What is the
ruling on that? Does that not involve likening someone who is not the
Prophet (peace and blessings of Allaah be upon him) to the Prophet (peace
and blessings of Allaah be upon him)? Is it possible to seek blessing from
the Prophet (peace and blessings of Allaah be upon him) after his death?
What is the ruling on seeking means of drawing closer to Allaah (tawassul)
by seeking blessing from the Prophet (peace and blessings of Allaah be upon
him)?
Praise be to Allaah.
It is not permissible to seek blessing from anyone other than the Prophet
(peace and blessings of Allaah be upon him), not from his wudoo' or his hair
or his sweat orr anything else from his body. All of that applies only to
the Prophet (peace and blessings of Allaah be upon him), because of the
goodness and blessing that Allaah has put in his body and whatever he
touches.
Hence the Sahaabah (may Allaah be pleased with them) did not seek blessing
from any one of their number during the lifetime of the Prophet (peace and
blessings of Allaah be upon him) or after his death, not with the Khulafaa'
al-Raaashideen or anyone else. This indicates that they knew that this
applied only to the Prophet (peace and blessings of Allaah be upon him) and
not to anyone else. And because this is a means that could lead to shirk and
worshipping someone other than Allaah. Similarly it is not permissible to
seek means of drawing closer to Allaah (tawassul) by virtue of the position
and status of the Prophet (peace and blessings of Allaah be upon him), or
his person, or his attributes, or his blessing, because there is no evidence
(daleel) for that, and because these are among the means that may lead to
shirk and they are ways of exaggerating about him (peace and blessings of
Allaah be upon him).
Also, these things were not done by the Sahaabah, and if they were good then
they would have done them before us. And this goes against the evidence of
sharee'ah. Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to Allaah, so call on Him by
them" [al-A'raaf 7:180]
Allaah did not command us to call upon Him by virtue of the position or
status or blessing of anyone.
Part of that is seeking means of drawing closer to Him by virtue of His
attributes, such as His Glory, His Mercy, His Words, etc. An example of that
is to be found in the saheeh ahaadeeth which speak of seeking refuge in the
perfect words of Allaah, and seeking refuge in the Glory and Power of
Allaah.
Also connected to that is the idea of seeking means of drawing closer to
Allaah by loving Allaah and loving His Messenger (peace and blessings of
Allaah be upon him), by believing in Allaah and His Messenger (peace and
blessings of Allaah be upon him), and seeking to draw nearer to Allaah by
virtue of one's righteous deeds, as described in the story of the people in
the cave, whose need for shelter in the rain led them to enter a cave, then
a rock fell down from the mountain and blocked the entrance of the cave.
They were not able to push it away, so they discussed amongst themselves
ways of getting out.
They came to an agreement that the only way they would be saved from their
predicament would be if they called upon Allaah by virtue of their righteous
deeds. So one of them called upon Allaah by virtue of his honouring his
parents, and the rock moved a little, but they could not get out... The
second one called upon Allaah by virtue of his keeping away from zinaa on an
occasion when he was able to indulge in it, and the rock moved a little but
they still could not get out... Then the third one called upon Allaah by
virtue of his fulfilling a trust, and the rock moved and they were able to
escape.
This hadeeth is reported in al-Saheehayn from the Prophet (peace and
blessings of Allaah be upon him); it is one of the stories of the people who
camee before us, in which there is a lesson and a reminder for us.
The scholars (may Allaah have mercy on them) stated the points mentioned in
this answer, such as Shaykh al-Islam Ibn Taymiyah, his student Ibn
al-Qayyim, Shaykh 'Abd al-Rahmaan ibn Hasan in Fath al-Majeed Sharh Kitaab
al-Tawheed, and others. With regard to the hadeeth about the blind man who
sought to call upon Allaah (to cure him of his blindness) by virtue of the
Prophet (peace and blessings of Allaah be upon him) during his life time, so
the Prophet (peace and blessings of Allaah be upon him) interceded for him
and prayed for him, and Allaah restored his sight - this was a case of
seeking the help of Allaah by means of the du'aa' and intercession of the
Prophet (peace and blessings of Allaah be upon him), not by means of his
status and virtue. This is clear from the hadeeth... And similarly, the
people will seek his intercession on the Day of Resurrection for Judgement
to be passed, and the people of Paradise will seek his intercession on the
Day of Resurrection for them to be admitted to Paradise. In all these cases,
the help of Allaah is sought through him when he is alive, whether that is
in this world or in the Hereafter, and it is seeking the help of Allaah
through his du'aa' and intercession, not by virtue of his person or status,
as was clearly stated by the scholars, including those whom we have
mentioned above.
Kitaab Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh 'Abd
al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 7,
p. 65 (www.islam-qa.com)
http://www.islam-qa.com/index.php?ln=eng&QR=10083
Ruling on seeking blessing from righteous people
_____
What is the ruling on seeking blessing from righteous people?
Praise be to Allaah.
Seeking blessing from righteous people is of two types.
1 - Seeking blessings by asking them to make du'aa' to Allaah for one. This
is permissible, subject to the condition that they be known to be righteous
and pious and that they will not be exposed to fitnah thereby.
2 - Seeking blessing through their relics, such as their clothes and
belongings, etc. This is not permissible and is a form of reprehensible
bid'ah (innovation).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him).
(www.islam-qa.com)
http://www.islam-qa.com/index.php?ln=eng&QR=26284
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> {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with
> wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair
> preaching, and argue with them in a way that is better. Truly, your Lord
> knows best who has gone astray from His Path, and He is the Best Aware of
> those who are guided.}
> (Holy Quran-16:125)
>
> {And who is better in speech than he who [says: "My Lord is Allah
> (believes in His Oneness)," and then stands straight (acts upon His
> Order), and] invites (men) to Allah's (Islamic Monotheism), and does
> righteous deeds, and says: "I am one of the Muslims."} (Holy Quran-41:33)
>
> The prophet (peace and blessings of Allah be upon him) said: "By Allah, if
> Allah guides one person by you, it is better for you than the best types
> of camels." [al-Bukhaaree, Muslim]
>
> The prophet (peace and blessings of Allah be upon him) also said,
> "Whoever calls to guidance will have a reward similar to the reward of the
> one who follows him, without the reward of either of them being lessened
> at all."
> [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah]
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{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom
(i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue
with them in a way that is better. Truly, your Lord knows best who has gone
astray from His Path, and He is the Best Aware of those who are guided.}
(Holy Quran-16:125)
{And who is better in speech than he who [says: "My Lord is Allah (believes in
His Oneness)," and then stands straight (acts upon His Order), and] invites
(men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I
am one of the Muslims."} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: "By Allah, if
Allah guides one person by you, it is better for you than the best types of
camels." [al-Bukhaaree, Muslim]
The prophet (peace and blessings of Allah be upon him) also said, "Whoever
calls to guidance will have a reward similar to the reward of the one who
follows him, without the reward of either of them being lessened at all."
[Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah]
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