Nashrut Teeb

Thirty Eighth Chapter

in taking his Tawassul at the time of Dua

First narration
It is narrated by Uthman bin Hunayf in the Salaah t’ul Haajah chapter of Sunan Ibn Maajah

‘A blind man came to the Prophet and pleaded ‘Supplicate that Allah gives me relief’. The Prophet sallallaahu alaihi wasallam explained ‘If you want I can postpone51 it and this is more better and if you want I can supplicate’. He pleaded ‘Supplicate’. The Prophet sallallaahu alaihi wasallam ordered him ‘Perform wudhu and perform it well, then pray 2 rakahs and supplicate ‘O Allah I ask You and I have turned towards You with the waseela of Muhammad sallallaahu alaihi wasallam, the Prophet of mercy, O Muhammad, sallallaahu alaihi wasallam, with your waseela I have turned to Allah in this need of mine so that it may be fulfilled. Oh Allah accept his intercession in my favour’

Benefit: Tawassul is clearly proven from this because no where is it narrated that the Prophet himself performed dua for this man. This proves that just as the tawassul of someone else’s dua is permissible52 so too is it permissible to bring the tawassul of someone else into the dua. Tawassul in dua is effectively ‘Oh Allah this person is the subject of Your mercy and it is compulsory for us to have affection and love for the one who is the focus of Your mercy and we have love and affection for him so have mercy on us too’.

It is stated in Injaa’ ul Haaja that this hadith is reported in Nasai and Tirmidhi, in kitaab ud Da’waat. Tirmidhi ranked it Hasan Sahih. Bayhaqi also confirmed it’s authentic status with the additional words ‘He rose and regained his sight’

51 Postpone the Dua so your blindness continues
52 When someone performs dua on behalf of another




Second narration

In Injaa’ ul Haaja after proving the authenticity of the above mentioned hadith it is stated that it is narrated from Uthman bin Hunayf by Tibraani in Kabeer
‘A man would go to Uthmaan bin Affaan for a need but Uthmaan would never respond to him so the man turned to Uthmaan bin Hunayf who advised ‘Perform wudhu and go to the mosque’ and after teaching him the above mentioned dua he ordered him to ‘recite it’. The man did so and returned to Uthmaan bin Affaan who treated him with great honour and respect and fulfilled his need.’
Bayhaqi narrated this hadith through two chains and Tibraani narrated it in both Kabeer and Aowsat.

Benefit: This also proves Tawassul after death53.

Third narration

It is narrated from Syeduna Anas in Mishkaat
‘Whenever drought befall the people Syeduna Umar would make dua for rain with the tawassul of Syeduna Abbaas bin Abdul Muttalib and say ‘Oh Allah, we used to present the tawassul of the Prophet in Your court and You would give us rain and now we present the tawassul of our Prophet’s uncle so give us rain’. Consequently it would rain’. This is narrated by Bukhaari

Benefit: This hadith provides the permissibility of the Tawassul of someone who isn’t a Prophet but has a link - by blood or otherwise - with the Prophet sallallaahu alaihi wasallam. The people of understanding (Ahl ul Fahm) have alerted us to the fact that Syeduna Umar did not use the tawassul of Syeduna Abbaas because the tawassul of the Prophet sallallaahu alaihi wasallam after his death was impermissible because the second narration proves it to be permissible and no objection to this is narrated from any companion so (the permissibility) has attained the rank of Ijma’.


53 That it is permissible to use the tawassul of the Prophet even after his blessed passing away.


Fourth narration

is from Abu’l Jawza that a severe drought befall Madeenah and the people complained to Syeda Aisha. She told them to look at the blessed grave and make an opening between it and the sky so that there is nothing between it and the sky. They did so and it rained heavily. This hadith is narrated by Daarimi.
Benefit: Previously Tawassul through words was proven, here the permissibility of Tawassul with actions is proven and it effectively means ‘O Allah, this is the grave of your Prophet which we consider blessed for it envelops the body of the Prophet, so have mercy on us.’

Fifth narration

It is in Muwahhib from Imam Abu Mansoor, Ibn Najjaar, Ibn Asaakir and Ibn Jowzi narrated by Muhammad bin Harb Hilaal
‘Whilst visiting the blessed grave I was sat before it when a Bedouin came who after visiting the blessed grave pleaded ‘O best of the Prophets, Allah has revealed upon you a Truthful Book in which He stated ‘If they had, when they were unjust to themselves, come unto you and asked Allah’s forgiveness and the messenger had asked forgiveness for them, they would have found Allah indeed oft-forgiving, most merciful54‘ And with you I seek forgiveness for my sins and I have come seeking shifaa’at from my Lord through your waseela and then recited two verses of poetry’.
This Muhammad bin Harb Hilaal died in 228 hijri, meaning it was the age of the better generations and there is no narration refuting it so it has become Hujjah (proof).

54 Surah An Nisaa v63


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