The Permissibility Of Visiting The Grave Of The Prophet Visiting the grave of the Prophet, sallallahu ^alayhi wa sallam, was done by the Companions!!

The Permissibility Of Visiting The Grave Of The Prophet

Visiting the grave of the Prophet, sallallahu ^alayhi wa sallam, was performed by the Companions and the Salaf and Khalaf who came after them.

Many hadiths cite the benefit of this deed and the scholars of Islam have written books about this matter.

Among these hadiths is the one related by ad-Daraqutniyy that the Prophet said: <>


الدليل على جواز زيارة قبور الأنبياء والأولياء وبطلان دعوى ابن تيمية أن هذه الزيارة شركية

هؤلاء الذين يكفرون الشخص لأنه قصد قبر الرسول أو غيره من الأولياء للتبرك فهم جهلوا معنى العبادة، وخالفوا ما عليه المسلمون، لأن المسلمين سلفًا وخلفًا لم يزالوا يزورون قبر النبي، وليس معنى الزيارة للتبرك أن الرسول يخلق لهم البركة بل المعنى أنهم يرجون أن يخلق الله لهم البركة بزيارتهم لقبره. والدليل على ذلك ما رواه البيهقي بإسنادٍ صحيح عن مالك الدار وكان خازن عمر قال: أصاب الناس قحط (أي وقعت مجاعة، تسعة أشهرٍ انقطع المطر عنهم) في زمان عمر (أي في خلافته) فجاء رجل (أي من الصحابة) إلى قبر النبي صلى الله عليه وسلم فقال: يا رسول الله استسق لأمتك فإنهم قد هلكوا فأتي الرجل في المنام (أي أري في المنام أن رسول الله يكلمه) فقيل له: أقرىء عمر السلام وأخبره أنهم يسقون، وقل له: عليك الكيس الكيس. فأتى الرجل عمر فأخبره، فبكى عمر وقال: يا رب ما ءالو إلا ما عجزت. وقد جاء في تفسير هذا الرجل أنه بلال بن الحارث المزني الصحابي. فهذا الصحابي قد قصد قبر الرسول للتبرك فلم ينكر عليه عمر ولا غيره فبطل دعوى ابن تيمية أن هذه الزيارة شركية.


ذكر الحافظ الخطيب البغدادي في تاريخ بغداد عن أبي عبد الله المحاملي أنه قال: "أعرف قبر معروفٍ الكرخي منذ سبعين سنةً، ما قصده مهموم إلا فرج الله همه".

Al-Bayhaqiy narrated with a Sahih chain from Malik ad-Dar and he was the khazin of Omar that the Muslims had femin and a man from the companions came to the grave of teh Prophet and made du^a' saying "O Messenger of Allah, ask Allah to bring the rain to your nation fore they are suffering". Then the man saw the Prophet in the dream telling him: "Send my salam to Omar and tell him that they shall have water and advise him to care in serving the nation". That man came to our master Omar and told him what happened. Our master omar cried and said: "O Lord, I shall not fall short in serving this nation so long I'm still able". And in interpreting that Hadith, it was mentioned that the man was Bilal ibnul-Harith al-Muzaniy the great Companion. So Bilal ibnul-Harith al-Muzaniy went to visit the Prophet's grave to seek blessings from it, and Master Omar did not denounce it nor object on him nor did anyone else.. therefore the false claim of Ibn Taimiah that visiting the Prophets graves is shirk is refuted.

رورى الحافظ الخطيب البغدادي في تاريخه .باسناده الى علي بن ميمون قال (سمعت الشافعي يقول :اني لاتبرك بابي حنيفة واجيء الى قبره في كل يوم. يعني زائرا. فاذا عرضت لي حاجة صليت ركعتين وجئت الى قبره وسالت الله تعالى الحاجة عنده، فما تبعد عني حتى تقضى ) : اهـ تاريخ بغداد - (1/123)

روى الخطيب البغدادي بإسناد صحيح في تاريخ بغداد - (1/123) - أن الشافعي قال: إني لأتبرك بأبي حنيفة وأجيء إلى قبره كل يوم يعني زائرا فإذا عرضت لي حاجة صليت ركعتين وأتيت إلى قبره وسألت الله الحاجة عنده فما تبعد عني حتى تقضى

قال الإمامِ مالكٍ للخليفةِ المنصورِ لما حَجَّ فزارَ قبرَ النّبيّ صلى الله عليه وسلم وسألَ مالكًا قائلاً: "يا أبا عبدِ الله أستقبلُ القِبلَةَ وأدعو أم أستقبلُ رسولَ الله صلى الله عليه وسلم؟ قال: وَلِمَ تَصرِفُ وجهَكَ عنه وهو وَسيلَتُكَ ووسيلةُ أبيكَ ءادم عليه السلام إلى الله تعالى؟ بل استقبِلهُ واستشفع بهِ فيشفّعهُ الله" ذكرهُ القاضي عياضٌ في كتابِ الشّفا

Imam al-Khatib al-Baghdadiy narrated that al-Imam ash-Shafi^iy Himself said: "I visit the grave of Imam Abu Hanifah, If I had a need, I would go to his Grave and seek barakah (Blessings) from his grave and I ask Allah there to fulfill my need, afterwards my need it will be fulfilled".

Everything happens by the will of Allah.

Judgment on Taqlid to the Madhhab (Following one of the four Schools) ?

Praise be to Allah, the Lord of the worlds, the One Who protected the Religion by scholars who implement their knowledge--who are True Sufis--humble and knowledgeable about Allah. May Allah raise the rank of Prophet Muhammad, his kind Al and Companions, and those who genuinely follow them. May Allah protect the nation of Prophet Muhammad from what he fears for them. Thereafter;


In the introduction of his book, As-Sahih, Imam Muslim related the saying of the highly esteemed follower of the companions, Muhammad Ibn Sirin:
إن هذا العلم دين فانظروا عمّن تأخذون دينكم

which means: "This knowledge contains the rules of the Religion, so look thoroughly into the person from whom you acquire the knowledge of your Religion." In light of this important matter, we seek to expose those who deviate from the path of the Prophet.

And all Ahlus-Sunnah accepted and agreed to follow the four well known schools (Madhhabs):

- The School of Imam as-Shafi^iy
- The School of Imam Malik
- The School of Imam Abu Hanifah
- The School of Imam Ahmad Bin Hanbal

And following them is permissible in the religion so long one learns the rule and complies with the Qur'an and Alsunna of the Prophet.

And it's not accepted by the claim of the pseudo-salafis, Wahhabis, who claimed in their books that following the schools is shirk as referenced in the Wahhabi leader and so-called sheikh:

قال القنوجي في كتابه المسمى "الدين الخالص" (ج1/140) :"تقليد المذاهب من الشرك" وبذلك على زعمه كفر كلّ الأمّة الإسلامية اليوم لأن الأمة اليوم هم أهل المذاهب الأربعة وهم عند الوهابية كفار

And here in that quote, the wahhabis said in their book "ad-Deen al-Khalis" p1,140 where its author Al-Qannojiy said: "imitating the four schools (madhahib) is shirk". By this they have declared the hundreds of millions of Muslims all over the world that follow the four most popular and accepted schools of thought!! This is just one of the quotes of the wahhabis where they contradic all Muslims of AHlus-Sunnah wal Jama^ah from the true Salaf and Khalaf.

And clearly the wahhabis oppose alsunna the way of the Prophet because Prophet Muhammad peace be upon him said: "Allah protected my nation going astray unanimously".

One must be warned from the this extremist sect and must warn others.
For more about their extremist fatwas against Muslims see: www.alsunna.org/takfir.htm

Bilal bin al-Harith al-Muzaniy The Companion said "Ya Muhammadah"

في كتاب البداية والنهاية لابن كثير الذي تحبه الوهابية في المجلد الذي فيه الجزء السابع والثامن ص 104-105 يذكر فيه عن بلال ابن الحارث المزني الصحابي الذي قصد قبر النبي وطلب منه ما لم تجري به العادة وتوسل به، وفيه يقول: "إن أهله طلبوا منه أن يذبح لهم شاة فقال ليس فيهِنَّ شيء فألحوا عليه فذبح الشاة فإذا عظمها حُمُرٌ فقال: "يا محمداه"، ما كفر ولا كفره أحد من الصحابة،

Also in the book al-Bidayah wan-Nihaiyah for Ibn Kathir whom wahhabis adore, in the volume containing the 7th and 8th chapter, page 105-104 he mentions that Bilal the son of al-Harith al-Muzaniy the companion who had traveled to visit the Prophet's grave and asked Allah by the Prophet (tawassal Bi Rasulillah), in that book he said: "Ya Muhammadah". He did not blaspheme, and none of the companions considered him as a blasphemer for saying "Ya Muhammadah"!! and that's because the companions knew that it's permissible to ask Allah by the virtue and status of our beloved Prophet Muhammad even when he's absent.

Yes, it's permissible to ask Allah for things by the Prophet!

Ahmad Ibn Taymiyah and his followers among the Wahhabis claim that he who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk, i.e., associating partners with Allah. Again, this is contrary to what is founded in the Religion of Allah. The hadith of the blind man previously mentioned indicates that this blind man left the session of the Prophet, i.e., he went away and was no longer in the presence of the Prophet when he made his wudu', performed his salat, and made his du^a'. How could this be classified as a shirk? If it had been a shirk, then the Prophet would not have ordered the blind man to do as he did. The Prophet is more knowledgeable than Ibn Taymiyah and all the others like him.

The scholars of Islam opposed those who claimed that the one who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk. The Wahhabis claim they are following the school of Imam Ahmad Ibn Hanbal. However, Imam Ahmad Ibn Hanbal and the scholars who belong to his school all agree that it is permissible to ask Allah for things by the Prophet--during his lifetime and after his death. Even the grandfather of Ahmad Ibn Taymiyah, himself, who was among the great scholars following the school of Imam Ahmad, used to say it is permissible to ask Allah for things by the Prophet during his lifetime and after his death. This was narrated by one of the greatest students of Imam Ahmad Ibn Hanbal, Abu Bakr alMarwaziyy.

This scholar, in copying the saying of Ahmad Ibn Hanbal, said that it is liked during drought to ask Allah for rain by the Prophet. Imam Ahmad told about one of the great followers of the companions, Safwan Ibn Sulaym, who was a pious, humble, and very knowledgeable Muslim, that just by mentioning his name a person would hope the rain would come down as a sign of Allah's mercy to the people.

The meaning is if the people mention the name of Safwan Ibn Sulaym in their session, it is because of his great status, and as a blessing from Allah, the rain would start falling. One can observe for himself that Imam Ahmad Ibn Hanbal was among those who established it is liked for one to ask Allah for things by the status of the pious Muslims and by the Prophet, yet those among the Wahhabis who claim to be followers of Imam Ahmad, say this is shirk if it is done after the death of the Prophet. Imam Ahmad is in one direction, and those Wahhabis are in a totally different direction.

The first case was mentioned about Imam Ahmad in a book compiled by his own son, ^Abdullah, containing questions and answers about Imam Ahmad. The second statement, about Safwan Ibn Sulaym, in was narrated by alHafidh al Mizziyy and al-Hafidh al-^Ala'iyy and azZabidiyy. In a matter such as this, i.e., asking Allah for things by the Prophet, the teachings of someone like Imam Ahmad would be followed as opposed to those of Ibn Taymiyah and his followers--the Wahhabis. All of these reliable scholars have praised Imam Ahmad Ibn Hanbal.

He is the one among the scholars of hadith who narrated the most ahadith of the Prophet. It is not known among the scholars of hadith about another scholar who narrated in quantity as much as Imam Ahmad did. Those Wahhabis left Imam Ahmad and followed their own delusions. Those delusions are contrary to the rules of the Religion of Allah.

Be cautious! If you hear someone claim that it is not permissible to ask Allah for things in the absence of the Prophet or after his death, do not lend him a listening ear. Respond to him. Tell such a person about the hadith of the blind man, and the hadith of al-Bukhariyy regarding the three men who went into the cave.

3 people make tawassul by their deeds and get out of the cave!

There are other ahadith that stand as a proof to the validity and the correctness of the statements of Ahl asSunnah. Among of which is the hadith narrated by Imam al-Bukhariyy and others about three people from a previous nation who went inside a cave seeking protection from a heavy rain they encountered in their travels. A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make du^a' to Allah by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done.

He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly; however, it did not move enough for them to come out of the cave. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past.

Again the rock moved a little bit more; however, it was still not enough for them to be able to leave the cave. The third man did the same as the first two, and the rock was moved completely out of the way, and the men were able to leave the cave. This hadith is very famous. It is confirmed and is classified as sahih. It was narrated by Imam al-Bukhariyy and others and confirms those three people asked Allah for something, i.e., to relieve them of their calamity, by their good deeds.
If asking Allah for things by the good deeds of a person, is something permissible in the Religion, then asking Allah for things by the Prophet takes precedence--since the good deed is a creation of Allah, and the best of all the creations is the Prophet.

Moreover, one should note that the good deeds of those people are not categorized as 'alive' or 'present,' as Ibn Taymiyah made a condition. From where did Ibn Taymiyah bring this condition? It is only a delusion on his part. He deduced that from his own delusions, and it is not founded on sound religious proofs.

The Prophet, his Companions, the followers of those Companions, and the followers of those followers of the Companions are all in unanimous agreement that it is permissible to ask Allah for things by the Prophet and by the good and pious Muslims, whether during their life or after their death.

All the scholars from among the four reputable schools, i.e., the school of Imam ash-Shafi^iyy, the school of Imam Ahmad Ibn Hanbal, the school of Imam AbuHanifah, and the school of Imam Malik, concur on this issue.

Najd which the Prophet dispraised!

The scholars of Ahl as-Sunnah wal Jama^ah said that it is permissible to make tawassulby the Prophet during the lifetime of the Prophet and after his death. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected.

The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah for things except by he who is alive and present. This is wrong! It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet dispraised. Al-Bukhariyy related a hadith about the Prophet in which he said:

This means :
"From this spot, [which is called Najd] the tribulations and the sedition will occur"

The Prophet conveyed the truth. Many tribulations and sedition have occurred from that region. Among the most recent was this man by the name of Muhammad Ibn ^Abdul-Wahhab. Muhammad Ibn ^Abdul-Wahhab followed Ahmad Ibn Taymiyah in the aforementioned case and in other cases as well. He started repeating the false statement of Ibn Taymiyah that it is not permissible for one to ask Allah for things except by he who is alive and present. This rule has no foundation whatsoever in the Religion of Allah. Rather, this rule and this statement were innovated by Ahmad Ibn Taymiyah an innovation of misguidance.

As a result of their stubbornness and arrogance, the leaders of the Wahhabiyyah movement rejected the part of the hadith which signifies the man asking Allah for things by the Prophet, after the Prophet's death. The great scholars of Ahl as-Sunnah told these people that the scholars classified that entire hadith as sahih, i.e., the part that took place during the lifetime of the Prophet and the part that took place after his death. Hence, one must reject the false claim of Ibn Taymiyah and Muhammad Ibn ^Abdul-Wahhab, because it stands against the sayings of those reliable and dependable scholars of hadith.

AlHafidhatTabaraniyy narrated that hadith, among others, including al-Hafidh al-Bayhaqiyy and al-Hafidh asSubkiyy and alHafidh al-^Ala'iyy; they all classified it as sahih. The status of those huffadh, i.e., their high knowledge and high level in the Science of Hadith, is a case of unanimous agreement among the scholars of Islam.

However, those Wahhabis, in an attempt to back their stubbornness and their false claim, rejected the sahih hadith of the Prophet; may Allah protect us from such misguidance. They refuted and rejected that which was proved to be mentioned by the Companions. It is obvious they are not following a correct methodology on their part. What is correct is for one to follow the path of the Prophet and the path of his Companions. One must adhere to that which the Prophet prescribed, and that which was put forth by the Companions, and one does not adhere to the example of someone deluded about things.

Nawawiy said: "Visit the Prophet and Make Tawassul By Him"

We must bewarned and warn from wahhabis who consider the millions of Muslims that make tawassul asking Allah by the Prophet, they consider them as kuffar!!

It is not permissible for one to remain silent when he sees someone perverting the Religion of Allah--if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who pervert the Religion of Allah--once they are able to do so. This falls under the obligatory advice to the Muslims, as it was indicated by the Prophet. If the person leaves out ordering alma^ruf and forbidding almunkar, when it is obligatory on him, then this person is committing a sin. The scholars used to take many hardships to warn against someone perverting the Religion of Allah. This has great reward for them. If that obligation was left out in a community, those people would lose the support of Allah.

Imam an-Nawawiy (who is Ash^ariy, Sufiy, known to have authored the book of 40 Nawawiy Hadith) he said in his book al-Majmoo^ volume 8/274 in the book of "Descripiton of Pilgrimage" chapter: Visiting the Grave of the Prophet (Sallallahu ^alayhi Wa Sallam) he said: “And then he (the visitor of the Prophet’s grave) goes back to his first stand towards the face of the Prophet sallalahu ^alayhi wa sallam and makes Tawassul by Him (asks Allah by the Prophet) and asks for intercession by Him (the Prophet) to Allah”.



We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with alma^ruf and forbid al-munkar.

Praise be to Allah and Allah knows best

Their slogan was “Ya Muhammadah”.

Wahhabis only consider Mawlid as bad innovation. All Muslims celebrate Mawlid, because it's good Bid^ah. But wahhabis are so ignorant, they don't know what "Bid^ah" means!. they say "If you say Ya Muhammad" it's kufur!!! So does that mean Khaled bin al-Walid committed kufur when he faught Musaylimah with banner saying "Ya Muhammad" ?? This was narrated by at-Tabariy!


Also in the book al-Bidayah wan-Nihaiyah for Ibn Kathir whom wahhabis adore, in the volume containing the 7th and 8th chapter, page 105-104 he mentions that Bilal the son of al-Harith al-Muzaniy the companion who had travelled to visit the Prophet's grave and asked Allah by the Prophet (tawassal Bi Rasulillah), in that book he said: "Ya Muhammadah". He did not blaspheme, and none of the companions considered him as a blasphemer for saying "Ya Muhammadah"!! and that's because the companions knew that it's permissible to ask Allah by the virtue and status of our beloved Prophet Muhammad even when he's absent.

عند الوهابية من قال يا محمد بعد موت النبي محمد أو في حياته في غيابه فقد أشرك، ونص عبارة ابن تيمية في كتابه الكلم الطيب تحت عنوان "فصل في الرجل إذا خدرت قال عن الهيثم بن حَنَش، قال: كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل: أذكر أحب الناس إليك فقال: يا محمد فكأنما نشط من عقال".

And so according to wahhabis, the one who says “Ya Muhammad” after the death of the Prophet or before his death in his absences is considered to them as a Mushrik (a kafir one who associates partners to Allah)!! And the literal term of Ibn Taymiah in his book al-Kalim at-Tayib under the title “Section about the leg if it was paralyzed” he said: “From al-Haytham son of Hanash he said: we were at ^Abdullah son of Omar Radiallahu ^Anhuma, his leg got paralyzed, a man said to him: mention the most beloved people to you, and so he said: “Ya Muhammad” he was cured as if he had no harm”.

Ibn Taiymiah the source of whahhabi beliefs, himself accepted and approved this hadith which contains calling upon someone (tawassul) by saying “Ya Muhammad” and so wahhabis would by their rule consider Ibn Taymiah as Mushrik, as well as ^Abdullah Ibn Omar as well as all Muslims on earth because they all say “Ya Muhammad” during hardships, and they all say it in every prayers. Also it was confirmed by at-Tabariy that when Companions went to fight Musaylimah the liar, their slogan was “Ya Muhammadah”.

So be warned from Ibn Taymiah and Wahhabis. You must be warned and must warn from their books and their fatwas that contradict the way of Ahlus-Sunnah and the way of the companions of Rasulullah (Sallallahu ^alahyi wa Sallam).


We ask Allah by the great status of our beloved Prophet, and great waliys, to protect us, and our nation, and Allah knows best.

Khubaby says "Ya Muhammad" before Death!

Also it was confirmed that Khubayb when was brought to be killed, he called "Ya Muhammad". This was narrated by al-Hafidh Abu Nu^aym al-'Asbahaniy.
ثبت أن خبيبَ بن عدى الصحابي حين قُدّ م للقتل نادى: يا محمّد. رواه الحافظ أبو نعيم الأصبهاني. وهذا د ليل على أن نداء النبي صلى الله عليه وسلم في غيبته بيا محمّد جائز.

And the Hadith of the Blind Sahabiy who made tawassul by the Prophet and called "Ya Muhammad, I direct my self by YOU to Allah". And his blindness was cured. This was narrated by at-Tabaraniy and others.


And Imam al-Mujtahid as-Subkiy said: "It's acceptable to make tawassl and isti^anah and tashaffu^ by the Prophet to Allah, and no one denounced that from the salaf, until ibn taymiah came and denounced that and strayed from the straight path and innovated what no scholar did before him and he became amongst the Muslims as an example"
قال السبكي: ويحسن التوسل والاستعانة والتشفع بالنبي إلى ربه، ولم ينكر ذلك أحد من السلف حتى جاء ابن تيمية فأنكر ذلك وعدل عن الصراط المستقيم وابتدع ما لم يفعله عالم قبله وصار بين أهل الإسلام مثلة.




In short:

Asking Allah to fulfill the need by Prophet Muhammad is permissible. And that means nothing happens except by the will of Allah. Allah creates both good and evil, ordered good and forbade evil. Prophet Muhammad does not create benefit nor harm, but he can be a reason by the will of Allah for the fulfillment of things. Allah is the creator, He needs none. He exists without a beginning and without a place, all the creations are in need to Him.

He said "Ya Muhammad", and he was cured!!

روى البخاري في الأدب المفرد ما نصه : (( حدثنا أبو نعيم قال حدثنا سفيان عن أبي اسحق عن عبد الرحمن بن سعد قال : (( خدرت رجل ابن عمر فقال له رجل : اذكر أحب الناس إليك فقال : يا محمد )) ا.هـ . وقد ذكر البخاري هذا الحديث تحت عنوان : (( باب ما يقول الرجل إذا خدرت رجله )).

al-Bukhariy narrated in al-Adab al-Mufrad that ^Abdullah son of Omar's foot was paralyzed, a man told him: "mention the most beloved people to you, and so he said: "Ya Muhammad", and he was cured.

في كتاب البداية والنهاية لابن كثير الذي تحبه الوهابية في المجلد الذي فيه الجزء السابع والثامن ص 104-105 يذكر فيه عن بلال ابن الحارث المزني الصحابي الذي قصد قبر النبي وطلب منه ما لم تجري به العادة وتوسل به، وفيه يقول: "إن أهله طلبوا منه أن يذبح لهم شاة فقال ليس فيهِنَّ شيء فألحوا عليه فذبح الشاة فإذا عظمها حُمُرٌ فقال: "يا محمداه"، ما كفر ولا كفره أحد من الصحابة،

Also in the book al-Bidayah wan-Nihaiyah for Ibn Kathir whom wahhabis adore, in the volume containing the 7th and 8th chapter, page 105-104 he mentions that Bilal the son of al-Harith al-Muzaniy the companion who had travelled to visit the Prophet's grave and asked Allah by the Prophet (tawassal Bi Rasulillah), in that book he said: "Ya Muhammadah". He did not blaspheme, and none of the companions considered him as a blasphemer for saying "Ya Muhammadah"!! and that's because the companions knew that it's permissible to ask Allah by the virtue and status of our beloved Prophet Muhammad even when he's absent.

عند الوهابية من قال يا محمد بعد موت النبي محمد أو في حياته في غيابه فقد أشرك، ونص عبارة ابن تيمية في كتابه الكلم الطيب تحت عنوان "فصل في الرجل إذا خدرت قال عن الهيثم بن حَنَش، قال: كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل: أذكر أحب الناس إليك فقال: يا محمد فكأنما نشط من عقال".

And so according to wahhabis, the one who says “Ya Muhammad” after the death of the Prophet or before his death in his absences is considered to them as a Mushrik (a kafir one who associates partners to Allah)!! And the literal term of Ibn Taymiah in his book al-Kalim at-Tayib under the title “Section about the leg if it was paralyzed” he said: “From al-Haytham son of Hanash he said: we were at ^Abdullah son of Omar Radiallahu ^Anhuma, his leg got paralyzed, a man said to him: mention the most beloved people to you, and so he said: “Ya Muhammad” he was cured as if he had no harm”.

The Permissibility of calling “Ya Muhammad, Ya Rasulallah” Tawassul is permissible. Calling upon someone who is absent is not shirk!

The Permissibility of calling “Ya Muhammad, Ya Rasulallah”


Tawassul is permissible. Calling upon someone who is absent is not shirk as some claim, as the Prophet taught us to call for help. Among what was mentioned concerning calling on someone other than Allah, whether that one is present, absent, dead or alive, is the saying of the Prophet: which means: <>, since there are slaves of Allah [i.e. the angels] who will respond to him.

There is another hadith related by al-Bazzar in which the Prophet said: which means: <<>> Another narration says: which means <>

When traveling at nightfall the Prophet, sallallahu ^alyhi wa sallam, used to say: which means: <<>>

When the Prophet visited the grave of Muslims, he used to say: which means: <<>>

Also In the Tashahhud in as-Salah the Muslim says: which means: << "O Prophet of Allah, may Allah protect you from infirmities, and have mercy and blessings on you.">>

There is no harm in calling on and performing tawassul by someone unless one believes that someone other than Allah actually creates things. Hence, as long as one believes that only Allah creates them, there is no harm in performing tawassul. Likewise, attributing a certain doing to other than Allah does not harm unless one believes this doer actually creates. So once it is established the person does not believe the creating is for other than Allah then attributing a doing to other than Allah is understood in its proper context.

When one says: "This medicine benefited me," or "This particular righteous Muslim benefited me," he is merely exposing the created reason of the benefit. These statements are also similar to when one says: "This food satisfied my hunger," or "This water quenched my thirst," or "This medicine cured me." When Muslims say such statements, they understand them in their proper context, i.e., food, water, and medicine are only reasons, and Allah is the Creator of their benefit.

We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with alma^ruf and forbid al-munkar.