Chapter Three: Is it shirk to believe that Rasul’Allah (saww) can also benefit/help us, along with Allah?
Unfortunately, the disease of Literalism has compelled our Salafi friends to make a lot of amendments in Islamic Sharia by declaring a lot of things Haram.
For example, we believe that Rasool Allah (saww) can also benefit us (Muslims) along with Allah (by His permission)..
But for our Salafi friends, all this is nothing than worshipping Rasool Allah (saww) by making him a partner of Allah in His attributes.
قُلْ أَنَدْعُو مِن دُونِ اللّهِ مَا لاَ يَنفَعُنَا وَلاَ يَضُرُّنَا
[Yusufali 6:71] Say: Shall we call on that besides Allah, which does not benefit us nor harm us.
Mr. Khidr from Ansar.org represents this belief of Salafi in the following words:
“It should be borne in mind that mankind, can neither inflict anybody with harm nor confer benefit to him whatever their ranks and prestige may be in the sight of God Almighty. For Only God Almighty can cause harm or bring benefit to us.”
And Abu Aminah Bilal Philips (one of the most respected Salafi ‘ulama) represents this belief of Salafi in the name of “Tauheedul Ebadah” in the following words:
.”The confirmation of Tawheed al-’Ebaadah conversely necessitates the denial of all forms of intercession or association of partners with Allaah..And, Allaah, Most Great and Glorious, said:
قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ
[Yusufali 21:66] (Abraham) said, “Do ye then worship, besides Allah, things that can neither be of any good (benefit) to you nor do you harm?”
Please note that above mentioned verse is only meant for Kuffar and their idols. But Salafi want to apply all these types of verses to Muslims and Rasool Allah (saww) .
There are other verses of Qur’an and several Ahadith, which confirm that Rasool Allah (saww) has been given the power to benefit the Muslims. But Salafi, in order to defend their doctrine, completely neglect those parts of the Qur’an and Sunnah.
Let us seek more guidance from Qur’an and Sunnah in this regard.
Ummul Momineen Aisha and Asma bint Abu Bakr used to seek cure against diseases through Shirt/(jubba/robe) of Rasool Allah (saww)
Sahih Muslim, 1st Chapter of book of Clothing:
`Abd Allah, the freed slave of Asma’ the daughter of Abu Bakr, the maternal uncle of the son of `Ata’, said:
She (Asma bint Abu Bakr) said: “Here is the cloak (jubba) of Allah’s Messenger,” and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said:
“This was Allah’s Messenger’s cloak with `A’isha until she died, then I got possession of it. The Apostle of Allah used to wear it, and we washed it for the sick so that they could seek cure thereby.”
Can anyone still deny the witnesses of Ummul Momineen Ayesha and her sister Asma bint Abu Bakr that even the jubba of Rasool Allah (saww) was also able to benefit and cure the sick?
Did Ummul Momineen Hadhrat Ayesha and her sister Sahabia Asma bint Abu Bakr made that jubba of Rasool Allah (saww), a partner to Allah by seeking benefit through it?
Why didn’t they asked Allah DIRECTLY for the cure from sicknesses?
Did they really sought help from that jubba in a Literal Sense that it had Absolute power to benefit them. Or they actually sought help from Allah, but from seeking help from jubba, they only meant that Barakah of Rasool Allah (saww) also includes in their request to Allah?
Very important rule: Literal approach vs. Hidden intention
Even if the name of Allah was not mentioned by Aisha and Asma bint Abu Bakr, when they sought help from jubba of Rasool Allah (saww), but still all (including Salafi) believe that they didn’t commit Shirk.
There are two ways to understand these kind of actions:
Literal Approach, which shows the Apparent (Dhahir) meaning, i.e. help was sought by the jubba.
Hidden Intention, which tells that asking of help by jubba was only in allegorical sense. But in reality, they were seeking help from Allah. And hidden intention is a thing, which always have to be given preference over literal approach.
Salafi Double Standards: Even our Salafi friends suffer with the disease of Literalism, but still they are able to understand the Hidden Intentions of Ayesha and Asma bint Abi Bakr in this case.
But when it comes to our asking for help from Rasool Allah (saww) in allegorical sense (and in reality, we are asking from Allah), they are simply denying the existence of any such “Hidden Intention”. And they start coming up with all the verses of Qur’an which are actually referring to Kuffar and their idols.
And if they think that they are the Truthful Ones, then why don’t they paste their favourite verse upon Aisha and her sister Isma bint Abu Bakr:
إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
1:5 “You alone do we worship and from You alone do we seek help”
And why don’t they paste all the verses of Qur’an in which Allah says that beside Allah, no one can benefit or harm them:
قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ
[Yusufali 21:66] (Abraham) said, “Do ye then worship, besides Allah, things that can neither be of any good (benefit) to you nor do you harm?“
Is this not a double standard?!
According to Qur’an, even the shirts of prophets (as) can benefit / help us
Allah testifies in Qur’an that even the Shirt of Prophet Yousuf (as) was able to benefit the others, and had the power of giving sights to the blind.
اذْهَبُواْ بِقَمِيصِي هَـذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ
[Yusufali 12:93-96] “Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family.”When the caravan left (Egypt), their father said: “I do indeed scent the presence of Joseph: Nay, think me not a dotard.” They said: “By Allah! truly thou art in thine old wandering mind.” Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: “Did I not say to you, ‘I know from Allah that which ye know not?’”
With this verse in mind we would like to pose some questions to the Salafi:
Can anybody still deny the witness of Qur’an and say that it is associating partners to Allah, when we say that the shirt of Yusuf (as) also got the power to benefit others?
Did Prophet Yaqoob (as) commit shirk by seeking the benefit/help from the Shirt of Yusuf (as), instead of asking it DIRECTLY from Allah?
If simply the shirt of ‘a’ Nabi (a material possession ‘non-living’) has the power to restore one’s eyesight, then by the same token why is it Bidahto seek blessings / cure by touching the grave of Rasulullah (s) who was after all the Chief of all Prophet’s?
Would touching a shirt have greater healing powers than touching the grave of Rasulullah (s)? If the Salafi claim that Rasulullah (s) is DEAD, then what about a Shirt is that a living organism?
Umm Salama used to seek help / benefit from hairs of Rasool Allah (saww) against diseases and against the evil eye
Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled “What is mentioned about gray hair:
`Uthman bin `Abd Allah ibn Mawhab said, “My people sent me with a bowl of water to Umm Salama.” Isra’il approximated three fingers indicating the small size of the container in which there was some hair of the Prophet. `Uthman added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Umm Salama (and she would dip the Prophet’s hair into it and it would be drunk). I looked into the container (that held the hair of the Prophet) and saw a few reddish hairs in it.”
Sahih al-Bukhari, Volume 7, Book 72, Number 784
Can anyone still deny that Rasool Allah (saww) can benefit us?
Did Umm Salama become a Mushrik for not asking Allah DIRECTLY for health against disease and protection against evil eye?
Can anyone deny the existence of this rule? (Salafi don’t deny it in case of Umm Salama and don’t label her a Mushrika, but do deny it in our case and issue the fatwa of shirk against us)
Anas said: “When the Prophet shaved his head (after pilgrimage), Abu Talha was the first one to take of his hair.”
Sahih Muslim Book 007, Number 2991
Anas also said: “The Prophet threw stones at al-Jamra, then sacrificed, then told the barber to shave his head right side first, then began to give the hair away to the people.”
Sahih Muslim Book 007, Number 2992
Anas said: “Talha was the one distributing it.”
Sahih Muslim Book 007, Number 2993
Rasool Allah (saww) used to benefit the newborns by reading upon them and by giving his (saww) blessed breath and saliva in the mouth of newborns
The Prophet had everyone in Madina bring their newborn, whom he would read upon and into whose mouth he would do nafth and tifl (breath mixed with saliva). He would instruct their mother not to suckle them that day until nightfall. He did the same later in Mecca.
Bukhari Volume 5, Book 58, Number 248
The names of over 100 of the Ansar and Muhajirin who received this particular blessing have been transmitted with isnads, and are found in the main books of biographies.
Can anyone still deny that Rasool Allah (saww) has been given with no power to benefit us, and can anyone believe that we worship him by seeking Benefit from him?
Relics of Aale Musa and Aale Haroon benefited Bani Israel
Allah says in Qur’an:
وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْك ِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلآئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
[Pickthal 2:248] And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.
Ibne Kathir says in his Tafseer, that in that ark, there were Tabarukkat of Musa (as) and Haroon (as), like their shoes, turbans and other things. Bani Israel were ordered to put an arch in front of them during the wars. And due to the barakah of that arch, they defeated their enemies.
Now question is why didn’t Allah (swt) place the “SAKINA” (i.e. comfort / tranquillity / peace of reassurance) directly into the hearts of Bani Israel Rather than do this He (swt) placed it into that Arc (which contained the Tabarukkat of Aale Musa and Aale Haroon).
But for Salafi, it is still worshipping and Shirk to believe that Rasool Allah (saww) can benefit us along with Allah (by his permission).
Rasool Allah (saww) thought that his (saww) shirt, breath and saliva could benefit the people
Narrated Jabir:
The Prophet came to (the grave of) ‘Abdullah bin Ubai after his body was buried. The body was brought out and then the Prophet put his saliva over the body and clothed it in his shirt.
Bukhari, Volume 2, Book 23, Number 360
Is the witness of Rasool Allah (saww) not enough that even his (saww) Shirt, Breath and Saliva can also benefit the others from the punishment of grave?
Did Rasool Allah (saww) really commit shirk by believing that there are some things (other than Allah) that can confer benefit?
Rasool Allah (saww) used his (saww) saliva in order to cure the sick
Narrated Sahl:
On the day (of the battle) of Khaibar the Prophet said, “Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle.” So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah’s Apostle asked, “Where is ‘Ali?” He was told that ‘Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. ‘Ali said, “Should I fight them till they become like us (i.e. Muslim)?” The Prophet said, “Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels.”
Bukhari, Volume 4, Book 52, Number 253
Narrated Yazid bin Abi Ubaid:
I saw the trace of a wound in Salama’s leg. I said to him, “O Abu Muslim! What is this wound?” He said, “This was inflicted on me on the day of Khaibar and the people said, ‘Salama has been wounded.’ Then I went to the Prophet and he puffed his saliva in it (i.e. the wound) thrice., and since then I have not had any pain in it till this hour.”
Bukhari, Volume 5, Book 59, Number 517
Need we to give any more comments on Salafi scholarship?
Narrated Thumama:
Anas said, “Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home.” Anas added, “When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. “When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.
Bukhari, Volume 8, Book 74, Number 298
Taking benefits from the places of standing of the prophets
Allah says in Qur’an about the benefit of standing place of Ibrahim (as):
فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ
[Pickthal 3:97] Wherein are plain memorials (of Allah’s guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind,
And Allah also tells in Qur’an about the Samari, who took benefit from the dust, from where Jibrael (as) passed away. When Samari put that mud into the idol of calf (which he made himself), that idol started speaking due to the sacred blessing of that dust. Allah tells us in the Qur’an:
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي
[Pickthal 20:96] He (Samiri) said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger (Jibrael), and then threw it in.
Note: Almost all the Ahadith of Rasool Allah (saww) inform us that this messenger was Jibrael (as). Please also note that Maulana Maudoodi contrary to almost all other “Muafassirin” from 1st century up till this 14th century, refused to accept that the Barakah in footsteps of Jibrael (as) here (while this thing goes against the Salafi Doctrine). But Qur’an and Prophetic Ahadith are so much clear that even Saudi Published Urdu Qur’an also accepted the Barakah in the footsteps of Jibrael (as).
And also when one blind Sahabi asked Rasool Allah (saww) to pray in one part of his house, so that he can take that place as place of worship and attain benefit from it’s barakah.
Narrated Mahmuid bin Rabi’ Al-Ansari:
‘Itban bin Malik used to lead his people (tribe) in prayer and was a blind man, he said to Allah’s Apostle , “O Allah’s Apostle! At times it is dark and flood water is flowing (in the valley) and I am blind man, so please pray at a place in my house so that I can take it as a Musalla (praying place).” So Allah’s Apostle went to his house and said, “Where do you like me to pray?” ‘Itban pointed to a place in his house and Allah’s Apostle, offered the prayer there
Bukhari, Volume 1, Book 11, Number 636
See also:
1. Sahih Muslim Book 001, Number 0053
2. Malik’s Muwatta book 9, Number 9.24.89
And also the Sahaba used to get benefit of Barakah by the house in which Rasool Allah (saww) entered.
Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?
Bukhari, Volume 5, Book 58, Number 159
Sahaba seeking help/benefit in need from hands of Rasool Allah (saww)
The first hadith Imam Ahmad related from Anas ibn Malik in his Musnad is:
“The whole Community of the people of Madina used to take the hand of the Prophet and rush to obtain their need with it.”
Ahmad Musnad 3:98 #11947
Source: Encyclopedia of Islamic Doctrine – (Cached)
Narrated ‘Aisha:
The Prophet, during his fatal ailment used to blow (on his hands and pass them) over his body while reciting the Mu’auwidhat (Surat-an-Nas and Surat-al-Falaq). When his disease got aggravated, I used to recite them for him and blow (on his hands) and let him pass his hands over his body because of its blessing. (Ma’mar asked Ibn Shihab: How did he use to do Nafth? He said: He used to blow on his hands and then pass them over his face.)
1. Bukhari, Volume 7, Book 71, Number 647
2. Malik in al-Muwatta; Book 50; Number 50:4:10
Umm Aban, daughter of al-Wazi` ibn Zari` narrated that her grandfather Zari` al-`Abdi, who was a member of the deputation of `Abd al-Qays, said: “When we came to Medina, we raced to be first to dismount and kiss the hand and foot of Allah’s Apostle… (to the end of the hadith)”
Abu Dawud, 41: 5206
Source: Encyclopedia of Islamic Doctrine – (Cached)
al-Tabarani in al-Awsat and al-Kabir (4:16), and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa’id (4:211) narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet.
Hudhaym said to the Messenger of Allah: “I have sons and grandsons, some of whom are pubescent and others still children.” Motioning to the young child next to him, he said: “This is the youngest.” The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, “barakallahu fik,” which means: “May Allah bless you.” After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
Companions of Rasool Allah (saww) sought barakah from his grave
Dawud ibn Salih says: “[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.”
1. Ibn Hibban in his Sahih, Ahmad (5:422)
2. Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245)
3. al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
4. al-Subki in Shifa’ al-siqam (p. 126)
5. Ibn Taymiyya in al-Muntaqa (2:261f.)
6. Haythami in al-Zawa’id (4:2)
Source: Encyclopedia of Islamic Doctrine – (Cached)
Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
Ibn Majah 2:1320
Source: Encyclopedia of Islamic Doctrine – (Cached)
Narrated Hisham’s father:
‘Aisha said to ‘Abdullah bin Az-Zubair, “Bury me with my female companions (i.e. the wives of the Prophet) and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).”
Narrated Hisham’s father: ‘Umar sent a message to ‘Aisha, saying, “Will you allow me to be buried with my two companions (the Prophet and Abu Bakr) ?” She said, “Yes, by Allah.” though it was her habit that if a man from among the companions (of the Prophet ) sent her a message asking her to allow him to be buried there, she would say, “No, by Allah, I will never give permission to anyone to be buried with them.”
Bukhari, Volume 9, Book 92, Number 428
Please pay attention to the words of Aisha, when she says:
“and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).”
These words tell themselves that Sahaba Karam regarded the grave of Rasool Allah (saww) as sanctified (and that is contrary to Salafi doctrine, who regard grave of Rasool Allah (saww) as almost an idol and a source of Shirk. Naudobillah).
Rasool Allah (saww) ordered Sahaba to seek Barakah from the well, where she-camel of Salih drank water
Narrated ‘Abdullah bin ‘Umar:
The people landed at the land of Thamud called Al-Hijr along with Allah’s Apostle and they took water from its well for drinking and kneading the dough with it as well. (When Allah’s Apostle heard about it) he ordered them to pour out the water they had taken from its wells and feed the camels with the dough, and ordered them to take water from the well whence the she-camel (of Prophet Salih) used to drink.
Bukhari, Volume 4, Book 55, Number 562
Respecting valley of Tuwa and seeking Barakah from it is not worshipping it
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
[Pickthal 20:12] Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.
Umar and Hajar-e-Aswad
Umar while visiting the Kaba, said before the Hajar al-aswad, “You cannot do anything! But I kiss you in order to follow Rasulullah (‘alaihi ‘s-salam).” ‘Ali (as) said upon hearing this, “Rasulullah (saww) said, ‘On the Day of Judgment, the Hajar al-aswad will intercede for people.’ ” [This hadith is reported by at-Thirmidhi, an-Nasai, al-Baihaki, at-Tabarani and al-Bukhari in his History.] And ‘Umar thanked ‘Ali (as).
Source: Religion reformers in Islam – (Cached)
See also: “Al-Farooq” by Shibli Naumani, page 323, published by Maktaba Rehmania, Pakistan
Note: Salafi and Deobandies propagate the distorted version of above tradition. They tell only till Umar’s words and all together hide the saying of Mawla Ali (as) regarding intercession of Hajar-e-Aswad on day of judgement. Detail discussion on this distorted tradition is coming at the end of this article. Insha’ Allah.
Salafi attitude towards such type of Ahadith
Salafi are not ready to take guidance from this part of Qur’an and Sunnah since it is in direct contradiction to their doctrine of Literalism. It is unfortunate that their Ulama try their best to hide / neglect such type of Ahadith in order to keep the people ignorant of them.
That is why most of the simple people, who follow the Salafi path, they are fully unaware of existence of this part of Qur’an and Sunnah. These poor people are following only that, which the Salafi Ulama tell them.
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Author: Answering-Ansar.org
