Tauheed-Single Hadith

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“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Asking help-single hadith

Mālik ad-Dār has related:The people were gripped by famine during the tenure of ‘Umar (bin al-Khattāb). Then a Companion walked up to the Prophet’s grave and said, “O Messenger of Allāh, please ask for rain (from Allāh) for your Community who is in dire straits.” Then the Companion saw the Prophet (saws) in a dream. The Prophet(saws) said to him, “Go over to ‘Umar, give him my regards and tell him that the rain will come to you. And tell ‘Umar that he should be on his toes, he should be on his toes, (he should remain alert).” Then the Companion went over to see ‘Umar and passed on to him the tidings. On hearing this, ‘Umar broke into a spurt of crying. He said, “O Allāh, I exert myself to the full until I am completely exhausted.” Ibn Abī Shaybah in al-Musannaf (12:31-2#12051);

This tradition establishes the following principles:

  1. Visiting graves with the intention of mediation and seeking help.
  2. It is valid to visit the grave of a pious dead person during the period of one’s trials and tribulations to seek help from him because if this act were invalid, ‘Umar would surely have forbidden that person to do so.
  3. The Prophet’s appearance in the dream of the person who visited his grave and to give him good tidings, argues in favour of the fact that it is quite valid to seek help from non-Allāh and the dead because if it were invalid, it would have been impossible for the Prophet (saws) not to have forbidden that person to do so.
  4. Validation of the mode of address “O Messenger of Allāh (yā rasūl Allāh)” even after the Messenger’s death.
  5. Call for help and the act of intermediation dates back to the early ages.
  6. The holy personality of the Prophet (saws) is a fountain of guidance even after his death.
  7. The head of the state is responsible for administrative matters. The Holy Prophet(saws), in spite of being the chief of prophets, did not break the state channel and, as a visible demonstration of his sense of discipline, he commanded the man visiting his grave to see the head of the state.
  8. The man visiting the grave implored his help through the instrumentality of the Ummah. This shows the Prophet’s immeasurable love for the Community of his followers.
  9. Justification for making the Ummah as a source for seeking his help.
  10. Justification for making non-prophet a means of help in the presence of the Prophet (saws).
  11. Anyone who strengthens his link with the Holy Prophet (saws) is rewarded by his sight and is showered with his blessings.
  12. The Holy Prophet (saws), even after his death, is aware of the weakness of his Ummah or anyone of its rulers and he issues different commands for removing these flaws.
  13. To seek guidance from Allāh’s favourites.
  14. The acknowledgement of the Prophet’s commands by the Companions after his death as just and truthful.
  15. Imposition of commands received in dreams on others.
  16. When intermediation was discussed in the presence of ‘Umar bin al-Khattāb, he did not forbid it; rather he cried and responded to it acknowledging it as valid.
  17. ‘Umar bin al-Khattāb’s love for the Holy Prophet(saws) that he incessantly cried as someone mentioned the Holy Prophet (saws).

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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