Dars e Imam-Wasila And Witness

“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)

Hazrat Abdullah ibn Abbas (ra) states that when the Jews wished to gain victory over their enemies they would make this Du’a: “O Allah! We ask to you through the mediation of the unlettered Prophet that You may grant us victory over those Polytheists.” (Tafseer Durre Manthur)

Hazrat Imam ibn Jureer Tibri (ra) writes that the Jews also made this Du’a: “O Allah! Send down that a Prophet who will make justice between us and the people and those people used to gain victory and help against the others through his mediation.” (Tafseer ibn Jareer)

Hadrat Uthman bin Haniff (ra) says that a blind man came to the court of the Holy Prophet ﷺ and said, “O Messenger of Allah! Pray for me that I may regain my sight.” The Prophet ﷺ said, “Go and perform ablution and read two Raka’ats of Nafil Salaah and read this Du’a: ‘O Allah! Verily I ask of You and towards You I use the mediation of Nabi-e-Rahmat, Muhammad Mustapha ﷺ. O Muhammad! Verily I turn through your Wasila to Your Creator for my needs so that my needs may be fulfilled. O Allah, accept the intercession of Muhammad ﷺ for me”. (Ibn Maja; Shifa Shareef)

With regards to this Hadith Shareef about the blind man being asked to make Du a with the Wasila of the Holy Prophet ﷺ, Hazrat Allama Abdul Ghani Delhwi (ra) says, “It proves the permissibility of mediation and that of the Prophet’s ﷺ intercession. This command is that during his life, but also after his demise.” (Misbahus Zijaja Bar Hashia ibn Maja) Thus, one is allowed to seek the Wasila of the Holy Prophet ﷺ even after his demise.

When Hazrat Adam (alaihis salaam) ate from the forbidden tree, he made Du’a to Allah Ta’ala through the mediation of the Holy Prophet ﷺ in this way: “O Allah! Forgive me with the Wasila of Muhammad Mustapha ﷺ.” (Tibraani; Muwahibul Ladaniyah)

The Ambiya are Wasilas (mediators) for their Ummah in every form and the Wasila of the Ambiya is the Holy Prophet Muhammad ﷺ. Hence, the Holy Prophet ﷺ is the Wasila of all mediations, even the Wasila for Hadrat Adam (alaihis salaam). (Tafseer Saadi)

The Holy Prophet ﷺ said: “Abdaals will be in Syria. They are forty men. When one of them passes away, then Allah Ta’ala puts another in his place. Through their blessings it rains. Through them victory is gained over enemies and through their blessings punishment is moved away from the people of Syria.” (Mishkaat; Ash’atul Lam’aat)

 Hazrat Umar Farouk (ra) sent troops towards Kasra and he made Hazrat Sa’ad bin Ka’ab Waqqas (ra) the commander of the troop. Hazrat Khalid bin Walid (ra) was the chief commanding officer. When they came close to the Dajla, there were no ships or boats to cross the river. Hazrat Khalid bin Walid (ra) and Hadrat Sa’ad bin Ka’ab (ra) went forward and spoke to the river, saying: “O River! You are flowing through the Command of Almighty Allah. Thus, we are giving you the Wasila of the justice of Rasool ﷺ and the Khalifa of Rasool ﷺ, Hazrat Umar Farouk (ra). Do not become a stoppage between us and our crossing.” Suddenly, the river gave way. Then the troops crossed the river with their horses and camels. They reached the other side of the land in such a manner that their (horses and camels) hooves did not even get wet. (Ar Riyaadhun Nadhra).In the above narrations one sees that the Sahaba-Ikraam used various forms of mediation as solutions to their problems.

Hazrat Abdul Haq Muhadith Delhwi (ra) writes the following: “According to the Ijma of the Ulema, to use the Wasila of the Holy Prophet ﷺ to gain assistance both with verbally or physically is said to be confirmed to be desirable.” (Jazbul Quloob)

Allah Ta’ala states in the Holy Quran: “How then if I brought from each people a Witness and brought you (O Muhammad) as a Witness against these people”. (4/41) This proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta’ala and those who reject Him. It also proves that Sayyiduna Rasoolullah ﷺ was present before each Ummah, witnessing their deeds. On the Day of Qiyamah, when they will be questioned about their deeds, they will deny it. Then, Allah Ta’ala will bring the Final Messenger ﷺ as a Witness and he will testify because he was present there when they were practising evil.

105/1. Have you not seen how your Lord dealt with those who had elephants?

Imam Khaazin (ra) states, “To be a witness means to be ‘Haazir’ or present.” (Tafseer Khaazin)

Hazrat Sheikh Abdul Haq Muhaddis Delwi (ra) writes: “Rasoolullah ﷺ is Haazir-o-Naazir on the deeds of his Ummah”. (Haashiya Akhbarul Akhyaar)

“O Prophet! Truly, We have sent you as a Witness, a Bearer of Glad Tidings, and a Warner”. (33/45)

In order to give evidence, a witness has to be present and watching. Even in the Court of Law, a witness is asked, “Did you see the incident taking place?”

“And the Apostle is a Witness over yourselves.” (2/144) Commenting on this Ayah, Hazrat Shah Abdul Aziz Muhaddith Dehlwi (ra) writes: “The Prophet ﷺ is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress.” (Tafsir Azizi)

iqlas means purpose/matlub is one (for Allah alone/liwajhillah)

sidq means talab/sincerity  is one (for his pleasure/raza)

tauheed is sidq o iqlas (for Allah and to gain his pleasure)

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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