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Some scholars are of the opinion that  interceding with the high status and honour of the prophet (PBUH) is permitted and allowed. This is the view related to Sahl bin Haneef, Imam Ahmad bin Hanbal in one of his opinions and Al-'Izz bin Abdus Salam.

Al-'Izz bin Abdus Salam said: "On the issue of supplication, it is narrated in some ahadith that the prophet (PBUH) thought some persons the manner of supplicating and said 'O Allah! I swear on to You by Muhammad the prophet of mercy.' If this narration is sound, then it must be restricted to the prophet (PBUH) for he is the leader of the children of Adam. None other than him can be sworn with before Allah for none amongst the other prophets and angels are in the same status with him. It must be taken to be among those things that are specially meant for his status and no more."


However, most of the companions and scholars are of the opinion of its prohibition.

Ibn Taymiyyah said that this statement was not narrated from a sound route and neither is it the view of the generality of the scholars like Abu Haneefah, Shafi' and Malik who saw its prohibition.

He continued and said: "If supposed that some companions instructed others to intercede with the person of the prophet and not his shafa'at, referring to the narration of Sahal bin Haneef; …and the action of Umar (may Allah be pleased with him) is in concordance with the sunnah of the prophet (PBUH), referring to the story of Umar and Al-Abbas on istisqa' (prayers for rain), then the action of Umar outweighs that of those tat differ."


He further explained that supplicating and asking with the person of the prophet (PBUH) is not narrated from him and no one can provide a sound text narrated from the prophet (PBUH) to that effect. However, even if there could be some scholars that endorse it, what is known among scholars and is narrated from sound authorities is its prohibition. This is what sound ahadith narrated and actions of the khulafa support.

He also explained that those who ask with the prophet (PBUH) actually intend their imaan in him, and love for him but not his person per say. And this, as he said, is agreed upon by all to be permissible. If this is actually their intents as also narrated of some rightly guided salaf, then they are all correct and no discrepancies is thus found in the issue.


That notwithstanding, it is not established that this narration referred to is sound from Sahal. Sheikh Nasir Al-Albani made a research on this and concluded that it was not authentic.  And as for the report from Imam Ahmad, there are two possible answers to it, which will be dealt with in the next article, although most scholars are of the opinion that it is not permissible being one of his views too.

Regarding what is narrated about Al-'Izz bin Abdus Salam, he confined the issue to the authenticity of the text he related; and unfortunately, I have not been able to find this text.


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