“It is permissible to ask a human being for what he
can do in the world. It is permissible to ask of only Allah to be forgiven, to
go to Paradise, to be rescued from Hell and similar things solely Allah can do.
Only Allah may be entreated for succour, for help or to get redeemed from
trouble. Those who are far away and
the dead are not asked for succour. They can neither
hear nor answer. They cannot do anything. Hadrat Husain and his father enjoy
the blessings in their graves, but those who are known as gods, such as
polytheist Ahmad at-Tijânî, Ibn al-’Arabî and Ibn al-Fârid are in torture. They
do not hear anything. The prophets are not to be asked for succour, either. Al-Busairî
and Bar’î in their qasîdas commended Rasűlullâh to excess, thus
they became disbeliever, polytheists.”
In many places of his book, for example on page 323,
he says:
“It is polytheism to believe that the prayers of the
dead or of absentees will help and ward off harm, or that they will intercede
for those who pray for them. Allah sent His Prophet to annihilate such
polytheism and to fight against such polytheists.”
The Wahhâbite book contradicts itself. On page 201, it
writes:
“Allah creates sensivity and ma’rifa in heavens. They
fear Allah. Every minute particle is in the remembrance of Allah and fears
Him.”
In contradiction to this statement, he claims that the
prophets and awliyâ’ do not feel or hear anything in their
graves.
Ayyűb Sabri Pasha (rahimah-Allâhu ta’âlâ), who died in
1308/1890, wrote in his book Mir’ât al-Madîna:
“Scholars of Islam have always asked Allâhu ta’âlâ for
favour and mercy through the intercession of Rasűlullâh (’alaihi
’s-salâm). The father of mankind, Âdam (’alaihi ’s-salâm), when he was brought
down onto the earth, said, ‘Oh my Rabb! Forgive me for the love of Muhammad
(’alaihi ’s-salâm)!’ Allâhu ta’âlâ accepted his prayer and asked, ‘How do you
know My Beloved Prophet Muhammad (’alaihi ’s-salâm)? I have not created him
yet!’ He answered, ‘When You created me, as soon as I lifted up my head I saw Lâ ilâha illa ’llâh Muhammadun Rasűlullâh written
on the edges of the Divine ’Arsh; so I understood that Muhammad (’alaihi
’s-salâm) was the most superior of creatures. You wouldn’t have written his
name side by side with Yours if you had not loved him more than all.’ And Allâhu
ta’âlâ said, ‘Oh Âdam! You have told the truth! I love Muhammad (’alaihi
’s-salâm) very much. I have not created anyone else more beloved than he. If I
had not willed creating him, I wouldn’t have created you. As you have asked
forgiveness for his sake, I have accepted your prayer and forgiven you.’
“A man blind in both eyes asked Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) to pray so that his eyes could
see.
Rasűlullâh said, ‘I will pray
if you wish, but it will be better if you have patience and endure it.’ ‘I have no power left to endure. I beg you to pray,’
the blind Muslim replied. ‘Then,
perform an ablution and say the prayer...’ the Prophet ordered him.[1]
Al-Imâm an-Nasâ’î (rahimah-Allâhu ta’âlâ), a hadîth ’âlim, reported that, when
the blind man prayed, Allâhu ta’âlâ accepted his prayer and he recovered. Imâm
Hasan, too, confirmed this event. There is no reason left for the Wahhâbîs not
to believe it. ’Uthman ibn Hanîf, who narrated this event, said, ‘When ’Uthmân
ibn ’Affân (radî-Allâhu ta’âlâ ’anhumâ) was the Khalîfa, someone who was in
great trouble told me about his personal griefs and that he was ashamed of
going to the Khalîfa. I told him to perform an ablution and to go to Masjid
as-Sa’âda and say the prayer which restored the blind Muslim’s sight. That poor
man, after saying the prayer, went to the Khalîfa. He was received. The Khalîfa
had him sit on his prayer-rug and listened to him, his trouble, and accepted
his request.’ That poor man, seeing his problems solved at once, came to
’Uthmân ibn Hanîf and cheerfully said, ‘May Allâhu ta’âlâ bless you! I wouldn’t
have been able to get rid of these troubles if you hadn’t had a word with the
Khalîfa.’ But ’Uthmân ibn Hanîf said, ‘I did not even see the Khalîfa. It was
because of the prayer which I taught you that your problems were soon solved. I
heard that prayer when Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) taught it to a
blind Muslim, who, I swear by Allah, gained his sight before he walked away
from Rasűlullâh.’
“Once there was famine during the caliphate of ’Umar
(radî-Allâhu ta’âlâ ’anh). Hadrat Bilâl ibn Hars (radî-Allâhu ta’âlâ ’anh), a
sahâbî, went to Rasűlullâh’s (sall-Allâhu ta’âlâ ’alaihi wa sallam) tomb and
said, ‘O Rasűl-Allâh! your umma is starving to death. I beg you to intercede
for [us that it shall] rain.’ That night, he dreamed of Rasűlullâh, saying, ‘See the Khalîfa! Give my salâm to him! He shall go out to
pray for rain!’ Hadrat ’Umar went out to pray for rain, and it started raining
and fruitfulness settled everywhere.
“Allâhu ta’âlâ accepts prayers for the sake of His
beloved servants. Allâhu ta’âlâ declared that He loved muhammad (’alaihi
’s-salâm). Therefore, if anyone prays saying, ‘Allâhumma innî
[1] The prayer is written in the Arabic books Ad-durar as-saniyya and Alfajr as-sâdiq, in Marâq al-falâh and its at-Tahtâwî commentary and at the end of the subject on ‘salât hâjat’ in Ni’met-i Ýslâm, the Turkish version of the latter two.
as’aluka bijâh-i Nabiyyika ’l-Mustafâ,’ his prayer will not be refused. But it is against
âdâb to make an intercessor of Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) for
unimportant, mundane affairs.
“Burhân ad-dîn Ibrâhîm al-Mâlikî (rahimah-Allâhu
ta’âlâ), who passed away in
“Once Imâm Abu Bakr al-Mukrî, al-Imâm at-Tabarânî[1]
and Abu Shaikh (rahimahum-Allâhu ta’âlâ) spent a few days in hunger in Masjid
as-Sa’âda. At last, after the night prayer, Imâm Abu Bakr, being unable to
endure any more, said, ‘I am hungry, Oh Rasűl-Allâh!’ and retired into a
corner. His two friends were reading a book. A noble person, who was a sayyid,
came with his two servants and said, ‘My Brethren! You have asked my
grandfather, Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) to help you
find food. He ordered me [in my dream] to bring you food when I dozed off for a
while.’ They all ate the food together and the sayyid went back leaving the
remaining food with the three.
“Once Abu ’l-’Abbâs ibn Nafîs (rahimah-Allâhu ta’âlâ),
who was blind, had been hungry for three days. Her went to the Hujrat as-Sa’âda
and said, ‘Oh Rasűl-Allâh! I am hungry!’ and began waiting at a corner. After a
while, someone came and took him to his house. He served him food and said, ‘Oh
Abu’l-’Abbâs! I dreamt of our master Rasűlullâh. He ordered me to
give you food. Come to us whenever you are hungry!’
“Imâm Muhammad Műsâ ibn Nu’mân al-Marrâkűshî al-Mâlikî
(rahimah-Allâhu ta’âlâ), an Islamic scholar (d. 683/1284), listed
[1] Abű ’l-Qâsim Sulaimân at-Tabarânî was an imâm of hadîth. He was born in Tabariyya in 260 and passed away in Isfahan in 360 A.H. (971).
those who had attained their wishes by making Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) their intercessor in his book Misbâh az-zulâm fî’l-mustaghîsin bi-khairi
’l-anâm. One of them, Muhammad ibn
Munkadir, said that a man, before going out for jihâd, had deposited eighty
gold coins with his father for safe-keeping and said, ‘Keep them for me! You
may lend them to the needy.’ Muhammad’s father had lent them to those who
suffered from famine. When the man came back and wanted his money back, his
father told him to come the next night and supplicated at the Hujrat as-Sa’âda
till morning. ‘My father said that a man came who told him to open his hands
and gave him a packet of gold coins. He counted them at home and saw that they
were eighty gold coins. Delighted, he returned them to the owner.’
“Ibn Jalâh (rahimah-Allâhu ta’âlâ), when he became
poor in Medina, went to the Hujrat as-Sa’âda and said, ‘Oh Rasűl-Allâh! I came
to you as a guest today. I am very hungry.’ Then he went aside and slept. Rasűlullâh appeared in his dream and gave him a big loaf of bread. Later he said,
‘Because I was very hungry, I started eating at once. After I ate half of the loaf
I woke up. I saw the remaining half in my hands.’
“Abu ’l-Khair ’Aqta’ (rahimah-Allâhu ta’âlâ), after
five days of hunger in Medina, came to the Hujrat as-Sa’âda and greeted Rasűlullâh. He said he was hungry and soon fell asleep at a side. In his dream he
saw Rasűlullâh coming, Abu Bakr as-Siddîq on his right, ’Umar Fârűq
on his left and ’Alî al-Murtadâ (radî-Allâhu ta’âlâ ’anhum ajma’in) walking in
front of him. Hadrat ’Alî came and said, ‘O Aba ’l-Khair! Stand up! Why are you
lying down? Rasűlullâh is coming! He immediately stoop up. Rasűlullâh came and gave him a big loaf of bread. Later Abu ’l-Khair said, ‘I
began eating as soon as I took the loaf -I was very hungry. I woke up when, I
had eaten half of the loaf, and I found the other half in my hands.’
“Abu ’Abdullâh Muhammad ibn Bar’a (rahimah-Allâhu
ta’âlâ) said that his father, Abu ’Abdullâh ibn Hafîf (rahimah-Allâhu ta’âlâ),
who died in 371/981, and he ran out of money in Mecca. They went to Medina.
Being yet a child, he wept, crying that he was hungry. His father could not
stand any more and went to the Hujrat as-Sa’âda and said, ‘Oh Rasűl-Allâh! We
are your guests tonight.’ Opening his eyes, ‘Rasűlullâh put money in
my hand,’ he said. Abu ’Abdullâh said, ‘I saw the money when he opened his
hand. We spent some and also gave alms. Then we safely returned to our home in
Shiraz.’
“Abu ’l-’Abbâs Ahmad ibn Muhammad Wâ’iz al-Andalűsî
al-Sűfî (rahimah-Allâhu ta’âlâ), who passed away in Egypt in 684/1284, said,
‘While in the Hijâz deserts, I had no possessions left. I reached Medina. I
gave salâm to Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) by the Hujrat
as-Sa’âda. Then I sat somewhere and slept. Rasűlullâh appeared. “Have you
come, Ahmad? Open your hands!” He ordered. He filled my hands with gold. I woke
up. My hands were full of gold coins.’
“If, somehow, what the lovers of Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) say out of their pure heart
seems unsuitable with modesty or respectfulness, one should not say anything
against them but be silent. It is of modesty and respectfulness to be silent in
such cases. One of the lovers used to call the adhân near the Qabr as-Sa’âda
and say that salât was better than sleep. One of the servants at Masjid an-Nabî
said, ‘You behave immodestly in Rasűlullâh’s (sall-Allâhu
ta’âlâ ’alaihi wa sallam) presence,’ and beat him. Thereupon the other man
said, ‘Oh Rasűl-Allâh! Isn’t it immodesty to beat and to swear at a man in your
audience?’ After a while, it was seen that the one who beat him became paralysed,
lost his ability to move his hands and feet and died three days later. Hâfiz
Abu’l-Qâsim ’Alî ibn ’Asâkir (rahimah-Allâhu ta’âlâ), who passed away in
Damascus in
“Ibn an-Nu’mân narrated in his book Ibn as-Sa’îd that
(rahimah-Allâhu ta’âlâ) and his friends, having spent all their money in
Medina, visited the Hujrat as-Sa’âda, and, at the end of the visit, Hadrat Ibn
as-Sa’îd said, ‘Oh Rasűl-Allâh! We have no money left, nor have we food!’ and
walked backwards. At the exit of the Masjid, he met someone who took them to
his house and gave them plenty of dates and money.
“Sharîf Abu Muhammad ’Abd as-Salâm al-Fâsî (rahimah-Allâhu
ta’âlâ), at the end of his three-day stay in Medina, performed two rak’as of
salât at the back of the Minbar [of Masjid an-Nabî] and entreated, ‘Oh my High
Ancestor! I have become so hungry that I cannot stand!’ After a little while,
someone came carrying a tray of cooked meat, butter and bread. Although he
thankfully said that one of them was enough, the person responded, ‘Please eat
all three! I brought them because Rasűlullâh (sall-Allâhu ta’âlâ
’alaihi wa sallam) ordered so. After I had prepared food for my children, I
dreamt of Rasűlullâh
who ordered, “Take some to your Brother-in-Islâm at the Masjid; let him eat.” ’
“Sharîf Muhassir al-Qâsimî (rahimah-Allâhu ta’âlâ)
once fell asleep in front of the Tahajjud Mihrâb on the Damascene [north] side
of the Hujrat as-Sa’âda. Then he suddenly stood up and came to the front of the
Hujrat as-Sa’âda. He walked back smiling. Shams ad-dîn Thawâb, director of the
servants at Masjid an-Nabî, who was by the Mihrâb, asked why he had smiled. He
said he had had no food in his house for a few days and had come here after
saying, ‘Oh Rasűl-Allâh! I’ve been hungry,’ by Hadrat Fâtima’s tomb. He went
on, ‘I fell asleep here and in my dream saw my High Ancestor give me a bowl of
milk. I drank it and woke up, the bowl still in my hands. I approached the
Hujrat at-Tâhira to give thanks. I smiled because of the delight and flavour I
felt. Here is the bowl!’ This event is written in detail in the book Misbâh az-zulâm.
“ ’Alî ibn Ibrâhîm al-Busrî reported ’Abd as-Salâm ibn
Abî Qâsîm as-Sahâbî (radî-Allâhu ta’âlâ ’anh) as saying in front of the Hujrat
as-Sa’âda, ‘Oh Rasűl-Allâh! I come from Egypt. I have been your guest for five
months. I have been starving for days. I want food from Allâhu ta’âlâ.’ Then he
went aside and sat down. Someone, after greeting in front of the Hujrat
as-Sa’âda, took ’Abd as-Salâm by the hand and offered him food in his tent. He
ate some. Whenever he was in Medina, this man took him to his tent and offered
him food.
“Once Imâm Nűr ad-dîn ’Alî ibn Ahmad as-Samhűdî
(rahimah-Allâhu ta’âlâ), who wrote the books Al-Wafâ’ and Khulâsat al-Wafâ’ about al-Madînat al-munawwara and died in 911/1505,
lost his key. At last he went to the Hujrat as-Sa’âda and said, ‘Oh
Rasűl-Allâh! I lost my key, I can’t go home!’ A boy brought the key. It is
written in Târîkh al-Madina by him that the boy said, ‘I found this key. Is it
yours?’
“Shaikh Sâlih ’Abd al-Qâdir (rahimah-Allâhu ta’âlâ)
said, ‘I had been hungry for some days in Medina. After visiting the Hujrat as-Sa’âda,
I went so far as to ask Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) for bread,
meat and dates. Then I performed two rak’as of salât at the Rawdat al-Mutahhara
and sat nearby. After a little while, a gentleman came and took me to his
house. He offered me roasted meat, bread and dates. He said he was having qailűla, a sunna of resting for a while in the afternoon, during which he dreamt
of our master Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) who described
and introduced me to
him and told him to give me food.’
“Sayyid Ahmad al-Madanî Effendi, a descendant of
Sulaimân al-Jazűlî (rahimahum-Allâhu ta’âlâ), author of the book Dalâ’il al-khairât, was alive when this book Mir’ât al-Madîna was written in
“Mustâfa ’Ishqî Effendi (rahimah-Allâhu ta’âlâ) of
Kilis wrote in his history book Mawârid-i Majidiyya: ‘I
stayed in Mecca for twenty years. I, my wife and children, after saving sixty
gold coins, emigrated to Medina in
“Mustafâ ’Ishqî Effendi further wrote that, when his
son
Muhammad Sâlih was yet in his swaddling-clothes, his
wife became ill and was not able to suckle the child any more. Distressed, he
took the baby to the Hujrat as-Sa’âda and put it at the foot of the curtain.
‘Allâhumma innî as’aluka wa atawajjuhu ilaika Nabiyyinâ wa sayyidinâ Muhammadin
(sall-Allâhu ta’âlâ ’alaihi wa sallam) Nabiyyirrahma, yâ sayyidinâ yâ Muhammad!
Innî atawajjahu ilâ Rabbika arsil murdi’ata li-hâdhal ma’sűm,’ he prayed. Early
the following morning an officer named Sharîf came and said, ‘Sir, my
three-month old daughter died. We cannot stop its mother’s milk. I would like
to know if anyone needs a wet-nurse.’ He showed him the baby. ‘We will nurse it
for Allâhu ta’âlâ’s sake if you give it to us. We will bring it up well. My wife
will be very glad,’ the officer said and took the baby with him.
“Again ’Ishqî Effendi went on, ‘I had a hard time and
was short of money in 1257. I though of going to Istanbul. I sat in a corner at
the Rawdat al-Mutahhara on the Raghâ’ib night (the night
before the first Friday in the month of Rajab). I attached my heart to the
Hujrat as-Sa’âda to ask Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) for
permission. I fell asleep. In my dream, I heard three times a voice say, “Go to
Istanbul and be the guest of Mustafâ Pasha!” I woke up and returned home. I
bade farewell to my wife and children and set out. I walked all the way to
Alexandria where I had no money to pay for ship fare. I was very depressed. I
remembered the hadîth
ash-sharîf, “Ask those who are in graves for help when
you are confused or in trouble!” I
visited the tomb of Imâm Muhammad al-Busîrî (rahimah-Allâhu ta’âlâ), writer of Qasîdat al-bűrda (d. in 695/1295). I asked for Allâhu ta’âlâ’s help,
making the blessed soul of this person, who was one of Allâhu ta’âlâ’s beloved
servants, my mediator. When I went out, I met a man named Ahmed Beg from Serez
who said he had been looking for me. He said, “My master Ottoman statesman
Sa’îd Muhibb Effendi (rahimah-Allâhu ta’âlâ), having heard that you are here,
wishes to have the honour of seeing you, so he will be very pleased if you will
be so kind as to come.” We went to the mansion where Muhibb Effendi welcomed me
with grace and respect. “We may go to Istanbul together by ship if you would
like,” he said. The next day, three purses of money came from Muhammad ’Alî
Pashâ (rahimah-Allâhu ta’âlâ), the Governor of Egypt. We went to Istanbul by
ship. We were kept in quarantine on board for twenty-one days. As soon as I got
off the ship on Friday, I went directly to Ayyűb Sultan, where I
visited Hadrat Khâlid ibn Zaid (radî-Allâhu ta’âlâ
’anh) and said from the heart that I was a lonely poor guest of him begging for
help. After performing the Friday prayer in the Ayyűb Mosque, I entered the
tomb among the jamâ’a and sat down at one side. A man whom I did not know asked
me to order him where he should take me. Someone behind hit me with his fist
softly on the back and said, “To the place where you were ordered to go.” ’
They spoke as they walked:
“ ‘Who was the one who hit me?’ ’Ishqî Effendi asked.
“ ‘His name is Mahműd. People of Ayyűb call him
Majdhűb (one crazy with love of Allâhu ta’âlâ),’ answered the man.
“ ‘Where are we going now?’
“ ‘Your humble servant, myself, is an attendant of
Mustafâ Nűrî Pasha (rahimah-Allâhu ta’âlâ), Minister of War and former Chief
Secretary of the Imperial Office. He ordered me to find you.’
“ ‘We are not acquainted with Mustafâ Pasha, I wonder
why he ordered so?’
“ ‘I don’t know. Mentioning your name with respect, he
told me that he would be waiting for you,’ the attendant said.
“ ‘Neither you knew me nor is there anyone at Ayyűb
who knows me; I hope you aren’t mistaken?’
“ ‘No sir. His Excellency [the Pasha] told me that I
would find such and such a blessed person at Ayyűb after the Friday prayer
today and that I should take that person respectfully and modestly to him. He
described your features,’ he said.
“ ‘When I heard these words, I thought Mustafâ Pasha
must have received a divine command. He welcomed me with great kindness,
respect and modesty. He said that I was his guest and could stay there as long
as I wanted and that I could go visiting the places I wished and come again. He
put a few servants under my order. The next day was the visiting day of the
Shaikh ’Abd al-Qâdir Mawlâwî Tekke. I went there and sat inside. Someone came
and politely and modestly asked what my name was, when I came to Istanbul and
whose guest I was. He listened to my answer and moved away. I told about his
inquiry to Mustafâ Pasha when I returned. Then the Pasha said, “Our Great
Sultân (rahimah-Allâhu ta’âlâ) honoured there today. His Great Person loves and
respects the Muslims who live in al-Makkat al-Mukarrama and al-Madinat
al-Munawwara. I guess our Sultân Effendi sent that man to you.” I asked, “Can I
have the honour
of seeing our Sultân’s blessed face?” and the Pasha
said, “Yes, you may attain that honour if you go to the mosque where the Sultân
performs the Friday prayer.” He sent me to the Friday procession. The
procession ceremony was at the Beylerbeyi Mosque. I stood aside waiting to see
the blessed face of the Sultân, who stopped his rearing horse when his
truth-seeing blessed eyes caught the sight of this humble servant who loved
him. He sent the Sar-’Askar Pasha (Commander-in-Chief) to me. Sar-’Askar Pasha
came to me and said, “ ’Ishqî Effendi! Our Sultân sends his salâms to you! His
Great Person ordered that a salary of three hundred kurushes be paid to you. He
said you should not worry about your wife and children and that you should
visit and see everyplace in Istanbul.”
“ ‘I understood that this imperial edict of our Sultân
’Abd al-Majîd Khân (rahimah-Allâhu ta’âlâ) was one of his many kashfs and
karâms I had often heard of. I was relieved from worring about my family. A few
months later I returned to al-Madinat al-munawwara, and found my family in
comfort and contentment. I learned that it was because Hadrat Sultân ’Abd
al-Majîd Khân (rahimah-Allâhu ta’âlâ) had sent three thousand kurushes to my
family on my behalf. His Great Person made us all happy by sending an
additional seven thousand kurushes after my arrival. Like all Muslims we prayed
for the Exalted Sultân in gratitude after every salât. On every occasion, I
recited my eulogy in praise of him in order to attain the honour of expressing
Hadrat ’Abd-al-Mâjid Khân’s gifts and karâmats.’
“The tekke where ’Ishqî Effendi went was the
Mawlâwî-khâna tekke at Beţiktaţ, Istanbul. Later, it was moved to the tekke on
the Behâriyya Street, Ayyűb. In those days the shaikh of the tekke was ’Abd
al-Qâdir Dede.
“ ’Ishqî Effendi must have been a great person, for,
whatever he wished for by the Hujrat as-Sa’âda was accepted. While he was in
Medina, Tawfiq Beg (rahimah-Allâhu ta’âlâ), an official at the Board of
Admiralty, suffered a sore in his eyes. He visited the Hujrat as-Sa’âda and
prayed for his eyes’ recovery or for being able to go to Istanbul. ’Ishqî
Effendi came to him just after he returned to where he stayed and silently
recited a prayer and breathed on him and soon the ache stopped.
“A man from Istanbul stayed in Medina for seven years, where he read the book Dalâ’il al-khairât at the place called the Rawdat al-Mutahhara every day. Whenever he started reading the Dalâ’il he would notice by him an old man neatly dressed, sweet-
smelling, with beard and mustache cut as prescribed by
the Sunna. When he was about to start back to Istanbul, he said in a prayer in
front of the Hujrat as-Sa’âda, ‘Oh Rasűl-Allâh! You know that I have been
reading the Dalâ’il from beginning to end at this holy place every day. I do
not know if it was accepted. Was I not able to observe the reverence necessary
while reading this blessed book?’ He sat aside and soon fell asleep. He dreamt
of our master Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) holding out a
bowl of milk through the window of the Muwâjahat as-Sa’âda. He
took and drank it. When he woke he found that sweet-smelling old man, who said,
’May it do you good, my brother,’ and went away.
“Many books have been written telling and exemplifying
that the prayers in which Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) was held as a
mediator were accepted. Many wonderful events were written in Bayân-i intisâr by Abu Sulaimân Dâwűd ash-Shâdhilî al-Iskandarî
(rahimah-Allâhu ta’âlâ), who was Mâlikî and who passed away in
“Ibn Muhammad al-Ashbilî said, ‘During my stay in
Granada, Spain, my host, an old friend of mine, became ill. His life was
despaired of. Ibn al-Hisâl (rahimah-Allâhu ta’âlâ), who was the vizier at that
time, visited him. He wrote a letter, asking Rasűlullâh (sal-Allâhu
ta’âlâ ’alaihi wa sallam) for help for my host’s recovery, to be delivered to
the Hujrat as-Sa’âda. My host recovered a few days later.’
“It
is written in the second volume of the translation of the book Shaqâyiq-i Nu’mâniyya that when the great Islamic scholar Mawlânâ
Shamsaddîn Muhammad Hamza al-Fanârî (rahimah-Allâhu ta’âlâ), the first Shaikh
al-Islâm of the Ottoman Empire and mujaddid of his time, became blind from
cataracts, he one night dreamt of our master Rasűlullâh (sall-Allâhu
ta’âlâ ’alaihi wa sallam), who commanded him, ‘Explain (make a tafsîr of) the
Sűra Tâhâ!’ He replied, ‘I do not have the power to explain al-Qur’ân al-karîm in your audience. Besides, my eyes cannot see.’ Then
our master Rasűlullâh, who was the physician of prophets,
pulled out a piece of cotton from his blessed khirka and, after wetting it with
his blessed saliva, put it on Mollâ al-Fanârî’s eyes, who woke up and found the
piece of cotton on his eyes, and when he took it away he began to see. He
praised and thanked Allâhu ta’âlâ. He kept the piece of cotton and willed that
it should be put on his eyes after his death. His testament was fulfilled when
he died in Bursa in
“For those prayers which were said to Allâhu ta’âlâ
and in which our master Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) was made an
intercessor were accepted, Hadrat ’Umar (radî-Allâhu ta’âlâ ’anh), the Khalîfa
of Muslims, when there was famine in Medina, went out for the rain-prayer and,
making an intercessor of ’Abbâs ibn ’Abd al-Muttalib (radî-Allâhu ta’âlâ ’anh),
said, ‘Oh my Rabb! We pray to Thee through Thy Beloved Prophet!
We ask Thee for rain for the love of Your Messenger’s respected uncle! Accept
our prayer!’
“Muslims suffered from famine once again during Hadrat
’Umar’s (radî-Allâhu ta’âlâ ’anh) caliphate. Hadrat Qâ’b al-Akhbâr (radî-Allâhu
ta’âlâ ’anh) said, ‘Yâ Amîr al-Mu’minîn [Oh the Head of the Faithful]! At the
time of the sons of Isrâ’îl, when there was famine, the prophets
were made intercessors in prayers.’ Thereupon, Hadrat ’Umar ascended Rasűlullâh’s (sall-Allâhu ta’âlâ ’alaihi wa sallam) minbar and said, ‘Oh my Rabb!
Through the intercession of Thy Prophet’s uncle we beg Thee
and for his honour we ask absolute forgiveness and benevolence from Thee!’ Then
to the jamâ’a he said, ‘Pray to your Rabb! He is the One who answers prayers!’
Hadrat ’Abbâs (radî-Allâhu ta’âlâ ’anh) said a long prayer upon this order of
the Khalîfa. Before his prayer ended, the streets of Medina were flooded with
an abundance of rain-water. On that day Hadrat ’Abbâs was given the title ’Sâqî
al-Haramain’ (Water-distributor of Mecca and Medina). Then, Rasűlullâh’s poet Hassân ibn Thâbit (radî-Allâhu ta’âlâ ’anh) recited a poem in
praise of Hadrat ’Abbâs.
“Hadrat Imâm Mâlik (rahimah-Allâhu ta’âlâ), while conversing
with Abu Ja’far Mansűr, the ’Abbasîd Caliph, told him in Masjid an-Nabawî, ‘Oh
Mansűr! We are in the Masjid as-Sa’âda! Talk softly! Allâhu ta’âlâ reprimanded
some people in his declaration in Sűrat al-Hujurât, “Make not thy voice higher than My Messenger’s!” And in the âyat al-karîma, “Those who talk in a soft voice in the Prophet’s presence...” He
praised those who talk softly. Respecting Rasűlullâh after his death is
like respecting him when he was alive.’ Mansűr, bowing his neck, said, ‘Oh Abâ
’Abd-Allâh! Shall I face the qibla or the Qabr as-Sa’âda?’ Hadrat Imâm Mâlik
said, ‘Do not turn your face away from Rasűlullâh! That exalted Prophet
(sall-Allâhu ta’âlâ ’alaihi wa sallam), the intercessor on the Day of
Judgement, will intercede for you and for your father Âdam’s (’alaihi’s-salâm)
salvation on the Day of Judgement. You should ask for his intercession facing
the Qabr as-Sa’âda and attach yourself to Rasűlullâh’s blessed soul. The
64th âyat of the Sűrat an-Nisâ declared, “If they, after tyrannizing over their
nafses, come to you and beg Allâhu ta’âlâ’s pardon, and if My Messenger prays
for their forgiveness, they will certainly find Allâhu ta’âlâ as the acceptor
of tawba and merciful.” This âyat
promisses that the tawba of those who make an intercessor of Rasűlullâh will be accepted.’ Thereupon, Mansűr stood up and in front of the
Hujrat as-Sa’âda, ‘Oh my Rabb!’ he said, ‘Thou promised that Thou wilt accept
the tawba of those who make Thy Messenger an intercessor! And I supplicate Thee
for forgiveness in Thine Exalted Prophet’s high presence.
Forgive me, too, as Thine servants whom Thou hast forgiven when they asked for
forgiveness when he [the Prophet] was alive! Oh my Rabb! I beg Thee through Thine
Exalted Prophet’s intercession who is the Nabî ar-Rahma (Prophet
of Blessings). Oh Muhammad, the Highest of Prophets! I begged my Rabb
through thine intercession. Oh Rabb! Make that Exalted Prophet
an intercessor for me!’ While he prayed he stood in front of and faced the
window of the Muwâjahat as-Sa’âda, the qibla being behind and the Minbar
an-Nabawî on his left.
“NOTE: The advice given to the Khalîfa Mansűr by
Hadrat Imâm Mâlik (rahimah-Allâhu ta’âlâ) shows that those who pray in front of
the Hujrat as-Sa’âda should be very vigilant; it is not right for those who can
not show the modesty and respect appropriate for that place to stay long in
al-Madinat al-Munawwara. Hadrat al-Imâm al-a’zam Abu Hanîfa (rahimah-Allâhu
ta’âlâ) said, ‘It is better we be in Baghdad and our heart be here [in Medina]
than we be here but our heart in Baghdad.’
“An Anatolian villager who had stayed and gotten
married in al-Madinat al-munawwara and had been doing a certain service at the
Hujrat as-Sa’âda for years, one day caught a feverish illness and longed for an
ayran (a cool drink made of yogurt and water). ‘I would have an ayran made from
yogurt and drink it if I were in my village,’ he thought to himself. That
night, Rasűlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) appeared in
the Shaikh al-Haram Effendi’s dream and ordered him to entrust that certain
service done by the Anatolian villager to someone else. When he answered, ‘Oh
Rasűl-Allah! So and so of your umma is in that service,’ the Prophet
ordered. ‘Tell that person to go to his village and drink ayran!’ in reply. The
villager said, ‘With pleasure!’ and set out for his country when his order was
communicated to him the next day.
“Hence, it should be realized that if a mere thought
would
cause such a loss, what great a loss will happen -may
Allah forbid- because of an unsuitable word or an action unconformable to âdâb,
even if it is a joke.
“Those who visit the Hujrat-Sa’âda should be very
alert and not have wordly thoughts in their hearts. They should think of
Muhammad’s (’alaihi ’s-salâm) nűr and high status. Prayers of those who think
of worldly affairs, of in gratiating themselves with people of high rank or of
trade will not be accepted; they will not get their wishes.
“Visiting the Hujrat as-Sa’âda is a very honourable ’ibâda. It is feared that those who do not believe this may go out of Islam. As a matter of fact, they will have opposed Allâhu ta’âlâ and His Rasűl and all Muslims. Although a few Mâlikî scholars said that visiting Rasűlullâh was wâjib, it was unanimously said to be mustahab.”