Meaning of Intercession: Asking an intermediary to plead one’s request in front of another.
Shafa’a means even (like odd and even). Intercession means to plead your case in front of another being. You and the intermediary together are 2 (even).
“To Allaah belongs exclusively (the right to grant) intercession.” (Az-Zumar, 39:44)
For any intercession to be accepted by Allah
Allah must allow the intercessor permission to intercede. “Who is he that can intercede with Him except with His Permission?” (2:255)
Allah must be pleased with the person on whose behalf intercession is sought. “On that Day shall no intercession avail except for those for whom permission has been granted by Most Merciful and whose word is acceptable to Him.” (TaaHaa, 20:109) And, “No intercession avails with Him, except for those for whom He has granted permission.” (Saba’:23)
In the end all shafa’ah belongs to Allah. One verse combining both conditions of intercession – “And how many an angel is there in the heavens, but their intercession shall be of no avail, except after Allaah gives permission to whomsoever He wills and pleases.” (An-Najm, 53:26)
The intercession was the means chosen by Allah to forgive these particular people. Honor for the intercessor and a means for the one interceded for. If we want shafa’ah, we ask for it from the one who owns it.
The way to ask for it is du’a like after Adhan, we ask Allah to grant the Prophet (saw) the Maqam Mahmood which is the maqam of shifa’ah.
Types of Religious Intercession
General for all creation (as long as previous two conditions are met)
Raise their ranks in Paradise
Saved from Fire of Hell before entering it.
Removed from Fire after having entered it, before their time is completed.
These types of Shafa’ah are open to everyone.
Specific for the Prophet (saw)
Intercession to start the Reckoning on the Day of Judgement
Intercession on behalf of his entire Ummah to enter Paradise
Intercession to open the gates of Paradise
“Some (cooked) meat was brought to Allah Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, “I will be the chief of all the people on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all-hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, ‘Don’t you see to what state you have reached? Won’t you look for someone who can intercede for you with your Lord’ Some people will say to some others, ‘Go to Adam.’ So they will go to Adam and say to him. ‘You are the father of mankind; Allaah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don’t you see in what state we are? Don’t you see what condition we have reached?’ Adam will say, ‘Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him. Myself! Myself! Myself! (has more need for intercession). Go to someone else; go to Noah.’ So they will go to Noah and say (to him), ‘O Noah! You are the first (of Allah’s Messengers) to the people of the earth, and Allaah has named you a thankful slave; please intercede for us with your Lord. Don’t you see in what state we are?’ He will say.’ Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.’ They will go to Abraham and say, ‘O Abraham! You are Allaah’s Apostle and His Khaleel from among the people of the earth; so please intercede for us with your Lord. Don’t you see in what state we are?’ He will say to them, ‘My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies (Abu Haiyan (the sub-narrator) mentioned them in the Hadeeth) Myself! Myself! Myself! Go to someone else; go to Moses.’ The people will then go to Moses and say, ‘O Moses! You are Allaah’s Apostle and Allaah gave you superiority above the others with this message and with His direct Talk to you; (please) intercede for us with your Lord, Don’t you see in what state we are?’ Moses will say, ‘My Lord has today become angry as He has never become before, nor will become thereafter, I killed a person whom I had not been ordered to kill. Myself! Myself! Myself! Go to someone else; go to Jesus.’ So they will go to Jesus and say, ‘O Jesus! You are Allaah’s Apostle and His Word which He sent to Mary, and a superior soul created by Him, and you talked to the people while still young in the cradle. Please intercede for us with your Lord. Don’t you see in what state we are?’ Jesus will say. ‘My Lord has today become angry as He has never become before nor will ever become thereafter. Jesus will not mention any sin, but will say, ‘Myself! Myself! Myself! Go to someone else; go to Muhammad.’ So they will come to me and say, ‘O Muhammad! You are Allah’s Apostle and the last of the prophets, and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don’t you see in what state we are?” The Prophet added, “Then I will go beneath Allah’s Throne and fall in prostration before my Lord. And then Allah will guide me to such praises and glorification to Him as He has never guided anybody else before me. Then it will be said, ‘O Muhammad Raise your head. Ask, and it will be granted. Intercede It (your intercession) will be accepted.’ So I will raise my head and Say, ‘My followers, O my Lord! My followers, O my Lord’. It will be said, ‘O Muhammad! Let those of your followers who have no accounts, enter through such a gate of the gates of Paradise as lies on the right; and they will share the other gates with the people.” The Prophet further said, “By Him in Whose Hand my soul is, the distance between every two gate-posts of Paradise is like the distance between Mecca and Busrah (in Ash-Shaam).” (Reported by Al-Bukhari)
This is shafa’ah for all mankind.
There is also shafa’ah al ‘udhma which is for Muslims for all of them to enter Jannah.
“…When I see my Lord, I will fall down in prostration and He will leave me as long as Allah wills to leave me. Then I will be told, ‘Raise your head, Muhammad. Speak and it will be heard. Ask and you will be given. Intercede and intercession will be granted.’ I will lift my head and praise Him with praises which my Lord will teach me. Then I will intercede and He will fix an amount for me and I will let them into the Garden. Then I will return and when I see my Lord, I will fall down in prostration and He will leave me as long as Allaah wills to leave me. Then I will be told, ‘Raise your head, Muhammad. Speak and it will be heard. Ask and you will be given. Intercede and intercession will be granted.’ I will lift my head and praise Him with praises which my Lord will teach me. Then I will intercede and He will fix an amount for me and I will let them into the Garden. Then I will return and say, “O Lord, only those remain in the Fire whom the Qur’aan has held and for whom being in it for ever is obliged.”‘ The Prophet, may Allaah bless him and grant him peace, said, ‘Anyone who said, “There is no god but Allaah” and has the weight of a grain of barley of good in his heart will come out of the Fire. Then anyone who said “There is no god but Allaah” and has the weight of a grain of what of good in his heart will come out of the Fire. Then anyone who said “There is no god but Allaah” and has the weight of a small ant of good in his heart will come out of the Fire.’”(Al-Bukhari)
This narration also says Allah chooses a group of people and says intercede on behalf of them.
Intercession for his Uncle: “He is in the peripheral regions of the Hellfire, and if it weren’t for me, he would have been in the lowest pits of the Hellfire.” (Agreed upon)
“On behalf of whom will your intercession be most Pleasing (to Allaah SWT ), Oh, Messenger of Allaah (saw)?” He replied: “Him who says: Laa illaha illallaah, sincerely, from his heart.”
Every prophet was granted one du’a that would be accepted. Every single prophet used that du’a in this world.
Musa’s dua was to make sure Fir’awn doesn’t accept until he sees the punishment. Sulaiman asked for a kingdom that would be given to none after him. The Prophet (saw) saved his dua for the Hereafter.
“I will come to the door of Paradise on the Day of Resurrection and ask permission for it to be opened (knock). The gatekeeper will say, ‘Who are you?’” He (saw) said,” I will say, ’Muhammad’.” He (saw) said, “He will say, ‘You are the one I have been ordered to (open for) not to open for anyone before you.’ ” (Muslim).
We will be the first ummah to enter even though we were last chronologically.
The best way to receive shafa’ah: Abu Hurairah asked Prophet (saw) who has the greatest chance to gain your shafa’ah on the day of judgment? Whoever says la ilaha illa Allah sincerely from his heart. Meaning – the one who perfects Tawheed.
Ironically, the ones who beg the Prophet(saw) for shafa’ah are actually doing the one thing (shirk) that disqualifies them from the shafa’ah.
Prayers should not be offered in mosques in which there are graves. The graves should be dug up and the remains transferred to the public graveyards, with each set of remains placed in an individual grave as with all other graves. It is not permissible for graves to be left in mosques, whether that is the grave of a wali (“saint”) or of anyone else, because the Messenger (peace and blessings of Allaah be upon him) forbade that and warned against that, and he cursed the Jews and Christians for doing that. It was narrated that he (peace and blessings of Allaah be upon him) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” ‘Aa’ishah (may Allaah be pleased with her) said, “He was warning against what they had done.” Narrated by al-Bukhaari, 1330, Muslim, 529
And when Umm Salamah and Umm Habeebah told him about a church in which there were images, he (peace and blessings of Allaah be upon him) said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Saheeh, agreed upon. Al-Bukhaari, 427; Muslim, 528)
And he (peace and blessings of Allaah be upon him) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from Jundab ibn ‘Abd-Allaah al-Bajali). So the Prophet (peace and blessings of Allaah be upon him) forbade taking graves as places of worship and he cursed those who do that, stating that they are the most evil of mankind. So we must beware of that.
It is known that everyone who prays at a grave is taking it as a place of worship, and whoever builds a mosque over a grave has taken it as a place of worship. So we must keep graves far away from the mosques and not put graves inside mosques, in obedience to the command of the Prophet (peace and blessings of Allaah be upon him) and so as to avoid the curse issued by our Lord against those who build places of worship over graves, because when a person prays in a mosque in which there is a grave, the Shaytaan may tempt him to call upon the deceased or to seek his help, or to pray to him or prostrate to him, thus committing major shirk; and because this is the action of the Jews and Christians and we are obliged to differ from them and to keep away from their ways and their evil actions. But if the graves are ancient and a mosque was built over them, then it should be knocked down, because this is an innovated thing, as was stated by the scholars, and so as to avoid the means that may lead to shirk. And Allaah is the Source of strength.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al Shaykh Ibn Baaz 10/246.
“He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the AllKnower (of each and everything).” (Faatir 35:13-14)
“Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created? And they have no power to give them help, nor can they even help themselves.” (Al-A’raaf, 7:191-192)
Allah owns everything, including even this insignificant qitmeer. They cannot hear the dua.
In that ayah, “they will do kufr with your shirk.” This means they will reject the shirk you did with them.
Objects worshipped other than Allah are either
Those who didn’t ask to be worshipped
Those that did.
“Say: Call upon those whom you assert besides Allaah. They do not possess the weight of an atom (of anything) in the heavens, or the earth. They possess no partnership therein, nor is any one of them a helper to Allaah. No intercession can avail in His Presence, except for those for whom He has granted permission.” (Saba’, 34:22-23)
Allah (swt) says about those who are called upon other than him,
These beings control nothing
There is no partial control either
Allah does not need any help from them.
Intercession is of no use unless Allah wills it.
Allah is unique in all of them.
“Those whom they call upon [like ‘Iesa (Jesus) son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [’Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!” (17:57)
Those worshipped besides Allah are scared of Allah’s punishment and hopeful of His mercy – so how can they be worshiped.?
One of the ways the Quran refutes shirk is by mentioning the status of pious people status and showing they are not worthy of worship.
“They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.” They ask you as if you have a good knowledge of it. Say: “The knowledge thereof is with Allah (Alone) but most of mankind know not.” Say (O Muhammad SAW): “I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”” (7:187-188)
“And they say, `The Most Merciful has taken to Himself offspring.’ Glory be to Him. Nay! They are honored servants. They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves and for fear of Him they tremble. If any of them should say, ‘I am a god besides Him’, such a one We should reward with Hell: thus do We reward those who do wrong.” (Al-Anbiyaa’, 21:26-29)
“They indeed have disbelieved who say that God is the Messiah, the son of Mary. Who then has any power against Allaah, if He desired to destroy the Messiah, son of Mary, and his mother and all those that are in the earth?” (Al-Maa’idah, 5:17)
Battle of Uhud
Anas said that, the Prophet’s front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said, “How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored”. Allah revealed, “Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) (Related by Muslim and Ahmad)
Death of Abu Talib
“When Abu Taalib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said: “O my uncle, say Laa ilaha illallaah, a word which I may use as evidence in your favor before Allaah (in the Hereafter).) Abu Jahl bin Hisham and `Abdullaah bin Abee Umayyah said: `O Abu Talib, will you leave the religion of `Abdul-Muttalib’ The Messenger of Allaah kept urging him to say Laa ilaha illallaah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib’ — until, at the very end, he said that he was on the religion of `Abdul-Muttalib, and he refused to say Laa ilaha illallaah. The Messenger of Allah said: “By Allaah, I shall certainly seek forgiveness for you unless I am told not to.” Then Allah revealed: “It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the idolaters, even though they be of kin.” (9:113). And there was revealed concerning Abu Ta.lib the aayah, “Verily, you guide not whom you like, but Allah guides whom He wills. ” (Recorded by Al-Bukhari and Muslim)
“Verily! You (O Muhammad SAW) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.” (Qasas 28:56)
The main concept here is if he could not even save Abu Talib who protected him, then what about us? It is all in the Hands of Allah (swt).
Warnings to his (saw) Tribe
Abu Hurairah (ra said: “When the following verses were revealed: “And warn your tribe (O Muhammad) of near kindred.” (26:214) The Messenger of Allâh called all the people of Quraish; so they gathered and he gave them a general warning. Then he made a particular reference to certain tribes, and said: “O Quraish, rescue yourselves from the Fire; O people of Bani Ka‘b, rescue yourselves from Fire; O Faatimah, daughter of Muhammad, rescue yourself from the Fire, for I have no power to protect you from Allâh in anything except that I would sustain relationship with you.” (Related by Muslim)
Prohibition from Over Exaggeration
“Do not excessively praise me as the Christians excessively praised ‘Eesa the son of Maryam, for I am His servant. So say, “The servant of Allaah and His Messenger.” (Bukhari)
No muslim says its permissible to call out to Jesus, yet you find them calling out to people lesser than that – e.g. saying, “Yaa Ali Madat.”
“The Messenger of Allaah (SAW) entered upon me on the morning of my wedding and there were two young girls with me singing in mourning over my fathers who had died in Badr. Among what they said was, ‘And we have amongst us a prophet that knows who will happen tomorrow.’ So he (SAW) said, ‘As for this (line), don’t say it. No one knows what will happen tomorrow except Allaah.” (Al-Bukhari)
He (saw) even disliked for anyone to stand up for him.
“No person was dearer to them than the Prophet (peace and blessings of Allaah be upon him), but when they saw him they did not stand up for him because they knew that he disliked that.” (Related by Ahmad and At-Tirmidhee)He (saw) also said, “Whoever likes the people to stand up for him, let him take his place in Hell.” (Ahmad, Abu Daawood, and At-Tirmidhi)
I set out in a delegation of Banu Aamir to the Messenger of Allaah (saw) and we said, ‘You are our master.” He (saw) said, ‘Allaah is the Master.’ So we said, ‘And (you are) the best of us and the mightiest of us.’ He (saw) said, “Say what you are saying or part of what you say, but beware that the shaytaan pull you into (falling into the impermissible).’ (Reported by Abu Dawood 4806, Ahmad 4/24-25)
The Origins of Shirk
“And they said: “Do not abandon your gods: Do not abandon Wadd, nor Yaghooth, or Ya’ooq, or Nasr,” and they have led many astray. And (oh, Allah!) Grant increase to the wrong-doers save error” (Nooh 71:23-24)
When the pious people amongst them died, Shaytaan came to them and put images of them to remember how they worshipped. After generations passed, the people forgot why they were there. Then Shaytaan came to them and told them that these are your deities that your forefathers turned to. This is the first time shirk occurred.
The origin of shirk is exalting the status of holy people. Majority of shirk occurs around holy people after they die. Most shirk now occurs at graves.
“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.” (Al-Bukhari)
Forbidden to worship in a graveyard, or to bury someone in a masjid.
It is authentically reported on the authority of `Aa`ishah that Um Salamah (May Allah be pleased with them both) told the Messenger of Allah (saas ) about a church she had seen in Abyssinia in which there were pictures. The Prophet (saas ) said: “Those people, when a righteous member of their group or a pious slave (of Allah swt ) dies, they build a mosque over his grave and make images therein; by so doing, they combine two evils: (i) The evil of the graves and (ii) the evil of images.” (Bukhari)
The Messenger of Allaah (saw) said: “Oh, Allaah! Do not let my grave become an idol that is worshiped: Allaah’s Wrath is immense against those peoples who turned the graves of their Prophets into mosques.” (Ahmad)
When the Messenger of Allaah (saw) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said: “May Allaah (SWT) curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.” And, (added `Aa`ishah,) “if it had not been for this, his grave might have been raised above ground, but it was feared that it would be taken as a place of worship.” (Al-Bukhari and Muslim)
“Do not transform your houses into graves, and don’t take my grave as an ‘Eid (place of constant visitation), and send your salaahs and salaams upon me wherever you are for your praise will reach me wherever you may be.” (Reported by Ahmad 2/367; Abu Daawood 2042, Ibn Khuzaymah 48 and others)
Ali Ibn Al-Husayn ibn Ali ibn Abi Talib said that he saw a man approaching a small niche before the grave of the Prophet (saw) and he went into the niche and began to supplicate. So he (`Ali) prevented the man from doing so, saying: “Shall I not tell you a Hadeeth (of the Prophet (saw ) which I heard from my father, who in turn, heard it from my grandfather (i.e. `Alee Ibn Abee Taalib (ra)), who reported from Allaah’s Messenger (saw ) that he said: “Do not take my grave as a place of celebration, nor your homes as graves; send prayers and blessings upon me, for your salutations will reach me, wherever you may be.” (Narrated by Al-Maqdasi, in Al-Mukhtarah and Musannaf ‘Abdur-Razzaaq)
It is forbidden to build or even write on graves. (Nasa’ee)
“The Messenger of Allaah (SAS) forbade the expanding of graves by placing bricks around it, al-qu’ood on graves, and to build on a grave.” (Reported by Muslim, An-Nasaa’ee, At-Tirmidhi and others) Al-qu’ood includes stepping onto a grave,sitting/standing on it, or sitting beside beside it for long periods of time. Ash-Shaikh Ibn Baaz says that from this hadeeth the scholars also infer the prohibition of writing on a grave.
An implementation of all these principles would have prevented shirk from ever occurring.
Grave of the Prophet (saw)
It was not part of the masjid. In Bukhari – Aishah let one of tabi’oon see the grave. In time of Umayyads, one of khulafaa wanted to expand masjid and incorporate house of Aishah into masjid (political reason). There were no Companions alive at this time, and even scholars at that time did not agree with it.
Visiting the graves is allowed in Islam. It reminds you of the Hereafter, and it is encouraged to supplicate for the people in the graves.
“I had forbidden you to visit the graves, but (now I allow you ) so visit them.” (Narrated by Maalik, Muslim, and Abu Daa’wood)
Du’aa’ When Visiting a Muslim Graveyard: “Peace be upon you all, O inhabitants of the graves, amongst the believers and the Muslims. Surely we will, Allaah willing, be united with you, we ask Allaah for well-being for us and you.” (Narrated by Muslim, 2/671).
It was not permissible to address the Prophet (peace and blessings of Allaah be upon him) by saying “Ya Muhammad” during his lifetime, because Allaah says (interpretation of the meaning):
“Make not the calling of the Messenger (Muhammad sal-Allahu ‘alayhi was-Sallam) among you as your calling one of another” [al-Noor 24:63].
Al-Dahhaak said, narrating from Ibn ‘Abbaas: They used to say Ya Muhammad, Ya Aba’l-Qaasim, but Allaah told them not to do that, out of respect to His Prophet (peace and blessings of Allaah be upon him). So they said Ya Rasool Allaah (O Messenger of Allaah), Ya Nabi Allaah (O Prophet of Allaah). Mujaahid and Sa’eed ibn Jubayr said something similar.
Qataadah said: Allaah enjoined that His Prophet (peace and blessings of Allaah be upon him) should be treated with respect and venerated and honoured as a leader. Muqaatil ibn Hayyaan said: Do not address him by name when you call him and say Ya Muhammad, and do not say Ya Ibn ‘Abd-Allaah. Rather address him with honour and say Ya Nabi Allaah or Ya Rasool Allaah.
Maalik said, narrating from Zayd ibn Aslam: Allaah enjoined them to address him with honour.
So the Prophet (peace and blessings of Allaah be upon him) should not be addressed by name only, rather it should be said: Ya Rasool Allaah, Ya Nabi Allaah.
It is not permissible to call on the Prophet (peace and blessings of Allaah be upon him) in du’aa’ after his death, because du’aa’ is an act of worship that can only be directed to Allaah. Allaah says (interpretation of the meaning):
“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah” [al-Jinn 72:13].
“And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?”[al-Ahqaaf 46:5]
And the Prophet (peace and blessings of Allaah be upon him) said to Ibn ‘Abbaas (may Allaah be pleased with him): “If you ask, then ask of Allaah, and if you seek help then seek help from Allaah.” Narrated by al-Tirmidhi (2516) and classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi.Du’aa’ is asking for benefit and asking for harm to be warded off, and it is not only done by saying Yaa (O…), rather it has become customary among people to use this call in du’aa’, especially when hardship comes and calamity strikes, so they say Ya Allaah, meaning O Allaah, save us, give us help, support us.
This is the action of monotheists (believers in Tawheed) who do not call upon anyone other than Allaah. As for those who worship graves and tombs, they call upon their “saints” and revered ones, saying Ya Badawi, Ya Rifaa’i, Ya Jilaani, and what they mean is, O Badawi, help us, come to our aid, save us.
And some of them say: Ya Rasool-Allaah, Ya Muhammad, in this manner also. This is calling upon him, seeking his help and turning to him.
It is well known that this is one of the worst ways of going against the message that was brought by Muhammad (peace and blessings of Allaah be upon him) and the other Messengers, and that was revealed in the Books, namely the call to Tawheed and worshipping Allaah alone, and forsaking the worship of all others.
It is not acceptable in the religion of Islam, which Allaah has chosen as the religion for His slaves, to call upon anyone except Allaah, not any Prophet who was sent or any angel who is close to Him. Rather we are to call upon Him alone. Hence Allaah says (interpretation of the meaning):
“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!” [al-Naml 27:62]
Thus it is known that if a person says Ya Muhammad or Ya Rasool Allaah, not intending thereby to call upon him and seek his help, then there is nothing wrong with it, such as if he wants to call him to mind and remember him, such as if he reads a hadeeth and says Sall-Allaah ‘alayka ya Rasool-Allaah (May Allaah send blessings upon you, O Messenger of Allaah) or How great and beautiful are your words, O Messenger of Allaah. But saying Ya Muhammad is contrary to good manners, as explained above.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: Is it shirk if someone says in any place on earth, Ya Muhammad Ya Rasool-Allaah, calling him?
Allaah has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allaah be upon him) that worship is the right of Allaah alone and no one else has any share of it, and that du’aa’ is a kind of worship, so if a person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah or Ya Muhammad, help me, or save me, or support me, or heal me, or support your ummah, or heal the sick Muslims, and guide their misguided ones and so on, then he is making him a partner with Allaah in worship. The same applies to those who do the same thing with regard to other Prophets, angels, awliya’ (saints), jinn, idols or any other created beings, because Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56].
“O mankind! Worship your Lord (Allaah), Who created you and those who were before you so that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:21].
-Quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (2/453).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some people at times of hardship say Ya Muhammad or Ya ‘Ali or Ya Jilaani. What is the ruling on that?
If the intention is to call upon them and seek their help, then the person is a mushrik in the sense of major shirk that puts one beyond the pale of Islam, and he must repent to Allaah and call upon Allaah alone, as Allaah says (interpretation of the meaning):
“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!” [al-Naml 27:62]
As well as being a mushrik, he is also fooling himself. Allaah says (interpretation of the meaning):
“And who turns away from the religion of Ibraaheem (Abraham) (i.e. Islamic Monotheism) except him who befools himself?” [al-Baqarah 2:130]
“And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?”
-Quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (2/133).
And Allaah knows best.
Originally from Islam-QA.
It is not permissible to go to soothsayers and fortune tellers, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.” Narrated by Muslim (2230).And he (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a menstruating woman or with a woman in her back passage, or goes to a fortune teller and believes what he says, has disbelieved in that which Allaah revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Abu Dawood (3904), al-Tirmidhi (3904) and Ibn Majaah (936); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
The kufr mentioned in the hadeeth is to be understood in the sense of minor or lesser kufr, according to many scholars, unless he believes that the witch or soothsayer has knowledge of the unseen or he believes his claims to have knowledge of the unseen.
The one who has fallen into any of these matters must repent to Allaah, by regretting what he has done and resolving not to do it again.
As for what the fortune teller told him coming true day after day, this doesn’t matter, and it does not affect the shar’i ruling in such cases at all. This may be due to one of two things:
1 – That the fortune teller used general words and phrases that reflect things that happen to all people, such as saying “you will go through some trials, then you will find relief” or “you will be blessed with some wealth” or “you will get married” and so on, and the person thinks that the fortune teller is telling the truth because of that.
2 – The fortune teller told him of something true that would happen in the future, then it happened as he said it would. This is something that the shaytaan snatched for him from the heavens, then passed it on to the fortune teller, who added lies and false things to it. If the incident that he spoke of happens, people believe everything he said. This is what the Prophet (peace and blessings of Allaah be upon him) pointed out when he explained this matter. Al-Bukhaari (6213) and Muslim (2228) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about soothsayers. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to them: “They are nothing.” They said: O Messenger of Allaah, sometimes they tell us something that turns out to be true. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “That is a word from the jinn that the jinni snatches, and he cackles it into the ear of his familiar as a hen cackles, but they mix more than a hundred lies with it.”
al-Bukhaari (4701) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah decrees a matter in heaven, the angels beat their wings in submission to His words, making a sound like a chain striking a rock. When the fear is banished from their hearts, they say, What is it that your Lord has said? They say: The truth, and He is the Most High, the Most Great. Then the one who is listening out hears that, and those who are listening out are standing one above the other” – Sufyaan [one of the narrators] demonstrated with his hand, holding it vertically with the fingers outspread. – “So he hears what is said and passes it on to the one below him, and that one passes it to the one who is below him, and so on until it reaches the lips of the soothsayer or fortune-teller. Maybe the meteor will hit him before he can pass anything on, or maybe he will pass it on before he is hit. He tells a hundred lies alongside it, but it will be said, Did he not tell us that on such and such a day, such and such would happen? So they believe him because of the one thing which was heard from heaven.” i.e., he is believed because of the one true word that was heard from heaven and passed on to the fortune teller.
If we assume that the fortune teller told him something that did actually happen, such as if he told him about where a lost item was to be found, or some such, and this is what happened, if the questioner did not know it, then it is not “unseen” in absolute terms, rather it was “unseen” to the one who did not see it or know it. The fortune teller is able to see such things, either by himself or with the help of his helpers among the devils of mankind and the jinn, as is well known.
To sum up: So long as your friend has repented to Allaah, then he should not pay any attention to what the fortune-teller said or be afraid of what he said. Some of the things he mentioned may happen, or they may not. Usually they do not happen, because the ratio of truth – if the fortune teller receives information from the jinn – is no more than 1%.
The ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) clearly state that it is forbidden to go to soothsayers and fortunetellers.But not everyone who goes to a fortuneteller or a soothsayer is a mushrik in the sense of major shirk that puts one beyond the pale of Islam. Rather going to a fortuneteller or soothsayer falls into different categories. It may be major shirk, or it may be a sin, or it may be permissible.
Shaykh Ibn ‘Uthaymeen said:
Those who go to fortunetellers fall into three categories:
1 – The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”
2 – When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):
“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”
Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”
3 – When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.
Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184
Based on this, whoever goes to a fortuneteller or soothsayer and believes what he says and believes that he has knowledge of the unseen has committed major kufr which puts him beyond the pale of Islam. But if he does not believe what he says then he has not committed kufr.
Whatever the case, the door of repentance is open, as the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not reached his throat.” (3537)
I.e., so long as the soul has not reached the throat. Every sin from which a man repents, Allaah will accept his repentance. Allaah says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft?Forgiving, Most Merciful”
Whatever sin a person falls into, if he repents from it, his repentance will be accepted – even shirk.
The basic principle is that the kaafir – and also the apostate from Islam – is required to utter the Shahaadatayn in order to enter Islam. If your going to the fortuneteller falls under the third category mentioned above, then you must utter the Shahaadatayn. As you have repented and started to live aright, you must have repeated the Shahaadatayn many times, so now you do not have to do anything. But you must resolve never to go back to such things again.
And strive to acquire knowledge so that you may worship Allaah with understanding.
We ask Allaah to help you to do that which He loves and is pleased with.