Fatwa ID: 06444
Answered by: Maulana Mohammed Dilwar Hussain
Question:
I was asking about the fatwa Mufti Tosir Miah wrote about the 15th Shabaan concerning visiting graveyards, and salatul tasbih.
I thought that the mufti promoted praying a salatul tasbih at graveyards, but the admin explained that it isn’t the case. Here is the link to the fatwa:
I first wrote to the admin saying that I appreciated the first part of the article where there is a discussion about the authenticity of the hadith, but the mufti ends the article with no critical discussions at all, there is a fatwa to visit graveyards and then as it seemed to me, in connection to the fatwa a guideline to salatul tasbih is given.
My question is, what is the mufti’s opinion on praying at graveyards, and what is his opinion on making du’a to the awliya? Or asking the awliya for blessings and making du’a to them at their Graves?
And I would also like to ask the mufti, which really concerns me as well, whether is it permissible to make du’a to the prophet a.s. Or even can one make du’a to any other of prophets like the ulil azm, the five greatest prophets?
And one last question can Muslims make du’a to Ali ibn abi Talib?
My expectations are that the mufti will confirm that only making du’a to the prophet is permissible, and that’s cause I have been following Asrar Rashid the last two years. If that is the case what is the evidence?
In the name of Allāh, the Most Gracious, the Most Merciful
Answer:
PRAYING NEAR GRAVES
Praying at graves is of two types:
The first type is praying to the occupant of the grave. This is major Shirk. It exceeds the bounds of Islām and takes a person out of the fold of Islām. This is because a prayer is an act of worship, and it is not permissible to do any act of worship to anyone other than Allāh Ta’ālā. {Worship Allāh and do not associate partners with Him (in worship)} [Surah al-Nisā; 4:36] [1]
The second type is praying to Allāh in the graveyard. This covers a few issues:
Firstly, performing the Janāzah Salah in the graveyard is permissible.
Secondly, performing Fardh Salah in the graveyard. This is strictly impermissible, whether it is a Fardh Salah or Nafl Salah. We find numerous narrations prohibiting this:
The Prophet ﷺ said: “All the earth is a Masjid apart from the graveyards and bathrooms.” [Sunan al-Tirmizi: Hadith 317; Sunan Ibn Mājah: Hadith 606, 745] [2]
The Messenger of Allāh ﷺ feared that His grave would be turned into an idol which is worshipped: “O Allāh, do not let my grave become an idol which is worshipped. Allāh‘s anger is severe against people who take the graves of their Prophets as Masjids.” [Muwatta’ al-Mālik: Hadith 419] [3]
Allāh’s Messenger ﷺ in his fatal illness said: “ Allāh cursed the Jews and the Christians, for they built the places of worship at the graves of their prophets. If that had not been the case, then the Prophet’s graves would have been made prominent before the people. So (the Prophet ﷺ was afraid, or the people were afraid that His grave might be taken as a place for worship. [Sahīh al-Bukhārī: Hadiths 435, 1330, 1390, 4441; Sahīh al-Muslim: Hadith 529; Sunan Abi Dāwūd: Hadith 3227; Sunan an-Nasā’i: Hadith 2047] [4]
Thirdly, praying in the direction of the grave. This is Harām. This refers to standing in such a way where a person is performing Salah facing the Qiblah but also having a grave in front of him without any wall or Sutra in front of him. This could be in a nearby field or enclosure.
The Prophet ﷺ said: “Do not sit on graves and do not pray to face them.” [Sahīh al-Muslim: Hadith 972; Sunan at-Tirmizi: Hadith 1050; Sunan Abi Dāwūd: Hadith 3229; Sunan an-Nasā’i: Hadith 760] [5]
RITUALS AT GRAVEYARDS
Some people visit Mazār’s and actually bow and prostrate before them which is an act of Kufr. To make Sajdah in order to show submissiveness and obedience to anyone other than Allāh Ta’ālā is Harām and an act of Kufr.
Some people supplicate and pray to these Mazār’s seeking help and assistance, with the hope that the dwellers of the grave will answer their prayers. This is Shirk and must not be done.
People are also seen making rounds around the four corners of the grave (like Tawāf). This is totally Harām in Islām.
MISGIVINGS AT GRAVES
The greatest sin committed at graves is when Muslims mistakenly supplicate to the inhabitants of the grave under the false belief that these Prophets, saints or righteous people have supernatural powers to benefit them.
Allāh Ta’ālā says: “Those you call upon besides Him do not own even the skin of a date-stone. If you call upon them, they do not hear you, and if they did hear you, they could not answer you. On the Day of Resurrection, they will deny your idolatry.” [Surah al-Fātir 35:14] [6]
Um Habiba and Um Salama (رضي الله عنهما) mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet ﷺ about it, on which He ﷺ said: “If any religious man dies amongst those people, they would build a place of worship at his grave and make these pictures in it. They will be the worst creatures in the sight of Allāh on the Day of Resurrection.” [Sahīh al-Bukhārī: Hadiths 427, 434, 1341, 3873; Sahīh al-Muslim: Hadith 528; Sunan an-Nasā’ī: Hadith 704] [7]
I went to Al-Hirah and saw them (the people) prostrating themselves before a governor of theirs, so I said: The Messenger of Allāh ﷺ has most right to have prostration made before him. When I came to the Prophet ﷺ, I said: “I went to Al-Hirah and saw them prostrating themselves before a governor of theirs, but you have most right, Messenger of Allāh, to have (people) prostrating themselves before you.” He ﷺ said: “Tell me, if you were to pass my grave, would you prostrate yourself before it?” I said: “No.” He ﷺ then said: “Do not do so. If I were to command anyone to make prostration before another, I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by Allāh.” [Sunan Abu Dāwūd: Hadith 2140] [8]
The Prophet ﷺ warned his companions and the rest of the Ummah from the evil deeds of nations passed who prayed over the graves of their Prophets and took them as directions and places of prayer, just as the idolaters used to prostrate to them and revere them.
The Prophet ﷺ further said: “Verily, those before you would take the graves of their prophets and righteous as places of prayer. Do not take graves as places of prayer. I forbid you from doing so.” [Sahih al-Muslim: Hadith 532] [9]
The Prophet ﷺ said: “Do not sit on the graves and do not pray facing them.” [Sahīh al-Muslim: Hadith 972; Sunan at-Tirmizi: Hadith 1050; Sunan Abu Dāwūd: Hadith 3229; Sunan an-Nasā’i: Hadith 760] [10]
WASEELAH
Tawāsul and Waseelah literally mean to make a request or supplicate through a means. This, however, is different to worshipping the deceased or making Dua to the deceased directly as explained above. The basis for this is the Qur’ān itself. Allāh Ta’ālā calls to: “Seek a means (Waseelah) to Him.” [Surah al-Mā’idah 5:35] [11]
It is also established from a number of Hadiths of the Prophet ﷺ as well.
In another verse, Allāh Ta’ālā states: “…If they would have come to you when they had wronged themselves to seek Allāh’s forgiveness and if the Rasool had also asked Allāh’s forgiveness for them, they would have found Allāh Forgiving, Merciful.” [Surah an-Nisā 4:64] [12]
There are various forms of Tawāsul and Waseelah:
Firstly, to make Tawāsul to Allāh Ta’ālā that He accepts your Dua due to having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith in which three people were trapped in a cave. Each of them made Dua to Allāh Ta’ālā to move the obstructing boulder by way of requesting Allāh Ta’ālā to accept their Dua’s due to some good deed that each of them had done. Thus, with each Dua the boulder moved slightly until there were able to escape. [Sahīh al-Bukhārī: Hadith 2215, 2272, 2333, 3465, 5974; Sahīh al-Muslim: Hadith 2743; Sunan Abu Dāwūd: Hadith 3387] [13]
Secondly, to make Tawāsul with the names and attributes of Allāh Ta’ālā. This is also permissible and is supported by the following verse: “And Allāh has beautiful names, so call unto Him through them.” [Surah A’rāf 7:180] [14]
For instance, if someone says: “O Allāh, I ask you through your attributes and beautiful names to grant my wish…”
Thirdly, to make Tawāsul to Allāh Ta’ālā through the rank and position of certain individuals, alive or deceased. This includes the Prophets ﷺ, the martyrs and any other pious servant of Allāh. This form of Tawāsul is also permissible according to the vast majority of the Ulama and it has in fact remained part of their practice.
Some scholars even mention a fourth type of Tawāsul, where a person requests a living pious servant of Allāh to make Dua for him. This is also unanimously accepted.
The only type of Tawāsul that is disputed is the third type, where one makes Tawāsul through individuals that are alive or deceased by saying such sentences as: “O Allāh, I beseech you to accept my Dua due to the status that Rasulullah ﷺ (or some other pious person) holds in Your eyes.”
There are numerous proofs that support the permissibility of Tawāsul through individuals. The following is an example:
Sayyidunā Uthmān ibn Hunayf (رضي الله عنه) narrates that once a blind person came to the Messenger ﷺ and said: “O Messenger of Allāh! Ask Allāh to cure me.” The Messenger ﷺ replied: “If you wish I will make Dua or else you may be patient and this is better for you.” The man said: “Make Dua instead.” The Messenger ﷺ then commanded him to make Wudhu properly and that he recites the following Dua: “O Allāh, verily, I ask of you and I turn to you through your Prophet, the Prophet of mercy, O Muhammad ﷺ, verily, I have turned to my Lord through you so that my need be fulfilled. O Allāh, accept His intercession on my behalf.” [Sunan at-Tirmizi: Hadith 3578; Sunan Ibn Mājah: Hadith 1385] [15]
The words: “I turn to you through your Prophet” clearly prove Tawāsul through the position of a person.
” اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ لِتُقْضَى لِي اللَّهُمَّ فَشَفِّعْهُ فِيَّ ”
The above permissibility is in regard to one who asks Allāh Ta’ālā for a particular need and in doing so, he uses some honourable personality as his Waseelah (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyā ﷺ or the pious independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allāh Ta’ālā.
Only Allāh Ta’ālā knows best.
Written by Maulana Mohammed Dilwar Hussain
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
}[1]وَٱعۡبُدُوا۟ ٱللَّهَ وَلَا تُشۡرِكُوا۟ بِهِۦ شَیۡـࣰٔا {
[2] حَدَّثَنَا ابْنُ أَبِي عُمَرَ، وَأَبُو عَمَّارٍ الْحُسَيْنُ بْنُ حُرَيْثٍ الْمَرْوَزِيُّ قَالاَ حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” الأَرْضُ كُلُّهَا مَسْجِدٌ إِلاَّ الْمَقْبُرَةَ وَالْحَمَّامَ ”
[3]وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ اللَّهُمَّ لاَ تَجْعَلْ قَبْرِي وَثَنًا يُعْبَدُ اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْمٍ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ ” .
[4]حَدَّثَنَا أَبُو الْيَمَانِ، قَالَ أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ، وَعَبْدَ اللَّهِ بْنَ عَبَّاسٍ، قَالاَ لَمَّا نَزَلَ بِرَسُولِ اللَّهِ صلى الله عليه وسلم طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ بِهَا كَشَفَهَا عَنْ وَجْهِهِ، فَقَالَ وَهْوَ كَذَلِكَ “ لَعْنَةُ اللَّهِ عَلَى الْيَهُودِ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ ”. يُحَذِّرُ مَا صَنَعُوا.
[5]وَحَدَّثَنِي عَلِيُّ بْنُ حُجْرٍ السَّعْدِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، عَنِ ابْنِ جَابِرٍ، عَنْ بُسْرِ، بْنِ عُبَيْدِ اللَّهِ عَنْ وَاثِلَةَ، عَنْ أَبِي مَرْثَدٍ الْغَنَوِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ لاَ تَجْلِسُوا عَلَى الْقُبُورِ وَلاَ تُصَلُّوا إِلَيْهَا ” .
}[6]إِن تَدۡعُوهُمۡ لَا یَسۡمَعُوا۟ دُعَاۤءَكُمۡ وَلَوۡ سَمِعُوا۟ مَا ٱسۡتَجَابُوا۟ لَكُمۡۖ وَیَوۡمَ ٱلۡقِیَـٰمَةِ یَكۡفُرُونَ بِشِرۡكِكُمۡۚ{
[7]حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ، قَالَ أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ أُمَّ حَبِيبَةَ، وَأُمَّ سَلَمَةَ ذَكَرَتَا كَنِيسَةً رَأَيْنَهَا بِالْحَبَشَةِ فِيهَا تَصَاوِيرُ، فَذَكَرَتَا لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَ “ إِنَّ أُولَئِكَ إِذَا كَانَ فِيهِمُ الرَّجُلُ الصَّالِحُ فَمَاتَ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، وَصَوَّرُوا فِيهِ تِلْكَ الصُّوَرَ، فَأُولَئِكَ شِرَارُ الْخَلْقِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ ”.
[8] حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، أَخْبَرَنَا إِسْحَاقُ بْنُ يُوسُفَ، عَنْ شَرِيكٍ، عَنْ حُصَيْنٍ، عَنِ الشَّعْبِيِّ، عَنْ قَيْسِ بْنِ سَعْدٍ، قَالَ أَتَيْتُ الْحِيرَةَ فَرَأَيْتُهُمْ يَسْجُدُونَ لِمَرْزُبَانٍ لَهُمْ فَقُلْتُ رَسُولُ اللَّهِ أَحَقُّ أَنْ يُسْجَدَ لَهُ قَالَ فَأَتَيْتُ النَّبِيَّ صلى الله عليه وسلم فَقُلْتُ إِنِّي أَتَيْتُ الْحِيرَةَ فَرَأَيْتُهُمْ يَسْجُدُونَ لِمَرْزُبَانٍ لَهُمْ فَأَنْتَ يَا رَسُولَ اللَّهِ أَحَقُّ أَنْ نَسْجُدَ لَكَ . قَالَ ” أَرَأَيْتَ لَوْ مَرَرْتَ بِقَبْرِي أَكُنْتَ تَسْجُدُ لَهُ ” . قَالَ قُلْتُ لاَ . قَالَ ” فَلاَ تَفْعَلُوا لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لأَحَدٍ لأَمَرْتُ النِّسَاءَ أَنْ يَسْجُدْنَ لأَزْوَاجِهِنَّ لِمَا جَعَلَ اللَّهُ لَهُمْ عَلَيْهِنَّ مِنَ الْحَقِّ ” .
[9]حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، – وَاللَّفْظُ لأَبِي بَكْرٍ – قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ أَبُو بَكْرٍ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ عَدِيٍّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَمْرٍو، عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ النَّجْرَانِيِّ، قَالَ حَدَّثَنِي جُنْدَبٌ، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم قَبْلَ أَنْ يَمُوتَ بِخَمْسٍ وَهُوَ يَقُولُ “ إِنِّي أَبْرَأُ إِلَى اللَّهِ أَنْ يَكُونَ لِي مِنْكُمْ خَلِيلٌ فَإِنَّ اللَّهَ تَعَالَى قَدِ اتَّخَذَنِي خَلِيلاً كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلاً وَلَوْ كُنْتُ مُتَّخِذًا مِنْ أُمَّتِي خَلِيلاً لاَتَّخَذْتُ أَبَا بَكْرٍ خَلِيلاً أَلاَ وَإِنَّ مَنْ كَانَ قَبْلَكُمْ كَانُوا يَتَّخِذُونَ قُبُورَ أَنْبِيَائِهِمْ وَصَالِحِيهِمْ مَسَاجِدَ أَلاَ فَلاَ تَتَّخِذُوا الْقُبُورَ مَسَاجِدَ إِنِّي أَنْهَاكُمْ عَنْ ذَلِكَ ” .
[10]وَحَدَّثَنِي عَلِيُّ بْنُ حُجْرٍ السَّعْدِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، عَنِ ابْنِ جَابِرٍ، عَنْ بُسْرِ، بْنِ عُبَيْدِ اللَّهِ عَنْ وَاثِلَةَ، عَنْ أَبِي مَرْثَدٍ الْغَنَوِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ لاَ تَجْلِسُوا عَلَى الْقُبُورِ وَلاَ تُصَلُّوا إِلَيْهَا ” .
}[11]يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَٰهِدُواْ فِي سَبِيلِهِۦ لَعَلَّكُمۡ تُفۡلِحُونَ {
}[12]وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذۡنِ ٱللَّهِۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابا رَّحِيما {
[13] حَدَّثَنِي مُحَمَّدُ بْنُ إِسْحَاقَ الْمُسَيَّبِيُّ، حَدَّثَنِي أَنَسٌ، – يَعْنِي ابْنَ عِيَاضٍ أَبَا ضَمْرَةَ – عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ ” بَيْنَمَا ثَلاَثَةُ نَفَرٍ يَتَمَشَّوْنَ أَخَذَهُمُ الْمَطَرُ فَأَوَوْا إِلَى غَارٍ فِي جَبَلٍ فَانْحَطَّتْ عَلَى فَمِ غَارِهِمْ صَخْرَةٌ مِنَ الْجَبَلِ فَانْطَبَقَتْ عَلَيْهِمْ فَقَالَ بَعْضُهُمْ لِبَعْضٍ انْظُرُوا أَعْمَالاً عَمِلْتُمُوهَا صَالِحَةً لِلَّهِ فَادْعُوا اللَّهَ تَعَالَى بِهَا لَعَلَّ اللَّهَ يَفْرُجُهَا عَنْكُمْ . فَقَالَ أَحَدُهُمُ اللَّهُمَّ إِنَّهُ كَانَ لِي وَالِدَانِ شَيْخَانِ كَبِيرَانِ وَامْرَأَتِي وَلِيَ صِبْيَةٌ صِغَارٌ أَرْعَى عَلَيْهِمْ فَإِذَا أَرَحْتُ عَلَيْهِمْ حَلَبْتُ فَبَدَأْتُ بِوَالِدَىَّ فَسَقَيْتُهُمَا قَبْلَ بَنِيَّ وَأَنَّهُ نَأَى بِي ذَاتَ يَوْمٍ الشَّجَرُ فَلَمْ آتِ حَتَّى أَمْسَيْتُ فَوَجَدْتُهُمَا قَدْ نَامَا فَحَلَبْتُ كَمَا كُنْتُ أَحْلُبُ فَجِئْتُ بِالْحِلاَبِ فَقُمْتُ عِنْدَ رُءُوسِهِمَا أَكْرَهُ أَنْ أُوقِظَهُمَا مِنْ نَوْمِهِمَا وَأَكْرَهُ أَنْ أَسْقِيَ الصِّبْيَةَ قَبْلَهُمَا وَالصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ قَدَمَىَّ فَلَمْ يَزَلْ ذَلِكَ دَأْبِي وَدَأْبَهُمْ حَتَّى طَلَعَ الْفَجْرُ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا مِنْهَا فُرْجَةً نَرَى مِنْهَا السَّمَاءَ . فَفَرَجَ اللَّهُ مِنْهَا فُرْجَةً فَرَأَوْا مِنْهَا السَّمَاءَ . وَقَالَ الآخَرُ اللَّهُمَّ إِنَّهُ كَانَتْ لِيَ ابْنَةُ عَمٍّ أَحْبَبْتُهَا كَأَشَدِّ مَا يُحِبُّ الرِّجَالُ النِّسَاءَ وَطَلَبْتُ إِلَيْهَا نَفْسَهَا فَأَبَتْ حَتَّى آتِيَهَا بِمِائَةِ دِينَارٍ فَتَعِبْتُ حَتَّى جَمَعْتُ مِائَةَ دِينَارٍ فَجِئْتُهَا بِهَا فَلَمَّا وَقَعْتُ بَيْنَ رِجْلَيْهَا قَالَتْ يَا عَبْدَ اللَّهِ اتَّقِ اللَّهَ وَلاَ تَفْتَحِ الْخَاتَمَ إِلاَّ بِحَقِّهِ . فَقُمْتُ عَنْهَا فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا مِنْهَا فُرْجَةً . فَفَرَجَ لَهُمْ . وَقَالَ الآخَرُ اللَّهُمَّ إِنِّي كُنْتُ اسْتَأْجَرْتُ أَجِيرًا بِفَرَقِ أَرُزٍّ فَلَمَّا قَضَى عَمَلَهُ قَالَ أَعْطِنِي حَقِّي . فَعَرَضْتُ عَلَيْهِ فَرَقَهُ فَرَغِبَ عَنْهُ فَلَمْ أَزَلْ أَزْرَعُهُ حَتَّى جَمَعْتُ مِنْهُ بَقَرًا وَرِعَاءَهَا فَجَاءَنِي فَقَالَ اتَّقِ اللَّهَ وَلاَ تَظْلِمْنِي حَقِّي . قُلْتُ اذْهَبْ إِلَى تِلْكَ الْبَقَرِ وَرِعَائِهَا فَخُذْهَا . فَقَالَ اتَّقِ اللَّهَ وَلاَ تَسْتَهْزِئْ بِي . فَقُلْتُ إِنِّي لاَ أَسْتَهْزِئُ بِكَ خُذْ ذَلِكَ الْبَقَرَ وَرِعَاءَهَا . فَأَخَذَهُ فَذَهَبَ بِهِ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا مَا بَقِيَ . فَفَرَجَ اللَّهُ مَا بَقِيَ .
}[14]وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِهَاۖ وَذَرُواْ ٱلَّذِينَ يُلۡحِدُونَ فِيٓ أَسۡمَٰٓئِهِۦۚ سَيُجۡزَوۡنَ مَا كَانُواْ يَعۡمَلُونَ {
[15] حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي جَعْفَرٍ، عَنْ عُمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ، عَنْ عُثْمَانَ بْنِ حُنَيْفٍ، أَنَّ رَجُلاً، ضَرِيرَ الْبَصَرِ أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ ادْعُ اللَّهَ أَنْ يُعَافِيَنِي . قَالَ ” إِنْ شِئْتَ دَعَوْتُ وَإِنْ شِئْتَ صَبَرْتَ فَهُوَ خَيْرٌ لَكَ ” . قَالَ فَادْعُهُ . قَالَ فَأَمَرَهُ أَنْ يَتَوَضَّأَ فَيُحْسِنَ وُضُوءَهُ وَيَدْعُوَ بِهَذَا الدُّعَاءِ ” اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ لِتُقْضَى لِي اللَّهُمَّ فَشَفِّعْهُ فِيَّ ” . قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ أَبِي جَعْفَرٍ وَهُوَ غَيْرُ الْخَطْمِيِّ وَعُثْمَانُ بْنُ حُنَيْفٍ هُوَ أَخُو سَهْلِ بْنِ حُنَيْفٍ .
