Prophet MOHAMMAD intercession.
What is intercession (shafaa’ah)? Are there different kinds of intercession? Will people intercede or only the Prophets? Are there any people whose intercession will not be accepted?
Answer: Praise be to Allah.
When the distress becomes too great for the people on the Day of Judgement and they have stood for too long, suffering in the heat and terror and distress, the Prophet (peace and blessings of Allah be upon him) says, “How will you be when Allah gathers you together like arrows in a quiver, for fifty thousand years, during which Allah will not look at you?” (al-Silsilah al-Saheehah, 2817).
The people will look to those who are of high status to intercede for them with their Lord so that He might relieve them of this distress that they are suffering and come to pass judgement amongst them. So they will come to Adam, but he will excuse himself; then they will come to Nooh, but he will excuse himself; then they will come to Ibraaheem, but he will excuse himself; then they will come to Moosa, but he will excuse himself; then they will come to ‘Eesa, but he will excuse himself. Then they will come to our Prophet (peace and blessings of Allah be upon him) and he will say, “I am fit for that.” So he will intercede for the people in the place of gathering, so that judgement may be passed. This is the station of praise and glory which Allah has promised to him, as He says (interpretation of the meaning):
“....It may be that your Lord will raise you to Maqaam Mahmood (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)” [Al-Isra’ 17:79]
There follows the lengthy hadeeth about intercession:
It was narrated that Anas ibn Maalik said: Muhammad (peace and blessings of Allah be upon him) told us: “When the Day of Resurrection comes, the people will surge with each other like waves. They will come to Adam and say, ‘Intercede for us with your Lord.’ He will say, ‘I am not fit for that. Go to Ibraaheem for he is the Close Friend of the Most Merciful.’ So they will go to Ibraaheem, but he will say, ‘I am not fit for that. Go to Moosa for he is the one to whom Allah spoke directly.’ So they will go to Moosa but he will say, ‘I am not fit for that. Go to ‘Eesa for he is a soul created by Allah and His Word.’ So they will go to ‘Eesa but he will say, ‘I am not fit for that. Go to Muhammad (peace and blessings of Allah be upon him).’ So they will come to me and I will say, I am fit for that.’ Then I will ask my Lord for permission and He will give me permission, and He will inspire me with words of praise with which I will praise Him, words that I do not know now. So I will praise Him with those words of praise and I will fall down prostrate before Him.
He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’
I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth everyone in whose heart there is faith the weight of a barley-grain.’ So I will go and do that.
Then I will come back and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth everyone in whose heart there is faith the weight of a small ant or a mustard-seed.’ So I will go and do that.
Then I will come back and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, my ummah, my ummah!’ He will say, ‘Go and bring forth from the Fire everyone in whose heart there is faith the weight of the lightest, lightest grain of mustard-seed.’ So I will go and bring them forth.”
When we left Anas I [the narrator of the hadeeth] said to some of our companions, “Why don’t we go to al-Hasan, who is hiding in the house of Abu Khaleefah, and tell him what Anas ibn Maalik has told us?” So we went to him, greeted him with salaam and he gave us permission to enter. Then we said, “O Abu Sa’eed, we have come to you from your brother Anas ibn Maalik, and we have never heard anything like what he narrated to us about intercession.” He said, “Tell me.” So we narrated the hadeeth to him and we came to this point and he said, “Keep going.” We said, “He did not tell us any more.”
He said, “He told me this hadeeth when he was a young man, twenty years ago. I do not know if he forgot or if he did not want to let you depend on what he might have said. We said, “O Abu Sa’eed, tell us.” He smiled and said, “ Man was created hasty. I only mentioned that because I wanted to inform you of it. Anas told me the same as he told you, and said that the Prophet (peace and blessings of Allah be upon him) added:
“Then I will come back a fourth time and praise Him with those words of praise and I will fall down prostrate before Him. He will say, ‘O Muhammad, raise your head. Speak and intercession will be granted to you, ask and you will be given, intercede and your intercession will be accepted.’ I will say, ‘O Lord, give me permission (to bring forth) all those who said Laa ilaaha ill-Allah.’ He will say, ‘By My Might, My Majesty, My Supremacy and My Greatness, I will most certainly bring forth from it those who said Laa ilaaha ill-Allah.’” (Narrated by al-Bukhaari, 7510)
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “I will be the leader of mankind on the Day of Resurrection. Do you know why that is? Allah will gather mankind, the first and the last of them, in one place, so that the caller will be able to make them all hear his voice and the watcher will be able to see them all. The sun will be brought close and the people will suffer such distress and trouble that they will not be able to bear it or stand it. The people will say, ‘Don't you see in the state you are in and the condition you have reached? Why don't you look for someone who can intercede for you with your Lord?’
The people will say to one another: ‘Go to your father, Adam.’ So they will go to Adam (peace be upon him) … I will go and prostrate beneath the Throne. Then I will be given words of praise such have never been given to anyone before me, then it will be said, ‘O Muhammad! Raise your head; ask, for it will be given to you, and intercede, for your intercession will be accepted.’ I will raise my head and say, ‘My ummah, O lord! My ummah, O Lord!’ It will be said, ‘O Muhammad, admit from among your ummah those who will not be brought to account from the right-hand gate of Paradise, and they will share the other gates with the people.’ He said, By the One in Whose hand is my soul, the distance between two of the gate-posts is like the distance between Makkah and Humayr, or between Makkah and Busra.” (Narrated by Bukhaari, 4712)
This is the great intercession in the place of standing, and it is intercession so that judgement may be passed. Intercession on the Day of Resurrection is of two types:
1 – Intercession which will be accepted. This is intercession which is proven in the texts of sharee’ah. More details will be given below.
2 – Intercession which will be rejected. This is intercession which according to the texts of the Qur’aan and Sunnah is invalid and ineffective, as we shall see below.
Accepted intercession is of various types:
1- The greatest intercession, which is al-maqaam al-mahmood, which the earlier and later generations will ask the Prophet (peace and blessings of Allah be upon him) to intercede for them with their Lord so that He might relieve them of the horrors of the Day of Judgement. This has been explained above.
2- Intercession for those among the monotheists who committed major sins and entered Hell, that they may be brought forth from it. It was narrated that Anas said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “My intercession will be for those among my ummah who committed major sins.” (Saheeh Sunan al-Tirmidhi, 1983).
3- The intercession of the Messenger for people whose good deeds and bad deeds are equal, that they may enter Paradise, and for others who had been ordered to Hell, that they may not enter it.
4- Intercession that some people may enter Paradise without being brought to account.
5- Intercession of the Prophet (peace and blessings of Allah be upon him) for his paternal uncle Abu Taalib, so that the torment of the Fire be reduced for him. This applies only in the case of the Prophet (peace and blessings of Allah be upon him) and his paternal uncle Abu Taalib.
6- The intercession of the Prophet (peace and blessings of Allah be upon him) that the believers might be granted permission to enter Paradise.
Intercession for those who committed sin will not be granted only to the Prophet (peace and blessings of Allah be upon him), rather the Prophets, the martyrs, the scholars, the righteous and the angels will also join in that. A man’s righteous deeds may also intercede for him. But the Prophet (peace and blessings of Allah be upon him) will have the greatest share of intercession.
There follows a hadeeth which indicates that intercession will be granted to the Prophets and others. It was narrated that Abu Sa’eed al-Khudri said: “We said, ‘O Messenger of Allah, will we see our Lord on the Day of Resurrection?’” … and he quoted the hadeeth, until he came to the part which describes how the believers will pass across the Siraat and will intercede for their brothers who have entered Hell:
“They will say, ‘O Lord, our brothers used to pray with us and fast with us and do good deeds with us.’ Allah will say, ‘Go, and whoever you find with a dinar’s-weight of faith in his heart, bring him forth, and Allah will forbid their bodies to the Fire.’ So they will go, and some of them will be sinking into the Fire up to their feet or shins, and they will bring forth those whom they recognize. Then they will come back, and He will say, ‘Go, and whoever you find with half a dinar’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize.
Then they will come back, and He will say, ‘Go, and whoever you find with an atom’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize.” Abu Sa’eed said: “If you do not believe me, then read the verse interpretation of the meaning):
‘Surely, Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward’ [An-Nisa’ 4:40].
[The Prophet (peace and blessings of Allah be upon him) said:] “So the Prophets, the angels and the believers will intercede, and the Compeller (Allah) will say, ‘There remains My intercession.’ Then He will take a handful from the Fire and bring forth some people whose bodies have been burnt and throw them into a river at the entrance to Paradise that is called the Water of Life.
They will grow on its banks, as a seed carried by a flood grows. You have seen how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. They will come out like pearls, and necklaces will be placed around their necks. Then they will enter Paradise, and the people of Paradise will say, ‘These are the people emancipated by the Most Merciful. He has admitted them into Paradise without them having done any good deeds and without them having sent forth any good (for themselves).’ Then it will be said to them, ‘You will have what you have seen and the equivalent thereof.’” (Narrated by al-Bukhaari, 7440)
Intercession of the Day of Resurrection will only be granted if three conditions are met, as indicated in the verses (interpretation of the meaning):
“And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with” [An-Najm 53:26]
“On that day no intercession shall avail, except the one for whom the Most Gracious (Allah) has given permission and whose word is acceptable to Him” [Ta-Ha 20:109]
“He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him” [Al-Anbiya’ 21:28]
“.....Who is he that can intercede with Him except with His Permission?....” [Al-Baqarah 2:255]
These conditions are:
1- The permission of Allah to the intercessor to intercede.
2- Allah’s being pleased with the intercessor.
3- His being pleased with the one for whom intercession is made.
It was narrated from the Prophet (peace and blessings of Allah be upon him) that the intercession of some people will not be accepted on the Day of Resurrection, including those who cursed a great deal. Muslim narrated that Abu’l-Darda’ said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, ‘Those who curse will not be witnesses or intercessors on the Day of Resurrection.”
With regard to the kind of intercession that will be rejected, this is intercession that does not meet the conditions required of permission from Allah or His being pleased (with the intercessor or the one for whom intercession is made), such as the intercession which the people of shirk believe that their gods will achieve. They only worship them because they believe that they will intercede for them with Allah, and that they are mediators or intermediaries between them and Allah. Allah says (interpretation of the meaning):
“Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allah.’ Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever” [Az-Zumar 39:3]
Allah tells us that this kind of intercession is ineffective and of no benefit, as He says (interpretation of the meaning):
“So no intercession of intercessors will be of any use to them” [Al-Muddaththir 74:48]
“And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped” [Al-Baqarah 2:48]
“And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped” [Al-Baqarah 2:123]
“O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zaalimoon (wrongdoers)” [Al-Baqarah 2:254]
Hence Allah did not accept the intercession of His Close Friend Ibraaheem for his father Azar who was a mushrik. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Ibraaheem will meet his father on the Day of Resurrection, and Azar’s face will be dark and covered with dust. Ibraaheem will say to him, ‘Did I not tell you not to disobey me?’ His father will say, ‘Today I will not disobey you.'’ Ibraaheem will say, ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say, ‘I have forbidden Paradise to the disbelievers.’ Then he will be addressed, ‘O Ibraaheem, what is beneath your feet?’ He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown into the Fire.” (Al-Bukhaari, 3350).
Some people believe that the Prophet Muhamamd [(peace and blessings of Allah be upon him)] is "Shaheed" and is in Barzakh where he can hear us if we send 'darood' on him and also if we ask his 'wasta' [by virtue of his closeness to Allah] in praying to God.
What should I believe about him? Can he see what we are doing and can he (PBUH) hear our prayers or does he (saw) have no contact with the world whatsoever?
The Prophet (peace and blessings of Allah be upon him) is alive in his grave in the sense of the life of al-barzakh, so he enjoys the blessings that Allah has prepared for him as a reward for his great good actions that he did in this world. But the life in the grave is not like the life of this world, or the life in the Hereafter. Rather it is the life of al-barzakh which comes in between his life in this world and his life in the Hereafter. Hence we know that he died as other Prophets and other people before him died.
Allah says “And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever? [Al-Anbiyaa’ 21:34]
Whosoever is on it (the earth) will perish. (26) And the Face of your Lord full of Majesty and Honour will remain forever” (Ar-Rahmaan 55:26,27)
“Verily, you (O Muhammad) will die, and verily, they (too) will die” (Az-Zumar (39:30)
When the tribulations (fitna) and problems increased during the time of ‘Uthmaan and ‘Ali (may Allah be pleased with them both), and before and after that, they did not go to his grave to consult him or ask him for a way out of those tribulations and problems, or the way to solve them. If he had been alive in a worldly sense, they would not have overlooked that when they were in such great need of someone to save them from the trials that surrounded them.
With regard to the soul of the Prophet (peace and blessings of Allah be upon him), it is in the highest part of “‘Illiyyeen”, because he is the best of creation, and because Allah has given him “Al-Waseelah” which is the highest position in Paradise.The life of al-barzakh is a special life. The Prophets and the shuhada’ (martyrs) are alive in al-barzakh as the Prophet (peace and blessings of Allah be upon him) said: “The Prophets are alive and they pray in their graves.” (Narrated by al-Mundhiri and al-Bayhaqi who classed it as saheeh because of corroborating reports in al-Saheehayn.).
Allah says “And say not of those who are killed in the way of Allah, ‘They are dead.’ Nay, they are living, but you perceive (it) not” (Al-Baqarah 2:154).
This is a special life, the nature of which is known to Allah. It is not like the life of this world in which the soul remains with the body.
The basic principle concerning the dead is that they do not hear the words of the living sons of Adam, because Allah says: ”....but you cannot make hear those who are in graves” [Faatir 35:22]
Honouring the Prophet (pbuh) and respecting him is by: Believing in all that he came with from Allah, and following his Sharee'ah and 'aqeedah verbally, actively and in character, and leaving off innovation in the religion, and from innovation in the religion is celebrating the birthday of the Prophet (PBUH).
that the Prophet (pbuh) is Hazir and Nazir is Kufr and shirk.
“And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!’” [Al-Ghaafir 40:60]
And according to a report narrated by al-Tirmidhi, the Prophet (peace and blessings of Allah be upon him) said: “Du’aa’ is worship.”
So it is not permissible to offer du’aa’ to or call upon anyone except Allah. But the evidence indicates that it is permissible to ask another person for some things, but that is subject to two conditions :
1- That it should be something possible and the person should be able to do it, such as asking a person to give you money when you are in need of it. But if it is something that he is not able to do, then it is not permissible for you to ask him, such as asking a man to let you be one of the people of Paradise, because he is not able to do that even if he is a righteous and pious man.
2- The person who is asked should be capable, such as one who is alive. It is not permissible to call upon the dead, as Allah says (interpretation of the meaning):
“....And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). (13) 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” [Al-Faatir 35:13-14]
Nobody other than Allah is hazir and Nazir. There are several Quranic verses which explain this aqeedah. Allah says:
Him are the keys of the unseen, the treasures that none knoweth but He.
He knoweth whatever there is on the earth and in the sea. Not a leaf
doth fall but with His knowledge: there is not a grain in the darkness
(or depths) of the earth, nor anything fresh or dry (green or withered),
but is (inscribed) in a record clear (to those who can read)”.
Shaikh Abdul Karim Khudayr
The Messenger (PBUH) was a human being who suffered from sickness and real death the same as any other human being. Allah said :
"Verily, you (O Muhammad) will die, and verily, they (too) will die" [Az-Zumar 39:30]
2. It is our belief that the Prophet will make on the Day of Judgment recommendations to Allah for the forgiveness of his followers. Keeping this in mind, is it appropriate to supplicate and request the Prophet to recommend us for forgiveness?
Could you also please explain whether there are differences of opinion among leading scholars in this respect, i.e., addressing Allah through an intermediary?
"If My servants ask you about Me, I am near, I answer the prayer of anyone who prays to Me. Let them, then, respond to Me and believe in Me so that they may be rightly guided." (Al-Baqarah 2:186).
We also read in the Qur'an "Your Lord says:
“....Pray to Me and I will respond to you..." (Al-Ghaffir 40:60)
There are several verses in the Qur'an which emphasize the fact that Allah answers prayers when we pray to Him. Furthermore, the instructions to address Him directly are very clear in the Qur'an and the Sunnah.
Therefore, who needs an intermediary? Muslim scholars and those non-Muslims who study Islam agree that one of the sources of strength of the faith of Islam is the direct relationship it establishes between every individual and Allah. You are undoubtedly aware that Islam does not establish or recognize any clerical order. Individual responsibility is a fundamental principle of Islam and its correlation is the direct access which Islam establishes between the individual and his Lord. Furthermore, Islam tells us that our salvation in the hereafter depends on our actions.
The Prophet tells his own daughter: "Fatima, work (for your salvation), because I will be of no benefit to you in front of Allah."
Ask yourself: when do you need an intermediary to achieve a certain end? The answer will be that an intermediary may be needed when you do not have a direct access to the person to whom you want to put your case, or when your position in relation to him is very weak. In the latter case, you seek the help of someone who has some influence on the person concerned. Does either type apply to Allah?
The answer is definitely not. It is an aspect of Allah's grace that He has given every single one of us direct access to Him. We address Him with our prayers, whether these prayers relate to matters of this world or of the hereafter. He listens to us and answers all our prayers.
Moreover, in relation to Allah, we have an equal standing. It is our actions that draw us closer to Him. When any person addresses Allah, with sincerity and humility, he is certain to have his prayers answered. Indeed, Allah answers the prayers of people who may have been a short while earlier non-believers. The point is when they address Him, they recognize his Lordship over them and over the whole universe. When they seek His help they also recognize that the God-head belongs to Him. At that very moment of praying to Him, they, either directly or indirectly, believe in Him and in His power. He gives us in the Qur'an the example of the people who find themselves in a boat in the sea, and fierce wind blows and they are about to drown.
At that moment, they pray to Him with total sincerity and devotion: “if thou dost deliver us from this, we shall truly show our gratitude! (22) but when He delivereth them, behold! they transgress insolently through the earth in defiance of right!....”. (Younus 10:22-23)
He also describes himself as the One "Who responds to a person in dire need when he prays to Him...." (An-Naml 27:62).
It is to be noted that this last description comes within the context of enumerating some of the most prominent of Allah's attributes. He does not describe Himself as answering the prayers of believers, but of those who are in dire need. The only requirement is that they recognize His Lordship over them, and the fact that they address their prayers to Him in such recognition. When we realize that by addressing a prayer to Allah we are demonstrating our recognition of His Lordship over the universe, it stands to reason that addressing our prayers through an intermediary is a form of associating an intermediary to Allah as a partner. Allah accepts no partners. He says in a qudsi hadith: "I am in no need of any partner. I abandon anyone who associates a partner with Me. He can take what he wants from that partner."
Source: Arab News
Is prophet Mohamed alive? Can we say "ya rasoolallah"?
No, he is not alive, and we should not say that at all....that is form
you will die and verily, they will die.
on the Day of Resurrection, you will be disputing before your Lord”
[Az-Zumar 39 : 30-31]
It is not permissible to call upon anyone other than Allah, whether at times of ease or times of hardship, no matter how great the status of the one who is called upon, even if he is a Prophet who is close to Allah, or one of the angels, because du’aa’ is a form of worship.
It was narrated from al-Nu’maan ibn Basheer that the Prophet (PBUH)) said: “Du’aa’ is worship,” then he recited (interpretation of the meaning):
“And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” [Al-Ghaafir 40:60]
Narrated by al-Tirmidhi, 2895; Ibn Maajah, 3818; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2370.
Worship is due only to Allah; it is not permitted to direct worship towards anyone else. Hence the Muslims are agreed that whoever calls upon anyone other than Allah is a mushrik (polytheist, one who associates others with Allah).
Shaykh al-Islam Ibn Taymiyah said:
Whoever regards the angels and Prophets as intermediaries, whom he calls upon, puts his trust in and asks them to bring that which will benefit him and ward off harmful things, such as asking them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir, according to the consensus of the Muslims.
Majmoo’ al-Fataawa, 1/124.
Allah has said that there is no one more astray than the one who calls on others besides Him. Allah says (interpretation of the meaning):
“And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? (5) And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping” [Al-Ahqaaf 46:5-6]
How can he call on others besides Allah, when Allah has told us that they are helpless? Allah says:
“....And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). (13) 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) like Him Who is the All‑Knower (of everything)” [Al-Faatir 35:13-14]
Shaykh ‘Abd al-Rahmaan ibn Hasan Aal al-Shaykh said:
Allah tells us the situation of those who are called upon instead of Him, of the angels, Prophets, idols, etc. in a manner that indicates their helplessness and weakness, and that they lack the abilities that are to be expected in the one who is called upon, such as sovereignty, the ability to hear the call and the ability to respond.
Fath al-Majeed, p. 158
How can the Messenger (peace and blessings of Allah be upon him) be called upon, when Allah has commanded him to say, “Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path” [Al-Jinn 72:21 – interpretation of the meaning]
And the Prophet (PBUH) said: “If you ask, then ask of Allah, and if you seek help, then seek the help of Allah.”
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2043.
Hence there can be no doubt that it is a mistake to praise the Prophet (PBUH) in the words:
“O most noble of creation, I have nobody to turn to except you when calamity strikes.”
The major scholars have denounced this as being wrong.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is it shirk if someone says in any place on earth, Ya Muhammad Ya Rasool-Allah , calling him?
Allah has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allah be upon him) that worship is the right of Allah 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-Allah , Ya Nabi Allah 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 Allah 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 Allah says (interpretation of the meaning):
“And I have not created the Jinn (the spirit) nor the human beings for any other purpose except to worship me (alone)” (Ad-Dharyat 51:56)
“O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious)” (Al-Baqara 2:21)
End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (2/453).
Excerpted, with slight modifications, from: http://www.islamtomorrow.com/
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said, in his footnotes to the book Fath al-Majeed, commenting on the poem Burdat al-Busayri from which these words are taken:
The Prophet (peace and blessings of Allah be upon him) warned us, according to the report narrated by al-Bukhaari and Muslim, ‘Do not praise me as the Christians praised ‘Eesa ibn Maryam, I am the slave of Allah and His Messenger.’
Rather the way to venerate him and love him is by following his Sunnah and establishing his religion and rejecting all the myths that the ignorant attribute to him. But most of the people do not do this, and they occupy themselves with this exaggeration and praise which leads them to commit major shirk.”
Fath al-Majeed, p. 155
Moreover, it is not known that even a single Sahaabi used to seek the help of the Messenger or call upon the Messenger, neither was that transmitted from any of the respectable scholars. It is only one of the myths of the deviant.
Hence it is not allowed to invoke "Ya RasulAllah", with the intention that he is alive and will hear. If something troubles you, then say Yaa Allah, for He is the One Who answers prayers, relieves distress and controls all things.
I hope that you can explain to me the meaning of the verse (interpretation of the meaning):
“O you who believe! Do your duty to Allah and fear Him. And seek the means of approach to Him” (Al-Maa’idah 5:35)
That is so that we may refute what the Sufis say about tawassul, because some of them interpret it as meaning that it is permissible to seek to draw close to Allah by the Prophets and awliya’ (“saints”). With regard to the hadeeth about Adam committing a sin, they say that al-Bayhaqi classed the hadeeth as saheeh, and that al-Dhahabi praised his book.
Answer: Praise be to Allah.
The hadeeth about Adam committing a sin and seeking to draw closer to Allah by the Prophet (peace and blessings of Allah be upon him) is a fabricated hadeeth which is falsely attributed to the Prophet (peace and blessings of Allah be upon him) and to Adam (peace be upon him).
Scholars’ comments on the falseness of this hadeeth. These scholars include Imam al-Dhahabi (may Allah have mercy on him).
Al-Bayhaqi (may Allah have mercy on him) did not narrate this hadeeth in his Sunan, rather he narrated it in Dalaa’il al-Nubuwwah (5/489), where he classed it as da’eef (weak). After quoting the hadeeth, he said: “It was narrated only by ‘Abd al-Rahmaan ibn Zayd ibn Aslam, and he is da’eef.”
What makes it most likely that the text is false is the fact that the du’aa’ by which Allah accepted Adam’s repentance is what is mentioned in Soorat al-A’raaf, where Allah says (interpretation of the meaning):
“They said: ‘Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers’” (Al-A’raaf 7:23)
This is the supplication of Adam and Hawwa’, in which they called upon Allah alone, and sought to draw close to Him (tawassul) by His names and attributes, and by mentioning their situation. These are words which Adam received from his Lord, then he said them and Allah accepted his repentance, as Allah says (interpretation of the meaning):
“Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful” (Al-Baqarah 2:37)
What is meant by the word waseelah [means of approach] in the verse, (interpretation of the meaning):
“O you who believe! Do your duty to Allah and fear Him. And seek the means of approach to Him, and strive hard in His Cause (as much as you can), so that you may be successful” (Al-Maa’idah 5:35)
Is the way of reaching Allah, and there is no way of reaching Him except the way that Allah loves and is pleased with, which is by obeying Him and not disobeying Him.
Ibn Katheer (may Allah have mercy on him) said:
Allah commands His believing slaves to fear Him (taqwa). When this word is accompanied by mention of obedience, it means refraining from haraam things. After that Allah says, “And seek the means of approach to Him”. Sufyaan al-Thawri said, narrating from Talhah, from ‘Ata’, from Ibn ‘Abbaas: i.e., drawing close to Him. This was also stated by Mujaahid, Abu Waa’il, al-Hasan, Qataadah, ‘Abd-Allah ibn Katheer, al-Saddi, Ibn Zayd and others. Qataadah said: i.e., draw close to Him by obeying Him and doing that which pleases Him, and Ibn Zayd recited (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves) means of access to their Lord (Allah)….” (Al-Isra’ 17:57)
There is no difference of opinion among the mufassireen concerning what these imams said.
Means of approach or means of access means that by means of which one reaches one’s goal. End quote.
Tafseer Ibn Katheer, 2/53, 54.
Al-Shanqeeti (may Allah have mercy on him) said:
Note that the majority of scholars are of the view that what is meant by waseelah here is drawing close to Allah by obeying His commands and avoiding that which He has forbidden, in accordance with the teachings brought by Muhammad (peace and blessings of Allah be upon him), doing that sincerely for the sake of Allah alone, because this is the only path that leads to the pleasure of Allah and attaining what is with Him and what is good in this world and in the Hereafter.
The basic meaning of the word waseelah is a path that brings one near to something. Here it means righteous deeds, according to scholarly consensus, because there is no other way of drawing close to Allah apart from following the Messenger of Allah (peace and blessings of Allah be upon him). Based on this, there are many verses which explain the meaning of waseelah, such as the following (interpretation of the meaning):
“… And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it…” (Al-Hashr 59:7)
“Say (O Muhammad to mankind): ‘If you (really) love Allah, then follow me’….” (Aal ‘Imraan 3:31)
“Say: Obey Allah and obey the Messenger …” (An-Noor 24:54)
And there are other similar verses.
It was narrated from Ibn ‘Abbaas that what is meant by waseelah is need.
Based on this, the words narrated from Ibn ‘Abbaas, “Seek with Him al-waseelah” mean, seek your needs from Allah, for He alone is the one who is able to meet them. This is further explained by the verses in which Allah says (interpretation of the meaning):
“… Verily, those whom you worship besides Allah have no power to give you provision, so seek your provision from Allah (Alone), and worship Him (Alone)…” (Al-‘Ankaboot 29:17)
“… and ask Allah of His Bounty …” (An-Nisa’ 4:32)
In the time of prophet when there used to be problem of not raining, people used to go to prophet for dua (invoking Allah mercy) and rain used to rain. The same problem happened after his death but neither khalifa Umar bin Khatab nor anyone else gone to prophet Mohammed (peace and blessings of Allah be upon him) grave to invoke Allah for the rain. Instead, there is an example of such situation and got the rain.
Narrated by Umar bin Khatab “Oh Allah, we used to ask your blessing through prophet (PBUH) and you used to rain us. Now we ask you through his uncle Abbas so please rain on us”
So when sahabas did not take the line of asking prophet with his grave just near to them, it means that it is as per their belief and teaching that intercession from the one who is live and infront of them can be requested but not the dead one, even he may be prophet himself.
And by another hadeeth: “If you ask, then ask of Allah.”
Then al-Shanqeeti (may Allah have mercy on him) said: The correct view concerning the meaning of waseelah is that of the majority of scholars, that it means drawing closer to Allah by worshipping Him alone, in accordance with the teachings of the Messenger (peace and blessings of Allah be upon him). The tafseer of Ibn ‘Abbaas comes under this heading, because calling upon Allah (du’aa’) and praying humbly to Him when asking for one’s needs is one of the greatest forms of worship which is waseelah or seeking to draw closer to Him and attain His pleasure and mercy.
From this it may be understood that what many of the heretics and followers of ignorant men who claim to be Sufis say, which is that what is meant by waseelah in the verse is the Shaykh who has the power of mediation between him and his Lord, is ignorance, blindness and obvious misguidance; it is toying with the Book of Allah. Taking intermediaries is the essence of the kufr of the kaafirs, as Allah clearly stated when He said concerning them (interpretation of the meaning):
“… (They say) We worship them only that they may bring us near to Allah…” (Al-Zumar 39:3)
“… and they say: ‘These are our intercessors with Allaah.’ Say: ‘Do you inform Allah of that which He knows not in the heavens and on the earth?’ Glorified and Exalted is He above all that which they associate as partners (with Him)!” (Yoonus 10:18)
Every one who is accountable must understand that the way to attain the pleasure of Allah and His Paradise and His mercy is to follow His Messenger (peace and blessings of Allah be upon him). Whoever deviates from that has gone astray from the straight path.
“It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof” (An-Nisa 4:123)
The meaning of waseelah that we have explained here is also the meaning in the verse where Allah says (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves) means of access to their Lord (Allaah) as to which of them should be the nearest ….” (Al-Isra 17:57)
Another meaning of waseelah is the status in Paradise which the Prophet (peace and blessings of Allah be upon him) told us to ask Allah to grant to him, and we hope that Allah will give it to him, because only one person will be entitled to it, and he hoped that he would be the one. End quote.
Adwa’ al-Bayaan, 2/86-88
And Allah knows best.
Excerpted, with some modifications, from: http://islamqa.com/en/