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Tawassul from the Perspective of Wahhabism

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Question

What is the Wahhabi View on Tawassul through the Qur'an and the Ahl al-Bayt (a), and How is Their View Refuted?


In Shi'ism, Tawassul (spiritual mediation) through the prophets and the Ahl al-Bayt (a) is considered a legitimate and effective practice. Believers hold that the Ahl al-Bayt (a), as intercessors between God and His servants, can mediate on their behalf in this world and the hereafter, responding to their prayers in times of difficulty. This practice is seen as a means of drawing closer to God and having one's prayers answered.

Historical evidence shows that throughout the ages, believers have turned to the Ahl al-Bayt (a) for assistance and support. Well-known supplications such as the Ziyarat Ashura and the Ziyarat Jāmi'a Kabīra exemplify prayers seeking protection, aid, and intercession from the Ahl al-Bayt (a). These practices strengthen faith and bring believers closer to God.

One common practice in Muslim history has been seeking help (Istighātha) and intercession through saints. This is accepted by all Muslims except Wahhabis, who consider it illegitimate. Through Istighātha, believers regard the prophets (a) and the infallible Imams (a) as intermediaries of divine grace, while maintaining that all matters remain under God's absolute sovereignty. However, Wahhabi scholars reject and prohibit this practice.

Wahhabis hold varying positions regarding seeking protection or help from others. Muhammad b. Abd al-Wahhab considered it a complete violation of Islam, equating it with disbelief. However, they accept invoking God's names and attributes and the Qur'an. Contemporary Wahhabis sometimes differ on this issue. In contrast, non-Wahhabi Muslims maintain an opposing view, finding strong support for Tawassul within the Qur'an, prophetic traditions, and scholarly teachings.

Introduction

Terminology

1. Tawassul

The term at-Tawassul linguistically derives from the Arabic root "وسل," meaning seeking closeness or proximity through a means or action. Fayyūmī explains this term as: «توسل الی ربه بوسیله تقرب الیه بعمل»": Tawassala ilā Rabbihī bi Wasīla he sought closeness to his Lord through an action,"[1] a definition also found in Lisān al-'Arab.[2]

In religious context, at-Tawassul refers to seeking proximity and closeness. It generally means that a servant places a thing or person as an intermediary before God to have their prayer fulfilled and goal achieved. Theological definitions state: «فالتوسل هو التوصل الی المراد و السعی فی تحقیقه» ; "At-Tawassul is the use of a means to achieve an objective and the effort to fulfill it."[3] The author of Kitāb az-Ziyāra wa at-Tawassul similarly defines at-Tawassul as a servant's act of drawing closer to God through a means that enables their prayers to be answered and aspirations realized.[4]

However, this does not mean directly asking the Prophet (s) or an Imam (a) for something independently. Rather, one asks God through good deeds, obedience to the Prophet's (peace and blessings of Allah be upon him) or the Imam (a), their intercession, or by invoking God through their status and teachings.[5]

Thus, the linguistic and religious meanings of at-Tawassul are coherent, both emphasizing the pursuit of closeness and goal achievement.

2. Al-Istighātha

The term al-Istighātha is closely related to at-Tawassul and derives from the root "غوث," meaning help and assistance.[6] In the verbal form of the Istif'āl root (Istighāth), it means requesting help or seeking assistance, becoming synonymous with at-Tawassul.

In prophetic hadiths, Istighātha is used interchangeably with at-Tawassul. For example: «ان الشمس تدعوا یوم القیامة حتی یبلغ العرق نصف الاذن فبینما هم کذلک استغاثوا بآدم ثم موسی ثم بمحمد صلی الله علیه و السلم؛ On the Day of Judgment, the sun will draw so close that perspiration will reach the middle of the ears. At that moment, the people, overwhelmed by the heat, will seek help (Istighātha) from Prophet Adam (a), then from Prophet Moses (a), and finally from Prophet Muhammad (s).».[7]

3. Ash-Shafā'at (Intercession)

The term Shafā'at comes from the root "ش-ف-ع," referring to pairing or joining things together. Essentially, Shafā'at denotes seeking assistance or intercession from saints or prophets (a), especially on the Day of Judgment, for deliverance from Hell. This constitutes a specific form of at-Tawassul.

As-Samhūdī writes: «التوسل به صلی الله تعالی علی و سلم فی عرصات القیامة فیشفع الی ربه تعالی؛ Seeking help from the Prophet's (peace and blessings of Allah be upon him) on the Day of Resurrection also falls within the scope of intercession, as he will intercede with his Lord, the Most High.»[8]

Note that Shafā'a in this context is sometimes used interchangeably with the general concept of at-Tawassul.

Tawassul from the Wahhabi Perspective

The Wahhabi Perspective

Wahhabi scholars categorize at-Tawassul into legitimate and illegitimate forms. They recognize seeking closeness to God through His names and attributes as a legitimate form of at-Tawassul. According to them, approaching God through His names and attributes is permissible, as supported by the Quranic verse: ﴾وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَی فَادْعُوهُ بِهَا﴿.[9]

However, Wahhabis cite several Quranic verses to argue that any form of mediation between God and humans constitutes polytheism[10]:

  • "And (((He revealed))) that the masjids are for Allah, so do not invoke anyone alongside Him."
  • "Say: To Allah belongs all intercession entirely."
  • "They worship besides Allah that which neither harms them nor benefits them, and they say, 'These are our intercessors with Allah.' Say: Do you inform Allah of something He does not know in the heavens or on the earth?"

Wahhabis consider at-Tawassul through the Quran permissible, as they view the Quran as a manifestation of divine attributes. They maintain that since the Quran is God's speech, both in form and content, it represents an attribute of God. Therefore, they argue that seeking assistance through the Quran is equivalent to approaching God through His attributes, which aligns with monotheism and avoids associationism.[11]

However, they reject at-Tawassul through saints, prophets (a), and members of the Prophet's Ahl al-Bayt (a). Muhammad b. 'Abd al-Wahhāb asserts: "If a person says: 'O Allah, I ask You through Your Prophet's (peace and blessings of Allah be upon him) to grant me Your mercy,' such a person is following the path of associationism, and their belief aligns with that of the polytheists."[12]

Opinion of Contemporary Wahhabis Contemporary

Wahhabis have addressed the issue of at-Tawassul through saints and friends of God by categorizing it into several types:[13]

  1. First Category: This involves requesting a living friend of God to pray to God for a specific need, such as expanding one's means of livelihood or healing a sick person. Wahhabis consider this type of at-Tawassul permissible.
  2. Second Category: This involves directly invoking God while appealing to the personal connection between oneself and the Prophet or the saints. This type of at-Tawassul is also permitted. For example, saying: «اللهم إنی أسألك بحبی لنبیك واتباعی له وبحبی لأولیائك أن تعطینی كذا؛ O God, I ask You by my friendship with Your Prophet, my obedience to him, and my love for Your saints to grant me such and such a thing.»
  3. Third Category: This involves appealing to the status or rank of the Prophet's (peace and blessings of Allah be upon him) and the saints as a means of intercession. For instance, saying: «اللهم إنی أسألك بجاه نبیك أو بجاه الحسین؛ O God, I ask You by the rank of Your Prophet or by the rank of al-Husayn.» Wahhabis prohibit this type of at-Tawassul because it is performed after the death of the Prophets and saints, despite their continuing elevated rank.
  4. Fourth Category: This involves directly addressing the saints and asking God to fulfill a request through their intercession. For example, saying: «اللهم إنی أسألک کذا بولیک فلان أو بحق نبیک فلان؛ O God, I ask You for such and such through the intercession of Your saint or by the merits of Your Prophet.». This type is also forbidden. Wahhabis contend that no creature has a right over God that would compel Him to respond to a request through an oath based on such intercession. They consider this type of at-Tawassul an evident form of polytheism.

View of Muhammad b. Abd al-Wahhab

Muhammad b. Abd al-Wahhab considers at-Tawassul among the acts that nullify Islam. He asserts that those who place intermediaries between themselves and God and seek their intercession have fallen into disbelief.[14]

Refutation of the Wahhabi View by Sunni Scholars

The first Sunni scholarly refutation of Muhammad b. Abd al-Wahhab's perspective appears in As-Sawā'iq al-Ilāhīyya fi ar-Radd 'alā al-Wahhābiyya, authored by his brother, Sulayman b. Abd al-Wahhab. Sunni scholars have consistently criticized the Wahhabi deviations regarding at-Tawassul, as evidenced by as-Salāmī's statement: «القول بجواز التوسل و استجابه هو قول جمهور علماء اهل السنه و الجماعه، بل هو قول المسلمین بجمیع فرقهم و مذاهبهم الا المذهب الذی ینتسب الیه مدعو السلفیه؛ The opinion that at-Tawassul is permissible and that it is answered is the view of the majority of scholars from Ahl al-Sunna wa al-Jamā'a, and indeed of all Muslims across all schools and sects, except for the one espoused by the pseudo-Salafists.».[15]

Saqāf al-Qurayshī writes: "Seeking help and intercession through the Prophet's (peace and blessings of Allah be upon him) before his Lord remained uncontested by both early and later scholars until Ibn Taymiyya came to deny it, thus deviating from the right path. He introduced ideas that no scholar before him had proposed. If Ibn Taymiyya's claims were true, then why did the Prophet's (peace and blessings of Allah be upon him) teach a man to turn to God through his intercession, saying: «اللهم إنی أتوجه الیک بنبیک محمد نبی الرحمة» ; 'O Allah, I turn to You through Your Prophet Muhammad, the Prophet of mercy'? If at-Tawassul were an act of polytheism, would the Prophet's (peace and blessings of Allah be upon him) teach what leads to polytheism? Glory be to God! This accusation is an enormous falsehood."[16]

Tawassul of Imam Shāfi'ī Through the Ahl al-Bayt of the Prophet (a)

Ibn Hajar al-Makki, in his book As-Sawā'iq al-Muhriqa, relates that Imam Shāfi'ī, a prominent Sunni imam, sought intercession through the Prophet's Ahl al-Bayt (a).[17] He quotes this famous poem by Imam Shāfi'ī: "The family of the Prophet is my refuge, And with God, they are my intermediary. Through them, I hope to receive tomorrow, In my right hand, the record of my deeds."

These accounts clearly establish that at-Tawassul to Prophet Muhammad (s) for blessings and fulfillment of needs is permissible. As evidenced in the previously mentioned hadith, the Prophet (s) himself instructed a blind man to pray to God using his name as an intermediary. The essential philosophy of at-Tawassul stems from human beings' recognition of their needs and limitations, leading them to seek the intercession of God's chosen servants—those close to Him—for the fulfillment of their requests.

Tawassul in the Shiite Sect

the Shiite Sect Perspective

Tawassul means choosing a means, where "means" refers to that which brings one person closer to another. According to Lisān al-Arab, seeking at-Tawassul from God and choosing a means indicates that a person performs an action to draw closer to God. A means serves both as an act of nearness and as a facilitator of this nearness.[18]

The fundamental error in the Wahhabi position lies in their assumption that the Awlīya' Allah (friends of God) are independent agents in removing hardships and fulfilling needs and concerns. This misinterprets the meaning of at-Tawassul. When we seek the Holy Prophet's (peace and blessings of Allah be upon him) intercession, we neither consider him independent in effect nor the remover of calamities, nor do we worship him. The Tawassul endorsed by the Quran involves approaching God through the Prophet's intercession, whereby the Prophet mediates with God on our behalf.[19]

This can be compared to seeking an introduction to an important figure through someone who knows them well, asking that person to facilitate the meeting and present the request. Such mediation constitutes neither worship nor independent agency, thus rendering the accusation of shirk (associating partners with God) regarding Tawassul unfounded.[20]

This Wahhabi perspective contradicts Quranic teachings and is rejected by both Sunni and Shiite scholars as an innovation. The Wahhabis employ these ideas to excommunicate Muslims for their own purposes. As one Sunni scholar noted, at-Tawassul—seeking help and intercession through the Prophet's (peace and blessings of Allah be upon him) with God—is a praiseworthy act. None among the predecessors or subsequent generations contested this until Ibn Taymiyya's rejection, which deviated from the righteous path. His unprecedented claims created division among Muslims.[21]

Tawassul in the Quran

The Wahhabi belief clearly contradicts several Quranic verses. The Quran provides numerous verses demonstrating that at-Tawassul is permissible for fulfilling needs, seeking forgiveness, and drawing closer to God. One such verse states:

  • God addresses the believers: ﴾یا أَیهَا الَّذینَ آمَنُوا اتَّقُوا اللَّهَ وَ ابْتَغُوا إِلَیهِ الْوَسیلَه وَ جاهِدُوا فی سَبیلِهِ لَعَلَّکُمْ تُفْلِحُونَ؛ O you who have believed, fear God and seek a means (Wasīla) to approach Him, and strive in His way so that you may succeed﴿(Al-Mā'ida:35).

The Sunni scholar who authored Al-Murāghi explains that Wasīla in this verse refers to whatever is used to attract God's pleasure and achieve closeness to Him. He cites a hadith from Sahīh al-Bukhārī and other hadith collections that identify the Prophet's (peace and blessings of Allah be upon him) as a Wasīla. In this hadith, the Prophet's (peace and blessings of Allah be upon him) states: «من قال حین یسمع النداء (الاذان) اللهم رب هذاه الدعوه التامه و الصلاة القائمة آت محمدا الوسیلة والفضیلة و ابعثه المقام المحمود الذی وعدته، حلت له شفاعتی یوم القیامه؛ Whoever, upon hearing the call to prayer (adhan), says: 'O God, Lord of this complete call and this established prayer, grant Muhammad the means (Wasīla) and preference, and elevate him to the praised rank that You have promised him,' my intercession will be permitted for him on the Day of Judgment.».

This hadith clearly establishes the Prophet's (peace and blessings of Allah be upon him) himself as a means of drawing closer to God, and it is through this divine will that he holds a praised position (Maqām Mahmūd) to intercede for believers' forgiveness. Therefore, at-Tawassul cannot lead to shirk or kufr. If it did, considering the Prophet's (peace and blessings of Allah be upon him) as a means of approaching God would constitute disbelief and polytheism.[22]

Tawassul in the Hadiths

While the subject of at-Tawassul is abundantly clear in Shia sources, making hadith citations unnecessary, we will present several hadiths from prominent Sunni collections:

1. Tawassul to the Prophet (s) for Drought

The permissibility of at-Tawassul to the Prophet's (peace and blessings of Allah be upon him) after his death, free from any suspicion of shirk (polytheism) or kufr (disbelief), is evidenced by the following account: During a severe drought in Medina, a group sought counsel from Aisha. She instructed them, «Go near the Prophet's grave, make a hole in the roof of the chamber so that the sky is visible, and then wait for the results."» Following these instructions, they created an opening in the roof. Subsequently, heavy rain fell, transforming the desert landscape until it turned green and the camels grew fat and well-nourished.[23]

2. Tawassul of the Blind Man to the Prophet's (s)

Ahmad b. Hanbal records in his Musnad, through Uthman b. Hunayf, this hadith[24][25] [26][27]: «"A blind man came to the Prophet's (peace and blessings of Allah be upon him) and said: 'Pray to Allah to heal me.' The Prophet replied: 'If you want, I will pray for you; and if you want, be patient, for that is better for you.' The blind man replied: 'Pray for me.' The Prophet then ordered him to perform his ablutions properly, pray two rak'ahs, and then say this supplication: 'O Lord! I ask You and turn to You through Muhammad, the Prophet of mercy. O Muhammad, I turn to my Lord through your intercession for my need to be fulfilled. O Allah, accept his intercession on my behalf.'"»


3. Tawassul of Umar ibn al-Khattab

Anas reports[28]: «ان عمر بن الخطاب کان اذا قحطوا استسقی بالعباس بن عبدالمطلب، فقال: اللهم انا کنا نتوسل الیک بنبینا فتسقینا، و انا نتوسل الیک بعم نبینا فاسقنا، قال: فیسقون؛ When drought occurred, Umar ibn al-Khattab would ask for rain through the intercession of al-Abbas b. Abd al-Muttalib, the Prophet's (peace and blessings of Allah be upon him) uncle. He would say: 'O Allah! We used to ask for rain through the intercession of our Prophet's (peace and blessings of Allah be upon him), and You gave us rain. Today, we ask through the intercession of the uncle of our Prophet, so grant us rain.' And they were then blessed with rain.».

4. Supplication of the Prophet's (s) for Fatima bint Asad

Other hadiths relate[29][30][31]:

"When Fatima bint Asad passed away, the Messenger of God (s), upon hearing of her death, sat next to her and said: 'O my mother after my mother, may God have mercy on you.' He then asked Usama, Abu Ayyub, Umar ibn al-Khattab, and a black servant to prepare her grave. When the grave was ready, the Prophet's (peace and blessings of Allah be upon him) made a niche and removed the earth with his hands. He then lay down on his side in the grave and said this prayer: 'O You Who gives life and death, and Who are Ever-Living and never die! Forgive my mother, Fatima bint Asad, and expand and make spacious her resting place, through the right of Your Prophet and the prophets who came before me.'"

5. Repentance of Prophet Adam (a)

A group of Quranic commentators, hadith narrators, and Sunni historians report, through a chain of transmission traced to Umar ibn al-Khattab, that the Prophet's (peace and blessings of Allah be upon him) said[32][33][34]:

"When Adam committed a sin, he raised his eyes to the sky and said: 'O Lord, I ask You through the right of Muhammad to forgive me.' God revealed to him: 'Who is Muhammad?' Adam replied: 'When You created me, I looked up at the Throne, and I saw an inscription that said: 'There is no deity but God, and Muhammad is the Messenger of God.' Then, I thought that Muhammad must be the greatest of Your creation because You placed His name beside Yours.' At that moment, it was revealed to him: 'He is the last of the Prophets, from your lineage, and had it not been for him, I would not have created you.'"

References

  1. ↑ Farāhīdī, Khalīl ibn Aḥmad (1409 q), Kitāb al-‘Ayn, j 1, Mu’assasa Dār al-Hijra, ṣ 871.
  2. ↑ Abū al-‘Abbās Fayyūmī, Aḥmad ibn Muḥammad (1428 q), al-Miṣbāḥ al-Munīr, j 2, al-Maktaba al-‘Aṣriyya, ṣ 660.
  3. ↑ Ibn Manẓūr, Muḥammad ibn Mukarram (1408 q), Lisān al-‘Arab, j 11, Dār Iḥyā’ al-Turāth al-‘Arabī, ṣ 724.
  4. ↑ Nukhba min al-‘Ulamā’ (1421 q), Uṣūl al-Īmān fī Ḍaw’ al-Kitāb wa al-Sunna, j 1, Wizārat al-Shu’ūn al-Islāmiyya wa al-Awqāf wa al-Da‘wa wa al-Irshād, ṣ 57.
  5. ↑ Ṣā’ib, ‘Abd al-Ḥamīd (1421 q), al-Ziyāra wa al-Tawassul, Qom: Markaz al-Risāla, ṣ 6.
  6. ↑ Ibn Athīr Jazrī, Mubārak ibn Muḥammad (1979), al-Nihāya fī Gharīb al-Ḥadīth wa al-Athar, j 3, Bayrūt: al-Maktaba al-‘Ilmiyya, ṣ 393.
  7. ↑ Bukhārī, Muḥammad ibn Ismā‘īl (1407 q), al-Jāmi‘ al-Ṣaḥīḥ, j 5, Bayrūt: Dār al-Kathīr, ṣ 474.
  8. ↑ Samhūdī, ‘Alī ibn ‘Abdullāh (1419 q), Wafā’ al-Wafā’ bi-Akhbār Dār al-Muṣṭafā, j 1, Bayrūt: Dār al-Kutub al-‘Ilmiyya, ṣ 196.
  9. ↑ Azāmilī ‘Asīrī, Aḥmad ibn ‘Alī (1431 q), Manhaj al-Shaykh ‘Abd al-Razzāq ‘Afīfī wa Juhūduh fī Taqrīr al-‘Aqīda wa al-Radd ‘alā al-Mukhālifīn, taḥqīq: ‘Abd al-Raḥmān ibn ‘Abdullāh ibn ‘Abd al-Muḥsin al-Turkī, Riyāḍ: Jāmi‘at al-Imām Muḥammad ibn Sa‘ūd al-Islāmiyya, ṣ 276.
  10. ↑ Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, ṣ 385. Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, j 6, ṣ 9. Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, j 6, ṣ 68. Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, j 6, ṣ 213.
  11. ↑ Al-Lajna al-Dā’ima lil-Buḥūth al-‘Ilmiyya wa al-Iftā’, Fatāwā al-Lajna al-Dā’ima, al-Majmū‘a al-Ūlā, ‘Arabistān, Riyāḍ, Ri’āsat Idārat al-Buḥūth al-‘Ilmiyya wa al-Iftā’ - al-Idāra al-‘Āmma lil-Ṭab‘, jam‘ wa tartīb: Aḥmad ibn ‘Abd al-Razzāq al-Dawīsh, j 1, ṣ 519.
  12. ↑ Muḥammad ibn ‘Abd al-Wahhāb, Taṭhīr al-I‘tiqād, bī-nā, bī-nā, ṣ 36; Rasā’il ‘Amaliyya, bī-nā, bī-tā, ṣ 145. Muḥammad ibn ‘Abd al-Wahhāb, Taṭhīr al-I‘tiqād, ṣ 36.
  13. ↑ ‘Asīrī, Aḥmad ibn ‘Alī Azāmilī, Manhaj al-Shaykh ‘Abd al-Razzāq ‘Afīfī wa Juhūduh fī Taqrīr al-‘Aqīda wa al-Radd ‘alā al-Mukhālifīn, ṣ 274-277.
  14. ↑ Sulaymān Tamīmī Najdī, Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at Rasā’il fī al-Tawḥīd wa al-Īmān, taḥqīq: Ismā‘īl ibn Muḥammad al-Anṣārī, Riyāḍ: Jāmi‘at al-Imām Muḥammad ibn Sa‘ūd, ṣ 385.
  15. ↑ Salāmī, ‘Abd al-Raḥmān (1415 q), Ḥaqīqat al-Ḥiwār ma‘ al-Shaykh al-Ja‘farī, ‘Arabistān al-Su‘ūdī: al-Da‘wa wa al-Irshād, ṣ 85.
  16. ↑ Saqāf al-Qurayshī, Ḥasan ibn ‘Alī (1991), Ṣaḥīḥ Sharḥ al-‘Aqīda al-Ṭaḥāwiyya min Fikr Āl al-Bayt, ṣ 36.
  17. ↑ Nabhānī, Yūsuf ibn Ismā‘īl, Shawāhid al-Ḥaqq fī al-Istighātha bi-Sayyid al-Khalq, taḥqīq: Offset / Ḥusayn Ḥilmī ibn Sa‘īd Istānbolī, ṣ 167.
  18. ↑ Ibn Manẓūr, Muḥammad ibn Mukarram, Lisān al-‘Arab, j 8, Nashr Adab al-Ḥawza, ṣ 69.
  19. ↑ Makāram Shīrāzī, Nāṣir, Shī‘a Pāsokh Mīgūyad, Qom, Madresa-ye al-Imām ‘Alī ibn Abī Ṭālib (‘a), ṣ 233.
  20. ↑ Makāram Shīrāzī, Nāṣir, Shī‘a Pāsokh Mīgūyad, Qom, Madresa-ye al-Imām ‘Alī ibn Abī Ṭālib (‘a), ṣ 234.
  21. ↑ Munāwī, ‘Abd al-Ra’ūf (1356 sh), Fayḍ al-Qadīr Sharḥ Jāmi‘ al-Ṣaghīr, j 2, Miṣr: al-Maktaba al-Tijāriyya al-Kubrā, ṣ 135.
  22. ↑ Marāghī, Aḥmad ibn Muṣṭafā, Tafsīr al-Marāghī, j 6, ṣ 109.
  23. ↑ Dārimī, ‘Abdullāh ibn Bahrām, Sunan al-Dārimī, j 1, ṣ 44, Maṭba‘at al-I‘tidāl, Dimashq, 1349 q.
  24. ↑ Ibn Ḥanbal, Aḥmad ibn Ḥanbal, "Ḥikāyat 17240," al-Musnad, j 28, ṣ 478.
  25. ↑ Nasā’ī, Aḥmad ibn Shu‘ayb, "Ḥikāyat 10419," Sunan al-Nasā’ī al-Kubrā, j 9, ṣ 244.
  26. ↑ Ibn Māja Qazwīnī, Muḥammad ibn Yazīd, "Kitāb al-Ṣalāh, Bāb 189, Ḥadīth 1385," Sunan Ibn Māja, ṣ 441.
  27. ↑ Tirmidhī, Abū ‘Īsā, "Kitāb al-Da‘awāt, Bāb 119, Ḥadīth 3578," al-Sunan al-Tirmidhī, j 5, ṣ 569.
  28. ↑ Bukhārī, Muḥammad ibn Ismā‘īl, "Kitāb al-Istisqā’, Bāb 3, Ḥadīth 1010," Ṣaḥīḥ al-Bukhārī, j 2, ṣ 27.
  29. ↑ Iṣfahānī, Aḥmad ibn ‘Abdullāh, Ḥilyat al-Awliyā’ wa Ṭabaqāt al-Aṣfiyā’, j 3, ṣ 121.
  30. ↑ Ṭabarānī, Sulaymān ibn Aḥmad, "Bāb al-Fā’," al-Mu‘jam al-Kabīr, j 24, ṣ 351.
  31. ↑ Haythamī, ‘Alī ibn Abī Bakr (1408 q), Majma‘ al-Zawā’id wa Manba‘ al-Fawā’id, Bayrūt: Dār al-Kutub al-‘Ilmiyya, ṣ 257.
  32. ↑ Muttaqī Hindī, ‘Alī ibn Ḥisām, "Ḥikāyat 32138," Kanz al-‘Ummāl, j 11, ṣ 455.
  33. ↑ Haythamī, ‘Alī ibn Abī Bakr, Majma‘ al-Zawā’id wa Manba‘ al-Fawā’id, j 8, Bayrūt: Dār al-Kutub al-‘Ilmiyya, ṣ 253.
  34. ↑ Ṭabarānī, Sulaymān ibn Aḥmad, "Ḥikāyat 6502," al-Mu‘jam al-Awsaṭ, j 6, ṣ 313.

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