Allah says:
“{If only they, when they wronged themselves, had come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Accepting of Repentance, Merciful.}” (Surah An-Nisa: 64)
There are approximately four groups of scholars with differing views on the Tafsir of this verse:
- Sahaba, Tabi‘in, and the majority of later scholars considered it specific to the Munafiqeen (hypocrites).
- Some later scholars considered it general, but they recommended visiting the grave of the Prophet ﷺ, reciting this verse, making dua to Allah, and asking for the intercession of the Prophet ﷺ on the Day of Judgment. This view is attributed to Wazir Abu Shuja, a student of Abu Ishaq Shirazi.
- Many other later scholars also considered it general, but they suggested visiting the Prophet’s ﷺ grave, reciting this verse, making duʿāʾ to Allah, and using the Prophet ﷺ as a means of tawassul this is an Ijtihadi issue, no shirk involved at all.
- Barelwis claim that this verse is general and assert that one does not need to visit Madinah; they say one can call upon the Prophet ﷺ from anywhere.
1. Sahaba, Tabi‘in, and the majority of later scholars considered it specific to the Munafiqeen (hypocrites).
Ahl al-Sunnah state that this verse was revealed concerning the munāfiqīn, as Allah mentions in the very next verse:
[4:65] “But no, by your Lord, they do not truly believe until they make you (O Muhammad) a judge in all disputes between them, and then find no discomfort in their hearts regarding your decision, and submit with full submission.”Does this mean that we must now ask everything directly from the Prophet ﷺ? How many people actually ask the Messenger ﷺ to resolve all their disputes? Rather, this verse clearly indicates that disputes must be referred back to the Qur’an and the Sunnah after the passing of the Prophet ﷺ (as established in all books of tafsīr).
This is further supported by the same sūrah, Sūrah al-Nisāʾ, verse 110:
“And whoever does evil or wrongs himself, then seeks Allah’s forgiveness, will find Allah Oft-Forgiving, Most Merciful.”
This verse is general whoever commits evil or wrongs himself whereas the earlier verse specifically addressed the munāfiqīn during the lifetime of the Prophet ﷺ.
Let us see what Tabi`in and later scholars commented.
a) at-Tabari said:
. يعني بذلك جلّ ثناؤه: ولو أن هؤلاء المنافقين الذين وصف صفتهم في هاتين الآيتين، الذين إذا دعوا إلى حكم الله وحكم رسوله صدّوا صدوداً، إذ ظلموا أنفسهم باكتسابهم إياها العظيم من الإثم في احتكامهم إلى الطاغوت وصدودهم عن كتاب الله وسنة رسوله، إذا دعوا إليها جاءوك يا محمد حين فعلوا ما فعلوا من مصيرهم إلى الطاغوت راضين بحكمه دون حكمك، جاءوك تائبين منيبين، فسألوا الله أن يصفح لهم عن عقوبة ذنبهم بتغطيته عليهم، وسأل لهم الله رسوله صلى الله عليه وسلم مثل ذلك. وذلك هو معنى قوله: { فَٱسْتَغْفَرُواْ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ }. وأما قوله: { لَوَجَدُواْ ٱللَّهَ تَوَّاباً رَّحِيماً } فإنه يقول: لو كانوا فعلوا ذلك فتابوا من ذنوبهم لوجدوا الله توّاباً، يقول: راجعاً لهم مما يكرهون إلى ما يحبون، رحيماً بهم في تركه عقوبتهم على ذنبهم الذي تابوا منه. وقال مجاهد: عني بذلك: اليهودي والمسلم اللذان تحاكما إلى كعب بن الأشرف. حدثني محمد بن عمرو، قال: ثنا أبو عاصم، عن عيسى، عن ابن أبي نجيح، عن مجاهد في قول الله: { ظَّلَمُواْ أَنفُسَهُمْ }… إلى قوله:{ وَيُسَلّمُواْ تَسْلِيماً } [النساء: 65] قال: إن هذا في الرجل اليهودي والرجل المسلم اللذين تحاكما إلى كعب بن الأشرف. ]
The meaning of this, glorified be His praise, is: “If only those hypocrites, described in these two verses those who, when called to the judgment of God and His Messenger, turn away had come to you, O Muhammad ﷺ, after wronging themselves by turning to the Taghūt, seeking its judgment over yours. If they had come repentant, returning to God, and asked God to pardon them for the punishment of their sin, and the Messenger ﷺ had also sought forgiveness for them, then they would have found God Accepting of Repentance, Most Merciful.”
As for His saying:
“{…they would surely find God Accepting of Repentance, Most Merciful.}”
It means: if they had repented for their sins and returned to God, they would have found Him Accepting of Repentance turning them from what they dislike to what they love, Most Merciful by foregoing the punishment for the sin from which they repented.
Mujahid said: “This refers to the Jew and the Muslim who took their dispute to Ka‘b ibn Al-Ashraf.”
Narrated to me Muhammad ibn ‘Amr, who said: Abu ‘Asim narrated to us, from ‘Isa, from Ibn Abi Najih, from Mujahid, concerning the saying of God: “{…when they wrong themselves…}” up to His saying: “{…and submit in [full] submission.}” [Surah An-Nisa’, 4:65] He said: “This is about the Jewish man and the Muslim man who took their dispute to Ka‘b ibn Al-Ashraf.” [Tafsir al Tabari verse 4:64]
b) al Razi said about 4:64, He said:
{ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَاءوكَ فَٱسْتَغْفَرُواْ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّاباً رَّحِيماً }
. وفيه مسائل: المسألة الأولى: في سبب النزول وجهان: الأول: المراد به من تقدم ذكره من المنافقين، يعني لو أنهم عندما ظلموا أنفسهم بالتحاكم إلى الطاغوت والفرار من التحاكم إلى الرسول جاؤا الرسول وأظهروا الندم على ما فعلوه وتابوا عنه واستغفروا منه واستغفر لهم الرسول بأن يسأل الله أن يغفرها لهم عند توبتهم لوجدوا الله توابا رحيما.
الثاني: قال أبو بكر الأصم: إن قوما من المنافقين اصطلحوا على كيد في حق الرسول صلى الله عليه وسلم، ثم دخلوا عليه لأجل ذلك الغرض فأتاه جبريل عليه السلام فأخبره به، فقال صلى الله عليه وسلم: إن قوما دخلوا يريدون أمراً لا ينالونه، فليقوموا وليستغفروا الله حتى أستغفر لهم فلم يقوموا، فقال: ألا تقومون، فلم يفعلوا فقال صلى الله عليه وسلم: قم يا فلان قم يا فلان حتى عد أثنى عشر رجلا منهم، فقاموا وقالوا: كنا عزمنا على ما قلت، ونحن نتوب إلى الله من ظلمنا أنفسنا فاستغفر لنا، فقال: الآن اخرجوا أنا كنت في بدء الأمر أقرب إلى الاستغفار: وكان الله أقرب الى الاجابة اخرجوا عني. المسألة الثانية:لقائل أن يقول: أليس لو استغفروا الله وتابوا على وجه صحيح لكانت توبتهم مقبولة، فما الفائدة في ضم استغفار الرسول إلى استغفارهم؟ قلنا: الجواب عنه من وجوه: الأول: أن ذلك التحاكم إلى الطاغوت كان مخالفة لحكم الله، وكان أيضاً إساءة إلى الرسول عليه الصلاة والسلام وإدخالا للغم في قلبه، ومن كان ذنبه كذلك وجب عليه الاعتذار عن ذلك الذنب لغيره، فلهذا المعنى وجب عليهم أن يطلبوا من الرسول أن يستغفر لهم. الثاني: أن القوم لما لم يرضوا بحكم الرسول ظهر منهم ذلك التمرد، فاذا تابوا وجب عليهم أن يفعلوا ما يزيل عنهم ذلك التمرد، وما ذاك إلا بأن يذهبوا إلى الرسول صلى الله عليه وسلم ويطلبوا منه الاستغفار. الثالث: لعلهم إذا أتوا بالتوبة أتوا بها على وجه الخلل، فاذا انضم اليها استغفار الرسول صارت مستحقة للقبول والله أعلم. المسألة الثالثة: إنما قال: { وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ } ولم يقل واستغفرت لهم إجلالا للرسول عليه الصلاة والسلام، وأنهم إذا جاؤه فقد جاؤا من خصه الله برسالته وأكرمه بوحيه وجعله سفيرا بينه وبين خلقه، ومن كان كذلك فان الله لا يرد شفاعته، فكانت الفائدة في العدول عن لفظ الخطاب إلى لفظ المغايبة ما ذكرناه.
{And if, when they had wronged themselves, they had but come to you and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would indeed have found Allah All-Forgiving, Most Merciful.} (Qur’an 4:64)
And within it are several points of discussion:
The First Point: Regarding the reason for its revelation (Asbāb al-Nuzūl), there are two aspects:
The First Aspect: The intended referent here is the hypocrites (al-Munāfiqūn) mentioned previously. This means: if only they, when they wronged themselves by seeking judgment from al-Ṭāghūt and fleeing from seeking judgment from the Messenger, had come to the Messenger and shown remorse for what they did, repented from it, sought forgiveness for it, and the Messenger had sought forgiveness for them by asking Allah to forgive them upon their repentance they would indeed have found Allah All-Forgiving, Most Merciful.
The Second Aspect: Abu Bakr al-Aṣamm said: A group of hypocrites conspired in a plot against the Messenger of Allah (peace be upon him). Then they entered upon him for that very purpose. Thereupon, Gabriel (peace be upon him) came to him and informed him of it. The Prophet (peace be upon him) said, “A people have entered intending a matter they will not attain. Let them stand and seek forgiveness from Allah so that I may seek forgiveness for them.” They did not stand. He said, “Will you not stand?” They did not do so. The Prophet (peace be upon him) then said, “Stand, O so-and-so! Stand, O so-and-so!” until he named twelve men from among them. They stood and said, “We had resolved upon what you said, and we repent to Allah for the wrong we did to ourselves, so seek forgiveness for us.” He said, “Now, leave. At the beginning of the matter, I was more inclined to seek forgiveness (for you) and Allah was nearer to acceptance (of it). Leave my presence.”
The Second Point: One might ask: Had they sought forgiveness from Allah and repented sincerely, would not their repentance have been accepted? So what is the benefit in adding the Messenger’s seeking forgiveness to their own seeking forgiveness?
We say: The answer to this is from several angles:
The First Angle: That seeking judgment from Taghut was a violation of Allah’s decree and was also an offense against the Messenger (peace be upon him), causing grief to enter his heart. For one whose sin is of such a nature, it becomes obligatory upon him to seek pardon for that sin from the other party. For this reason, it became obligatory upon them to request the Messenger to seek forgiveness for them.
The Second Angle: Since the people were not content with the judgment of the Messenger, that rebelliousness became apparent from them. So when they repented, it became obligatory upon them to do what would remove that rebelliousness from them. That is nothing other than going to the Messenger of Allah (peace be upon him) and requesting him to seek forgiveness (for them).
The Third Angle: Perhaps when they brought forth repentance, they did so with some deficiency. So when the Messenger’s seeking forgiveness is added to it, it becomes deserving of acceptance. And Allah knows best.
The Third Point: He said, {and the Messenger had asked forgiveness for them} and did not say, “and you had asked forgiveness for them” out of reverence (Ijlāl) for the Messenger (peace be upon him). This indicates that when they came to him, they came to one whom Allah had privileged with His message, honored with His revelation, and made an ambassador between Him and His creation. For one such as this, Allah does not reject his intercession. Thus, the benefit in shifting from the direct address (to the Prophet) to the third-person form is what we have mentioned.
[Tafsir al Kabeer under verse 64 of Surah al Nisa]Whole disclosure is about the life of Prophet peace be upon him.
c) al-Baydawi (T 685 H) said:
{ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ } بالنفاق أو التحاكم إلى الطاغوت. { جاؤوكَ } تائبين من ذلك وهو خبر أن وإذ متعلق به. { جَاءوكَ فَٱسْتَغْفَرُواْ ٱللَّهَ } بالتوبة والإِخلاص. { وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ } واعتذروا إليك حتى انتصبت لهم شفيعاً، وإنما عدل الخطاب تفخيماً لشأنه وتنبيهاً على أن من حق الرسول أن يقبل اعتذار التائب وإن عظم جرمه ويشفع له، ومن منصبه أن يشفع في كبائر الذنوب. { لَوَجَدُواْ ٱللَّهَ تَوَّاباً رَّحِيماً } لعلموه قابلاً لتوبتهم متفضلاً عليهم بالرحمة، وإن فسر وجد بصادف كان تواباً حالاً ورحيماً بدلاً منه أو حالاً من الضمير فيه
{And if, when they had wronged themselves} through hypocrisy (nifāq) or by seeking judgment from al-Ṭāghūt, {they had but come to you} repenting from that. “When” (idh) is connected to this “if” (law), and the sentence is the news (consequence) of the conditional particle.
{they had but come to you and asked forgiveness of Allah} through repentance and sincerity (ikhlas).
{and the Messenger had asked forgiveness for them}. And they apologized to you until you stood as an intercessor for them. The shift from direct address [to the Prophet, using “you”] to third-person reference [to the Messenger] was only to magnify his status and to indicate that it is from the right of the Messenger to accept the apology of the penitent, even if his crime is great, and to intercede for him; and it is from his station to intercede in [matters of] major sins.
{they would indeed have found Allah All-Forgiving, Most Merciful}. They would have known Him to be One Who accepts their repentance and bestows favor upon them with mercy. And if “found” (wajadū) is interpreted as “encountered” (ṣādafū), then “All-Forgiving” (Tawwābā) is a circumstantial state (ḥāl), and “Most Merciful” (Raḥīmā) is an appositive (badl) to it, or a circumstantial state referring to the pronoun within it.
[Tafsir Anwar al-Tanzil wa Asrar al-Ta’wil under 4:64]All of the above tafsir from Tabi`in and later scholars proves this verse is not general rather it was about Munafiqeen or jewish man.
2. Some later scholars considered it general, but they recommended visiting the grave of the Prophet ﷺ, reciting this verse, making dua to Allah, and asking for the intercession of the Prophet ﷺ on the Day of Judgment.
Even those who says this verse is general, recite this verse at the grave of the Prophet ﷺ have never claimed that it may be used anywhere, such as at home, in the masjid, or on the roads, to ask the Prophet ﷺ directly. Rather, they recite this verse at the grave of the Prophet ﷺ and ask Allah for forgiveness.
Among them are those who asked Allah for the intercession of the Prophet ﷺ on the Day of Judgement at the grave, such as Vazīr Abū Shujāʿ, a student of Abū Isḥāq al-Shīrāzī (393–476 AH).
Ibn Kathir mentioned this regarding Vazir Abu Shuja the student of Abu Ishaq Sherazi:
، فلما ثقل في المرض جاء إلى الحجرة النبوية فقال: يا رسول الله قال الله تعالى: {وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابا رَحِيما} [النساء: 64] وها أنا قد جئتك أستغفر الله من ذنوبي وأرجو شفاعتك يوم القيامة.
When his sickness reached to the higher level he came to the Hujrah of Prophet peace be upon him and said: O Messenger of Allah, Allah says: “If they, when they were unjust to themselves, had come to you” … {Surah Nisa, verse 64} Now I come to you and ASK ALLAH for forgiveness of my sins and hope for your intercession ON THE DAY OF JUDGEMENT. [al Bidaya wal Nihaya vol 12 under 488]
3. Many other later scholars also considered it general, but they suggested visiting the Prophet’s ﷺ grave, reciting this verse, making duʿāʾ to Allah, and using the Prophet ﷺ as a means of tawassul this is an Ijtihadi issue, no shirk involved at all.
As-Samhudi said:
والعلماء فهموا من الآية العموم لحالتي الموت والحياة، واستحبوا لمن أتى القبر أن يتلوها ويستغفر الله تعالى، وحكاية الأعرابي في ذلك نقلها جماعة من الأئمة عن العتبي
The scholars understood the general meaning from this verse, after the death (of Prophet peace be upon him) and in his life as well. And they considered it desirable act to recite this verse at the grave (of Prophet peace be upon him) and DO ISTIGHFAR FROM ALLAH, in this regard the group of scholars mentioned a story of a bedouin from al Utbi. [Wafa al Wafa 4/185]
This athar of Utbi is weak but even those who accepted it, that is an ijtihādī mistake, but no shirk is involved, because all of them sought forgiveness from Allah, not from the Prophet ﷺ. The safest and best path is to follow the Ṣaḥābah and the Tābiʿīn.
Only in later centuries, in the subcontinent, did some people begin using this verse to call upon the Prophet ﷺ from afar, as mentioned in Noor al-Irfān, where it is stated that one does not need to go to the grave and may ask from anywhere.
a) Imam Ibn ʿAbdul Hadi (704H–744H) said in refutation of as-Subki, who interpreted this verse generally:
من فهم هذا من سلف الأمة وأئمة الإسلام، فاذكر لنا عن رجل واحد من الصحابة أو التابعين أو تابعي التابعين أو الأئمة الأربعة أو غيرهم من الأئمة وأهل الحديث والتفسير أنه فهم العموم بالمعنى الذي ذكرته أو عمل به وأرشد إليه. فدعواك على العلماء بطريق العموم وهذا الفهم دعوى باطلة
“Who among the Salaf of this Ummah and the scholars of Islam understood this meaning? Show us even one example from the Sahabah, Tabi‘un, Tabi‘ al-Tabi‘in, the four Imams (Abu Hanifa, Malik, Shafi‘i, Ahmad), or others among the people of Hadith and Tafseer, who understood this verse in the general sense you claim, acted upon it, or guided others toward it in the way you describe. Your assertion that all scholars understood it in a general sense is a false claim.”
[as-Sarim al-Munki fī Radd al-Subki, p. 321]
Note: Ibn Abdul Hadi was not alone in refuting as-Subki rather
1. Abul Muzaffar Yusaf bin Muhammad al Hanbalee (696h to 776h) [Trustworthy Imam Radd al Wafir 1/131] wrote الحمية الإسلامية في الإنتصار لمذهب ابن تيمية in refutation of as-Subki.
and
2. Abu Abdullah Muhammad bin Jamal al-din Yusaf ash-Shafiee Yemeni [Shaykh, The Imam, Allama see Ghayat al Amani 1/623] wrote قصيدة في الرد على التقي السبكي والدفاع عن ابن تيمية in refutation of as-Subki.
To justify coming to his (the Prophet’s) grave, peace be upon him, and seeking forgiveness from him. This is an incorrect deduction, for this verse came concerning the hypocrites because what precedes it and what follows it is about them. The intended meaning is not coming to his grave, peace be upon him, after his death; rather, the intended meaning is coming to him during his lifetime, peace be upon him, as understood by the Companions, may Allah be pleased with them. Indeed, they, may Allah be pleased with them, during his lifetime would request him to supplicate, and he would supplicate for them. After his death, peace be upon him, during his life in the Barzakh , they did not go to his grave, peace be upon him, to request supplication from him. Here are few examples:
a) For this reason, when drought occurred during the time of Umar, may Allah be pleased with him, he sought rain through Al-‘Abbas, may Allah be pleased with him, and requested him to supplicate. Al-Bukhari narrated in his Sahih (1010) from Anas that Umar ibn Al-Khattab, when they suffered drought, would seek rain through Al-‘Abbas ibn ‘Abdul-Muttalib, saying: “O Allah, we used to seek Your nearness through our Prophet, peace be upon him, and You would give us rain. Now we seek Your nearness through the uncle of our Prophet, so give us rain.” He (the narrator) said: “And they would be given rain.” If requesting supplication from the Prophet, peace be upon him, after his death were permissible, Umar, may Allah be pleased with him, would not have turned away from it to seeking rain through Al-‘Abbas.
b) This is also Said by al Suyuti, Imam al-Suyuti (may Allah have mercy on him) in his work “Al-Amr bi al-Ittiba’ wa al-Nahy ‘an al-Ibtida'” (The Command to Follow and the Prohibition of Innovation) on page 25, said:
فإن قصد القبور للدعاء رجاء الإجابة فمنهي عنه، وهو إلى التحريم أقرب. والصحابة رضي الله
عنهم – وقد أجدبوا مراتٍ – ودهمتهم نوائب بعد موته (، فهلا جاءوا فاستسقوا واستغاثوا عند قبر
النبي ( وهو أكرم الخلق على الله عز وجل، بل خرج فيهم سيدنا عمر بن الخطاب رضي الله عنه
بالعباس عم النبي ( إلى المصلى فاستسقى به، ولم يستسقوا عند قبر النبي (.
فاقتد أيها المسلم إن كنت عبد الله بسلفك الصالح، وتحقق التوحيد الخالص؛ فلا تعبد إلا الله، ولا
تشرك بربك أحداً، كما أمر الله تعالى بقوله: (فإياي فاعبدون)، وقال تعالى: (فمن كان يرجو لقاء ربه
فليعمل عملاً صالحاً ولا يشرك بعبادة ربه أحداً). فلا تعبد إلا إياه ولا تد ع إلا هو، ولا تستعن إلا به،
فإنه لا مانع ولا معطي ولا مضار ولا نافع إلا هو سبحانه وتعالى، لا إله إلا هو عليه توكلت وإليه
أنيب
“If one intends to visit graves to supplicate there, hoping (specifically) for the acceptance of the supplication (due to the location), then this is prohibited, and it is closer to being impermissible (Haram). The Companions, may Allah be pleased with them faced drought multiple times and were afflicted by calamities after his (the Prophet’s) death, why did they not come and perform Istisqa’ (prayer for rain) and seek aid at the grave of the Prophet (peace be upon him), when he is the most honorable creation to Allah, the Almighty? Rather, our master ‘Umar ibn al-Khattab, may Allah be pleased with him, went out with al-‘Abbas, the uncle of the Prophet (peace be upon him), to the prayer ground (Musalla) and sought rain through him (al-‘Abbas’s supplication), and they did not seek rain at the grave of the Prophet (peace be upon him).
Therefore, O Muslim, if you are a true servant of Allah, follow your righteous predecessors (al-Salaf al-Salih), and realize pure monotheism (Tawheed). So worship none but Allah, and associate no partners with your Lord, just as Allah the Exalted commanded with His saying: ‘So worship Me [alone]’ (Qur’an 21:92), and He the Exalted said: ‘So whoever hopes for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone’ (Qur’an 18:110). So worship none but Him, supplicate to none but Him, and seek help from none but Him. For there is no one who can prevent (what He wills) or grant (what He withholds), nor anyone who can harm or benefit, except Him, glorified and exalted be He. There is no deity except Him. In Him I place my trust, and to Him I turn in repentance.” (end quote)
c. ShaykhʿAbd al-Muḥsin ibn Ḥamad al-ʿAbbād al-Badr beautifully deduced ruling from another hadith from al Bukhari, He said:
ويدل أيضاً لكون النبي صلى الله عليه وسلم لا يُطلب منه الدعاء والاستغفار بعد موته ما رواه البخاري في صحيحه (7217) عن عائشة رضي الله عنها أنها قالت: ((وا رأساه! فقال رسول الله صلى الله عليه وسلم: ذاك لو كان وأنا حي فأستغفر لك وأدعو لك، فقالت عائشة: وا ثكلياه! والله إني لأظنك تحب موتي…)) الحديث، فلو كان يحصل منه الدعاء والاستغفار بعد موته صلى الله عليه وسلم لم يكن هناك فرق بين أن تموت قبله أو يموت قبلها صلى الله عليه وسلم ، وهذا الحديث مبيِّن لهذه الآية الكريمة وأن المجيء إليه وحصول الاستغفار والدعاء منه إنما يكون في حياته وليس بعد موته صلى الله عليه وسلم ، والسّنّة تفسر القرآن وتبيِّنه وتوضّحه.
Also indicating that supplication and seeking forgiveness are not requested from the Prophet, peace be upon him, after his death is what Al-Bukhari narrated in his Sahih (7217) from ‘Aishah, may Allah be pleased with her, that she said: “Oh, my head (is in pain)!” The Messenger of Allah, peace be upon him, said: “That would be the case if it (your death) were to happen while I am alive; then I would seek forgiveness for you and pray for you.”.
If supplication and seeking forgiveness from him, peace be upon him, could be obtained after his death, there would be no difference between her dying before him or him dying before her, peace be upon him. This Hadith clarifies this noble verse that coming to him and obtaining forgiveness and supplication from him only occurs during his lifetime and not after his death, peace be upon him. The Sunnah explains the Quran, clarifies it, and elucidates it.
(end quote, see also [Al-Iydah wal-Tabayyun fi Hukm al-Istighathah bil-Amwat wal-Gha’ibin page 35-36]
d) And Prophet peace be upon him advised after his death go to Abu Bakr ra.
A woman came to the Prophet who ordered her to return to him again. She said, “What if I came and did not find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to Abu Bakr.” [Sahih Bukhari Volume 5, Book 57, Number 11]
e) Aqida of Ibn Kathir who used the athar of al Utbi under 4:64.
According to Ibn Kathīr, it is not understood that the Anbiyāʾ are to be directly asked.
Allah says:
“And ask those of Our Messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Most Merciful?” (Qurʾān 43:45)
In his commentary, Ibn Kathīr states:
قال مجاهد في قراءة عبد الله بن مسعود رضي الله عنه:
(واسأل الذين أرسلنا إليهم قبلك رسلنا)
وهكذا حكاه قتادة والضحاك والسدي عن ابن مسعود رضي الله عنه، وهذا كأنه تفسير لا تلاوة، والله أعلم.
وقال عبد الرحمن بن زيد بن أسلم: واسألهم ليلة الإسراء؛ فإن الأنبياء عليهم الصلاة والسلام جمعوا له، واختار ابن جرير الأول، والله أعلم.
Mujāhid said that ʿAbdullāh ibn Masʿūd (رضي الله عنه) recited the verse as:
“And ask those to whom We sent before you Our Messengers.”
This reading was also narrated by Qatādah, al-Ḍaḥḥāk, and al-Suddī from Ibn Masʿūd (رضي الله عنه). However, this appears to be an explanatory interpretation, not an alternative Qurʾānic recitation.
Accordingly, the meaning is that one should ask the people to whom the Messengers were sent, not the Messengers themselves.
ʿAbd al-Raḥmān ibn Zayd ibn Aslam, however, held that the verse refers to asking the Prophets themselves, which he explained as occurring during the Night of al-Isrāʾ and al-Miʿrāj, when the Prophets were gathered together.
Ibn Jarīr al-Ṭabarī preferred the first opinion, and Allah knows best. (end quote)
It clearly refutes the stance that we can ask the Anbiyāʾ in this world. Ibn Kathīr and al-Ṭabarī understood that it is impossible for the Prophet ﷺ to ask the Anbiyāʾ in this world (except as a miracle), and therefore they preferred the first opinion. If it is impossible for the Prophets, then how can it be possible for ordinary people?
Ibn Katheer on the answer of Ibn Taymiyyah to al-Bukri on Istighatha through the dead. He said:
وَالْمَقْصُودُ أَنَّ الشَّيْخَ رَدَّ عَلَى الْبُكْرِيِّ وَ نَقَضَ قَوْلَهُ نَقْضًا أَجَادَ فِيهِ وَ أَفَادَ وَ بَيَّنَ مَا فِيهِ مِنْ حَقٍّ وَ بَاطِلٍ فِي مُجَلَّدَةٍ كَبِيرَةٍ أَبْطَلَ فِيهَا أَنْوَاعَ الشِّرْكِ الْاعْتِقَادِيِّ وَ الْعَمَلِيِّ وَ مَا يَتَفَرَّعُ مِنْهُمَا بِالْأَدِلَّةِ وَ الْبَرَاهِينِ الْقَاطِعَةِ الْمَقْبُولَةِ الَّتِي تُسَرُّ قُلُوبَ أَهْلِ السُّنَّةِ وَ تَقَرُّ أَعْيُنُهُمْ عِنْدَ سَمَاعِهَا وَ تَسْوَدُّ وُجُوهُ أَهْلِ الْأَهْوَاءِ وَ الْبِدَعِ وَ يُرْهَقُهَا قَتَرٌ وَ ذِلَّةٌ فَرَحِمَ اللَّهُ مَنْ قَبِلَ الْحَقَّ وَ نَصَرَهُ وَ رَدَّ الْبَاطِلَ وَ خَذَلَهُ وَ أَهْلَهُ
The purpose is that the Shaykh (Ibn Taymiyyah) refuted al-Bukri and demolished his argument with a powerful refutation in which he excelled and benefited. He clarified the truth and falsehood contained within it in a large volume in which he invalidated the types of creedal and practical Shirk and their branches with clear and accepted, decisive proofs. This delighted the hearts of Ahl al-Sunnah and soothed their eyes when they heard it, and it blackened the faces of the people of desires and innovations, overwhelming them with gloom and humiliation. May Allah have mercy on the one who accepts the truth and supports it, and refutes falsehood and humiliates it and its people. [Talkhees Kitab al-Istighatha li Ibn Katheer 1/52]
This is from the book by Ibn Katheer. To know more details, read the discussion of the Muhaqqiq (verifier) Abdullah al-Suhayli in “Radd ‘ala al-Bukri by Ibn Taymiyyah,” pages 121 to 129.
Ibn Kathir said regarding al-Bukri (the one who opposed Ibn Taymiyyah on the issue of Istighatha):
الشَّيْخُ الْإِمَامُ الزَّاهِدُ نُورُ الدِّينِ أَبُو الْحَسَنِ عَلِيُّ بْنُ يَعْقُوبَ بْنِ جِبْرِيلَ الْبُكْرِيُّ الْمِصْرِيُّ الشَّافِعِيُّ، لَهُ تَصَانِيفُ، وَقَرَأَ مُسْنَدَ الشَّافِعِيِّ عَلَى وَزِيرَةَ بِنْتِ الْمِنْجَا، ثُمَّ إِنَّهُ أَقَامَ بِمِصْرَ، وَقَدْ كَانَ فِي جُمْلَةِ مَنْ يُنْكِرُ عَلَى شَيْخِ الْإِسْلَامِ ابْنِ تَيْمِيَّةَ، أَرَادَ بَعْضُ الدَّوْلَةِ قَتْلَهُ فَهَرَبَ وَاخْتَفَى عِنْدَهُ كَمَا تَقَدَّمَ لَمَّا كَانَ ابْنُ تَيْمِيَّةَ مُقِيمًا بِمِصْرَ، وَمَا مَثَالُهُ إِلَّا مَثَالُ سَاقِيَةٍ ضَعِيفَةٍ كَدِرَةٍ لَا طَمَتْ بَحْرًا عَظِيمًا صَافِيًا، أَوْ رَمْلَةٍ أَرَادَتْ زَوَالَ جَبَلٍ، وَقَدْ أَضْحَكَ الْعُقَلَاءَ عَلَيْهِ، وَقَدْ أَرَادَ السُّلْطَانُ قَتْلَهُ فَشَفَعَ فِيهِ بَعْضُ الْأُمَرَاءِ، ثُمَّ أَنْكَرَ مَرَّةً شَيْئًا عَلَى الدَّوْلَةِ فَنُفِيَ مِنَ الْقَاهِرَةِ إِلَى بَلَدَةٍ يُقَالُ لَهَا: دِيرُوطٌ، فَكَانَ بِهَا حَتَّى تُوُفِّيَ يَوْمَ الِاثْنَيْنِ سَابِعَ رَبِيعٍ الْآخِرِ، وَدُفِنَ بِالْقَرَافَةِ، وَكَانَتْ جَنَازَتُهُ مَشْهُورَةً غَيْرَ مَشْهُودَةٍ، وَكَانَ شَيْخُهُ يُنْكِرُ عَلَيْهِ إِنْكَارَهُ عَلَى ابْنِ تَيْمِيَّةَ، وَيَقُولُ لَهُ أَنْتَ لَا تُحْسِنُ أَنْ تَتَكَلَّمَ.
The Shaykh, the Imam, the Ascetic, Nur al-Din Abu al-Hasan ‘Ali ibn Ya’qub ibn Jibril al-Bukri al-Misri al-Shafi’i. He authored works and recited the Musnad of al-Shafi’i in the presence of Wazirah bint al-Minja. Then he resided in Egypt. He was among those who would reject (the views of) Shaykh al-Islam Ibn Taymiyyah. Some of the state authorities wanted to kill him, so he fled and took shelter with him (Ibn Taymiyyah) as mentioned earlier, while Ibn Taymiyyah was residing in Egypt. His (al-Bukri’s) example is only like that of a weak, murky canal that cannot overwhelm a great, pure ocean (Ibn Taymiyyah), or like sand (al-Bukri) that wants to remove a mountain (Ibn Taymiyyah). He made the wise people laugh at him. The Sultan wanted to kill him, but some of the commanders interceded for him. Then he once rejected something concerning the state, so he was exiled from Cairo to a town called Dayrout, where he remained until he died on Monday, the 7th of Rabi’ al-Akhir, and was buried in al-Qarafah. His funeral was famous but not well-attended. His own shaykh would criticize him for his rejection of Ibn Taymiyyah and say to him, “You do not know how to speak properly.” [Al-Bidayah wa al-Nihayah, vol. 14, p. 136]
Comment: So, for Ibn Kathir, the stances on Istigatha by al-Bukri against Ibn Taymiyyah are false. Ibn Taymiyyah was the pure ocean, the mountain, and al-Bukri, who supported Istighatha, was a small, dirty canal and sand against a mountain.
He also said al-Bukri was stopped from giving fatwas and thrown out of the city:
وذلك لاجترائه وتسرعه على التكفير والقتل والجهل الحامل له على هذا وغيره.
This was because of his audacity and haste in (issuing fatwas on) Takfir and killing, and the ignorance that drove him to this and other things. [Al-Bidayah wa al-Nihayah, vol. 14, p. 89]
Ibn Kathir said pious people ask Allah through their good deeds. He said:
“Allah describes the Muttaqin, His pious servants, whom He promised tremendous rewards, (Those who say: ‘Our Lord! We have indeed believed’) in You, Your Book, and Your Messenger. (so forgive us our sins) because of our faith in You and in what You legislated for us. Therefore, forgive us our errors and shortcomings, with Your bounty and mercy, (and save us from the punishment of the Fire.)” [Tafsir Ibn Kathir, 2/23, under 3:16]
Shaykh ‘Adi ibn Musafir, contemporary of Shaykh ‘Abdul Qadir al-Jilani and Abu al-Najib al-Suhrawardi, was considered an Ilah (god).
Ibn Kathir said:
الشَّيْخُ عَدِيُّ بْنُ مُسَافِرِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ مَرْوَانَ بْنِ الْحَسَنِ بْنِ مَرْوَانَ الْهَكَّارِيُّ، شَيْخُ الطَّائِفَةِ الْعَدَوِيَّةِ، أَصْلُهُ مِنَ الْبِقَاعِ غَرْبِيَّ دِمَشْقَ، مِنْ قَرْيَةِ بَيْتِ نَارَ، ثُمَّ دَخَلَ إِلَى بَغْدَادَ فَاجْتَمَعَ فِيهَا بِالشَّيْخِ عَبْدِ الْقَادِرِ وَالشَّيْخِ حَمَّادٍ الدَّبَّاسِ، وَالشَّيْخِ عُقَيْلٍ الْمَنْبِجِيِّ، وَأَبِي الْوَفَاءِ الْحَلَوَانِيِّ، وَأَبِي النَّجِيبِ السُّهْرَوَرْدِيِّ وَغَيْرِهِمْ، ثُمَّ انْفَرَدَ عَنِ النَّاسِ وَتَخَلَّى بِجَبَلِ هَكَّارَ وَبَنَى لَهُ هُنَاكَ زَاوِيَةً وَاعْتَقَدَهُ أَهْلُ تِلْكَ النَّاحِيَةِ اعْتِقَادًا بَلِيغًا، حَتَّى إِنَّ مِنْهُمْ مَنْ يَغْلُو غُلُوًّا كَثِيرًا مُنْكَرًا وَمِنْهُمْ مَنْ يَجْعَلُهُ إِلَهًا أَوْ شَرِيكًا، وَهَذَا اعْتِقَادٌ فَاحِشٌ يُؤَدِّي إِلَى الْخُرُوجِ مِنَ الدِّينِ جُمْلَةً… مَاتَ فِي هَذِهِ السَّنَةِ بِزَاوِيَتِهِ وَلَهُ سَبْعُونَ سَنَةً، رَحِمَهُ اللَّهُ.
Shaykh ‘Adi ibn Musafir… Shaykh of the ‘Adawiyyah group… The people of that region held an extreme belief concerning him. Indeed, some of them exaggerate to a great, rejected extent, and some of them even make him a god or a partner (of Allah). This is a vile belief that leads to complete apostasy from the religion… He died this year in his zawiyah at the age of seventy. May Allah have mercy on him. [Al-Bidayah wa al-Nihayah, vol. 12, under the year 555 H]
If you ask the followers of Shaykh ‘Adi, no one would say we consider him an Ilah. But, like Shaykh ‘Abdul Qadir al-Jilani, these people have an ‘Aqidah regarding Shaykh ‘Adi and they ask him for help. If Ibn Kathir were alive today, he would be called a denier of the Awliya’.
Ibn Kathir said regarding the followers of Shaykh Abdul Qadir al-Jilani:
وَيَذْكُرُونَ عَنْهُ أَقْوَالًا وَأَفْعَالًا وَمَكَاشَفَاتٍ أَكْثَرُهَا مُغَالَاةٌ
They narrate from him sayings, actions, and spiritual unveilings, most of which are exaggeration. [Al-Bidayah wa alihayah, vol. 12, under the year 561 H]
That was the practice 600 years ago. What would Ibn Kathir say now?
Seeking blessings from the graves.
Ibn Kathir said in al-Bidayah wa al-Nihayah under the biography of al-Khidr ibn Nasr:
وَتَرْجَمَهُ ابْنُ خَلِّكَانَ فِي الْوَفَيَاتِ، وَقَالَ قَبْرُهُ يُزَارُ، وَقَدْ زُرْتُهُ غَيْرَ مَرَّةٍ، وَرَأَيْتُ النَّاسَ يَنْتَابُونَ قَبْرَهُ وَيَتَبَرَّكُونَ بِهِ، وَهَذَا الَّذِي قَالَهُ ابْنُ خَلِّكَانَ مِمَّا يُنْكِرُهُ أَهْلُ الْعِلْمِ عَلَيْهِ وَعَلَى أَمْثَالِهِ مِمَّنْ يُعَظِّمُ الْقُبُورَ
Ibn Khallikan mentioned his (al-Khidr’s) biography in al-Wafayat and said: ‘His grave is visited, and I have visited it many times, and I have seen people frequenting his grave and seeking blessings from it.’ (Ibn Kathir commented) This statement of Ibn Khallikan is something rejected by the people of knowledge against him and against those like him who venerate graves. [Al-Bidayah wa al-Nihayah 12/371]
Note: Seeking blessings from the graves here means making du’a near the graves; it does not mean asking the dead for help or praying near the grave, etc.
Note 2: When we look at Ibn Khallikan’s history, it states:
وَقَبْرُهُ يُزَارُ، وَزُرْتُهُ كَثِيرًا – رَحِمَهُ اللَّهُ تَعَالَى
His grave is visited, and I have visited it many times – may Allah the Exalted have mercy on him. [Wafayat al-A’yan 2/201]
So, Ibn Khallikan is free from this statement (of seeking blessings), and perhaps the manuscript Ibn Kathir was using contained this statement. Allah knows best.
Ibn Kathīr on Sayyida Nafīsa
Ibn Kathīr said:
قال: ولأهل مصر فيها اعتقاد. قلت: وإلى الآن قد بالغ العامة في اعتقادهم فيها وفي غيرها كثيرا جدا، ولا سيما عوام مصر فإنهم يطلقون فيها عبارات بشيعة مجازفة تؤدي إلى الكفر والشرك، وألفاظا كثيرة ينبغي أن يعرفوا أنها لا تجوز
He said: “The people of Egypt have a belief (ʿaqīda) regarding her (Sayyida Nafīsa). I say: The general public has greatly exaggerated their belief in her and in others like her. The people of Egypt use dangerous phrases regarding her that can lead to disbelief (kufr) and polytheism (shirk), and many words which they should know are not permissible.”
Then he continued:
والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام
ومن زعم أنها تفك من الخشب (هكذا) أو أنها تنفع أو تضر بغير مشيئة الله فهو مشرك. رحمها الله وأكرمها
He explained: “The belief regarding her should be appropriate to a righteous woman like her. The origin of idol worship comes from exaggeration in respect for graves and their occupants. That is why the Prophet ﷺ ordered graves to be levelled and obliterated. Exaggerating anyone is prohibited. Whoever claims that they can benefit or harm without the will of Allah is a mushrik. May Allah have mercy on her and honor her.”
(Al-Bidāya wa’l-Nihāya, biography of Sayyida Nafīsa)
Key Points to Note:
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Egyptians used exaggerated phrases about Sayyida Nafīsa and other awliyāʾ that could lead to kufr and shirk.
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Exaggerated beliefs regarding awliyāʾ are not allowed.
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The origin of idol worship stems from exaggerating the status of grave dwellers.
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It is Sunnah and obligatory to level graves and avoid making structures over them.
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Whoever claims that awliyāʾ can benefit or harm without the will of Allah is a mushrik.
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Ibn Kathīr is completely silent on istighātha in this quote. Therefore, claiming that he permitted istighātha based on the belief that awliyāʾ can help “with the will of Allah” is a stretch, since Ibn Kathīr’s works consistently oppose shirk and improper supplication.
See More Quotes On The Aqeeda Of Ibn Kathir Here:
4. Barelwis claim that this verse is general and assert that one does not need to visit Madinah; they say one can call upon the Prophet ﷺ from anywhere.
Ahmad Yaar Khaan Naeemi Barelvi said:
“‘And if they had come to you’ does not restrict one to coming to Madinah only; rather, directing one’s attention toward him also counts as coming to him.” [Noor ul Irfan, under 4:64, p. 137]
They claim that one does not need to visit the Prophet’s ﷺ grave in Madinah; instead, one can recite this verse and ask the Prophet ﷺ for intercession from anywhere. This Tafsir, however, has no precedent.
5. Conclusion:
Surah An-Nisa, verse 64, addresses primarily the hypocrites (munāfiqīn) who wronged themselves by rejecting the Prophet ﷺ’s judgment in favor of false authorities. The verse teaches that if such people had come to the Prophet ﷺ during his lifetime, repented, and asked Allah for forgiveness, and he had also sought forgiveness for them, they would have found Allah All-Forgiving and Most Merciful. Early scholars, the Sahaba, Tabi‘in, and major mufassirun, unanimously understood this verse as specific to the hypocrites; it was not a general instruction to seek the Prophet ﷺ’s intercession after his death. Later scholars who extended the verse to visiting the Prophet’s grave to recite it and ask Allah for forgiveness. Authentic practice is following the Salaf, prohibits asking the Prophet ﷺ for intercession or forgiveness after his death, as clarified through hadith, tafsir, and the positions of scholars. Attempts to generalize this verse for posthumous intercession contradict the understanding of the Sahaba and Tabi‘in. But no one ever used this verse to call upon the Prophet peace be upon him from afar.