Requesting a living person to supplicate to Allaah on your behalf

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (رحمه الله) mentions in his explanation to the book ‘Kashf ash-Shubuhaat’ that although going to a person whose righteousness is known to you, and asking  him to make du’aa for you, is permissible, but it is befitting that you should not make a habit of requesting the righteous person to make du’aa (supplication) for you whenever you see him.

Making a habit of this was not from the practice of the salafs (رضي الله عنهم), and in addition, this action also contains a degree of reliance upon other people’s supplication.

For it is known that if a person supplicates to his Lord (Allaah عز وجل) himself, it is better for him because he is performing an act of worship and thereby drawing close to Allaah (عز وجل); Du’aa is from the acts of worship as was said by Allaah, the Exalted: {Call upon Me; I will respond to you} [Qur’an, Surah Ghaafir (40), aayah 60].

So, when a person makes du’aa to his Lord by himself, he obtains the reward of performing an act of worship, then he also comes to rely on Allaah (عز وجل) for obtaining benefit and repelling harm.

This is in contrast to the situation when the person requests someone else to supplicate to Allaah for him, for indeed the person comes to rely upon this other person. It may be that the person’s attachment to the other person is greater than his attachment to Allaah (عز وجل); and this is a dangerous matter.

Shaykh al-Islam (رحمه الله) said: “If a person asks someone that he prays for him, thus intending by that to benefit others by praying for him, he will be rewarded for this and possibly gain the [reward] brought with the hadeeth {If a man prays for good for his brother, the angel who is appointed says: Ameen, and you will have something similar.}” [Narrated by Muslim, 2732]

[Source: Sharh Kashf ash-Shubuhat by Shaykh al-Uthaymeen (rahimahullaah), pages 98-99]

Arabic Text:

ثم ذكر المؤلف رحمه الله أنه لا بأس أن تأتي لرجل صالح تعرفه وتعرف صلاحه فتسأله أن يدعو الله لك، وهذا حق إلا أنه لا ينبغي للإنسان أن يتخذ ذك ديدناً له كلما رأى رجلاً صالحاً قال أدع الله لي،

فإن هذا ليس من عادة السلف رضي الله عنهم، وفيه إتكال على دعاء الغير، ومن االمعلوم أن الإنسان إذا دعا ربه بنفسه كان خيراً له لأنه يفعل عبادة يتقرب بها إلى الله عز وجل فإن الدعاء من العبادة كما قال الله تعالى {أدعوني أستجب لكم} [سورة غافر، الآية: 60] .

الآية، والإنسان إذا دعا ربه بنفسه فإنه ينال أجر العبادة ثم يعتمد على الله عز وجل في حصول المنفعة ودفع المضرة،

بخلاف ما إذا طلب من غيره أن يدعو الله له فإنه يعتمد على ذلك الغير وربما يكون تعلقه بهذا الغير أكثر من تعلقه بالله عز وجل، وهذا الأمر فيه خطورة

وقد قال شيخ الإسلام رحمه الله “إذا طلب الإنسان من شخص أن يدعو له أن ينوي بذلك نفع ذلك الغير بدعائه له، فإنه يؤجر على هذا وربما ينال ما جاء به الحديث أن الرجل إذا دعا لأخيه بظهر الغيب قالت الملائكة آمين ولك بمثلها.

Shaykh al-‘Uthaymeen (رحمه الله) also mentioned:

“Asking a person to make du’aa’ for you who you think will have his du’aa’s answered, either because of his righteousness or because he is going to a place where one hopes his du’aa’s will be answered, such as travelling or going for Hajj or ‘Umrah, etc., is OK in principle.

But if there is the fear that something that is not right may result from it, such as the person who makes the request relying on the person whom he has asked, or always relying on other people with regard to matters in which he should call on his Lord, or there is the fear that the person of whom the request is made may become arrogant and think that he has reached such a level that people ask him to make du’aa’ for them, then this is sufficient reason not to do this, because in this case it leads to something that is not right.

If it does not lead to something that is not right, then in principle it is permissible, but still we say that it should not be done, because it was not the custom of the Sahaabah (may Allaah be pleased with them) to ask one another to make du’aa’ for one another.

The hadeeth in which the Prophet (peace and blessings of Allaah be upon him) is reported to have said to ‘Umar, “Do not forget us in your du’aa’, O my brother” (reported by Abu Dawood, no. 1498, and al-Tirmidhi, no. 3557) is a weak hadeeth and there is no proof that the Prophet (peace and blessings of Allaah be upon him) said this.

With regard to the fact that the Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) to make du’aa’ for them, it is well-known that no one else can reach the level of the Prophet (peace and blessings of Allaah be upon him), so when ‘Ukaashah ibn Muhsan asked him to pray that he would be one of those who would enter Paradise without being called to account or being punished, he said, “You will be one of them” (reported by al-Bukhaari, no. 6541; Muslim, no. 216, 218, 220), and when another man came and asked the Prophet (peace and blessings of Allaah be upon him) to ask Allaah to send them rain, he did so (reported by al-Bukhaari, no. 1013; Muslim, 897).

With regard to the Prophet (peace and blessings of Allaah be upon him) advising his companions to ask Uways al-Qurani to make du’aa’ for them, this undoubtedly applied only in his case, and it is known that Uways was not on the same level as Abu Bakr or ‘Umar or ‘Uthmaan or ‘Ali, or other Sahaabah. The Prophet (peace and blessings of Allaah be upon him) did not tell anyone among his Sahaabah to ask anyone to make du’aa’ for them.

To sum up, we can say: there is no sin in asking someone to make du’aa’ for you that you hope will have his du’aa’ answered, on the condition that this does not involve anything that is wrong, but it is better and more appropriate not to do this.

[Source: Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 11/59]

Arabic Text:

طلب الدعاء من الرجل الذي ترجى إجابته إما لصلاحه وإما لكونه يذهب إلى أماكن ترجى فيها إجابة الدعاء كالسفر والحج والعمرة وما أشبه ذلك ، هو في الأصل لا بأس به ، لكن إذا كان يخشى منه محذور ، كما لو خشي من اتكال الطالب على دعاء المطلوب ، وأن يكون دائماً متكلاً على غيره فيما يدعو به ربه ـ أو يخشى منه أن يُعجَب المطلوب بنفسه ، ويظن أنه وصل إلى حد يطلب منه الدعاء فيلحقه الغرور ، فهذا يمنع لاشتماله على محذور وأما إذا لم يشتمل على محذور فالأصل فيه الجواز لكن مع ذلك نقول لا ينبغي ، لأنه ليس من عادة الصحابة رضي الله عنهم أن يتواصى بعضهم بعضاً بالدعاء ،

وأما ما يروى أن النبي صلى الله عليه وسلم قال لعمر : ( لا تنسنا يا أخي من صالح دعائك ) أخرجه أبو داود رقم 1498 ، والترمذي رقم 3557 فإنه ضعيف لا يصح عن النبي صلى الله عليه وسلم .

وأما سؤال بعض الصحابة رضي الله عنهم لرسول الله صلى الله عليه وسلم الدعاء ، فمن المعلوم أنه لا أحد يصل إلى مرتبة النبي صلى الله عليه وسلم ، وإلا فقد طلب منه عكاشة بن محصن أن يدعو له فجعله من الذين يدخلون الجنة بلا حساب ولا عذاب ، فقال : أنت منهم أخرجه البخاري رقم 6541 ، ومسلم رقم 216، 218 ، 220 ودخل رجل يسأله أن يسأل الله الغيث لهم فسأله أخرجه البخاري رقم 1013 ، ومسلم رقم 897 .

وأما إيصاء النبي للصحابة أن يطلبوا من أويس القرني أن يدعو لهم فهذا لا شك أنه خاص به ، وإلا فمن المعلوم أن أويساً ليس مثل أبي بكر ولا عمر ولا عثمان ولا علي ، ولا غيره من الصحابة ، ومع ذلك لم يوص أحداً من أصحابه أن يطلب من أحدهم أن يدعو لهم .

وخلاصة الجواب أن نقول : إنه لا بأس بطلب الدعاء ممن ترجى إجابته ، بشرط ألا يتضمن ذلك محذوراً ، ومع هذا فإن تركه أفضل وأولى .

Author: Islamic Treasure

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