Basic questions about Islam (2)

[juvenissun]

There are various forms of prayer in Islam. The primary form is Salat or obligatory prayers which Muslims say five times a day and which are accompanied by various postures:

Is that worship or pray? What does one say in that occasion? Could one say anything they like to say?

 

[smaneck]

How do they explain that they might have violated the One God commandment?
Is it OK to you to pray to Muhammad? At least say something like: "Great Messenger, help me."

You wouldn't ask Muhammad to help you directly, but some Muslims (not all) might consider it okay to ask Muhammad to intercede for you with God. Salafi Muslims however, consider that shirk or joining partners with God.

 

[smaneck]

Is that worship or pray? What does one say in that occasion? Could one say anything they like to say?

For salat one recites certain phrases from the Qur'an. For a munajat or a do'a one can use their own words or the words of another. Often Shi'ites use prayers given by one of the Twelve Imams.

 

[LoveBeingAMuslimah]

The Qur'aan is God's Words and the rest of what the Prophet Muhammad (peace and blessings of Allaah be upon him) said is from Allaah. He is definitely not God, but he is the Messenger of God. And to insult the Messenger is to insult God.

Made a big mistake here. The rest of what the Prophet Muhammad said is not necessarily from Allaah as I typed above. Only the stuff as it relates to the religion in terms of teaching us. As for things other than that, he was not infallible.

Could I publicly "disagree" with (no insult) what a Messenger said? If not, is what a Messenger said have an equal weight than what Allah said?

Well, Jews and Christians are specifically mentioned in Islaam to live under the Islaamic state (and we know that they publicly believe in things that are against Islaam).

If any Messenger said something about the message given to him from God, we know it's from Allaah.

Good answer.
But, there is no Messenger now. Does Allah still speak to people?

Do you mean to ask us if we hear God's voice? Allaah only spoke directly to some Prophets.

The Qur'aan is the Word of Allaah that He has preserved until the Day of Judgement. No one can change anything from it and it still serves as the best guidance and healer of the hearts. The Prophet Muhammad (peace and blessings of Allaah be upon him) has passed away in this world, but the revelation (God's Words) given to him remains as do his recorded actions and sayings. This is what Muslims commonly say is the greatest miracle bestowed on him.

How does Allah answer your prayer if you ask Him a question? According to what you said, it means: Allah does not answer prayer, and we can only find Allah's answer in written words include the Quran. Is that right?

If one asks Allaah alone to grant one the best in this world and in the Hereafter, such a person should know Allaah will answer the prayer. Either He will answer the supplication right away or He will delay it for a better time (maybe even delay it to the Hereafter) or He will grant you something better than it.

If that is the case, what should people do if two knowledgeable Muslims have different views of the scripture? Do they physically fight for the final answer?

There is such a thing as ikhtilaaf.

Dealing with Issues of Ikhtilaaf

It is the responsibility of the Muslims to sincerely search/ask for the stronger view/interpretation if there is more than one.

Allah chose people to be noble prophets and messengers. Has Allah also chosen any prophet/messenger to suffer in his life? My assumed answer is not, right?

The Prophets were tested the most out of all people in this world with different things. The Prophet Muhammad (peace be upon him) lost 6 of his 7 children in his lifetime (3 of whom were children or younger).

Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) said: I said: “O Messenger of Allaah, which of the people are most sorely tested?” He said: “The Prophets, then the next best and the next best. A man will be tested in accordance with his level of religious commitment. If his religious commitment is strong, he will be tested more severely, and if his religious commitment is weak, he will be tested in accordance with his religious commitment. Calamity will keep befalling a person until he walks on the earth with no sin on him.” [at-Tirmidhi, classed as saheeh by al-Albani]

How should one pray to Allah? What to pray? Should we pray to Muhammad?

We should pray to Allaah by invoking only Him. I pray for all sorts of things, but a broad du'aa that covers all my bases is "O Lord, grant us good in this world and in the Hereafter and protect us from the Fire."

I never pray to the Prophet Muhammad (peace and blessings of Allaah be upon him) because it goes against Islaam.

Is it OK to you to pray to Muhammad? At least say something like: "Great Messenger, help me."

Nope. He has passed away in this world and he is only a human like us. I pray to his Lord and our Lord, the One Who is the All-Hearing and is the One Who answers our prayers even if one is under the ocean in the belly of a whale (like Jonah peace be upon him). This was his methodology and this was the way of the companions who remained after his death. There is not a single report that any of them prayed to the Prophet instead of to Allaah after the Prophet died.

 

[LoveBeingAMuslimah]

Replying more in-depth:

Does Allah still speak to people?

We even know with what He replies when we recite a certain chapter of the Qur'aan:

"Allah, the Glorious and Exalted, said, 'I have divided the prayer between Myself and my servant equally and My servant shall be granted what he asked for.' Therefore when the servant says, 'all praises and thanks are due to Allah, the Lord of the universe', Allah says, 'My servant has praised Me.' When he says,'the Most Beneficent, the Most Merciful,' Allah says, 'My servant has extolled Me.' When he says, 'Master of the Day of Judgement,' Allah says, 'My servant has glorified Me.' When he says, 'You Alone we worship and Your aid Alone do we seek,' Allah says, 'this is between Me and My servant and My servant shall have what he requested.' When he says, 'guide us to the Straight Path, the Path of those whom You have favoured, not of those who have incurred [Your] wrath, neither of those who have gone astray,' Allah says, 'this is for My servant and My servant shall have what he asked for.' "

http://sunnahonline.com/library/the...r-of-chapter-001-surah-al-fatihah-the-opening

The Prophet (peace and blessings of Allaah be upon him) said: “The Lord descends every night to the lowest heaven when one-third of the night remains and says: ‘Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?’” [Saheeh al-Bukhaari and Muslim]

How does Allah answer your prayer if you ask Him a question?

If we ask Him for guidance on which option to take when there are 2 technically permissible options, we may perform a prayer called Salaatul Istikhaara. We strive to go into this prayer without leaning toward any one option in our hearts.

Jabir narrated: "The Prophet would teach us al-istikhara for all of our affairs, as he would teach us a surah from the Qur'an. He said: 'If one of you intends over an act, he should pray two non-obligatory rak'at and say: "O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power and I do not, and You know all of the hidden matters . O Allah ! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: 'for my present and future life,') then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: 'for my present and future life,') then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it." [Saheeh al-Bukhaari]

Prayer Istikhara

Then whatever our hearts completely incline towards (and/or whatever path is made easier) after making istikhaara, we take because it is likely that this is the answer from Allaah. Istikhara prayer.

 

[juvenissun]

You wouldn't ask Muhammad to help you directly, but some Muslims (not all) might consider it okay to ask Muhammad to intercede for you with God. Salafi Muslims however, consider that shirk or joining partners with God.

Do they have scripture basis of doing that?

 

[juvenissun]

For salat one recites certain phrases from the Qur'an. For a munajat or a do'a one can use their own words or the words of another. Often Shi'ites use prayers given by one of the Twelve Imams.

So it is more a worship than a prayer. Right?

Is there an example prayer in Islam? Is there a format for the prayer?

 

[juvenissun]

The Prophet (peace and blessings of Allaah be upon him) said: “The Lord descends every night to the lowest heaven when one-third of the night remains and says: ‘Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?’” [Saheeh al-Bukhaari and Muslim]

Is Allah omnipresent? Is Allah "with you" everywhere? Or you can find him in a mosque?
If Allah is not omnipresent, do you need to go to a mosque (for example) to pray? Otherwise, how can he hear you?

 

[Supreme]

I have a non-theological question to Muslims. I love Islamic architecture.

1)What is the most beautiful mosque you have visited?
2) What are your favourite mosques in the world and why?

 

[smaneck]

Do they have scripture basis of doing that?

They would point to an ayah (verse) in the Qur'an wherein Joseph's brothers ask Jacob to intercede with God on their behalf. Their argument is, if I can ask you to pray for me when you are alive, why can't I ask that after you die? After all, the Qur'an says, "Say not of those who die in the path of God that they are dead. Nay, verily they are alive."

 

[LoveBeingAMuslimah]

Is Allah omnipresent? Is Allah "with you" everywhere? Or you can find him in a mosque?
If Allah is not omnipresent, do you need to go to a mosque (for example) to pray? Otherwise, how can he hear you?

He is the All-Hearing and the All-Knowing. Allaah does not need to be in front of us to hear us or our thoughts. Nothing can be hidden from Him: not a thought, emotion, speech, or any sort of tangible thing.

I have a non-theological question to Muslims. I love Islamic architecture.

1)What is the most beautiful mosque you have visited?
2) What are your favourite mosques in the world and why?

1 & 2 would be Masjid al-Haraam and Masjid an-Nabawi (Makkah and Madinah respectively). I haven't traveled much to other countries so most of the mosques I've been to are in the US but even if I had traveled extensively, they would still top the list for most beautiful. They're just so grand, especially with all of the marble. I can't recall any aspects traditionally noted as Islaamic architecture except for minarets (both places) and the dome (in Masjid an-Nabawi) though, which is more to your liking. Nevermind: http://ilmfeed.com/7-awesome-pictures-of-the-new-masjid-al-haram-extension/

The two masaajid I mentioned are my favorites because of their significance in Islaam (in terms of reward & history) as well as the way I felt being in those two places. I can never come close to accurately describing how I felt when my short visit ended (which is when I truly noticed how deeply I cared for them).

 

[smaneck]

I have a non-theological question to Muslims. I love Islamic architecture.

1)What is the most beautiful mosque you have visited?
2) What are your favourite mosques in the world and why?

Thirty five years ago I got to go into the Dome of the Rock. It was magnificent. I don't think they let non-Muslims inside anymore. If things get better in Iran, someday I'd like to visit the Blue Mosque of Isfahan. Love the tile work: https://en.wikipedia.org/wiki/Shah_...ah,_view_of_the_courtyard_by_Pascal_Coste.jpg

 

[smaneck]

So it is more a worship than a prayer. Right?

Is there an example prayer in Islam? Is there a format for the prayer?

Salat means prostration. I don't think Muslims make the distinction between worship and prayer which you are making. But here is a Shi'ite reciting a munajat by the Imam Ali:

Note that these would typically be chanted.

 

[Supreme]

He is the All-Hearing and the All-Knowing. Allaah does not need to be in front of us to hear us or our thoughts. Nothing can be hidden from Him: not a thought, emotion, speech, or any sort of tangible thing.



1 & 2 would be Masjid al-Haraam and Masjid an-Nabawi (Makkah and Madinah respectively). I haven't traveled much to other countries so most of the mosques I've been to are in the US but even if I had traveled extensively, they would still top the list for most beautiful. They're just so grand, especially with all of the marble. I can't recall any aspects traditionally noted as Islaamic architecture except for minarets (both places) and the dome (in Masjid an-Nabawi) though, which is more to your liking. Nevermind: http://ilmfeed.com/7-awesome-pictures-of-the-new-masjid-al-haram-extension/

The two masaajid I mentioned are my favorites because of their significance in Islaam (in terms of reward & history) as well as the way I felt being in those two places. I can never come close to accurately describing how I felt when my short visit ended (which is when I truly noticed how deeply I cared for them).

Had a feeling you may go for those. I agree with you, of course- the Haram is fantastically beautiful, if only slightly spoilt by that horrific clock tower the Saudi government have put up right next to it. The Nabawi in Medina is simply stunning. I would say it beats Haram in terms of looks, and it looks so wonderfully spacious.

 

[Supreme]

Thirty five years ago I got to go into the Dome of the Rock. It was magnificent. I don't think they let non-Muslims inside anymore. If things get better in Iran, someday I'd like to visit the Blue Mosque of Isfahan. Love the tile work: https://en.wikipedia.org/wiki/Shah_...ah,_view_of_the_courtyard_by_Pascal_Coste.jpg

Both great choices. I understand the Dome isn't itself a mosque, but more a shrine. It is certainly the most wonderful part of Jerusalem's iconic skyline, mind you.

As for Iran- well, I have every intention of visiting one day, and Isfahan is top of my list.

 

[juvenissun]

They would point to an ayah (verse) in the Qur'an wherein Joseph's brothers ask Jacob to intercede with God on their behalf. Their argument is, if I can ask you to pray for me when you are alive, why can't I ask that after you die? After all, the Qur'an says, "Say not of those who die in the path of God that they are dead. Nay, verily they are alive."

OK. This raised another basic question: Where would a faithful go right after his death? Directly to the Paradise? Or is there a place for a temporary stay?

 

[juvenissun]

He is the All-Hearing and the All-Knowing. Allaah does not need to be in front of us to hear us or our thoughts. Nothing can be hidden from Him: not a thought, emotion, speech, or any sort of tangible thing.

So would Allah hear your prayer when you laid in bed (not on your knees) and about going to fall into sleep? Would Allah reveal his will to you through a dream?

 

[LoveBeingAMuslimah]

Had a feeling you may go for those. I agree with you, of course- the Haram is fantastically beautiful, if only slightly spoilt by that horrific clock tower the Saudi government have put up right next to it. The Nabawi in Medina is simply stunning. I would say it beats Haram in terms of looks, and it looks so wonderfully spacious.

When I went, the clock wasn't being built though even the cranes they had there, while a bit of an eyesore, didn't detract from the experience or the sight.

Masjid an-Nabawi did seem sprawled out and spacious. It was very tranquil in Madinah.

OK. This raised another basic question: Where would a faithful go right after his death? Directly to the Paradise? Or is there a place for a temporary stay?

"Scholars have more than five different views about the abode of the souls after death. Ibn Al-Qayyim listed these views and preferred the view that there is no certain abode for the souls and that they stay in several places. Some of these souls stay in graveyards, others are in Paradise, others are kept at the doors of Paradise and others roam free. Some will have their graves like gardens of Paradise and some will have their graves like pits of the Hellfire. All of these cases and states of people will be in the period of Al-Barzakh, each one according to the status of his or her Iman."

Where do souls go after death?

the souls that are blessed are free and are not detained, so they meet one another, visit one another and talk about what they used to do in this world and what happened to the people of this world. So each soul will be with its friends who did similar good deeds. The soul of our Prophet Muhammad (peace and blessings of Allaah be upon him) is with the highest companions. Allaah says (interpretation of the meaning):

“And whoso obey Allaah and the Messenger (Muhammad), then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As‑Siddeeq), the martyrs, and the righteous. And how excellent these companions are!”[al-Nisa’ 4:69]

Do the dead visit or feel or see one another in their graves?

So would Allah hear your prayer when you laid in bed (not on your knees) and about going to fall into sleep? Would Allah reveal his will to you through a dream?

He hears them and every single thought of mine no matter where I am or what I'm doing. We believe He is All-Knowing and the All-Hearing.

I don't quite understand your second question, but I do believe we can have truthful dreams from God.

"The dreams of people other than the Prophets are to be examined in the light of the clear Wahy [i.e., the Qur’aan and Sunnah]. If they are in accordance with the Qur’aan and Sunnah, all well and good; otherwise, they should not be acted upon."

Dreams and dream interpretation

 

[smaneck]

Both great choices. I understand the Dome isn't itself a mosque, but more a shrine. It is certainly the most wonderful part of Jerusalem's iconic skyline, mind you.

It is a mosque but not as important a mosque as most people think. There is this big rock in the middle that makes large congregational prayer rather difficult. The really sacred mosque is a few yards away, the Aqsa Mosque. That is where the Prophet was supposed to have gone on his Night Journey.

As for Iran- well, I have every intention of visiting one day, and Isfahan is top of my list.

Isfahan nesfe jahan ast. Isfahan is half of the world.

 

[Niblo]

Hello juvenissun,

Seeking intercession (tawassul) from the Prophet (sallallahu 'alayhi wa sallam) - and from other pious people whether alive or dead - is accepted by certain of the Muslims (especially the Shia) and rejected by others (especially the Salafī and the Qur’anists).

Those who reject tawassul claim that it is not permissible to call on the Prophet in prayer after his death, since prayer is an act of worship that can only be directed to Allāh (Subḥānahu ūta'āla) alone.

The following is quoted in support of this claim:

‘Who could be more wrong than a person who calls on those other than Allāh, those who will not answer him till the Day of Resurrection, those who are unaware of his prayers, those who, when all mankind is gathered, will become his enemies and disown his worship?’

(Al-Ahqaf: 5-6).

As far as the rejecters of tawassul are concerned, asking help from anyone other than Allāh (Subḥānahu ūta'āla) is not acceptable in Islam, and is a form of idolatry or polytheism.

The Salafī Shaykh Ibn ‘Uthaymeen writes:

‘If the intention is to call upon (Muhammad and others) and seek their help, then the person is a mushrik (one who associates partners with Allāh) in the sense of major shirk that puts one beyond the pale of Islam, and he must repent to Allāh and call upon Allāh alone, as Allāh says: ‘Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any god with Allāh? Little is that you remember!’ (al-Naml: 62).

‘As well as being a mushrik, he is also fooling himself. Allāh says: ‘And who turns away from the religion of Abraham except him who befools himself?’ (Al-Baqarah: 130); (and again): ‘And who is more astray than one who calls on besides Allāh, such as will not answer him till the Day of Resurrection, and who are unaware of their calls to them?’ (Al-Ahqaf: 5).

(Fatawa al-Shaykh Ibn ‘Uthaymeen: 2-133).

The Salafī Shaykh Ibn Baaz writes:

‘Allāh has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allāh be upon him) that worship is the right of Allāh alone and no one else has any share of it, and that du’a is a kind of worship, so if a person says in any place on earth, 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 Allāh in worship. The same applies to those who do the same thing with regard to other Prophets, angels…or any other created beings, because Allāh says: ‘And I (Allāh) created not the jinn and mankind except that they should worship Me (Alone)” (Al-Dhariyat: 56); (and): ‘O mankind! Worship your Lord (Allāh), Who created you and those who were before you so that you may become the pious.’ (Al-Baqarah: 21).

(Majmo’ al-Fatawa al-Shaykh Ibn Baaz: 2-453).

Rather than give the opinions of those who stand against the Salafī on this matter I refer you to the Salafī Imam and scholar of Hadith, Shaykh Muhammadad b. ‘Ali al-Shawkānī. He writes:

‘The second view is that tawassul through him (sallallahu 'alayhi wa sallam) may be performed in his life, and after his death, as well as in his presence and absence. It is not hidden to you that tawassul through him during his life is established, and tawassul through other than him after his death is also established by the consensus of the companions - a consensus of silent tacit approval (ijmā sukūtī)because none of them censured ‘Umar (Radi Allahu ‘anhu) for his Tawassul through al-‘Abbās (Radi Allahu ‘anhu).

‘Regarding what those who forbid tawassul to Allah through the Prophets and the saints cite to support their position, such as Allah's sayings: ‘We only worship them in order that they may bring us nearer’ (39:3); ‘Do not call on any other god with Allah, or you will be among those who will be punished" (26:213); ‘Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of (17:57). These verses are irrelevant.

‘Rather: they support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue. To wit: the verse ‘We only worship them in order that they may bring us nearer’ explicitly states that they worship them for that purpose, whereas the one who makes Tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means.

‘Similarly irrelevant to the issue is Allah's saying: ‘Do not call on any other god with Allah.’ This verse forbids that one should call upon another together with Allah, as if saying: ‘O Allah and O So-and-so.’ However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered.

‘Similarly irrelevant to the issue is Allah's saying: ‘Those unto whom they cry...’ for it refers to people who call upon those who cannot fulfil their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him.

‘The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse: ‘The Day when no soul shall have power to do anything for another: for the Command that Day, will be all with Allah.’ (82:19) for that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment! Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error.

‘Equally irrelevant is their objection to tawassul by citing the verses: ‘Not for you is the decision in the least’ (3:128); ‘Say: I have no power over good or harm to myself except as Allah wills’ (7:188) for these two verses are explicit in that the Prophet has no say in Allah's decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent tawassul through him or any other of the Prophets or Friends of Allah or scholars.

‘Allah has given His Prophet the Exalted Station (al-maqām al-maḥmūd) - the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: ‘Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!’ And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases...

‘Equally irrelevant is their adducing as proof against tawassul: ‘And admonish your nearest kinsmen’ (26:214) whereupon the Prophet said: "O So-and-so son of So-and-so, I do not have any guarantee on your behalf from Allah; and O So-and-so daughter of So-and-so, I do not have any guarantee on your behalf from Allah." For in the preceding there is nothing other than the plain declaration that hecannot benefit anyone for whom Allah has decreed harm, nor harm anyone for whom Allah has decreed benefit, and that he does not have any guarantee from Allah from any of his close relatives, let alone others. This is known to every Muslim. There is nothing in it, however, that prohibits making tawassul to Allah through the Prophet, for tawassul is a request from the One Who holds power to grant and deny all requests. The petitioner who makes tawassul only desires to place, at the front of his petition, what may be a cause for the granting of his petition by the One Who alone gives and withholds, the Owner of the Day of Judgment.

(Essay: al-Durr al-Nadid fi Ikhlas Kalimat al-Tawhid).

Almost Finally:

You will see that my Sister does not seek intercession from the Prophet (sallallahu 'alayhi wa sallam) because she does not think it right to do so. I honour her behaviour in this matter. I honour her because; having looked at all the arguments both for and against the practice, she has selected one view over the other, and is acting on her conscience. This is correct behaviour under Islam, and may Allāh (Subḥānahu ūta'āla) reward her for it.

Finally:

Shaykh Ibn Taymiyya, when speaking about the words of the Exalted: ‘You who believe, be mindful of Allāh, seek ways to come closer to Him and strive for His cause, so that you may prosper.’ (Al-Ma’ida:35) writes:

‘Seeking a means of approach to Allāh (Subḥānahu ūta'āla) is only achieved by the one who performs tawassul to Allah through his own faith in Muhammad and following him. This tawassul through faith in him and obedience to him is obligatory upon every single person and at every time, both internally and externally, both during his (sallallahu 'alayhi wa sallam’s) life and after his death, and in his presence and absence. Tawassul through faith in him and obedience to him is not lifted from anyone of the creation under any circumstance after the proof has been established upon him. This is not lifted with any excuse.

‘There is no way to achieve the Grace of Allah, His mercy, and salvation from His chastisement and punishment save by tawassul through him and obedience to him. He (sallallahu 'alayhi wa sallam) ) is the one who shall intercede for the creation, he is the possessor of the lofty station (al-maqām al-maḥmūd) whom the first and last envy over him. He is the greatest of the intercessors in stature, and the highest of them in rank with Allah………………………So, whoever the Messenger supplicates and intercedes for, he may perform tawassul to Allah through his intercession and supplication just as his companions performed tawassul to Allah through his supplication and intercession, and just as the people shall perform tawassul to Allah on the Day of Judgement through his (sallallahu 'alayhi wa sallam’s) supplication and intercession.’

(Ibn Taymiyya: ‘A Noble Principle Concerning Tawassul and Means’).

Have a good day.