Calling upon angels

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, it is true that Dua is to Allah (Most High) alone. That is what is clear in the Holy Quran and authentic Sunnah. There is no Sahih Hadith from the beloved Prophet ﷺ encouraging us to make Dua to angels. However, there are some weaker narrations permitting this practice. And some senior scholars of Ahl al-Sunnah practiced it. But we must be cautious. Since Dua to other than Allah (Most High) is a dangerous matter.     

Explanation

ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ (13) إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ (14)

That is Allah, your Lord; to Him belongs the dominion. And those whom you call upon besides Him do not possess the skin of a datestone. If you invoke them, they do not hear your invocation; and if they heard, they could not respond to you. And on the Day of Resurrection, they will disown your Shirk. And none can inform you like the All-Knowing. (Surah Fatir, 13-14)

Allah (Most High) condemns the act of making Dua to others in the above verse. Dua is worship. Therefore, we only make Dua to Allah (Most High). We do not make Dua to angels. Although angels can hear us, they are still from the unseen so calling upon them is Dua. Allah refers to Dua to other than Him (Most High) as Shirk in the above verse.

Way of the Kufar

وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا ثُمَّ يَقُولُ لِلْمَلَائِكَةِ أَهَؤُلَاءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ (40) قَالُوا سُبْحَانَكَ أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ (41)

And on the Day when He will gather them all together, He will say to the angels, “Was it you that these people used to worship?” They will say, “Exalted are You! You are our Protector not them. Rather, they used to worship the Jinn; most of them were believers in them.” (Surah Saba, 40-41).

Allah (Most High) will question the angels regarding disbelievers worshipping them on judgement day. Thus, Muslims should have nothing to do with such practices. Imam Qatadah mentions that the Sabians used to worship angels. One of the main forms of worship is through supplication (Dua). So, it is fair to suggest that they used to make Dua to angels.   

 

عَنْ قَتَادَةَ قَالَ: الصَّابِئُونَ قَوْمٌ يَعْبُدُونَ الْمَلَائِكَةَ، وَيُصَلُّونَ إِلَى الْقِبْلَةِ، وَيَقْرَءُونَ الزَّبُورَ

Qatadah said: The Sabians are a people who worship angels, pray towards the Qiblah, and recite the Psalms (Zaboor). (Musanaf Abd al-Razzaq, 10206)

 

Unseen and seen realms

 

وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَذَا مِنْ شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ

He entered the city while its inhabitants were heedless and found two men fighting therein. This one from his own people and that one from his enemy. The one from his own people called to him for help (Istighathah) against the one from his enemy. So Moses struck him, killing him. He said, “This is from the work of Satan. Indeed, he is a clear, misleading enemy.” (Surah al-Qasas, 15).

 

We only seek help (Istighathah) from the living who are present. Such behaviour has an abundance of evidence from Quran and Sunnah. Allah (Most High) revealed, in the verse above, how the Jewish man sort the help of Sayidina Musa. And the word Istighathah is mentioned in verb form.

Thus, there is evidence in the Holy Quran for making Istighathah with the living who are present. There is absolutely no evidence for Istighathah with the dead or those in the unseen realm (Ghayb). Rather, that is considered Dua. And Dua is only for Allah (Most High).

Hadith narrations? 

Despite what has been narrated and mentioned above, there are some narrations in which the blessed Prophet ﷺ seems to be permitting or even encouraging us to call upon angels. If these narrations were authentically transmitted, then we could have a discussion regarding them being Shadh or not.

A Shadh narration is one that is ostensibly sound but contradicts something stronger. Such narrations are rejected. For more details, please study Uloom al-Hadith (Mustalah). Making Dua to anyone other than Allah (Most High) is strictly and repeatedly prohibited in the Holy Quran and authentic Sunnah. Which includes Dua to angels.

Thus, one could make an argument for Shadh if the narrations were authentic. However, we will see that the narrations are not Sahih. Some are very weak and others weak. And they will be further weakened due to their opposition to that which is more authentic.

O slaves of Allah capture it

 

عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِذَا انْفَلَتَتْ دَابَّةُ أَحَدِكُمْ بِأَرْضِ فَلَاةٍ فَلْيُنَادِ: يَا عِبَادَ اللَّهِ احْبِسُوا، يَا عِبَادَ اللَّهِ احْبِسُوا، فَإِنَّ لِلَّهِ عَزَّ وَجَلَّ فِي الْأَرْضِ حَاضِرًا سَيَحْبِسُهُ

Abdullah bin Mas’ud (May Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: If one of your animals runs away in a deserted land, let him call out, ‘O slaves of Allah, capture it! O slaves of Allah, capture it!’ For Allah Mighty and Majestic has a present one on earth who will capture it. (Ibn al-Sunni, Amal al-Yowm wa al-Laylah, 508).

 

One can also find the above in Imam al-Tabarani’s al-Mujam al-Kabeer (10518). And The Musnad of Imam Abu Ya’la (5269). However, all of the narrations have Maroof bin Hasan in the chain of narrators (Sanad). He is a very weak narrator. Therefore, this narration cannot be used as proof.

 

معروف بن حسان أبو معاذ السمرقندى. عن عمر بن ذر. قال ابن عدي: منكر الحديث. (ميزان الاعتدال في نقد الرجال) شمس الدين أبو عبد الله محمد بن أحمد بن عثمان بن قَايْماز الذهبي (المتوفى: 748هـ)

Ma’roof bin Hassaan Abu Mu’adh al-Samarqandi. Narrated from Umar bin Dharr. Ibn ‘Adi said: He is Munkar in Hadith. (Shams al-Deen al-Dhahabi 748H, Mizan al-I’tidal fi Naqd al-Rijal).

 

Imam al-Dhahabi conveyed from Imam Ibn ‘Adi that Ma’roof bin Hassaan is a Munkar narrator. Which means his narrations are rejected. He conveyed the same in al-Mughani fi al-Duafa (المغني في الضعفاء). However, in al-Muhadhab fi Ikhtisaar al-Sunan al-Kabir (المهذب في اختصار السنن الكبير) he said Ma’roof was Wahin (واهٍ). Which is a term used for a very weak narrator.

Those who permit making Dua to angels cannot use the above narration to support their practice. Since it is a very weak narration. Even a weak narration would not be permitted to substantiate such a practice. So, a very weak narration is absolutely unacceptable for it.

O slaves of Allah help me

 

عَنْ زَيْدِ بْنِ عَلِيٍّ، عَنْ عُتْبَةَ بْنِ غَزْوَانَ، عَنْ نَبِيِّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ: يَا عِبَادَ اللهِ أَغِيثُونِي، يَا عِبَادَ اللهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لَا نَرَاهُمْ 

Zayd bin Ali from Utbah bin Ghazwan that the Prophet ﷺ of Allah said: If one of you loses something or needs help while in a place where there is no companion, let him say: ‘O slaves of Allah, help me! O slaves of Allah, help me!’ For indeed, Allah has servants whom we do not see. (Tabarani, al-Mu’jam, al-Kabeer, 290).

 

Imam al-Haythami explained that the above narration has a missing link between Zayd bin Ali and Utbah bin Ghazwan. He also mentioned that some of the other narrators have some weakness in them regarding their narrations, although they have been considered sound. Thus, the narration is certainly weak.

 

رَوَاهُ الطَّبَرَانِيُّ، وَرِجَالُهُ وُثِّقُوا عَلَى ضَعْفٍ فِي بَعْضِهِمْ، إِلَّا أَنَّ زَيْدَ بْنَ عَلِيٍّ لَمْ يُدْرِكْ عُتْبَةَ. (مجمع الزوائد ومنبع الفوائد)

It was narrated by al-Tabarani. And its narrators were considered trustworthy, though some had weaknesses. Although Zayd bin Ali did not meet Utbah. (Imam Noorud-Deen al-Haythami 807H, Majma’ al-Zawaid).

 

O slaves of Allah assist me

 

مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ أَبَانَ بْنِ صَالِحٍ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: إِذَا نَفَرَتْ دَابَّةُ أَحَدِكُمْ أَوْ بَعِيرُهُ بِفَلَاةٍ مِنَ الْأَرْضِ لَا يَرَى بِهَا أَحَدًا، فَلْيَقُلْ: أَعِينُونِي عِبَادَ اللَّهِ، فَإِنَّهُ سَيُعَانُ

Muhammad bin Ishaq narrated from Aban bin Salih that the Messenger of Allah ﷺ said: If one of your animals or camels flees to a desolate place where he sees no one, let him say: Help me, O slaves of Allah. Indeed he will be helped. (Musanaf Ibn Abi Shaybah, 29819).

 

Imam Muhammad bin Ishaq is well known for being a Mudalis (please study Usool al Hadith for a thorough understanding). Which means his narration is not sound when he narrates with (عَنْ) ‘An. So he causes the first weakness in the above chain. Iban bin Salih narrating directly from the blessed Prophet ﷺ is the second concern. Since he did not meet the Mubarak Prophet ﷺ.

Once again, the narration cannot be used as a proof for making Dua to angels. Thus, we observe that none of the above narrations, which are used to claim that our beloved Prophet ﷺ permitted or encouraged Dua to angels, are authentic.

The advocates of making Dua to angels may argue that the narrations strengthen one another and may become Hasan Lighayrihi. However, it would be important for them to narrate such a determination from the classical Imams of Hadith. And even if that were the case, they would have to address the colossal concern of such a practice being Shadh.     

Sayidina Ibn Abbas

 

عَنْ أُسَامَةَ، عَنْ أَبَانَ بْنِ صَالِحٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: إِنَّ لِلَّهِ مَلَائِكَةً فَضْلًا سِوَى الْحَفَظَةِ يَكْتُبُونَ مَا سَقَطَ مِنْ وَرَقِ الشَّجَرِ، فَإِذَا أَصَابَتْ أَحَدَكُمْ عَرْجَةٌ فِي سَفَرٍ فَلِيُنَادِ: أَعِينُواعِبَادَاللَّهِرَحِمَكُمُاللَّهُ

Usamah narrated from Aban bin Salih. Who narrated from Mujahid from Ibn Abbas, who said: Indeed, Allah has noble angels besides the guardian angels, who record what falls from the leaves of trees. So, if one of you is afflicted while traveling, let him call out: Help, O slaves of Allah, may Allah have mercy on you.’” (Musanaf Ibn Abi Shaybah, 29721).

 

As we have seen, the prophetic narrations regarding the issue of making Dua to angels are weak or very weak. But there is an ostensibly stronger narration from Sayidina Ibn Abbas (May Allah Most High be pleased with them both). However, Usamah bin Zayd (Imam Bazar confirmed it was Bin Zayd, 4922) causes concern with the chain. Many Imams of Hadith deemed him unreliable.

 

قال أحمد: “تركه القطان بآخرة” وقال الأثرم عن أحمد: “ليس بشيء” وقال عبد الله بن أحمد عن أبيه: “روى عن نافع أحاديث مناكير” فقلت له أراه حسن الحديث فقال “إن تدبرت حديثه فستعرف فيه النكرة“, وقال ابن معين في رواية أبي بكر بن أبي خيثمة كان يحيى بن سعيد يضعفه وقال أبو يعلى الموصلي عنه “ثقة صالح” وقال عثمان الدارمي عنه “ليس به بأس” وقال الدوري وغيره عنه “ثقة” زاد غيره “حجة” وقال أبو حاتم: “يكتب حديثه ولا يحتج به“. وقال النسائي “ليس بالقوي” وقال أبو أحمد بن عدي “يروي عنه الثوري وجماعة من الثقات ويروي عنه بن وهب نسخة صالحة وهو كما قال ابن معين ليس بحديثه بأس وهو خير من أسامة بن زيد بن أسلم“. قلت: وقال البرقي عن ابن معين “أنكروا عليه أحاديث” وقال ابن نمير: “مدني مشهور” وقال العجلي: “ثقة” وقال الآجري عن أبي داود: “صالح إلا أن يحيى –يعني ابن سعيد– أمسك عنه بآخرة. (تهذيب التهذيب)

Ahmad said: Al-Qattan ultimately left him. Al-Athram narrated from Ahmad: He is nothing. Abdullah bin Ahmad narrated from his father: He narrated Munkar Hadith narrations from Nafi’. So, I said to him: I deem him a Hasan narrator. He said: If you examine his Hadith, you will observe strangeness in them. Ibn Ma’in said in the narration of Abu Bakr bin Abi Khaythamah, Yahya bin Saeed considered him weak.

However, Abu Ya’la al-Mowsili said about him: He is trustworthy and good. Uthman al-Darimi said of him: There is nothing wrong with him. Al-Dawri and others said of him: Reliable. Another added: Authority. Abu Hatim said: His narrations may be recorded but not used as proof. Al-Nasa’i said: He is not strong. Abu Ahmad bin Adi said: al-Thowri and a group of trustworthy narrators transmitted from him. And Ibn Wahb transmitted a good work from him.

He is as Ibn Ma’in said: There is nothing wrong with his Hadith, and he is better than Usamahh bin Zayd bin Aslam. I say: Al-Barqi narrated from Ibn Ma’in, “They rejected his Hadiths.” Ibn Numayr said: He is a well-known Medinan. Al-‘Ijli said: Reliable. Al-Aajurri narrated from Abu Dawud: He is acceptable, except that Yahya, meaning Ibn Sa’id, ultimately refused to narrate from him. (Imam Ibn Hajar al-Asqalani 852H, Tahdheeb al-Tahdheeb).

 

Imam Ahmad and many other Imams of Hadith considered Usamah bin Zayd al-Laythi to be a problematic or even rejected narrator. However, some Imams considered him reliable. Imam Ibn Hajr summarised by explaining that he is truthful but makes mistakes in narration.

It is reasonable to suggest that this is one of the narrations in which he is mistaken. Since making Dua to angels goes against so many verses of the Holy Quran and authentic Hadith of the blessed Prophet ﷺ.

 

أسامة ابن زيد الليثي مولاهم أبو زيد المدني صدوق يهم من السابعة مات سنة ثلاث وخمسين وهو ابن بضع وسبعين. (تقريب التهذيب)

Usamah bin Zayd al-Laythi, their freedman. Abu Zayd al-Madani. He was truthful but forgetful. He was from the seventh generation and died in the year fifty-three. At the age of seventy-something. (Imam Ibn Hajar al-Asqalani 852H, Taqrib al-Tahdheeb).

Narrator of Muslim

People may ask how it is possible to consider Usamah bin Zayd al-Laythi a problematic narrator if he narrated in Sahih Muslim. Some people also claim he was a narrator in Sahih al-Bukhari too. However, that seems to be a mistake.

Ibn al-Qattan al-Faasi asserted that Imam Muslim did not have Usamah as one of the main narrators who are relied upon. Rather he was mentioned as an additional narrator. This may be why he has very few narrations in Sahih Muslim.

 

وقال الدارقطني لما سمع يحيى القطان أنه حدث عن عطاء عن جابر رفعه: “أيام منى كلها منحر“, قال: اشهدوا أني قد تركت حديثه“. قال الدارقطني: “فمن أجل هذا تركه البخاري. (تهذيب التهذيب)

Al-Daraqutni said, when Yahya al-Qattan heard him narrate from Ata, from Jabir, attributing it to the Prophet ﷺ: All the days of Mina are of sacrifice. He said: Bear witness that I have abandoned his narration. Al-Daraqutni said: It is for this reason that al-Bukhari abandoned him. (Imam Ibn Hajar al-Asqalani 852H, Tahdheeb al-Tahdheeb).

 

وقال ابن القطان الفاسي: لم يحتج به مسلم إنما أخرج له استشهادا. (تهذيب التهذيب)

Ibn al-Qattan al-Faasi said: Muslim did not use his narration as evidence. Rather cited them as supporting narrations. (Imam Ibn Hajar al-Asqalani 852H, Tahdheeb al-Tahdheeb).

Scholars practiced it

Significant Imams of Ahl al-Sunnah did engage in the practice of calling upon or making Dua to angels. This seems shocking, yet it is mentioned in their own works, or reliable works written shortly after them. Those who oppose or condemn Istighathah with dead Shaykhs must oppose and condemn this too.

Muslims must be consistent. As that is a fundamental requirement for being honest and just. Therefore, it is absolutely unacceptable to oppose the actions of scholars who practiced or promoted Istighathah but make excuses for those making Dua to angels. It is all the same from the perspective of making Dua to other than Allah (Most High).

 

عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، قَالَ: سَمِعْتُ أَبِي، يَقُولُ: ” حَجَجْتُ خَمْسَ حِجَجٍ، اثْنَتَيْنِ رَاكِبًا، وَثَلَاثَ مَاشِيًا، أَوْ ثَلَاثَ رَاكِبًا، وَاثْنَتَيْنِ مَاشِيًا، فَضَلَلْتُ الطَّرِيقَ فِي حَجَّةٍ، وَكُنْتُ مَاشِيًا فَجَعَلْتُ أَقُولُ: يَا عِبَادَ اللهِ، دُلُّونِي عَلَى الطَّرِيقِ ” قَالَ: فَلَمْ أَزَلْ أَقُولُ ذَلِكَ حَتَّى وَقَفْتُ عَلَى الطَّرِيقِ. (شعب الإيمان)

Abdullah bin Ahmad ibn Hanbal said, I heard my father say: I performed Hajj five times. Twice riding and three times walking, or three times riding and two times walking. I lost my way during a Hajj, and I was walking. So, I started saying: O slaves of Allah, show me the way. He said: I kept saying that until I found the way. (Imam Abu Bakr al-Bayhaqi 458H, Shuab al-Iman).

 

هَذَا مَوْقُوفٌ عَلَى ابْنِ عَبَّاسٍ، مُسْتَعْمَلٌ عِنْدَ الصَّالِحِينَ مِنْ أَهْلِ الْعِلْمِ لِوُجُودِ صِدْقِهِ عِنْدَهُمْ فِيمَا جَرَّبُوا. وَبِاللَّهِ التَّوْفِيقُ. (الآداب للبيهقي)

This is the statement of Ibn Abbas. And is used by righteous scholars. Due to its proven truthfulness with them. And with Allah is all facilitation. (Imam Abu Bakr al-Bayhaqi 458H, al-Aadaab).

 

حكى لي بعض شيوخنا الكبار في العلم أنه انفلتت له دابّة أظنُّها بغلة، وكان يَعرفُ هذا الحديث، فقاله: فحبسَها الله عليهم في الحال؛ وكنتُ أنا مرّةً مع جماعة فانفلتت منها بهيمةٌ، وعجزوا عنها، فقلته، فوقفت في الحال بغيرِ سببٍ سوى هذا الكلام. (الأذكار)

One of our great scholars told me that his animal, I think it was a mule, ran away, and he knew this Hadith. So, he said it, and Allah immediately stopped it for them. Once, I was with a group of people, and one of their animals ran away, and they could not catch it. So, I said it, and it stopped immediately for no other reason than this statement. (Imam Yahya bin Sharaf al-Nawawi 676H, al-Adhkaar). 

Istighathah is differed over 

We observe from the Nusoos (texts) above, that Imams Ahmad and al-Nawawi did practice Dua to angels. Which is undoubtedly a form of Istighathah. Therefore, those people who say Istighathah is Shirk (polytheism) and anyone who holds a different opinion is deviant and rejected. They must consider these Imams to be Mushrik (polytheists) and disbelievers (Kufar).

However, those who oppose Istighathah but recognise the difference of opinion, are under no obligation to declare these Imams disbelievers. Rather, we can say that we strongly disagree with these practices. But we will not declare people Kafir for following minority opinions.

Rather we say, they may have consider the narrations authentic and had some interpretation for why it is not Istighathah or Dua to other than Allah (Most High). Although we may strongly disagree with that, we can still recognise the difference and refrain from declaring them Kafir.

Dua to Allah alone

With the above approach we avoid making Takfeer of major Imams of Ahl al-Sunnah without necessity. And we remain consistent upon our complete denunciation of Istighathah.

Whereas those who try to split hairs and explain why it is ok to make Dua to angels but not to Prophets or the righteous, end up justifying Istighathah. They dilute the fundamental principle of worshipping none other than Allah (Most High). Since, Dua is Ibadah.

They could avoid all of this by recognising that there is a difference of opinion regarding Istighathah. And despite our thorough rejection and deep loathing of Istighathah we recognise that there is a difference.

Therefore, we will not make Takfeer. Not only does this protect one from the extreme position of making Takfeer of great Imams, it is also more aligned with traditional Sunni Islam.

Unseen remains unseen

 

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (26) إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ

The knower of the unseen, He (Most High) does not make the unseen apparent to anyone. Except whom he is pleased with from the Messengers. (Surah al-Jinn, 26 -27).

Angels are from the unseen realm. Access to that realm is given to the blessed Prophets (peace be upon them). We do not have the ability to see or communicate with angels since they are part of the Ghayb (unseen). We cannot directly communicate or interact with them. Thus, we do not call out to them.

Imam Ibn Abideen narrated that angels and Jinn have been commanded to veil themselves from us. The Holy Quran repeatedly describes Muslims as those who believe in the unseen. If the Ghayb becomes apparent, then this would contradict a fundamental aspect of Iman (faith).

 

(قَوْلُهُ وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ) فَيَكُونُ مُسَلِّمًا عَلَى الْمَلَائِكَةِ الَّذِينَ مَعَهُ، وَصَالِحِي الْجِنِّ الْحَاضِرِينَ وَغَيْرِهِمْ وَقَالُوا إنَّ الْجِنَّ مُكَلَّفُونَ بِمَا كُلِّفْنَا بِهِ وَمُقْتَضَاهُ أَنَّهُ يَجِبُ عَلَيْهِمْ الرَّدُّ وَلَا يَخْرُجُونَ عَنْهُ إلَّا بِالْإِسْمَاعِ، وَلَمْ أَرَ حُكْمَهُ وَقَدْ يُقَالُ إنَّهُمْ أُمِرُوا بِالِاسْتِتَارِ عَنْ أَعْيُنِ الْإِنْسِ لِعَدَمِ الْأُنْسِ وَالْمُجَانَسَةِ وَرَدُّهُ ظَاهِرًا مِنْ قَبِيلِ الْإِعْلَانِ فَتَدَبَّرْ ط. (رد المحتار على الدر المختار)

(His saying, “And upon the righteous slaves of Allah”) he is greeting the angels who are with him, the righteous Jinn present, and others. They said that the Jinn are obligated with what we are obligated with, and the implication of this is that they must respond and they do not fulfil it except by causing hearing. I have not seen its ruling. But it may be said that they were commanded to hide from the eyes of humans because of the lack of human interaction and homogeneity. Thus, the refutation is apparent. It is a type of announcing. So, reflect. Tahtawi. (Imam Muhammad Amin bin ‘Umar Ibn ‘Abidin 1252H, Radd al-Muhtar ‘ala al-Durr al-Mukhtar).

Strange position

Some of the people who permit Dua to angels are vehemently against making Dua to the blessed Prophet ﷺ (Istighathah). This is an incredibly strange position to take. The Mubarak Prophet ﷺ is far greater than the angels. We address him ﷺ directly at the blessed grave. We believe he ﷺ hears us. So why would it be permitted to make Dua to angels and not the beloved Prophet ﷺ.

One either prohibits Istighathah with angels and Prophets or permits it with both. It is a very strange position to permit it with angels alone. I would strongly advocate for leaving Istighathah and making Dua to Allah (Most High) alone. This safeguards one’s Iman and keeps the Muslim from doubt.

The great scholar al-‘Izz bin ‘Abd al-Salam explained that certain matters, which relate to spiritual rank and excellence, should be restricted to the blessed Prophet ﷺ. He did not say they should be limited to angels. That seems a far more acceptable position than the one taken by those advocating for Dua to angels.      

 

نَعَمْ ذَكَرَ الْعَلَّامَةُ الْمُنَاوِيُّ فِي حَدِيثِ «اللَّهُمَّ إنِّي أَسْأَلُك وَأَتَوَجَّهُ إلَيْك بِنَبِيِّك نَبِيِّ الرَّحْمَةِ» عَنْ الْعِزِّ بْنِ عَبْدِ السَّلَامِ أَنَّهُ يَنْبَغِي كَوْنُهُ مَقْصُورًا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. (رد المحتار على الدر المختار)

Yes, the great scholar al-Munaawi mentioned, regarding the Hadith: O Allah, I ask You and turn to You through Your Prophet, the Prophet of Mercy, from al-‘Izz bin ‘Abd al-Salam, that it should be restricted to the Prophet ﷺ. (Imam Muhammad Amin bin ‘Umar Ibn ‘Abidin 1252H, Radd al-Muhtar ‘ala al-Durr al-Mukhtar).

Conclusion

No authentic Hadith of our beloved Prophet ﷺ permits us to make Dua to angels. Rather we are taught to make Dua to Allah (Most High) alone, since Dua is worship. And we worship none besides Allah (The Exalted). We certainly do not worship angels.

However, some weaker narrations do permit Dua to angels. But these narrations contradict what is repeated and explicit in the Holy Quran. That Dua is to Allah (Most High) alone. So, Muslims must not act upon them. Rather we stick to what is well established in Quran and Sunnah. Namely, Dua to Allah (Most High) alone.

Some senior scholars of Ahl al-Sunnah did practice calling upon angels. Which is very surprising. Although we may strongly disagree with them, we should never rush to Takfeer (declaring a Muslim Kafir). Rather we leave their affair to Allah (Most High) and remain cautious. Since Dua to other than Allah (Most High) is a dangerous matter.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (29.04.2026)