Monday, 1 June 2015

Do you want something else?





Wahhabi/Salafi say: 
"Asking the Prophet directly for things that only Allah can give like 
Jannah, Rizq , Health...etc 
is Shirk…”

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“Jannah”?


In Mishqaat ul Masabih It states: 
سل فقلت أسألك مرافقتك في الجنة . قال أو غير ذلك ؟ . قلت هو ذاك . قال فأعني على نفسك بكثرة السجود . رواه مسلم 
Translation: The Prophet (Peace be upon him) said to Sayyidna Ka'b (RA): Ask for something. Ka'b (ra) said: I ask for your companionship in Jannah. The Prophet(s) said:
Do you want something else? He replied: Just this, the Prophet (s) then said: help me by doing more prostrations – Taken from (Sahih) Muslim (Mishqat ul Misabih, Volume No. 1 Page No. 156, Published by Maktaba al Mishkaat)

This hadith proves that the Sahabi asked for
paradise from Prophet (صلى الله عليه وسلم) and the Prophet (صلى الله عليه وسلم) in return told him to ask for more!! The Prophet (صلى الله عليه وسلم) did not say that you asked for Jannah from Ghair Ullah, hence you have become Mushrik!

Sheikh Abdul Haqq Muhadith Dhelvi  writes under this hadith:

The meaning of Prophet
(Peace be upon him) saying
“ASK” and not restricting it to something specific proves that all things are in hands of Prophet (Peace be upon him) and he can grant anyone whatsoever he wishes through the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom, If you are in need of anything relating to world or hereafter then come to the Prophet (Peace be upon him) and get your need fulfilled. (Ash’at ul Lamaat, Sharah al Mishqaat, Volume No.2, Page No. 247)

Mullah Ali Qari  says:
يؤخذ من إطلاقه عليه السلام الأمر بالسؤال أن الله تعالى مكنه من إعطاء كل ما أراد من خزائن الحق
Translation: The Prophet (Peace be upon him) saying to
“ASK” refers to Allah giving him capability to grant anything from the “TREASURES OF ALLAH [Mirqat Sharh al Mishqaat (2/615)]
He also said:
وذكر ابن سبع في خصائصه وغيره إن الله تعالى أقطعه أرض الجنة يعطي منها ما شاء لمن شاء
Translation: Imam Ibn Sabih and others have mentioned it in qualities of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes (Mirqaat Sharh al Mishqaat (2/615))

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“Rizq”?



al-Hafiz Ibn al-Jawzi relates in Kitab al-Wafa (p. 818 #1536):
Abu Bakr al-Minqari said: I was with al-Tabarani and Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha, 
I came to the Prophet's grave and I said:
 "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)!
 Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something.
Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind.
When we finished, the `Alawi said: O people, did you complain to the Prophet?  I saw him in my sleep and he ordered me to bring something to you.
---
Ibn Taymiyya writes: 
" A person came to the blessed grave of the Messenger of Allah, (May Allah bless him and grant him peace), and requested food from the Prophet and sat down. After a while a Hashmi [a member of the Prophet’s (May Allah bless him and grant him peace] family came to him. He had with him a tray of food, and said, “this food has been sent by the Prophet, (May Allah bless him and grant him peace), and with it he gave a message: eat it and leave from here because whoever loves us does not make this kind of desire”.  [Iqtida as Sirat al Mustaqim, page 290]

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“Health”?

Ibn Hajar said in Sulayman ibn Sunayd ibn Nashwan's biographical notice in his al-Durar al-kamina that he performed forty pilgrimages.  On the fortieth he was seized by fatigue and fell asleep by the side of the Noble Grave.  Thereupon he saw the Prophet(s)who told him: "O So-and-so, how many times have you come, and you have received nothing from me?  Give me your hand."  He gave him his hand, and the Prophet wrote upon it something against fever after which, if ever he suffered from it, he would be cured by Allah's permission.  This invocation is: "I have sought refuge with a Master who never judges unjustly nor leads to other than victory. Go out, O fever, from this body, nor does pain of any sort follow this." Ajluni mentions it in Kashf al-khafa (#1175).)

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Ma’adh (RA) and Mu’awwadh (RA)

According to one narration, one of the brothers, Sayyiduna Mu’adh رَضِيَ اللهُ عَنْهُ said:
 "I ran towards Abu Jahl, waving my sword in my hand, and then I pounced on him. With the first blow I cut off his shin from his leg, his son Ikramah (who converted later) swung his sword aiming for my neck, but instead he struck my arm, which was cut right through, and was left dangling off a thin string of skin. I spent the rest of the day fighting the enemy, with one arm dangling, and my sword in the other hand. My dangling arm was obstructing me from fighting properly, so I stepped on it and pulled it so that the string of skin tore off. It separated from my body completely, and I continued to fight the enemy".

The wound healed a short while later, and he lived until the caliphate of Sayyiduna Uthman-e-Ghani 
رَضِيَ اللهُ عَنْهُ .

Qadi Iyad رَحْمَةُ الله عَلَيْه has narrated on the authority of Ibn Wahb رَضِيَ اللهُ عَنْهُ ,:
A great authority, Ibn Wahab, reports:
“The hero Mu‘awwidh b. ‘Afra’, one of the fourteen martyrs of the Battle of Badr, had his hand cut off by Abu Jahl, the Accursed, while fighting with him. He took the hand with his other hand and went to the Noble Messenger (pbuh). God’s Messenger stuck the hand in its place and spread his spittle over it. It was at once healed. Mu‘awwidh went again to fight and continued to do so until he was martyred.” (Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhu'sh-Sifa, 1:656; Ibn Sayyidi’n-Nas, Uyunu’l-Athar, 1:261.)

--
Sahih Muslim:
Narrated by Sayyidah Asma bint Abi Bakr (ra)
Whereupon she said: Here is the cloak of Allah's Messenger (may peace be upon him). And she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and "WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY"

[Online version: Book 024, Number 5149: (Sahih Muslim) Book : Al Libas Waz Zeenah Volume : 1 Page : 859 Hadith number : 2069 ]
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Imam al-Qastallani (d. 923 AH) said:
وأما التوسل به- صلى الله عليه وسلم- بعد موته فى البرزخ فهو أكثر من أن يحصى أو يدرك باستقصاء وفى كتاب «مصباح الظلام فى المستغيثين بخير الأنام» للشيخ أبى عبد الله بن النعمان طرف من ذلك.
ولقد كان حصل لى داء أعيا دواؤه الأطباء، وأقمت به سنين، فاستغثت به- صلى الله عليه وسلم- ليلة الثامن والعشرين من جمادى الأولى سنة ثلاث وتسعين وثمانمائة بمكة زادها الله شرفا، ومنّ علىّ بالعود فى عافية بلا محنة، فبينا أنا نائم إذ جاء رجل معه قرطاس يكتب فيه: هذا دواء لداء أحمد بن القسطلانى من الحضرة الشريفة بعد الإذن الشريف النبوى، ثم استيقظت فلم أجد بى- والله- شيئا مما كنت أجده، وحصل الشفاء ببركة النبى- صلى الله عليه وسلم
Source: "al-Mawahib al-Ladunniyyah"

Here he says that he had an illness that the doctors treated [without success] for years. Then on a night of the year 893 AH (he mentions the exact date) he seeked help with the Prophet -sallallahu 'alayhi wa sallam - while he was in Makkah (i.e. Istighathah from afar). And he says that [Allah] healed him by the Barakah of Rasulullah, sallallahu 'alayhi wa sallam.
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“Forgiveness” ?

As recorded in al-Mustadrak asw-Swahihayn by Imam al-Hakim (ra) :

 ‘Umar ibn al-Khaththab (ra) reported that the Holy Prophet (s) said, “When Adam committed his mistake, he said, ‘O my Lord, I ask you to Forgive me for the sake of Muhammad (s).’
Allah Said, ‘O Adam, and how do you know about Muhammad (صلى الله عليه وسلم) whom I have not yet Created?’
Adam replied, ‘O my Lord, after You Created me with Your Hand and Breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne, ‘Laa Ilaha Illa Allah, Muhammad ar-Rasulullah.’  I understood that You would not Place next to Your Name but the Most Beloved One of Your Creation.’
Allah Said, ‘O Adam, I have Forgiven you, and were it not for Muhammad(صلى الله عليه وسلم), I would not have Created you.’”

Imam al-Hakim (ra) said, after narrating it, “This hadits has a sahih chain, and it is the first hadits that I have mentioned from ‘Abd ar-Rahman ibn Zayd ibn Aslam in this book.
Imam al-Hakim (ra) was an outstanding imam of Hadith.  He knew well that Shaykh ‘Abd ar-Rahman ibn Zayd ibn Aslam (ra) was declared weak by others, so why did he classify this narration sahih?  We must understand that the a’immah do not consider only the strength of the narrators in the chain.  Amongst the many things they consider include the matan, the text, of hadith.  And they also consider its relationship with the Qur’an and other hadith, from sahih to dha’if.  After consideration of all the relevant factors, an overwhelming majority of scholars have declared this hadith as Sahih.

Shaykh al-Islam, Imam Taqi ad-Din as-Subki (ra) confirmed Imam al-Hakim’s (ra) authentication in his Shifa’ as-Siqam fi Ziyarat al-Khayr al-An’am, “Although he knew well that some scholars had declared ‘Abd ar-Rahman weak.”

Qadhi ‘Iyadh (ra), the great scholar of sirah and hadith, narrated it under the third chapter of his ash-Shifa’ in which he wrote, “This chapter is about sahih and famous narrations,” and he says that Imam Abu Muhammad al-Makki (ra) and Imam Abu al-Layts as-Samarqandi (ra) mention it.  Qadhi ‘Iyadh (ra) also wrote, “It is said that this hadits explains the verse…” and he mentioned the following verse.

Then learnt Adam from his Lord Words of Inspiration and his Lord Turned toward him; for He is Oft-Returning Most Merciful. (Surah al-Baqarah:37)

Qadhi ‘Iyadh (ra) continued to cite another, very similar, version through Imam al-Ajurri.

Imam ibn Jawzi (ra), who was one of the strictest scholars in jirah wa ta’dil.  Jirah wa ta’dil refers to a discipline in the science of hadith criticism, whereby a systematic criticism and understanding of the exact position of a narrator is established.  The function of al-jarh, which literally means ‘to injure’, is to discover whether a narrator was ever declared a liar, a fabricator of hadiths; whether he had a poor memory; whether he was ever declared as unknown, majhul; or if he was of sound religion.  at-Ta’dil, which means, the ‘establishment of worthiness’, is to establish the position of the narrator as wholly trustworthy, merely trustworthy, or acceptable, or whatever is appropriate.  al-Jarh has the negative function of criticism while at-ta`dil is the positive function of authentication.  This discipline is based on the following verse:

O ye who believe!  If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done. (Surah al-Hujraat:6)

Imam ibn Jawzi (ra) also considered this hadith sahih, which he cited it in the first chapter of al-Wafa’ bi Ahwal al-Musthafa.  In the introduction, he wrote, “[In this book] I do not mix the sound hadith with the false.”
Although he knew of Shaykh ‘Abd ar-Rahman ibn Zayd’s weakness as a narrator; he also mentioned the version of Maysarah al-Fajr (ra) whereby the Prophet (s) said, “When Satan deceived Adam and Eve, they repented and sought intercession to Allah with my name.”
Imam ibn al-Jawzi (ra) also wrote in the chapter concerning the Prophet’s (s) superiority over the other prophets in the same book, “Part of the exposition of his superiority to other prophets is the fact that Adam asked his Lord through the sanctity of Muhammad(صلى الله عليه وسلم) that He Relent towards him, as we have already mentioned.”
The leading authority for the Salafis and their ‘Shaykh al-Islam’, Shaykh ibn Taymiyyah also accepted this hadits as authentic.  He quoted elsewhere, the other version through Maysarah (ra) and wrote regarding it in his Fatawa, “These two are like the elucidation of the authentic ahadits…” and he quoted the hadith.
Imam ibn ‘Alawi al-Maliki wrote, “This indicates that ibn Taymiyyah found the hadits sound enough to be considered a witness for other narrations, because the forged and the false are not taken as witness by the people of Hadiths.”

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[…]

O Allah, You said to Your Prophet(s) in Your Book: "If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful" (4:64), and I have come to Your House [sic; two other manuscripts have: "and I have come to You"] in repentence from my sins and seeking forgiveness, therefore I ask You that you make forgiveness guaranteed for me as you have made it guaranteed for those who came to him in his lifetime acknowledging their sins, so that their Prophet invoked You on their behalf and You forgave them.
O Allah! I am turning to You with Your Prophet, upon him Your peace, the Prophet of mercy. 
O Messenger of Allah! I am turning with you to my Lord so that He will forgive me my sins. 
O Allah, I am asking You for his sake (bi haqqihi) that You forgive me and grant me mercy. […] [Shaykh Abd al-Qadir al-Jilani (ra) in his book: al-Ghunya li talibi tariq al-Haqq azza wa jall]

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Abu Mansur al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-ul-Mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a Bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says:
(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’

I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” 

Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” 

Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. 
[Ibn Kathir, Tafsir-ul-Qur'an al-azim, Volume:4, Page No. 140, Under the Verse 4:64]

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Imam an-Nawawi (ra) said: (The pilgrim) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafa'at) towards reaching God. In this regard “THE BEST OF SAYINGS” is the Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah) and “ALL MY OTHER ASHAAB (COMPANIONS) also narrate it by considering it HASAN/RECOMMENDED/ADMIRED (مستحسنين له)” the narration of Utbi” i.e. A Bedouin who visited the Prophet's grave and sat beside it said: Peace unto you O Messenger of Allah, I have heard Allah has said: Had they, when they had wronged themselves, come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would certainly have found Allah Most-Propitious, Most-Merciful. (Holy Qur'an 4: 64). Therefore, I have come to you for forgiveness of my sins and seeking your intercession with Allah [Imam an-Nawawi in Al-Majmu', Volume No. 8, Page No. 274]


to be continued ... In Sha Allah!

by ADHM