------------------------------------------
^said^:
"It is not permissible to seek blessing from anyone other than the Prophet (peace and blessings of Allaah be upon him), not from his wudoo’ or his hair or his sweat or anything else from his body. All of that applies only to the Prophet (peace and blessings of Allaah be upon him), because of the goodness and blessing that Allaah has put in his body and whatever he touches.
Hence
the Sahaabah (may Allaah be
pleased with them) did not seek
blessing from any one of their number during the lifetime of the
Prophet (peace and blessings of
Allaah be upon him) or after his
death, not with the Khulafaa’ al-Raashideen or anyone else.
This
indicates that they knew that this applied only to the Prophet (peace
and blessings of Allaah be upon him)
and not to anyone else.
And because this is a means that could lead to shirk and worshipping someone other than Allaah.
Similarly it is not permissible to seek means of drawing closer to Allaah (tawassul) by virtue of the position and status of the Prophet (peace and blessings of Allaah be upon him), or his person, or his attributes, or his blessing, because there is no evidence (daleel) for that, and because these are among the means that may lead to shirk and they are ways of exaggerating about him (peace and blessings of Allaah be upon him).
[Kitaab
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz , vol. 7, p.
65] Source
---------------------------------------------------------------------------
Now Compare the unprecedented opinion of this innovator, with the way of Imam ash-Shafii and Imam Ahmed (ra)
Ibn ‘Asakir in Tarikh Dimashq and al-Jawzi in Manaqib Imam Ahmed:
Narrates the following incident:
“I saw The Holy Prophet (s) in my dream. The Holy Prophet(s) said, that I should convey salâm to Ahmed and inform him that soon he will have to undergo tests and trials regarding Khalq-e-Qur’ân [the Qur’ân being creation], but he should not admit to it. In virtue of that, his knowledge will remain till the day of Qiyâmah.”
When Imâm Ahmed received the letter, he began crying. He sent his shirt to Imâm Shafi with the messenger. When the messenger reached Egypt and Imâm Shafi came to know that Imâm Ahmed had given his shirt as a reward for bringing the letter.
He said: “Moisten the shirt in water and give it to me so that I can gain barakat [blessings] from it.”
It is also narrated that he drank the water in which the shirt was moistened.
Imam Ahmed sends his shirt to Imam Shafi, indicating his own stand on tabarruk, while Imam Shafi’s belief is all the more clear.
But to Ibn Baz, they are all exaggerators leading the community of Muslims towards shirk.
In fact, this allegation first and foremost, is an attack upon the The Holy Prophet(s) and his Companions. Because, if the act of seeking tabarruk was an exaggeration and a means to shirk then, the fact that the Prophet (s) allowed this and that the sahabah and salaf, continued seeking tabarruk from the relics of the Prophet (s), despite his passing away, would mean the Prophet(s), his companions and the salaf were exaggerating and leading the community of Muslims towards shirk, and that they are responsible for the shirk that Wahhabis claim the later community of Muslims were upon.
--
Imam al-Shafi‘i received blessings from Ahmad’s shirt when he washed it, through the water seeping from it.
[Al-Dimari, Hayat al-Hawayan al-Kubra, Part 1, pp.100-01.]
--
Imam
Shafii describes
his own experience about the blessings of the tomb of Imam
Abū Hanīfah:
I
derive blessing from the person of Imam Abū Hanīfah and I visit his
grave everyday. When I face a problem, I offer two optional cycles of
prayer and visit his grave and (while standing) I pray to Allah to
solve my problem. And I have not even left the place that my problem
is solved.
Reference:
Khatīb
Baghdādī has
related the incident with a sound chain of transmission in his Tārīkh
Baghdād (1:123)
Ibn
Hajar Haythamī, al-Khayrāt-ul-hisān
fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)
Muhammad
Zāhid Kawtharī, Maqālāt
(p.381)
Ibn
‘Ābidīn Shāmī in Radd-ul-muhtār
‘alā Durr-il-mukhtār (1:41).
More
info:Here
--
Imam Ibn-e-Hajar Makki Shafai states: " It is seen from many years that Ulma and the people use to visit the grave of Imam Abu Hanifa for the solution their problems and make him waseela for the completion of their needs ".
When
Imam al-Shafi'i was in Baghdad, whenever
he would have a problem, he would visit the TOMB of Imam Abu Hanifah,
pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through
the Barakah of Imam Abu Hanifah, and his problem would be immediately
be solved. He would also make those two Rak'ahs according to the
Hanafi Madhab. When asked why, he replied: "In respect of the
person in the Tomb (i.e. Abu Hanifah)"
Narrated by
the Great Shafi'i scholar Imam Ibn Hajar al-Makki in
in his Book called: "al-Khairat
al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al-Nu'man".
[Ibn Hajar al-Haythami, al-Khayrat al-Hisan (Ch. 35, p. 129)]
Narrated by Allamah Sayyid Muhammad Ameen ibn `Aabideen ash-Shaami
The great Hanafi scholar Ibn Aabidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Muhtar".
--
Ibn-ul-Jawzī In the biography of saints Sifat-us-safwah (Volume 1: Page 441-442), he writes about Ibrāhīm bin Ishāq Harabī: "And his grave is open to everyone. People receive blessing from it." Click here for Scanned Page (165)
--
Ibn Uthaymeen said “Seeking blessing through their relics, such as their clothes and belongings, etc. This is not permissible and is a form of reprehensible bid'ah (innovation).” (Islam QA fatwa no: 26284) also: Here
---
Al-Shawkani said: “It is legal to receive blessing through touching the people of grace, as the Prophet (peace and blessings of Allah be upon him) himself approved of this”.
[Shawkani, Nayl al-Awtar, Part II, pp. 323-4]
---
Shaykh
ul Islam Imam Ibn Hajar al-Asqalani said:
From
the grave of Imam Bukhari comes
a beautiful smell of
fragrance, there are pillars
built around the grave and when
people go there they take a small amount of clay from
it. (Tabarruk)
[Fat-hul-bari
by Hafidhh As-qalani biography of Imam Bukhari]
Allama Abdul Ghani Afandi Nabalsi said: "Once I heared with my ears when I visited the grave of Arsalan Damishqi that a man said, 'Why you visit sand, this is foolish act', I was amazed that a Muslim cannot say this" (Kashfun Noor - Page 19)
---
Imam Ghazali said: “whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]
Imam Ghazali said: "If seeking help from a person in his life is lawful then it is lawful to seek help from him after his death". (Buhjatul Asraar)
Imam Ghazzali states: "This is property of Auliya ALLAH that Blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day" (Minhajul Aabideen Ma'a Sharha Sirajus Saalikin, Page 529)
--
Imam
Ahmad bin Muhammad Qistilaani states: "To
acquire blessings from anything that touches the blessed bodies of
pious people is proven from this hadith." (Irshaadus
Saari; Sharah Sahih Bukhari)
--
Imam Badrud'deen
A'ini states: "In this Hadith,
the proof is to gain blessings from the Tabarukaat of the pious
Servants." (A'ini, Vol. 1, page 823)
--
Imam Nawawi states: "To gain blessings from the Saints and their belongings, to perform Salaah where the pious people keep there feet, and to ask them to make anything blessed, is all proven from this Hadith." (Sharah Muslim, Vol. 1, page 233)
Imam Nawawi also states: "In this hadith, there is proof of gaining blessings from the belongings and garbs of the pious people." (Sharah Muslim, Vol. 2, page 191)
--
al-Hafiz Diya' al-Din al-Maqdisi al-Hanbali said in his book al-Hikayat al-manthura (Zahiriyya ms. 98, an autograph) that he heard the hafiz `Abd al-Ghani al-Maqdisi al-Hanbali say that something like an abscess appeared on his upper arm for which there was found no medicine. He came to Ahmad ibn Hanbal's grave and applied his arm against it, after which he found himself healed. Imam Kawthari said that he read this account in Diya' al-Din's own handwriting. See [Maqalat al-Kawthari (Riyadh and Beirut: Dar al-ahnaf, 1414/1993) p. 407, 412.]
--
Ibn al-Jawzi in his biographies of the awliya entitled Sifat al-safwa lists many of those at whose graves tabarruk (seeking blessing) and tawassul is recommended. Among them: Abu Ayyub al-Ansari: "al-Waqidi said: It has reached us that the Eastern Romans visit his grave and seek rain through his intercession when they suffer from droughts" (1:243).
Mujahid said: "People would uncover the space above his grave and it would rain."
Ma`ruf
al-Karkhi (d. 200AH): " His
grave can be seen in Baghdad, and one seeks blessings with
it.
al-Hafiz Ibrahim
al-Harbi (d. 285AH) -Imam
Ahmad's companion used to
say: Ma`ruf's grave is proven
medicine "
(2:214)
Ibn al-Jawzi adds:
"We ourselves go to Ibrahim
al-Harbi's grave and seek blessings with it" (2:410)
al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: " Ma`ruf's grave is proven medicine." Siyar a`lam al-nubala' (9:343).
Abu al-Hasan al-Daraqutni said: "We used to seek blessings from Abu al-Fath al-Qawasi's grave" (2:471).
Abu al-Qasim al-Wa`iz: "His grave can be seen in Ahmad ibn Hanbal's cemetary and it is sought for blessings." Related in the notice on `Abd al-Samad ibn `Umar ibn Muhammad ibn Ishaq (2:482).
al-Hafiz Abu al-Qasim Ibn `Asakir says in Musnad Abi `Uwana (1:430): "Abu `Abd Allah Muhammad ibn Muhammad ibn `Umar al-Saffar said to me that the grave of Abu `Uwana in Isfarayin [near Naysabur,i.e. Nishapur] is a place of visitation for the whole world (mazar al-`alam) and a place for obtaining blessing for the entire creation (mutabarrak al-khalq)."
--
Shaykh
Abdul Haq Dehlwi (d.1052 A.H.) writes: "Imam
Shafi'i said that
the grave of Hadrat Musa Kaazim ® is a place where supplications are
accepted readily" (Ashi'atul Lum'aat, vol.1 p.715).
Shaykh Abdul Haq Muhadith-e-Dehlwi quotes: "It is said that Hazrat Asma used to allow Ziyaarat of the Cloak just for the sake of Tabrukaat and blessings." (Ash'atul Lam'aat, Vol. 2, page 446)
Shah Wali'ullah Muhaddith-e-Dehlwi who is even accepted by the Wahabis/Deobandis, states:
"In Haramain Sharifain, a certain person attained the Killah Mubaarak of Hazrat Ghaus-e- Azam (radi Allahu anhu) from one of his superiors. One night, he saw Hazrat Ghaus-e-Azam (radi Allahu anhu) in his dream and he was saying, 'Pass this hat on to Abul Qaasim Akbar Abaadi.'
As a test, this person also added an expensive cloak. He took it to the prescribed person and said, 'This is the Tabaruk of Hazrat Ghaus-e-Azam (radi Allahu anhu) and I have been commanded to give it to you. Hazrat Abul Qaasim accepted it and was very happy.
"The person then said, 'Invite the people of the city for a meal in thanks of gaining these Tabrukaat. (Abul Qaasim radi Allahu anhu) asked him to come in the morning. In the morning, many people arrived. All of them ate delicious foods and made Fateha. He was the questioned, 'You are a poor man. From where did you get all this food.' He said, 'I sold the cloak and preserved the Tabaruk.' (On hearing this), the people said, 'Thank Allah that the Tabaruk went to one worthy of it." (Infaasul Aarifeen).
Shah Waliullah Dehlvi in his book "Faizul Haramain", Page No: 57:
"If Someone achieves mystical knowledge then his soul become so powerful that Tariqah, Maslak, Saintly chain, Lineage, Genealogy, Relations and everything connected with that person comes into the range of his favor and inclination; The favor of ALLAH, reflects through his spiritual attention" and in his book, "Hama-at":
"This Guarantees for the regular attending on death anniversaries (URS) of the saints, regular visiting to their shrines, to recite Fatiha there, Distribution of Charity, to honor his offspring, relations and Relics are lawful in Shariah; and also these are supererogation (Nafl and Mustahab) actions."
The Mufti of Mecca at the time of the spread of the Wahhabi heresy, al-Sayyid Ahmad Ibn Zayni Dahlan (d. 1304) said in Khulasat al-kalam:
Tawassul (using means), tashaffu` (using intercession), and istighatha (asking help) all have the same meaning, and the only meaning they have in the hearts of the believers is that of tabarruk (using blessings) with the mention of Allah's beloved ones, since it is established that He grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are alive or dead, because in either case the actual effecting agent and true executor is Allah Himself, and these beloved ones are only ordinary causes for His mercy. Like any other secondary causes, they have no effective power of influence in themselves. [Ahmad Zayni Dahlan, Khulasat al-kalam fi umara' al-balad al-haram (The summation concerning the leaders of the sacrosanct country) 2:245.]
---
Quote- deoband.org/:
“As for tabarruk through religious places (mashahid) and visiting them, the most balanced view on this is what Ibn Taymiyyah transmitted from Imam Ahmad ibn Hanbal that “he was asked whether a man should go to those religious places (mashahid) in Madinah and outside Madinah? He said: ‘With regards to the hadith of Ibn Umm Maktum (Allah be pleased with him) that he asked the Prophet (Allah bless him and grant him peace) to come and pray in his house so he could adopt [that area] as a place of prayer, or regarding what Ibn ‘Umar used to do by tracing the places from the journey of the Prophet (Allah bless him and grant him peace) until he was seen pouring water at a certain place and was asked about this and said the Prophet would pour water here.’ Ahmad said: ‘As regards to this, there is no harm’ and he said: ‘there is a dispensation in this.’ Then he said: ‘However people go too far in excess and go overboard on this purpose’. He then mentioned the grave of al-Husayn (Allah be pleased with him) and what the people do near it. Al-Khallal narrated these in Kitab al-Adab.”
Al-Hafiz ibn Taymiyyah (Allah have mercy on him) after relating the statement of Imam Ahmad said: “With regards to religious places which are places at which the relics of the Prophets and pious are present, and are not mosques, like certain places in Madinah, Abu ‘Abdullah (Ahmad ibn Hanbal) distinguished between a few which people do not take as places of celebration (‘id) and many which they take as places of celebration, as has passed.
This distinction combines between the narrations and statements of the Companions, for indeed al-Bukhari narrated in his Sahih from Musa ibn ‘Uqbah that he said: ‘I saw Salim ibn ‘Abdullah searching for places in the road and praying at them, and he narrated that his father (Ibn ‘Umar) would pray at them, and that (Ibn ‘Umar) saw the Prophet (Allah bless him and grant him peace) pray at those places.’ Musa said: ‘Nafi’ narrated to me that Ibn ‘Umar would pray at those places.'” See [ Iqtida al-Sirat al-Mustaqim by Ibn Taymiyyah (pp. 374-5).]
---
One of the Founding Fathers (Elders/Akabir) of the Wahhabi/Deobandi-Tablighi Jamaat-Indo/Pak sub-continent:
Ahraf Ali Thanvi came to Lahore, He visits the grave of Daata Sahib and said: "He is a Great Personality, He is still controlling the happenings". (Safar Naama Lahore wa Lakhnow, Page No: 50, Published By Maktaba Ashrafia Lahore)
Ahraf Ali Thanvi said: for Sultanul Hind: " India is the emperor of Chishti's because of Khwaja Gharib Nawaz " (Al-Afazaatul Youmia, Vol 1, Page 309)
--
Deobandi " Tabarrukaat ": Here
Also: [Khalil Ambethvi ,TAZKIRATUL KHALIL, Page:117]
ADHM
