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Part1
As
for what follows:
We're seeing some people in our time who have begun to claim that when the Imam Taqi al-Din al-Subki (d. 756 AH) spoke regarding the permissibility of performing Tawassul, Tashaffu' and Istighathah with our beloved Prophet - sallallahu 'alayhi wa sallam - he only meant Tawassul, while some others claim that he only meant Tawassul and Tashaffu', but not Istighathah.
And both of
these claims are not correct,
rather he allowed all
of the three and
simply regarded them as different
types of Tawassul as
will be shown now by the help of Allah subhanahu
wa ta'ala and his
permission.
Imam
Taqi al-Din al-Subki said
in his book "Shifa`
al-Saqam fi Ziyarat Khayr al-Anam" (Beirut: Dar al-Kutub
al-'Ilmiyyah, 2008) (click here to
read it online or here as
pdf) under the 8th chapter, which is regarding performing Tawassul,
Istighathah and Tashaffu' with the Prophet - sallallahu 'alayhi wa
sallam -, the following (p. 357):
اعلم : أنه
يَجُوزُ ، وَيَحسنُ التَّوسلُ ، والاستغاثة
، والتَّشفُع بالنبي صلى الله عليه وسلم
إلى ربه سبحانه وتعالى ،
وَجوازُ ذلك وَحُسنهُ ؛ من الأمور
المعلُومةِ لِكُلِّ ذي دين ، المعروفة
من فِعلِ الأنبياء والمرسلين ، وسِيَرِ
السلف الصالحين ، والعلماء والعوام من
المسلمين ، ولم
يُنكِر أَحدٌ ذلك من أهل الأديان ، ولا
سُمعَ به في زمن من الأزمان ، حتى جاء ابن
تيمية ؛ فَتكلَّم في ذلك بكلام يُلَبِّسُ
فيه على الضعفاء الأغمار ، وابتدع ما لم
يُسبق إليه في سائر الأعصار ،
ولهذا طعن في الحكاية التي تَقدّم ذكرها
عن مَالكٍ رحم الله تعالى ، فإنَّ فيها
قول مَالكٍ رحم الله تعالى للمنصور :
« استشفع
به »
. ونحن
قد بَيّنا صِحّتها ، ولذلك أدخلنا الاستغاثة
في هذا الكتاب ، لما تَعرَّضَ إليها مع
الزيارة ، وحسبُكَ أنَّ إنكار ابن تيمية
للاستغاثة والتوسل قَولٌ لم يقله عالمٌ
قبله ، وصار به بين أهل الإسلام مُثْلهٌ
---
"Know, that it is permissible and good to perform Tawassul, Istighathah (seeking aid) and Tashaffu' (seeking intercession) through the Prophet - sallallahu 'alayhi wa sallam - unto his Lord subhanahu wa ta'ala.
The permissibility and desirability of this is from the matters that are well known among all those who have religion, and well known from the actions of the Prophets and Messengers, and the way of the righteous Salaf, the scholars, and the layman among the Muslims.
No one has denied this from the people of religion, nor has anyone heard about [denying] this in any time until Ibn Taymiyyah came: So he spoke regarding this with words that deceive the weak inexperienced ones and he innovated that which no one from the eras before held.
This
is the reason why he
attacked the story which has
been already mentioned from [Imam] Malik - may Allah
have mercy upon him - for it contains the statement of [Imam] Malik
to al-Mansur: "Sought intercession
through him". And we've already made its
health/correctness clear.
And this is why
we've also mentioned Istighathah in
this book, because of the attack
against it together with [the attack
against] the visiting [of the grave of
the Prophet -
sallallahu 'alayhi wa sallam -] and it should be enough
for you [to know] that the
denunciation of Ibn Taymiyyah against [performing] Istighathah and Tawassul is a statement that no scholar before him had said and he created dissent among the people of Islam by it." - end of the qoute -
---
Then
on p.
358:
وأقول : إنَّ
التَّوسُل بالنبي صل الله عليه وسلم
جَائزٌ في كل حَالٍ ،
قبل خَلْقِه ، وبعد خَلْقِهِ ، في مُدَّةِ
حياته في الدنيا ، وبعد موته في مُدّة
البرزخ ، وبعد البعث في عرصات القيامة
والجنة ، وهو
على ثلاثة أنواع
"I
say: Tawassul through
the Prophet - sallallahu 'alayhi wa sallam - is permissible in every
situation,
[both] before his creation and after it, in the time of his life in
this world, as well as after his death in the period of the Barzakh,
and after the resurrection on the day of reckoning and paradise and
it's of three types." -
end of the qoute -
Directly
after this [on
the same page] he
says (and this is what we would call as Tawassul):
النوع
الأول : أن
يتوسَّل به ، بمعنى : أنَّ
طالب الحاجة يسألُ الله تعالى به ، أو
بجاهه ، أو ببركته ،
فيجوز ذلك في الأحوال الثلاثة ، وقد وَرد
في كُلٍّ منها خَبرٌ صحيح
"The
first type [of Tawassul]: That
a person performs Tawassul through him, meaning that the one that
seeks the fulfillment of his need asks Allah ta'ala by him or by his
rank or his blessings. This
is permissible in all three situations and regarding all of them
there are authentic reports."
- end of the qoute -
Then
on p. 372 (and this is what we would call as Tashaffu'):
النوع
الثاني : التوسل
به ، بمعنى طلب الدعاء منه ،
وذلك في أحوال
"The
second type [of Tawassul]: Performing
Tawassul throuh him, meaning that one asks him (the Prophet,
sallallahu 'alayhi wa sallam) for supplication (Du'a`) and
it's in the [following] situations."
- end of the qoute
-
(Three situations are mentioned and all of them are
allowed: The first is during the life of the Prophet - sallallahu
'alayhi wa sallam - in this world (see p. 372), the second is on the
day of reckoning (see p. 379) and the third situation is in the time
between these two and that is the period of the Barzakh (see p. 379)
and as an example for this the Athar of Malik al-Dar is mentioned and
it's explicitly mentioned that asking our beloved Prophet -
sallallahu 'alayhi wa sallam - to make Istisqa` (supplication for
rain) is allowed just like he was asked for this in [the time of his
life] in this world (see p. 382).)
On
p. 378:
فإن
قال المُخَالف : أنا
لا أمنع التوسل والتشفع لما قَدَّمتُم
من الآثار والأدلة ، وإنما أمنع إطلاق
التَّجوُهِ والاستغاثة ، لأنَّ فيهما
إيهام أنَّ المُتَجوَّهَ به ، والمُستغاثَ
به ؛ أعلى من المُتجَّوهِ عليه والمُستغاثِ
عليه . قُلْنَا : هذا
لا يَعتقده مُسلمٌ ، ولا يدل لفظ التَّجَوهُ
والاستغاثة عليه ،
فإنَّ التَّجُوهَ من الجَاهِ والوجَاهةِ
، ومعناه : علو
القدر والمنزلة ، وقد يُتوسّل بذي الجاه
إلى من هو أعلى جاهاً منه ، والاستغاثة
طلب الغوث . فالمستغيث
يطلب من المستغاث به أن يحصل له الغوث من
غيره ، وإن كان أعلى منه ،
فالتوسل والتَّشفعُ والتَّجوُه والاستغاثة
بالنبي صلى الله عليه وسلم وسائر الأنبياء
والصالحين ؛ ليس لها معنى في قلوب المسلمين
غير ذلك ، ولا يقصدُ بها أحدٌ منهم
سواه . فمن
لم ينشرح صدره لذلك ؛ فَليبك على نفسه ،
نسأل العافية
"Now
if the opponent says: I'm
not disallowing Tawassul and Tashaffu' (seeking intercession) because
of the reports and proofs that you've mentioned, but rather I
disallow the usage of Tajawwuh and Istighathah, because they create
the impression that the one by whom aid is sought is higher than the
One whose aid is sought [in reality].
We
say [to him]: No Muslim believes this nor does the expression of
Tajawwuh and Istighathah indicate this. That
is because Tajawwuh comes from [the word] Jah and Wajahah and
its meaning is high worth and status. Tawassul could be sought from a
possessor of rank (Jah) unto one who possesses a higher rank than
him. Istighathah
is seeking aid, and the one who is seeking aid is asking from one by
whom aid is sought in order to obtain aid from other than him, even
if that other is greater than him.
So Tawassul,
Tashaffu', Tajawwuh and Istighathah with
the Prophet -
sallallahu 'alayhi wa sallam - and the rest of the Prophets (Anbiya`)
and righteous people (Salihin) has no meaning in the heart of the
Muslims other than this and no one from them intends by [performing]
these other than this [meaning].
So whoever’s breast is not
opened with this, then let him cry over himself. We ask Allah for
well-being." - end of the qoute -
On p. 379:
والمُستَغاثُ
به في الحقيقة : هو
الله تعالى ، والنَّبيُّ صلى الله عليه
وسلم وَاسطةٌ بينه وبين المستغيث
"The
One whose aid is sought in reality is Allah ta'ala, and the Prophet
is an intermediary (Wasitah) between Him and the one seeking aid."
-
end of the qoute -
And
then on p.382-383 (and this is what we would call
as Istighathah):
النوع
الثالث من التوسل : ان
يُطلبَ منه ذلك الأمر المقصود ، بمعنى
أنه صلى الله عليه وسلم قادرٌ على التَّسبُّب
فيه ؛ بسؤاله ربه وشفاعته إليه ، فيعود
إلى « النوع
الثاني » في
المعنى ، وإن كانت العبارة مختلفة ،
ومن هذا قول القائل للنبي صلى الله عليه
وسلم : أسألك
مُرافقتكَ في الجنة ، قال :
« أَعِنِّي
على نفسك بكثرة السجود »
. والآثار
في ذلك كثيرة أيضاً ، ولا يَقصدُ الناس
بسؤالهم ذلك إلَّا كون النبي صلى الله
عليه وسلم سبباً وشافعاً ،
وكذلك جَوابُ النبي صلى الله عليه وسلم
وإن ورد على حسب السؤال ، كما رُوِّينا
في « دلائل
النبوة » للبيهقي
، بالإسناد إلى عثمان بن أبي العاص رضي
الله عنه قال : شكوتُ
إلى النبي صلى الله عليه وسلم سُوء حفظي
للقرآن ، فقال :
« شيطان
يقال له خِنْزَب ، أُدْنُ مني يا عثمان » ،
ثم وضع يده على صدري ، فوجدت بردها بين
كتفي ، وقال :
« اخرج
يا شيطان من صدر عثمان »
. قال : فما
سمعت بعد ذلك شيئاً إلَّا حفظته . فانظر
أمر النبي صلى الله عليه وسلم بالخروج
للشيطان ، للعلم بأنَّ ذلك بإذن الله
تعالى وخَلْقه وتيسيره ، وليس
المراد نِسبَةَ النبي صلى الله عليه وسلم
إلى الخَلقِ والاستقلال بالأفعال ؛ هذا
لا يَقصِدهُ مُسلم . فَصرفُ
الكلام إليه ومنعه من باب التلبيس في
الدِّين ، والتشويش على عوام
الموحدين
"The third type
of Tawassul: That
one requests the wanted thing from him (the Prophet), with the
meaning that he - sallallahu 'alayhi wa sallam - is able to be an
intermediary mean in this by asking his Lord and by his intercession
unto Him. So it goes back to the second type [of Tawassul] (and that
is to ask for supplication) in meaning, even if the expression [used]
is different.
And from this is the statement of the one who said to the Prophet - sallallahu 'alayhi wa sallam - (as reported in "Sahih Muslim"): "I ask you for your companionship in paradise". He responded: "Then help me to achieve this for you by devoting yourself often to prostration".
There are also many reports regarding this and the people do not intend by their asking this except the Prophet - sallallahu 'alayhi wa sallam - to be an intermediary mean (Sabab) and intercessor (Shafi') [in attaining the requested matter].
Likewise the response of the Prophet - sallallahu 'alayhi wa sallam - even if it was reported in the manner of a request, as we have been reported in "Dala`il al-Nubuwwah" by [Imam] al-Bayhaqi with a chain of transmission (Isnad) going back to 'Uthman bin Abi al-'As - radhiallahu 'anhu - [in which] he said: "I complained to the Prophet - sallallahu 'alayhi wa sallam - regarding my weakness in memorizing the Qur`an, so he said [to me]: "A devil who is called Khinzab [is responsible for this], come closer to me o 'Uthman". Then he put his hand on my chest, so that I felt its coldness between my shoulder blades and he said: "Get out, o devil, of the chest of 'Uthman"". He ('Uthman) said: "I did not hear after this anything except that I memorized it."
So look at the command of the Prophet - sallallahu 'alayhi wa sallam - to the devil to get out, with the knowledge that this is [only possible] with the permission of Allah ta'ala and with Him creating and facilitating it. The intent isn't to ascribe the Prophet - sallallahu 'alayhi wa sallam - [the ability of] creating (Khalq) and independence in actions (Istiqlal bil Af'al). No Muslim intends such a thing. So taking the words to this [meaning] and disallowing it [based upon this] is from the deception regarding the religion and from the causing of confusion for the monotheist laymen." - [end of the quote] -
Conclusion from
the above quotes:
Imam
Taqi al-Din al-Subki - may Allah have mercy upon him -
regarded Tawassul, Tashaffu'
and Istighathah as allowed and regarded them as different types of
Tawassul. These different types go back to the same meaning in
reality even if the expressions used are different and the real help
always comes from Allah subhanahu wa ta'ala alone without any
partners.
The Prophet - sallallahu 'alayhi wa sallam - is
an intermediary mean (Sabab) to get aid [from Allah ta'ala] and it
happens through his supplication to his Lord and his intercession
unto Him.
From the above it's also clear that it would be
indeed disbelief and polytheism to expect help from anyone of the
creation independently of Allah, but this is
something that no Muslim believes.
So acting as if the words of
the Muslims who make Tawassul, Tashaffu' and Istighathah with the
best of all creation - sallallahu 'alayhi wa sallam - mean this and
accusing them of polytheism (Shirk) and disbelief (Kufr) based upon
this [wrong claim], shows that one has a bad opinion of the Muslims
and it's a sign of the darkness of one's own heart.
Whoever
has understood this matter, then he'll also know and understand how
true the words of Imam al-Subki were when he said:
"So
whoever’s breast is not opened with this, then let him cry over
himself. We ask Allah for well-being."
And our
last call is that all praise be to Allah, the Lord of the worlds. And
may the peace and blessings be upon our Master Muhammad - the seal of
the Prophets and Messengers - and upon all of his familiy and
companions.
Source: Refutation
of the claim that Imam al-Subki didn't allow seeking aid
(Istighathah) with our beloved Prophet - Fiqh & Usūl al-Fiqh -
Marifah Forums
Read also the following article which
contains the translation of other passages from the same
chapter: Tawassul,
Istighatha, and Tashaffu' by Imām Taqīyyudīn al-Subkī
---
Status of
Imam Taqi al-Din al-Subki (d. 756 AH)
Since
in our time many people do not know the status of Imam Taqi al-Din
al-Subki among the Ahl al-'Ilm and the Muslims of his time in general
I wanted to mention the following qoute by Imam Jalal al-Din
al-Suyuti (d. 911 AH) regarding him:
الإمام
الفقيه المحدث الحافظ المفسر الأصولي
المتكلم النحوي اللغوي الأديب المجتهد
تقي الدين أبو الحسن علي بن عبد الكافي
بن علي بن تمام بن يوسف بن موسى بن تمام
بن حامد بن يحيى بن عمر بن عثمان بن علي
بن مسوار بن سوار بن سليم شيخ
الإسلام إمام العصر
"The
Imam, the jurist (Faqih), the traditionist (Muhaddith), the Hafidh,
the exegete (Mufassir), the legal theorist (Usuli), the theologian
(Mutkallim), the grammarian (Nahwi), the linguist (Lughawi), the
writer (Adib), the Mujtahid Taqi al-Din Abul Hasan 'Ali bin 'Abd
al-Kafi bin 'Ali bin Tammam bin Yusuf bin Musa bin Tammam bin Hamid
bin Yahya bin 'Umar bin 'Uthman bin 'Ali bin Miswar bin Sawwar bin
Salim, the
Shaykh al-Islam and Imam of [his] era." Source: "Tabaqat
al-Huffadh"
There are many more statements of the
scholars regarding him and all of them are full of praise. It's clear
from their words that he was one greatest scholars of his time and
known for his religion and knowledge and a very intelligent
person.
Some
of the statements of
the scholars regarding
his book "Shifa` al-Saqam":
-
The Shaykh and Adib Salah
al-Din al-Safadi (d.
764 AH) - who was a student of Ibn Taymiyyah (d. 728 AH) and Imam
Taqi al-Din al-Subki - mentioned "Shifa` al-Saqam" ("The
Healing of Sickness") among the books of Imam al-Subki and that
it was a response against Ibn Tayymiyah's censure of travelling to
visit the grave of our Prophet, sallallahu 'alayhi wa sallam.
He
also mentioned that he had read "Shifa` al-Saqam" to Imam
al-Subki from the beginning till its end in Cairo and thereafter he
mentioned a poem regarding the book (note: only the poem has been
translated):
وكتاب
شفاء السقام في زيارة خير الأنام رداً
عليه أيضاً في إنكاره سفر الزيارة، وقرأته
عليه بالقاهرة سنة سبع وثلاثين وسبع مائة
من أوله إلى آخره، وكتبت عليه طبقةً جاء
مما فيها نظماً: من
المتقارب
لقول
ابن تيمية زخرف ... أتى
في زيارة خير الأنام
فجاءت
نفوس الورى تشتكي ... إلى
خير حبر وأزكى إمام
فصنف
هذا وداواهم ... فكان
يقيناً شفاء السقام
"Ibn
Taymiyya gilded
his statement ... Concerning the visit to the Best of Creation, Whereupon
souls came in droves to complain ... To the best of scholars and
purest of Imâms Who compiled this book, providing them with a
cure ... And so it was indeed The Healing of
Sickness."
Source: "al-Wafi bil Wafiyyat"; translation of the poem taken from here: "Ahmad ibn Taymiyya (661-728) - A Brief Survey"
-
The Hafidh Wali
al-Din Abu Zur'ah al-'Iraqi (d.
826) said:
وَلِلشَّيْخِ
تَقِيِّ الدِّينِ ابْنِ تَيْمِيَّةَ
هُنَا كَلامٌ بَشِعٌ عَجِيبٌ ، يَتَضَمَّنُ
مَنْعَ شَدِّ الرَّحْلِ لِلزِّيَارَةِ
، وَأَنَّهُ لَيْسَ مِنَ الْقُرْبِ بَلْ
بِضِدِّ ذَلِكَ , وَرَدَّ
عَلَيْهِ الشَّيْخُ تَقِيُّ الدِّينِ
السُّبْكِيُّ فِي شِفَاءِ السَّقَامِ
فَشَفَى صُدُورَ الْمُؤْمِنِينَ
"The
Shaykh Taqi al-Din ibn Taymiyya has an abominable statement regarding
this issue to the effect that travelling to visit [the grave of the
Prophet - sallallahu ‘alayhi wa sallam -] is prohibited and that it
is not a pious deed but rather the contrary. Shaykh
Taqi al-Din al-Subki replied to him in [his book] "Shifa`
al-Saqam" and healed the breasts of the believers [by
it]." Source: "Tarh
al-Tathrib"
-
Imam Jalal
al-Din al-Suyuti (d.
911 AH) mentioned that Imam
al-Subki had written books which were very good and that they would
deserve to be written in gold and among these books he also mentions
"Shifa` al-Saqam fi Ziyarat Khayr al-Anam":
وله
من المصنفات الجليلة الفائقة التي حقها
أن تكتب بماء الذهب، لما فيها من النفائس
البديعة، والتدقيقات النفيسة؛ منها ... شفاء
السقام في زيارة خير الأنام
Source: "Husn
al-Muhadharah"
- Imam Ibn
Hajar al-Haytami (d.
974 AH) words regarding seeking aid with the Prophet - sallallahu
'alayhi wa sallam - in "al-Jawhar al-Munadhdham" should be
well known and most of his words regarding this issue are taken from
different passages of the 8th chapter of "Shifa` al-Saqam".
He also said:
فإن
قلت : كيف
تحكي الإجماع السابق على مشروعية الزيارة
والسفر إليها وطلبها وابن تيمية من متأخري
الحنابلة منكر لمشروعية ذلك كله ... قلت : من
هو ابن تيمية حتى ينظر إليه أو يعول في شئ
من أمور الدين عليه ؟ ! وهل
هو إلا كما قال جماعة من الأئمة الذين
تعقبوا كلماته الفاسدة ، وحججه
الكاسدة ... عبد
أضله الله تعالى وأغواه ، وألبسه رداء
الخزي ... ولقد
تصدى شيخ الإسلام ، وعالم الأنام ، المجمع
على جلالته ، واجتهاده وصلاحه وإمامته ،
التقي السبكي ، قدس الله روحه ، ونور ضريحه
، للرد عليه في تصنيف مستقل أفاد فيه وأجاد
وأصاب وأوضح بباهر حججه طريق الصواب
“If
you say: How can you relate that there is a consensus on the
permissible and commendable status of visiting and travelling to it
(the Prophet’s grave [sallallahu 'alaihi wa sallam]) when ibn
Taymiyya among the later Hanbalis deems all of this inappropriate?
I
say: Who is ibn Taymiyya so that one takes his words into
consideration or relies on them in any religious matter? Is he
anything but – in the words of the leading scholars who have
followed his rotten statements and unsalable arguments… – a
servant whom Allah has forsaken and led astray and clothed in the
garments of ignominy… The
Shaykh al-Islam, the scholar of the world, concerning whose
status, ijtihad,
rectitude and prominence there is a consensus, Taqi al-Din al-Subki –
may Allah sanctify his soul and cast light on his grave – has
dedicated himself to answering him in a separate work (shifa
al-saqam fi ziyarat khayr al-anam)
in which he has done a great service and shown with dazzling
arguments the correct path.”
Source: "Al-Jawhar
al-Munadhdham"; translation taken from here: "Ibn
Hajar al-Haytami on ibn Taymiyya’s View of Impermissibility on
Travelling to Visit the Grave of the Prophet"
Imam al-Ghazali (d. 505 AH)
on seeking intercession through the Prophet, sallallahu 'alayhi wa sallam:
ثم يقول " اللهم إنك قد قلت وقولك الحق { ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله تواباً رحيماً } اللهم إنا قد سمعنا قولك وأطعنا أمرك وقصدنا نبيك متشفعين به إليك في ذنوبنا وما أثقل ظهورنا من أوزارنا تائبين من زللنا معترفين بخطايانا وتقصيرنا فتب اللهم علينا وشفع نبيك هذا فينا وارفعنا بمنزلته عندك وحقه عليك
"Then
he (i.e. the person who is visiting the grave of the Prophet,
sallallahu 'alayhi wa sallam) should say:
O
Allah, You spoke and your saying is the truth: { 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].
O
Allah, we've indeed heard your statement and followed your command
and came to your Prophet seeking intercession through him unto You
for our sins and burdens that weigh [heavily] on our backs, repenting
from our faults and confessing our errors and shortcomings.
So
grant us forgiveness, o Allah, and let this your Prophet intercede
for us, and elevate us by virtue of his rank and right with
You." Source: "Ihya`
'Ulum al-Din"
Imam al-Nawawi (d. 676 AH)
on seeking intercession through the Prophet, sallallahu 'alayhi wa sallam:
ثم
يرجع إلى موقفه الأول قبالة وجه رسول الله
صلى الله عليه وسلم ويتوسل
به في حق نفسه ، ويستشفع به إلى ربه سبحانه
وتعالى ، ومن
أحسن ما يقول ما حكاه الماوردي والقاضي
أبو الطيب وسائر أصحابنا عن العتبي
مستحسنين له قال :
" كنت
جالسا عند قبر رسول الله صلى الله عليه
وسلم فجاء أعرابي فقال : السلام
عليك يا رسول الله سمعت الله يقول (
{ ولو
أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا
الله واستغفر لهم الرسول لوجدوا الله
توابا رحيما }
) وقد
جئتك مستغفرا من ذنبي مستشفعا بك إلى
ربي ثم
أنشأ يقول :
يا
خير من دفنت بالقاع أعظمه *** فطاب
من طيبهن القاع والأكم
نفسي
الفداء لقبر أنت ساكنه *** فيه
العفاف وفيه الجود والكرم
ثم
انصرف فحملتني عيناي فرأيت النبي صلى
الله عليه وسلم في النوم فقال :
" يا
عتبي الحق الأعرابي فبشره بأن الله تعالى
قد غفر له
"Then
he (i.e. the one visiting the grave of the Prophet, sallallahu
'alayhi wa sallam) should return to his original position facing the
Messenger of Allah - sallallahu 'alayhi wa sallam -, and
he should make him a mean for himself and seek intercession through
him unto his Lord subhanahu wa ta'ala.
And
the best what
can be said [here] is what al-Mawardi (d.
448 AH) and al-Qadhi
Abu al-Tayyib (d.
450 AH) and the rest of our [Shafi'i] companions narrated from
al-'Utbi and they regarded it as good.
He
said: As
I was sitting by the grave of the Prophet - sallallahu 'alayhi wa
sallam -, a Beduin Arab came and said: "Peace
be upon you, O Messenger of Allah! I have heard Allah saying: { 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], so I have come to you asking forgiveness for my sin, seeking
your intercession with my Lord." Then
he began to recite poetry:
O
best of those whose bones are buried in the deep earth,
And from
whose fragrance the depth and the height have become sweet,
May
I be the ransom for a grave which thou inhabit,
And in which are
found purity, bounty and munificence!
Then
he left, and I dozed and saw the Prophet -
sallallahu 'alayhi wa sallam - in my sleep. He said to me: "O
'Utbi, run after the Beduin and give him glad tidings that Allah has
forgiven him."" Source: "al-Majmu'"
---
Before
I continue I would like to mention some points:
-
There is no difference whether one uses the wording of Tawassul,
Tashaffu' or Istighathah, because the intended meaning in all three
cases is the same and that is the Prophet - sallallahu 'alayhi wa
sallam - to be an intermediary mean in the fulfillment of one's
request.
Imam
Taqi al-Din al-Subki (d. 756) said in his "Shifa`
al-Saqam fi Ziyarat Khayr al-Anam" on p. 383 the
following:
وإذا
قد تحررت هذا الأنواع والأحوال في الطالب
من النبي صلى الله عليه وسلم ، وظهر المعنى
؛ فلا عليك في تسميته : تَوَسُّلاً
، أو تَشفُّعاً ، أو استغاثةً ، أو تَجوُّهاً
، أو تَوخٌُهاً ؛ لأنَّ المعنى في جميع
ذلك سواء
"If
these [three]
types [of Tawassul] and the [different] situations regarding
the one who asks the Prophet - sallallahu 'alayhi wa sallam - [for
aid] has become clear and the meaning has become apparent, then it
should not concern you how one calls it: whether
it's Tawassul, Tashaffu', Istighathah, Tajawwuh or Tawajjuh,
because the [intended] meaning of all of these [different wordings
used] is the same."
- end of the qoute -
And he said on p. 385:
فالله
تعالى مُستَغاثٌ ، والغوث منه خلقاً
وإيجاداً ، والنبي صلى الله عليه وسلم
مُستَغاث والغوث منه تسبباً وكسباً
"So
Allah ta'ala is the one whose aid is sought and aid comes Him from by
the way of creating and bringing fourth. And the Prophet - sallallahu
'alayhi wa sallam - is one whose aid is sought and aid comes from him
by the way of being an intermediary mean and [by the way] of
acquisition." -
end of the qoute -
- It's
an absolute matter of fact that not a sinlge scholar from the Ahl
al-Sunnah prior to Ibn Taymiyyah (d.
728 AH) - who is not from the Ahl al-Sunnah anyways - said even one
word against seeking intercession through the Prophet, sallallahu
'alayhi wa sallam! But rather we find authentic narrations regarding
it and scholars - before IT and after him - explicitly allowing
it.
Even
during the time of Ibn
Taymiyyah none
of the scholars agreed with him except some of his own students.
What does this tell us?
I
really don't understand what
the justification of the Pseudo-Salafi movement is to put a
highly controversial person above all scholars of Islam and to throw
all the narrations which show that Tawassul is permissable behind
one's back?!?!
This is like accusing the whole Ummah - other
than IT and his blind followers - to be ignorant regarding the
religion (because you people regard this as a matter of 'Aqidah and
not Fiqh)!
-
Imam al-Nawawi's (d. 676 AH) statement is very clear and that's why
there is no need to discuss it. Let's also not forget that
he didn't just say that one should seek intercession through the
Prophet - sallallahu 'alayhi wa sallam -, but he also mentioned the
narration of al-'Utbi and in it is the statement:
"and I've come to you, asking [Allah] for forgiveness of my sin and seeking intercession through you unto my Lord
(mustashfi'an bika ila rabbi)"
("وقد جئتك مستغفرا من ذنبي مستشفعا بك إلى ربي").
^ Is
there any way to misunderstand this?!
And again: Are the
Shafi'i scholars - and also those of other Madhahib - unable to
understand what Imam al-Nawawi meant while you Pseudo-Salafis are
able to understand him?
- Imam
al-Nawawi has
mentioned similar to what was qouted in his "al-Majmu'" also
in his "al-Adhkar".
Now guess what the Wahabiyyah did when they wanted to print that book?
Correct,
they simply changed those
"Shirki"
passages.
--
Shaykh
Yusuf al-Rifa'i said:
"26. Falsifying Our
Scholarly Heritage
It has become your custom to suppress whatever does not please or satisfy you from the books of our Islamic heritage which you cannot prevent from entering the [Saudi] Kingdom because the general public need them. This is a criminal act both in Islamic Law and in secular laws against the views of the authors who are Ulema of the pious Predecessors. They cannot summon you before a judge in this world but they can certainly summon you before the Almighty Judge in the next world… Among the passages that were suppressed or altered and tampered with:
In the book of al-Adhkar by imam Muhyi al-Din al-Nawawi as published by Dar al-Huda in al-Riyad in 1409/1989 and edited by 'Abd al-Qadir al-Arna'ut of Damascus, page 295, the chapter- title, "Section on Visiting the Grave of the Messenger, peace and greetings be upon him" was substituted with the title, "Section on Visiting the Mosque of the Messenger of Allah, peace and greetings be upon him" together with the suppression of Several lines from the beginning of the section and its end, and the suppression of al-'Utbi's story which Imam al-Nawawi had mentioned in full. [31]
This is a bold felony against an author and his book! When the editor was asked about it, he replied that your agents were the ones who had changed and tampered. I have a facsimile of his own hand-written statement to that effect." Source: "ADVICE To Our Brothers the Scholars of Najd"
----
Imam
al-Qastallani (d. 923 AH)
on Tawassul, Tashaffu' and Istighathah:
While
speaking about the Mu'jizat (miracles) of our Prophet - sallallahu
'alayhi wa sallam - he
mentions that also many of these miracles happen after his death and
he also mentions Istighathah in this context and
says that this will be discussed in the chapter regarding visiting
the noble grave of the Prophet, sallallahu 'alayhi wa sallam:
وأما
القسم الثانى ما وقع بعد وفاته- ص:
وهو
ما وقع بعد وفاته- صلى
الله عليه وسلم- فكثير
جدّا، إذ فى كل حين يقع لخواص أمته من
خوارق العادات بسببه مما يدل على تعظيم
قدره الكريم ما لا يحصى كالاستغاثة به وغير
ذلك مما يأتى فى المقصد الأخير، فى أثناء
الكلام على زيارة قبره الشريف
المنير
Source: "al-Mawahib
al-Ladunniyyah" and the next
page
And
this is the relevant passage which he refered to above:
وينبغى
للزائر أن يكثر من الدعاد والتضرع
والاستغاثة والتشفع والتوسل به- صلى
الله عليه وسلم-،
فجدير بمن استشفع به أن يشفعه الله تعالى
فيه.
واعلم
أن الاستغاثة هى طلب الغوث، فالمستغيث
يطلب من المستغاث به أن يحصل له الغوث
منه، فلا
فرق بين أن يعبر بلفظ: الاستغاثة
أو التوسل أو التشفع أو التجوّه أو التوجه،
لأنهما من الجاه والوجاهة ومعناه: علو
القدر والمنزلة.
وقد
يتوسل بصاحب الجاه إلى من هو أعلى منه،
ثم إن كلا من الاستغاثة والتوسل والتشفع
والتوجه بالنبى- صلى
الله عليه وسلم- كما
ذكره فى «تحقيق
النصرة» و «مصباح
الظلام»
- واقع
فى كل حال، قبل خلقه وبعد خلقه، فى مدة
حياته فى الدنيا وبعد موته فى مدة البرزخ،
وبعد البعث فى عرصات القيامة
"The
visitor (Za`ir) should supplicate and beseech [Allah] much and [he
should] perform Istighathah (seeking aid), Tashaffu' (seeking
intercession) and Tawassul through him (the Prophet) - sallallahu
'alayhi wa sallam -,
so that he becomes worthy of Allah ta'ala letting the one whose
intercession he sought to intercede for him.
Know that
Istighathah is seeking aid, and the person who is seeking aid is
asking from one by whom aid is sought in order to obtain aid from
[other than] him (i.e. the person seeking aid with the Prophet -
sallallahu 'alayhi wa sallam - is doing this in order to obtain aid
from Allah subhanahu wa ta'ala). And
that is why there is no difference whether one expresses this by
using the wording of Istighathah, Tawassul, Tashaffu', Tajawwuh or
Tawajjuh, because all of this goes back to [asking by
the] Jah and Wajahah and
its meaning is [to ask by the] high worth and status. Tawassul
can be sought from a possessor of rank (Jah) unto one who possesses a
higher rank than him.
Add to this: Istighathah, Tawassul,
Tashaffu' and Tawajjuh with the Prophet - sallallahu 'alayhi wa
sallam - is something that takes place [in reality] - as it's
mentioned in "Tahqiq al-Nusrah [bi Talkhis Ma'alim Dar
al-Hijrah]" [by Abu Bakr bin al-Husayn bin 'Umar al-Maraghi (d.
816 AH)] and "Misbah al-Dhalam [fil Mustaghithin bi Khayr
al-Anam]"* [by Abu 'Abdullah Muhammad bin Musa bin al-Nu'man
al-Marakashi (d. 683 AH)] - in every situation, before his creation
and after it, in the time of his life in this world, as well as after
his death in the period of the Barzakh, and after the resurrection on
the day of reckoning."
Source: "Al-Muwahib
al-Ladunniyyah" and the next
page
After
the above quote he mentions
proofs for the permissibility of
performing Tawassul with
the Prophet -
sallallahu 'alayhi wa sallam - in the different situations.
*
"Misbah
al-Dhalam fil Mustaghithin bi Khayr al-Anam" is
a book written by Imam Abu 'Abdullah Muhammad bin Musa bin al-Nu'man
al-Marakashi (d. 683 AH) and it's filled with Ahadith and Athar
containing Tawassul, Tashaffu' and Istighathah in every situation
(i.e. also after the death of the Prophet, sallallahu 'alayhi wa
sallam)
(It's a 100 % "Quburi" and "Shirki"
book according to Najdi [lack of] understanding).
The author was
born in Tilimsan in the year 606/607 AH and lived prior to Ibn
Taymiyyah (d. 728 AH) and Imam Taqi al-Din al-Subki (d. 756 AH) and
many leading scholars of the Ahl al-Sunnah after him have referred to
his book and reported from it without any objection.
The
Shaykh Salah al-Din al-Safadi (d.
764) mentioned that he was a Maliki Faqih, a Zahid, a 'Abid and a
'Arif and he also mentioned his book "Misbah
al-Dhalam":
مُحَمَّد
بن مُوسَى بن النُّعْمَان الشَّيْخ أَبُو
عبد الله المزالي التلمساني ... وَكَانَ
فَقِيها مالكياً زاهداً عابداً
عَارِفًا ... وَله
تصانيف مِنْهَا كتاب مِصْبَاح الظلام
فِي المستغيثين بِخَير الْأَنَام فِي
الْيَقَظَة والمنام Source: "al-Wafi
bil Wafiyyat"
---
----------------------------------------------
----------------
abusidra said: ↑
and the words of Nawawi and the below you quoted are not a proof for calling other than Allah
---------------
Imam
al-Nawawi (d. 676 AH) recommended explicitly seeking
intercession through the Prophet - sallallahu 'alayhi wa sallam -
unto his Lord and there is really no need for you to deny that. And
your understanding of his words is not better than that of our
Shafi'i scholars. I can qoute them to you if you want to and show you
how they understood him.
And I don't even understand why you
people even dare to mention him?! I mean we know with absolute
certainity that he's from our 'Ulama` and not from yours. So why do
you people keep on mentioning him?
(And it would be better for
you not to speek about "calling other than Allah", because
with this you're indirectly accusing us of the belief that other than
Allah ta'ala have the ability to help one independently while we
regard this as polytheism.
Aid is of two types: One is by
creating and bringing forth and only Allah subhanahu wa ta'ala can do
that. And the other is by being an intermediary mean and by the way
of acquisition and this is for created beings.)
------------------
abusidra said: ↑
Let us see your proofs from the righteous predecessors rather than later scholar's sayings whom you are distorting.
------------------
Please
keep such accusation for yourself. Lying and distorting is something
that the Pseudo-Salafi movement love to do.
And
there is one important thing here: The religion has
reached us through an chain of people of knowledge and this chain
goes back to the Prophet, sallallahu 'alayhi wa sallam. Whosoever
leaves this way and starts interpreting the religion according to his
own understanding, has gone astray and has left the way of the Ahl
al-Sunnah. Even if such people claim thousand times that they're
following the Sahabat al-kiram - radhiallahu 'anhum - and those who
followed them in goodness, their claim will never ever become
true.
So when you or your likes act as if from the 4th
century on the scholars were "misguided" and that you now
have a "better understanding upon what the Salaf al-salih were
and what not", then this is more than enough to know that you've
left the Jama'ah and the Sawad al-A'dham and joined instead the Firaq
al-Halikin. We ask Allah ta'ala for well-being.
And it's
also clear from the words of Rasulullah - sallallahu 'alayhi wa
sallam - that towards the end times knowledge [regarding the
religion] will decrease through the death of scholars - who are the
heirs of the Prophets - and that there will be ignorant and misguided
persons who will misguide the people. And this is what we're indeed
seeing in our times.
------------------
abusidra said: ↑
Qoute us a single name of a Sahabi who have called the Prophet for help to remove their diffuclties after the Prophet's death??
-----------------
Is
this somehow a joke? How about 'Uthman bin Hunayf - radhiallahu 'anhu
- for example, who teached the following supplication which also
contains the seeking of intercession through the Prophet - sallallahu
'alayhi wa sallam - (and this was in the time when 'Uthman bin 'Affan
- radhiallahu 'anhu - was the Khalifah, i.e. after the death of the
Prophet, sallallahu 'alayhi wa sallam):
اللهم
إني أسألك وأتوجه إليك بنبينا محمد صلى
الله عليه وسلم نبي الرحمة ، يا محمد إني
أتوجه بك إلى ربي فتقضي لي حاجتي
‘O
Allāh, I ask You and I approach You through your Prophet Muhammad ,
the Prophet of Mercy. O Muhammad, I approach my Lord through you that
my need be fulfilled,’
-
end of the qoute -
And know that this something the best
of all creation - sallallahu 'alayhi wa sallam - himself has taught,
for it is authentically reported that he taught a blind man the
following
supplication:
اللهم إني أسألك وأتوجه إليك بنبيك ، محمد نبي الرحمة ، إني توجهت بك إلى ربي في حاجتي هذه لتقضى لي ، اللهم فشفعه في
‘Oh
Allah, I ask You and turn to You through Your Prophet Muhammad, the
Prophet of Mercy. I turn through you (O Muhammad) to my Lord in this
need of mine, that it be fulfilled. O Allah, grant him intercession
for me’”.
-
end of the qoute -
(Both of these narrations have been
already qouted here with
their sources.)
And one could mention much more.
It's
indeed astoninishing how you people seem to ignore all
the authentic (!)
proofs for Tawassul just because it goes against what some guy
from Harran has teached you.
____________________
And
now I've request to you and to whoever is trying to turn this thread
into a debate:
Please quote us
one or two scholars from the Ahl al-Sunnah who lived prior to Ibn
Taymiyyah and who said that
it's not permissible to
seek intercession through the Prophet, sallallahu 'alayhi wa
sallam.
And
if you people are not able to show us such qoutes - and I guarantee
you that you won't be able to do so! - then please stop posting in
this thread, because your inability to show this is more than enough
to show the falseness of your claims.
------------------
abusidra said: ↑
Just because you are ignorant and you are taking deen from ignorants does not justify that what you are speaking is correct.
-----------------
Do
you realize that the "ignorants" that I've qouted in this
thread are leading authorities in the Shafi'i Madhhab?
And
do you realize that one could qoute much more scholars - not just
from the Shafi'iyyah, but from all 4 acccepted Madhab of Ahl
al-Sunnah - regarding this issue?
Were the scholars
from the 4 Madhahib all "Kafarah" and "Murtadin"
and guilty of "Shirk akbar", while only one person
from Harran "had understood Tawhid"? If that's
the case, then why exactly did Rasulullah - sallallahu 'alayhi wa
sallam - call the scholars as "heirs of the Prophets",
while - according to you people - they were not even able "to
understand Tawhid"?
------------------
abusidra said: ↑
Its
like asking something that happened in 5th centruty to prove that
such thing was forbidden in 3rd century.
For eg: if someone
comes up and ask to quote a scholar who has spoken against the
immoral practices that takes place in the internet in the 5th century
------------------
This
is incorrect, because we know that there are
narrations regarding this issue.
And we also
know statements of scholars before Ibn
Taymiyyah (d. 728) allowing Tawassul,
but we do not know a sinlge person
who was against that
before he came
up.
And even during his time literally not a single
scholar agreed with him except for some of his own students.
And
this means that according to the logic of your likes the scholars of
Islam in general "had been ignorant of Tawhid and only Ibn
Taymiyyah knew Tawhid".
------------------
abusidra said: ↑
To ask whether the sahaba did , must be a joke for you not for us ,cos people like you beleive in story tales and jokes , like the fairy tale and joke of Utubi the drunkard
----------------
So
is the one who takes the story of al-'Utbi serious an "ignorant
idiot" to you? (That
is the feeling that one gets when reading your post.)
Did
you already forget what Imam al-Nawawi (d.
767 AH) said (as
qouted here)?:
ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ، ويستشفع به إلى ربه سبحانه وتعالى ، ومن أحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له
"Then
he (i.e. the one visiting the grave of the Prophet, sallallahu
'alayhi wa sallam) should return to his original position facing the
Messenger of Allah - sallallahu 'alayhi wa sallam -, and he should
make him a mean for himself and seek intercession through him unto
his Lord subhanahu wa ta'ala.
And
the best of what can be said [here] is what al-Mawardi (d. 448 AH)
and al-Qadhi Abu al-Tayyib (d. 450 AH) and the rest of our [Shafi'i]
companions narrated from al-'Utbi and they regarded it as
good." Source: "al-Majmu'"
Seems
like the Shafi'iyyah in general were "ignorant
idiots"?
And
let me clarify something, because some people may say "but is
the action of the beduin Arab a Hujjah?":
Did
we say that it's a Hujjah in itself? No.
The reason why our
scholars mentioned the story was to recommend the action.
As
for it being allowed, then this is already established through the
Ayah 4:64 (because the meaning of the Ayah is general) and through
the authentic narrations regarding this issue.
And
another clarification:
The Bedouin Arab
said "so
I've come to you, asking [Allah] for forgiveness of my sin and
seeking intercession through you unto my Lord (mustashfi'an
bika ila rabbi)"
("وقد جئتك مستغفرا من ذنبي مستشفعا بك إلى ربي")
after having mentioned the following Ayah:
{ وَلَوْ
أَنَّهُمْ إِذ ظَّلَمُوۤاْ أَنْفُسَهُمْ
جَآءُوكَ فَٱسْتَغْفَرُواْ
ٱللَّهَ وَٱسْتَغْفَرَ
لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ
ٱللَّهَ تَوَّاباً رَّحِيماً
{ 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]
So
the intended meaning of the statement was
that he wanted the Prophet -
sallallahu 'alayhi wa sallam - to supplicate for him for the
forgiveness of his sins and this is pretty easy to understand.
So
claiming that his
statement did not contain seeking intercession through the Prophet -
sallallahu 'alayhi wa sallam -
is ridiculous to
say at least and it goes against the explanations of the scholars.
---------------
abusidra said: ↑
As i told you the Imaams have clearly told what it means by such wordings and do you claim to be more knowledgable than them ??
---------------
Ohh
how great! The
qoute you brought is from the "Iqtidha` al-Sirat al-Mustaqim"
(see here)
of Ibn
Taymiyyah (d.
728 AH), so
you're just proving my point that you're completely relying on
him and
those who have been influenced by him [regarding this issue] and
that's it.
You're
still unable to bring us even one scholar
who lived prior to Ibn
Taymiyyah and
said that that
seeking intercession through the Prophet - sallalllahu 'alayhi wa
sallam - is not allowed.
And likewise we do not find a single scholar in the time of Ibn
Taymiyyah who
agreed with him regarding this issue except
for some of his own students!
What
does this tell us?
By the way: The way of
argumentation of your group seems always be the same: "The
statement that was said by Imam Malik to al-Mansur is not
authentically reported.... and even if it is authentic, it does not
contain seeking intercession through the Prophet, sallallahu 'alayhi
wa sallam, nor asking him for anything".
I think
we've understood that you're arguing like that regarding every single
narration that doesn't suit you (no matter whether it's authentic or
not), so why do you need to repeat it 5000 times?
And
how true were the words of
Imam
Ibn Hajar al-Haytami (d.
974 AH) when he said:
فإن
قلت :
كيف
تحكي الإجماع السابق على مشروعية الزيارة
والسفر إليها وطلبها وابن تيمية من متأخري
الحنابلة منكر لمشروعية ذلك كله ... قلت
:
من
هو ابن تيمية حتى ينظر إليه أو يعول في شئ
من أمور الدين عليه ؟ !
وهل
هو إلا كما قال جماعة من الأئمة الذين
تعقبوا كلماته الفاسدة ، وحججه الكاسدة
...
عبد
أضله الله تعالى وأغواه ، وألبسه رداء
الخزي ...
ولقد
تصدى شيخ الإسلام ، وعالم الأنام ، المجمع
على جلالته ، واجتهاده وصلاحه وإمامته ،
التقي السبكي ، قدس الله روحه ، ونور ضريحه
، للرد عليه في تصنيف مستقل أفاد فيه وأجاد
وأصاب وأوضح بباهر حججه طريق الصواب
“If
you say: How can you relate that there is a consensus on the
permissible and commendable status of visiting and travelling to it
(the Prophet’s grave [sallallahu 'alaihi wa sallam]) when ibn
Taymiyya among
the later Hanbalis deems all of this inappropriate?
I
say: Who is ibn Taymiyya so
that one takes his words into consideration or relies on them in any
religious matter?
Is
he anything but – in the words of the leading scholars who have
followed his rotten
statements and unsalable arguments…
– a
servant whom Allah has forsaken and led astray and clothed in the
garments of ignominy…
The Shaykh al-Islam, the scholar of the world, concerning whose
status, ijtihad,
rectitude and prominence there is a consensus, Taqi al-Din al-Subki –
may Allah sanctify his soul and cast light on his grave – has
dedicated himself to answering him in a separate work (shifa
al-saqam fi ziyarat khayr al-anam)
in which he has done a great service and shown with dazzling
arguments the correct path.”
Source: "Al-Jawhar
al-Munadhdham"; translation taken from here: "Ibn
Hajar al-Haytami on ibn Taymiyya’s View of Impermissibility on
Travelling to Visit the Grave of the Prophet"
----------------
comments:
-----------------
abusidra said: ↑
As already told the drunkard poet's poem has nothing to do over here , it has nothign where they ask the PRophet for anything, just as you don't know Arabic , you dont know Tawheed , and you even dont know the tawassul what Taqi uddin Subuki was talking about
-----------------
In the story of al-'Utbi intercession is sought through the Prophet - sallallahu 'alayhi wa sallam - unto his Lord regarding the forgiveness of one's sins.
------------------
abusidra said: ↑
just as you don't know Arabic
-----------------
Seems like our scholars also didn't know Arabic.
-----------------
abusidra said: ↑
you dont know Tawheed
------------------
As for not knowing Tawhid: Don't you find it strange to say that while you're following people who believe that God is a 3-dimensional object consisting of body parts (which the person you people venerate and almost treat as a Prophet would call as "Sifat 'Ayniyyah") and sits on the throne? Is this [true] Tawhid?
This
is rather similar to
the belief of pagans regarding their
imaginary "Gods".
And the reality is
that you Pseudo-Salafis do not
know what Tawhid is, nor what Shirk is,
nor what 'Ibadah is, nor do you know the proofs
for Islam and why it's the true religion, but you still
somehow think that you're upon a "great
and blessed understanding".
------------------------------------------------
It
should be noted that
many other Shafi'i scholars other
than him have also been already quoted:
- Imam
al-Mawardi (d. 448 AH)
- Imam
al-Ghazali (d. 505 AH)
- Imam
al-Nawawi (d. 676 AH)
- Imam
al-Samhudi (d. 911 AH)
- Imam
al-Qastallani (d. 923 AH)
- Imam
Zakariyyah al-Ansari (d. 926 AH)
- Imam
Ibn Hajar al-Haytami (d. 974 AH)
- Imam
Shihab al-Din al-Ramli (d. 957 AH) and Imam Shams al-Din al-Ramli (d.
1004 AH)
Insha`Allah
I'll add the words of Imam
Shams al-Din al-Jazari (d.
711 AH), who refuted Ibn Taymiyyah regarding
this issue, and also other than him.
For
those who understand Arabic I
would recommend the following links where scholars of
the 4 Madhahib are
quoted regarding seeking
intercession through the Prophet, sallallahu
'alayhi wa sallam:
- Ruling
according to the Hanafiyyah
- Ruling
according to the Malikiyyah
- Ruling
according to the Shafi'iyyah
- Ruling
according to the Hanabilah
Statements
from among the Hanafiyyah / Ahnaf:
-
Imam al-Kirmani (d. 597 AH) said [while speaking about the
Ziyarah]:
جِئناك للاسْتشفاعِ إلى ربِّكَ , فأنتَ الشافعُ المشفَّعُ , الموعودُ بالشفاعةِ الكبرى , والمقامِ المحمودِ , وقد قال تعلى فيما أنزلَ عليك :{ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً }
, وقد جِئناك يا حبيبَ اللهِ ظالمينَ لأنفسِنا , مُستغفرينَ لذُنوبِنا , وأنتَ نبيُّنا , فاشفعْ لنا إلى ربِّنا وربِّك , واسأَلْه أنْ يُمِيتَنا على سنَّتِك , وأنْ يحشُرَنا في زُمْرَتِك ، وأنْ يُوْرِدَنا حَوْضَك ، وأنْ يُسقِيَنا كَأْسَك غيرَ خَزَايا ولا نُدامى . يا رسولَ الله الشفاعة الشفاعة الشفاعة - يقوله ثَلاثَ مَرَّاتٍ -
, فقد سمَّاك اللهُ بالرؤوفِ والرحيمِ فاشفعْ لمن أتاكَ ظالمًا لنفسِه , مُعْترِفًا بذنْبِه , تائبا إلى ربِّه .
.
.فإنْ كانَ قد أوْصاك أحدٌ مِن المسلمينَ بتبْليغِ السلامِ إلى النبيِّ - صلى الله عليه وسلم - تقول : السلامُ عليكَ يا رسولَ الله مِن فلانِ بنِ فلانٍ , يستشفِعُ بك إلى ربِّك بالرحمةِ والمغفرةِ فاشفعْ له ولجميعِ المؤمنينَ
"We've
come to you seeking intercession (Istishfa') [through you] unto your
Lord, because you're al-Shafi'
al-Mushaffa' (the
one who will intercede and whose intercession will be accepted), the
one whom al-Shafa'ah
al-kubrah (the
intercession on the day of judgement) and al-Maqam
al-mahmud (station
of praise and glory) has been promised. And Allah ta'ala said in that
which He sent down upon you:
{ 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].
So we've come to you, o beloved of Allah, having been
unjust to ourselves and asking [Allah] for forgiveness regarding our
sins. You're
our Prophet, so intercede for us to our and your Lord and ask Him
that He lets us die upon your Sunnah, and
that He gathers us [on the day of reckoning] among your group, and
allows us to get to your Hawdh and drink from your bowl without
disgrace or regret.
O
Messenger of Allah, intercession intercession (ya Rasulallah,
al-Shafa'ah al-Shafa'ah) -
he (the visitor) should say this three times -; Allah has indeed
called you kind and merciful (see Ayah 9:128), so
intercede for the one who has wronged himself, admitting his fault
and repenting to his Lord...
If
anyone from among the Muslims has told you to deliver his greeting to
the Prophet - sallallahu 'alayhi wa sallam -, then say:
'Peace
be upon you, o Messenger of Allah, from Fulan bin Fulan, he seeks
your intercession unto your Lord to attain mercy and forgiveness, so
intercede for him and for all believers'." Source: "al-Masalik
fil Manasik" p. 1073-1075
- Imam 'Abdullah bin
Mahmud bin Mawdud al-Mawsili (d. 683 AH) said [also in the context of
the Ziyarah]:
وقد قال الله تعالى :
( ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ) وقد جئناك ظالمين لأنفسنا ، مستغفرين لذنوبنا ، فاشفع لنا إلى ربك ، وأسأله أن يميتنا على سنتك ، وأن يحشرنا في زمرتك ، وأن يوردنا حوضك ، وأن يسقينا كأسك غير خزايا ولا نادمين ، الشفاعة الشفاعة يا رسول الله ، يقولها ثلاثا :
( ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان ) الآية .ويبلغه سلام من أوصاه فيقول : السلام عليك يا رسول الله من فلان بن فلان ، يستشفع بك إلى ربك فاشفع له ولجميع المسلمين
"Allah
ta'ala says: { 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].
So we've come to you, having wronged ourselves and
asking [Allah] for forgiveness regarding our sins, so
intercede for us to your Lord and ask Him that He lets us die upon
your Sunnah,
and that He gathers us [on the day of reckoning] among your group,
and allows us to get to your Hawdh and drink from your bowl without
disgrace or regret.
Intercession
intercession, o Messenger of Allah (al-Shafa'ah al-Shafa'ah, ya
Rasulallah) -
he (the visitor) should say this thrice -, { “Our
Lord, forgive us and those of our brothers who preceded us in
faith” }
[59:10] [till the end of] the Ayah.
[Then] he should deliver the
greeting of those who have told him to do so by saying: 'Peace be
upon you, o Messenger of Allah, from Fulan bin Fulan, he
seeks intercession through you unto your Lord, so intercede for him
and for all believers'." Source: "al-Ikhtiyar
li Ta'lil al-Mukhtar"
- Imam al-Taftazani (d. 793
AH)
said:
الظاهر من قواعد الإسلام أنه يكون للنفس بعد المفارقة إدراكات متجددة جزئية واطلاع على بعض جزئيات أحوال الأحياء سيما الذين كان بينهم وبين الميت تفارق في الدنيا ولهذا ينتفع بزيارة القبور والاستعانة بنفوس الأخيار من الأموات في استنزال الخبرات واستدفاع الملمات فإن للنفس بعد المفارقة تعلقا ما بالبدن وبالتربة التي دفنت فيها فإذا زار الحي تلك التربة وتوجهت تلقاء نفس الميت حصل بين النفسين ملاقاة وإفاضات
"What
is apparent from the principles of Islaam, is that there are renewing
perceptions of parts for the soul after leaving the body as well as
looking at some parts of the lives of the living, especially of those
that had a relationship with the dead person in this world. This
is why there is benefit in visiting graves, and seeking support from
the souls of the pious that have died in terms of seeking experiences
and fending off weariness. This
is because the soul after leaving the body is attached to the body
and the soil it was buried in. So if the living visited this soil and
faced the soul of the dead person, then there will be an attachment
between them and streams ."
Source: "Sharh
al-Maqasid" and translation taken from here: FakhrudDiin
Ar-Raaziyy on getting blessings from dead souls by their graves |
Sunni Answers
_______________________
Statements
from among the Malikiyyah:
-
The Adib Ibn al-Jannan al-Ansari al-Andalusi (d. 646 AH) - who was
famous in his time because of his poems - said "so
intercede for me, o Messenger of
Allah":
فاشفع لي يا رسول الله في زيارتك فهي أفضل المنى، وتوسل لي إلى مولىً بيّن فضيلتك، وتقبّل وسيلتك، في النقلة من هناك إلى هنا، واقبلني وإن كنت زائفاً، وأقبل عليّ وإن أصبحت إلى الإثم متجانفاً، فأنت عماد أمتك جميعاً وأشتاتاً، وشفيعهم أحياء وأمواتاً
Source: "Nafh
al-Tib" by Shaykh Ahmad bin Muhammad al-Muqri al-Tilmisani
(d. 1041 AH), who qoutes it without any objection
- Imam
Abu 'Abdullah Muhammad bin Musa bin al-Nu'man al-Marakashi (d. 683
AH) wrote a book regarding seeking aid with the Prophet - sallallahu
'alayhi wa sallam - naming it "Misbah
al-Dhalam fil Mustaghithin bi Khayr al-Anam" ("The lamp
in darkness of those seeking assistance by the best of mankind").
-
Imam Ibn al-Hajj al-'Abdari (d. 737 AH)
said:
وَأَمَّا فِي زِيَارَةِ سَيِّدِ الْأَوَّلِينَ، وَالْآخِرِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَسَلَامُهُ فَكُلُّ مَا ذُكِرَ يَزِيدُ عَلَيْهِ أَضْعَافَهُ أَعْنِي فِي الِانْكِسَارِ، وَالذُّلِّ، وَالْمَسْكَنَةِ؛ لِأَنَّهُ الشَّافِعُ الْمُشَفَّعُ الَّذِي لَا تُرَدُّ شَفَاعَتُهُ وَلَا يَخِيبُ مَنْ قَصْدَهُ وَلَا مَنْ نَزَلَ بِسَاحَتِهِ وَلَا مَنْ اسْتَعَانَ، أَوْ اسْتَغَاثَ بِهِ، إذْ أَنَّهُ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - قُطْبُ دَائِرَةِ الْكَمَالِ وَعَرُوسُ الْمَمْلَكَةِ، قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ الْعَزِيزِ:
{لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى}
[النجم:
18] قَالَ عُلَمَاؤُنَا رَحْمَةُ اللَّهِ تَعَالَى عَلَيْهِمْ رَأَى صُورَتَهُ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -، فَإِذَا هُوَ عَرُوسُ الْمَمْلَكَةِ فَمَنْ تَوَسَّلَ بِهِ، أَوْ اسْتَغَاثَ بِهِ، أَوْ طَلَبَ حَوَائِجَهُ مِنْهُ فَلَا يُرَدُّ وَلَا يَخِيبُ
"As
for what has been mentioned regarding visiting the grave of the
Master of the first and last , then all that has been mentioned
should be increased by many folds, meaning, in humility, brokenness,
and tranquility, because he is the one who will intercede and have
his intercession accepted, the one whose intercession will not be
rejected. The
one who intends him (in their journey of visitation) will not be let
down, nor will the one who disembarks upon his place, nor the one who
seeks his aid or refuge (wa lā man ista’āna aw istaghātha bihi
), for he , is the pole of perfection and the crown jewel of the
kingdom. Allāh
the Exalted said in His mighty Book:
“He
has certainly seen the greater signs from His Lord.’’
Our
scholars (may Allāh the Exalted have mercy upon them) have stated:
He saw his image, for he is the crown jewel of the kingdom. So,
whoever makes tawassul through him, seeks aid through him (istaghātha
bihi ), or seeks his needs through him, then he will not be refused
or disappointed." Source: "al-Madkhal"
and translation taken from here: "Tawassul
and Istighatha by Imām Ibn al-Hājj
al-`Abdarī"
_______________________
Statements
from among the Shafi'iyyah:
-
Imam al-Samhudi (d. 911 AH) said while speaking about the
visitation:
ثم يقول يا رسول الله أن الله تعالى قال فيما أنزل عليك (ولو أنهم إذ ظلموا أنفسهم) الآية وقد ظلمت نفسي ظلما كثيرا وأتيت بجهلي وغفلتي أمرا كبيرا وقد وفدت عليك زائرا وبك مستجيرا وجئتك مستغفرا من ذنبي سائلا منك أن تشفع لي إلى ربي وأنت شفيع المذنبين المقبول الوجيه عند رب العالمين وها أنا معترف بذنبي متوسل بك إلى الله مستشفع بك إليه وأسأل الله البرّ الرحيم بك أن يغفر لي ويميتني على سنتك ومحبتك ويحشرني في زمرتك ويوردني وأحبائي حوضك غير خزايا ولا نادمين فأشفع لي يا رسول رب العالمين
"Then
he should say: "O Messenger of Allah, Allah ta'ala said in that
which he send down upon you: { If
they had only, when they were unjust to themselves... }
[4:64] [until the end of] the Ayah, and I've indeed wronged myself
with much injustice and commited huge matters (i.e. sins) because of
my ignorance and negligence, and I've come to you as a visitor and
seeker of help, seeking [Allah's] forgiveness for my sins, asking
you to intercede for me to my Lord.
You
are the intercessor of the sinful ones and the accepted and eminent
one with the Lord of the worlds. Here I am confessing my
faults, performing
Tawassul with you unto Allah and seeking intercession through you
unto Him.
And
I ask Allah - the Beneficent, the Most-Merciful - through you that
He forgives me and
that He lets me die upon your Sunnah and love and that He gathers me
[on the day of reckoning] in your group and allows me and my loved
ones to get to your Hawdh without disgrace or regret.
So
intercede for me, o Messenger of the Lord of the
worlds." Source: "Khulasat
al-Wafa bi Akhbar Dar al-Mustafa" and the next
page
- Imam Ibn Hajar al-Haytami (d. 974 AH)
said:
وقد يكون معنى التوسل به صلى الله عليه وسلم طلب الدعاء منه، إذ هو حي يعلم سؤال من يسأله، وقد صح في حديث طويل : أن الناس أصابهم قحط في زمن عمر بن الخطاب رضي الله عنه فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال يا رسول الله استسق لأمتك فإنهم قد هلكوا، فأتاه النبي صلى الله عليه وسلم في النوم وأخبره أنهم يسقون فكان كذلك، وفيه ائت عمر فأقرئه السلام وأخبره أنهم يسقون، وقل له : عليك الكيس الكيس:
- أي: الرفق - لأنه رضي الله عنه كان شديدا في دين الله فأتاه خبره فبكى ، ثم قال يا رب لا آلوا إلا ما عجزت عنه.
- وفي رواية - أنَّ رائي المنامَ بلالُ بن الحارث المزني الصحابي رضي الله عنه
"Tawassul
could also mean seeking supplication from him for indeed he is living
and knowing the question of the one who asks him. It
has been authentically reported from a long Hadīth:
The
people suffered a drought during the successorship of `Umar (RA),
whereupon a man came to the grave of the Prophet and said: “O
Messenger of Allāh, ask for rain for your Community, for verily they
have but perished,"
after which the Prophet appeared to him in a dream and told him that
the rain shall come. And in it also it appears: "Go to `Umar and
give him my greeting, then tell him that they will be watered. Tell
him: You must be clever, you must be clever!”
Meaning,
gentleness, because he was severe in the religion of Allāh.
So
he came to him and informed him, after which he cried and then said:
“O my Lord, I spare no effort except in what escapes my power!”
In
another narration it states that the one who saw the dream was Bilāl
ibn Hārith al-Muzanī, the companion ."
Source: "al-Jawhar
al-Munadhdham" and translation taken from here: "Seeking
Aid with the Prophet by Imām Ibn Hajar al-Haytamī"
-
Imam Shihab al-Din al-Ramli (d.
957 AH) was asked whether it's allowed to to seek aid with the
Prophet - sallallahu 'alayhi wa sallam - in times of distress by
saying "Ya
Rasulallah":
فَأَجَابَ) بِأَنَّ الِاسْتِغَاثَةَ بِالْأَنْبِيَاءِ وَالْمُرْسَلِينَ وَالْأَوْلِيَاءِ وَالْعُلَمَاءِ وَالصَّالِحِينَ جَائِزَةٌ وَلِلرُّسُلِ وَالْأَنْبِيَاءِ وَالْأَوْلِيَاءِ وَالصَّالِحِينَ إغَاثَةٌ بَعْدَ مَوْتِهِمْ؛ لِأَنَّ مُعْجِزَةَ الْأَنْبِيَاءِ وَكَرَامَاتِ الْأَوْلِيَاءِ لَا تَنْقَطِعُ بِمَوْتِهِمْ. أَمَّا الْأَنْبِيَاءُ فَلِأَنَّهُمْ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ وَيَحُجُّونَ كَمَا وَرَدَتْ بِهِ الْأَخْبَارُ وَتَكُونُ الْإِغَاثَةُ مِنْهُمْ مُعْجِزَةً لَهُمْ. وَالشُّهَدَاءُ أَيْضًا أَحْيَاءٌ شُوهِدُوا نَهَارًا جِهَارًا يُقَاتِلُونَ الْكُفَّارَ
"He
replied: Istighātha (seeking aid) with the Prophets and Messengers,
the Awliyā, the ‘Ulemā and the righteous is permitted. The
messengers, Prophets and the Awliyā have [the ability to] assist
after their death because the miracles of the Prophets and Awliyā
are not severed following their death. As
for the Prophets then they are alive in their graves praying and
doing hajj as it has come in the reports. So assistance from them
will be a miracle on their behalf; and the martyrs are also alive,
and have been seen, openly killing the kuffār."
Source: "Fatawa
al-Ramli" by Imam Shams al-Din al-Ramli (d. 1004 AH) and
translation taken from here: "Imam
al-Ramlī's Fatwa on Istighātha"
_______________________
Statements
from among the Hanabilah:
-
Imam Yahya bin Yusuf al-Sarsari (d. 656 AH) - who was very famous for
his poems and got praised by many scholars (Imam Ibn Rajab (d. 795
AH) for example mentioned that he was staunch regarding the Sunnah) -
said in one of his
poems:
يا حبيب الرحمن في الخلق يا منْ * تعرف الأرض فضله والســماءُ
يا كــــــريم الآبـــاء ثمّت زادت * شرفاً ســــامياً بـــك الآبـــــــــاءُ
أنت ذخرٌ لنا وعــــــــــونٌ على * خطبِ زمـــانٍ به اللبيبُ يُســـاءُ
فأغثني وكُنْ لضعفي مجيــــراً * في مقامٍ تخـــــافهُ الأتقيـــــــــاءُ
The
relevant part is: "So
help me and be the refuge of my weakness".
And
he
said:
لأنت إلى الرحمن أقوى وسيلة = إليها بها في الحادثان توسّلي
وسلْ لي ربَّ العالمين يُميتني = على السُنة البيضاء غير مبدّل
The
relevant part is: "And
ask the Lord of the worlds that he let's me die * upon the pure
Sunnah without having changed".
His
poems are full with such kind of Tawassul with the best of creation,
sallallahu 'alayhi wa sallam.
- Imam Ibn Qudamah (d. 620
AH) said in the context of the visitation and after having mentioned
the story of al-'Utbi:
اللهم إنك قلت وقولك الحق :
{ ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما }
. وقد أتيتك مستغفرا من ذنوبي ، مستشفعا بك إلى ربي ، فأسألك يا رب أن توجب لي المغفرة ، كما أوجبتها لمن أتاه في حياته ، اللهم اجعله أول الشافعين
"O
Allah, You spoke and your saying is the truth: { 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].
So
I've come to you, asking [my Lord] for forgiveness for my sin and
seeking intercession through you unto my Lord.
So
I ask you, o Lord, that you grant me forgiveness just like you
granted it to the one who came to him during his life. O Allah, make
him the first of intercessors."
Source: "al-Mughni"
(If
any Najdi apologetic wants to start the typical "he didn't mean
to seek intercession through the Prophet, rather..."-claim, then
I say: Why exactly then does he not warn against the "Mushrikin"
and "Quburis" and uses their wording? If you people would
be honest to yourself, you would have to admit that he's in no way
thinking like you people!)
- Al-'Allamah Mansur bin Yunus
al-Bahuti (d. 1051 AH)
said:
اللهم إنك قلت وقولك الحق { ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما } وقد أتيتك مستغفرا من ذنوبي مستشفعا بك إلى ربك فأسألك يا رب أن توجب لي المغفرة كما أوجبتها لمن آتاه في حياته .اللهم اجعله أول الشافعين
"O
Allah, You spoke and your saying is the truth: { 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].
So
I've come to you, asking [my Lord] for forgiveness for my sin and
seeking intercession through you unto your Lord.
So
I ask you, o Lord, that you grant me forgiveness just like you
granted it to the one who came to him during his life. O Allah, make
him the first of intercessors." Source: "Kashaf
al-Qina'"
Thereafter
he mentioned the story of al-'Utbi.
(To
Najdi apologetics: Why did he not warn against all the "Mushrikin"
and "Kafarah" from the other 3 Madhahib? Why didn't he for
example say: "But what we mean is completely different from what
the polytheist Ahnaf mean"?
-------------------------------------
continued with comments:
---------------------------
Sibawayh alFarsi said: ↑
Ya Muslim, Ya Sufi, Shi3i ... this is real Islam.
---------------------------
So the Sufiyyah are not Muslims?
Maybe you don't know much
about the history of Muslims,
but the classical scholar would all be
"evil Sufis" according to
the logic of your
likes.
And
those people whom Allah ta'ala blessed with liberating al-Quds
al-Sharif from the hands of
the crusaders where
all "superstitious Sufis"
who would seek the intercession of
Rasulullah, sallallahu 'alayhi wa sallam.
As for
your claim that "this
is real Islam": This means that you've no
idea what the foundations of this religion are, because
otherwise you wouldn't turn a tiny issue
like making Du'a` near the
graves of Anbiya`or Awliya` into
"real Islam".
----------------------------
The Tawassul of
'Umar bin al-Khattab through al-'Abbas,
may Allah be pleased with them
In
an authentic narration it has been mentioned that 'Umar bin
al-Khattab - radhiallahu 'anhu - used the following supplication when
there was a
drought:
اللهم إنا كنا نتوسل إليك بنبينا فتسقينا وإنا نتوسل إليك بعم نبينا فاسقنا
"O
Allah! We would use our Prophet as a means to You and You then sent
us rain; now we use our Prophet's uncle as a means to You, therefore
send us rain!"
Source: "Sahih
al-Bukhari" and translation taken from here: Tawassul
of `Umar through al-`Abbas (Allah be pleased with them)
Shaykh
al-Sha'rawi mentioned
this [in the following video HERE]
and said that some people nowadays use this as a proof that it's not
allowed to seek aid with the dead nor to take them as a means. The
Shaykh responds to this and says that this is rather a proof that
it's not just allowed to perform Tawassul with the Prophet -
sallallahu 'alayhi wa sallam - but also with his relatives (because
al-'Abbas is the uncle of the Prophet). And
as reason why 'Umar - radhiallahu 'anhu - made Tawassul through
al-'Abbas - radhiallahu 'anhu - he mentions that al-'Abbas was among
those who needed the water as opposed to the Prophet. (This reason
was also mentioned by Imam Taqi al-Din al-Subki (d. 756 AH) in his
"Shifa`
al-Saqam" on p. 378).
And it's indeed astonishing
how these people reached the conclusion that Tawassul through the
Prophet - sallallahu 'alayhi wa sallam - is not allowed based upon
their dead understanding of this narration. It
almost seems as if these people are trying to deny the rank of
Rasulullah, sallallahu 'alayhi wa sallam.
If
Tawassul is not allowed with him, then know that it couldn't be
allowed with anyone else, because his rank is the highest among all
creation.
Imam Ibn
Hajar al-'Asqalani (d.
852 AH) mentions some interesting narrations in this context.
Among
that is that al-'Abbas - radhiallahu 'anhu -
said:
اللهم إنه لم ينزل بلاء إلا بذنب ، ولم يكشف إلا بتوبة ، وقد توجه القوم بي إليك لمكاني من نبيك ، وهذه أيدينا إليك بالذنوب ونواصينا إليك بالتوبة فاسقنا الغيث
"O
Allah, truly no tribulation descends except because of sins, nor is
lifted except upon repentence. The
people have turned to you by means of me because of my position in
relation to your Prophet, and
here are our hands [raised up] towards you - despite our sins - and
our forelocks in repentence, so send down water for
us." Source: "Fath
al-Bari" and translation taken from here: Tawassul
of `Umar through al-`Abbas (Allah be pleased with them)
And
he also mentioned a report that 'Umar bin al-Khattab - radhiallahu
'anhu -
said:
إن رسول الله - صلى الله عليه وسلم - كان يرى للعباس ما يرى الولد للوالد ، فاقتدوا أيها الناس برسول الله - صلى الله عليه وسلم - في عمه العباس واتخذوه وسيلة إلى الله
"The
Messenger of Allah - sallallahu 'alayhi wa sallam - used to look at
al-'Abbas like the son looks at his father. Therefore, o people, take
the Messenger of Allah - sallallahu 'alayhi wa salam - as your
example regarding his uncle al-'Abbas, and take him as a means
(Wasilah) to Allah." Source: "Fath
al-Bari"
Imam
Ibn Hajar al-'Asqalani comments at the end by
saying:
ويستفاد من قصة العباس استحباب الاستشفاع بأهل الخير والصلاح وأهل بيت النبوة ، وفيه فضل العباس وفضل عمر لتواضعه للعباس ومعرفته بحقه
"The
benefit from this story regarding al-'Abbas is that it's desirable to
seek intercession (Istishfa') through righteous people and the
Prophet's family (Ahl al-Bayt), and
in it is the merit of al-'Abbas and [also] the merit of 'Umar due to
his humbleness before al-'Abbas and his recognition of his [due]
right." Source: "Fath
al-Bari"
I
would also recommend reading the following article:
Tawassul
of `Umar through al-`Abbas (Allah be pleased with them)
------------------
The
above book is also known as "al-Fatawa
al-Hindiyyah"
and has been written by a group of Hanafi scholars. So let's see what
is written in it in the context of visiting the grave of Rasulullah,
sallallahu 'alayhi wa
sallam:
وَيُبَلِّغُهُ سَلَامَ مَنْ وْصَاهُ فَيَقُولُ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ مِنْ فُلَانِ بْنِ فُلَانٍ يَسْتَشْفِعُ بِكَ إلَى رَبِّكَ فَاشْفَعْ لَهُ وَلِجَمِيعِ الْمُسْلِمِينَ
"He
(the visitor) should deliver him (the Prophet, sallallahu 'alayhi wa
sallam) the greeting of the one who told him to so by saying:
'Peace
be upon you, o Messenger of Allah, from Fulan bin Fulan. He
seeks intercession through you unto your Lord, so
intercede for him and for all Muslims.'" Source: "al-Fatawa
al-Hindiyyah" and the next
page
(As a general note: Most Fiqh books of the 4
Madhahib contain the recommendation of seeking intercession through
the Prophet - sallallahu 'alayhi wa sallam - in the chapter regarding
the Manasik of Hajj [in the context of visiting his noble grave].
So
all of these attacks that we see in this thread here are nothing else
than an attack against the 4 Madhahib.)
Last edited: Sep 2, 2014
-------------------------------
more comments:
------------------------------
Abu Abdulahad said: ↑
Abu
Shaitan said that shirk can only happen in itiqat and rububiyah.
Now
he has also destroyed the shirk in this topic.
For him there is
no shirk in the reality.
----------------------------
Your accusation is wrong, because we know that the knowledge of Allah subhanahu wa ta'ala is:
-
eternal
- all-encompassing and unlimited
- personal /
intrinsic (i.e. Allah ta'ala knows everything independently)
Did
I claim any of this for the Messenger of Allah - sallallahu 'alayhi
wa sallam - or any other created being? No.
What I
did say is that the Messenger of Allah - sallallahu 'alayhi wa sallam
- knows about the deeds and the state of his Ummah, because these
informations are presented to him.
This matter has been
mentioned by different classical scholars. And Sa'id bin
al-Musayyib (d. 93/94 AH), who is from among the Kibar al-Tabi'in,
explictily said that the actions of this Ummah are presented to the
Prophet - sallallahu 'alayhi wa sallam - and that he knows them by
their appearances and actions. Imam al-Qurtubi (d. 671 AH)
mentioned that in "al-Tadhkirah" and agreed with it.
And
what I also believe is that when I say "al-Salamu 'alayka
ayyuhal Nabiyyu..." during the Tashahhud [in prayer] - even if
it's said without voice -, it will reach the Prophet, sallallahu
'alayhi wa sallam. And likewise if one seeks intercession through
him, then it will reach him and for this to be possible he -
sallallahu 'alayhi wa sallam - does not need to know every single one
of one's thoughts.
How exactly does this reach him? Allahu
a'lam.
The problem here is that you people go
even way beyond what Ibn
Taymiyyah (d. 728 AH) and Ibn
Qayyim (d. 751 AH) said.
They
did not deny that Mu'jizat (miracles) and Karamat can happen even
after death, or that deeds of the living are presented to the dead
(for example to their relatives), or that souls become stronger after
death, but you deny all of that and accuse people of disbelief and
polytheism based upon it.
Why
don't you start with these accusations against Ibn
Qayyim,
who has written a book (i.e
"Kitab
al-Ruh")
where he mentioned all of this and proved it
with all kinds of reports?
And
please accuse Ibn
Taymiyyah also
of "Shirk
akbar",
because he said the following:
وهم
وإن شموا رائحة طيبة ورائحة خبيثة فعلمهم
لا يفتقر إلى ذلك بل
ما في قلب ابن آدم يعلمونه بل ويبصرونه
ويسمعون وسوسة نفسه ;
بل
الشيطان يلتقم قلبه فإذا ذكر الله خنس
وإذا غفل قلبه عن ذكره وسوس ;
ويعلم
هل ذكر الله أم غفل عن ذكره ويعلم ما تهواه
نفسه من شهوات الغي فيزينها له .وقد
ثبت في "
الصحيح
"
عن
النبي صلى الله عليه وسلم في حديث ذكر
صفية رضي الله عنها {
أن
الشيطان يجري من ابن آدم مجرى الدم }
. وقرب
الملائكة والشيطان من قلب ابن آدم مما
تواترت به الآثار سواء كان العبد مؤمنا
أو كافرا
"They
smell a good smell or a bad smell [meaning the angels, who smell a
good smell when a person is thinking of a good deed, as was narrated
from Sufyan ibn ‘Uyaynah]. But
the devils do not need that [smell] in order to know; rather
they even know what is in the heart of the son of Adam, and they see
and hear what he says to himself. Moreover,
the devil has full control over man’s heart, then when man
remembers Allah he withdraws, and when he neglects to remember Him,
he whispers to him. He knows whether he is remembering Allah or is
neglecting to remember Him, and he knows the whims and desires of his
heart and makes them appear attractive to him.
It is proven in
al-Saheeh, in the hadeeth (narration) mentioned by Safiyyah (may
Allah be pleased with her) that the Prophet (peace and blessings of
Allah be upon him) said: “The shaytan flows through the sons of
Adam like blood..”
The closeness of the angels and the shaytan
to the heart of the son of Adam is something that is confirmed in
many reports, whether the person is a believer or a
disbeliever."
Source: "Majmu'
al-Fatawa" 5/508 and translation taken from here: Does
the Devil Know the Thoughts and Intentions of Man? - islamqa.info
---
-------------------------
Abu Abdulahad said: ↑
because they have the fundamental believe that Allah (t) will also show him (sas) every detail of every specific person in every time in every region.. .
-------------------------
So if some deeds of this Ummah are presented to the Prophet - sallallahu 'alayhi wa sallam - you don't regard it as Shirk, but if all deeds of his Ummah are presented to him, then this is Shirk?
What
a kind of logic is
this?
You don't seem to understand that
the knowledge of Allah subhanahu wa ta'ala is
completely different from that of the creation. His Knowledge is
eternal, all-encompassing and unlimited, so no matter how much
knowledge He grants to his creation His knowledge can not be compared
to that of the creation in any way.
[by Abu Sulayman, Last post on Sep 9, 2014 Here]
The ruling of seeking aid with the Prophet (s) according to the scholars of the Shafi'i Madhhab
---
