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Quote: Wahhabi/Salafi:
Tawassul
as it is understood by many of the
Muslims of later times, which is calling on the Prophet (peace and
blessings of Allaah be upon him) and seeking his help (or seeking the
help of the dead and so-called awliya’). This
is a form of major shirk, because calling
on or seeking help from anyone other than Allaah with regard to something that
that only Allaah is able to do is a kind of worship, and directing worship to
anyone or anything other than Allaah is major shirk." [End of Quote]
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Ibn Taymiyya says after
quoting (from Ibn Abi Dunya’s work ‘Mujabi ad-Dua’) an incident
from the time of the Salaf in which the individual did tawassul,
He (Ibn Taymiyya) says:“I say this dua’ and similar
(dua’) has been narrated that the Salaf used to ask (in supplication)
with, and it’s been reported in the Mansak that Imam Ahmed (encouraged) tawassul
through the Prophet in his dua’”.
[Qa’ida al-Jalila, Page 147]
[Qa’ida al-Jalila, Page 147]
Abu ‘Abdillah al-Ardibly said, I heard Aba Bakr
bin Abi al-Khasib say:“Safwan bin Salim was mentioned in the
presence of Imam Ahmed, to which Imam Ahmed said:
“water is sought through
this man’s sayings, and rain descends through him being mentioned” [Tahdhib
al-Kamal of Hafidh Mizzi]
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Imam Ahmed’s son wrote in al-Masail, “I heard my father say, “I
performed five Hajj, two of them mounted and three on foot, or two on foot and
three mounted, on one of the Hajj I forgot the route while I was walking, so I
said:
“O servants of Allah ta’ala guide us to the path (the road), I kept on saying it until we came upon the path”, or something similar to the saying.
“O servants of Allah ta’ala guide us to the path (the road), I kept on saying it until we came upon the path”, or something similar to the saying.
Imam al-Bayhaqi narrated it as well with an
authentic chain
Ibn Muflih al-Hanbali mentioned it in al-Adab
as-Shari’ayah
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Al-Albani said in his work ‘as-silsilah ad-Da’if wal Mawdu’ah: “Imam Ahmed considered the hadith of Ibn Abbas to be strong, which al-Hafidh considered good, because he (Imam Ahmed) practiced it, and his son, Abdullah, said regarding the narration as ‘al-Hadith’.
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Al-Albani said in his work ‘as-silsilah ad-Da’if wal Mawdu’ah: “Imam Ahmed considered the hadith of Ibn Abbas to be strong, which al-Hafidh considered good, because he (Imam Ahmed) practiced it, and his son, Abdullah, said regarding the narration as ‘al-Hadith’.
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Imam as-Samuri said in al-Mustaw’ib, “there’s nothing wrong with tawassul to Allah ta’ala, thru
Shuyukh, Zuhhad, people of knowledge and virtue from the Muslims to Allah
ta’ala in seeking rain.
Imam Taqi ud Din al-Adami in his al-Munawwar said, “Tawassul through the pious
is allowed”.
Imam Ibn al-Muflih writes in al-Furu’, “Tawassul through a righteous person is allowed, and it’s said it’s recommended.”
Imam al-Mardawi writes in al-Insaf, “Tawassul through a righteous person is allowed, this is the correct opinion in the madhab. It’s said that it’s recommended. Imam Ahmed said in his work entitled ‘al-Mansak’, which he wrote for al-Marruthi, “Tawassul is done thru the Prophet, peace be upon him, in dua’, and he affirmed it in al-Mustaw’ib and other works.”
Imam al-Hajjawi said in al-Iqna’ on the commentary of Imam al-Buhuti: “there’s nothing wrong with doing tawasswul through the righteous”.
Imam Ibn Najjar in his work entitled, ‘Muntaha al-Iradat, on his commentary of Imam Buhuti, “Tawassul through the righteous is allowed”.
Imam Mari’ al-Karmi writes in Ghayatul Muntaha, “Likewise tawassul through the righteous is allowed”.
Ibn ‘Imad al-Hanbali writes in Shadharatu ad-Dhahab in the biographical note on as-Sayyid Ahmed al-Bukhari, “His grave is visited and sought blessing through it”.
Imam Ibn al-Muflih writes in al-Furu’, “Tawassul through a righteous person is allowed, and it’s said it’s recommended.”
Imam al-Mardawi writes in al-Insaf, “Tawassul through a righteous person is allowed, this is the correct opinion in the madhab. It’s said that it’s recommended. Imam Ahmed said in his work entitled ‘al-Mansak’, which he wrote for al-Marruthi, “Tawassul is done thru the Prophet, peace be upon him, in dua’, and he affirmed it in al-Mustaw’ib and other works.”
Imam al-Hajjawi said in al-Iqna’ on the commentary of Imam al-Buhuti: “there’s nothing wrong with doing tawasswul through the righteous”.
Imam Ibn Najjar in his work entitled, ‘Muntaha al-Iradat, on his commentary of Imam Buhuti, “Tawassul through the righteous is allowed”.
Imam Mari’ al-Karmi writes in Ghayatul Muntaha, “Likewise tawassul through the righteous is allowed”.
Ibn ‘Imad al-Hanbali writes in Shadharatu ad-Dhahab in the biographical note on as-Sayyid Ahmed al-Bukhari, “His grave is visited and sought blessing through it”.
In the book ‘Kashshaf al-Qina of al-Buhuti,
“as-Samuri and the author of at-Talkhis said, “there’s nothing wrong with tawassul thru Shuyukh, and the God fearing
scholars for rain.
He said in al-Madhab, “It’s allowed to seek
intercession with Allah ta’ala through a righteous person.
It was said to Marwidhi, “Tawassul is done through the Prophet in Dua’,
and he affirmed it in al-Mustaw’ib and other works. Then he said, “Ibrahim
al-Harbi said, “Dua’ at the grave of Ma’ruf
al-Karkhi is well known and is accepted.”
Imam Ibn al-Jawzi said in al-Manaqib Imam Ahmed, “on the authority of Abdullah bin Musa, that he said, “My father and I went out on a dark night we visited Ahmed, darkness was intensified, so my father said, “O my son, let’s do tawassul to Allah ta’ala through this righteous slave until the path can be seen for I have not been doing tawassul through him except that my needs are met. Then my father made dua’ and I said Amin to his dua’, then the sky lighted as if it was a full moon night until we reached the place.”
Imam Ibn al-Jawzi said in al-Manaqib Imam Ahmed, “on the authority of Abdullah bin Musa, that he said, “My father and I went out on a dark night we visited Ahmed, darkness was intensified, so my father said, “O my son, let’s do tawassul to Allah ta’ala through this righteous slave until the path can be seen for I have not been doing tawassul through him except that my needs are met. Then my father made dua’ and I said Amin to his dua’, then the sky lighted as if it was a full moon night until we reached the place.”
Ibn al-Jawzi in Manaqib Imam Ahmed narrates the story of tawassul
and tabbaruk of Imam Shafi’I through the shirt of Imam Ahmed.
Ibn Abi Ya’ala
al-Hanbali writes in at-Tabaqat, “a grave was dug
at the side of the grave of Imam Ahmed, and he (another individual) was buried
in it, and the people took much soil from his grave as way of blessing, and
people frequented his grave, night and day for a long time, and would finish
the Quran, and would increase their dua’, and it has reached me that there has
been thousands of Khatamat (recitiation of whole Quran) at his grave for
periods of months”.
Ibn Qudama al-Hanbali in his Mughni writes, “It’s recommended to seek rain through a person whose
righteousness is well known.”
Others from the Hanabilah
who had no problem with Tawassul:
Shaykh ‘Abdul Qadir al-Jilani(ra)
Ibn ‘Aqil
Qadi ash-Shawkani (not a
Hanbali but admired by salafis),
Shaykh Umar at-Taghlabi,
as-Saffarini in his
Thabat, and others.
Now for those who want to say it’s bida’ and shirk, let
them point their fingers at the likes of Imam
Ahmed and other Hanabilah.
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And keep in mind there isn’t a single criticism of Hanbalis on Tawassul until Ibn Taymiyya came on the scene
and his position is rejected by the later
Hanbali scholars such as as-Saffarini, Ibn Muflih, Buhuti and others,
and all of these later scholars were great
admirers of Ibn Taymiyya
especially as-Saffarini, whose work is loaded
with Ibn Taymiyya work.
For a summary of salafi
scholars’ stance on tawassul
through the Prophet(s)
Al-Albani: considered it a bida’
that was invented after the first three generation.
Bin Baz: “it’s forbidden, bida’, because
it’s a means for excessiveness and shirk”.
(Edited by ADHM)
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