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Seeking intercession with the Prophet (s): Its ruling according to classical scholars

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  • Seeking intercession with the Prophet (s): Its ruling according to classical scholars

    Al-Salamu 'alakum wa rahmatullah,

    I opened this thread with the intention to post the statements of the classical scholars of Islam regarding the issue of making our beloved Prophet - sallallahu 'alayhi wa sallam - a mean for oneself (Tawassul) and seeking his intercession unto His Lord (Tashaffu') and this because in our time this issue is being attacked and falsely regarded as "polytheism" even though it is clearly supported by shar'i texts.

    As for mentioning something that one needs to the Prophet - sallallahu 'alayhi wa sallam - (which is the third type of Tawassul according to Imam al-Subki (d. 756 AH)) or seeking his aid (Istighatha), then if the person has a correct creed and does not ask in the manner one asks Allah ta'ala, then our Shafi'i scholars in general do not see a problem in doing this. But some of the later scholars disallowed this to the laymen and this due to the risk of misunderstandings and also because of the excesses that happened in this issue.
    But these same scholars did not deny the permissibility of asking Allah ta'ala by his Prophet - sallallahu 'alayhi wa salalm - nor that of asking for his supplication or intercession!

    It should be noted that some of the quotes that will be brought may also contain the issue of seeking of aid (Istighatha), but my main aim is to prove that the general position of the CLASSICAL scholars of Islam regarding asking Allah ta'ala by his Prophet - sallallahu 'alayhi wa sallam - or his rank and seeking his supplication and intercession unto one's Lord is allowed according to them.

    I want to highlight here that I DO NOT CARE what some of today's wannabe "scholars" claim or do not claim on these issues! The classical scholars are those who have transmitted us the religion and not these modern atheist minded people, who are trying to establish a new religion and are unable to distinguish between the polytheist concept of intercession and the intercession established by the divine law!
    They also do not distinguish between the creed of the polytheists in general and that of the Muslims and ignore the fact that polytheists ascribe children to God or claim that he has many forms or that he indwells in things or is united with them or mixed with them or that there are many Gods needed for the preservation of the world and so on!


    I would like now to quote a scholarly statement, which basically summarizes the whole issue (as shall be seen from the quotes):

    Al-Sayyid al- 'Allama 'Abd al-Rahman bin Muhammad al-Mashhur (d. 1320 AH) - the Faqih of Hadhramawt - said in his book Bughyat al-Mustarshidin 4/483-484 (Fiqhi book according to the Shafi'i Madhhab) under the chapter "al-Tawassul bi Ahl al-Fadhl wal Radd 'ala Ahl al-Bida'..." (he refers to the 'Allama Muhammad bin Sulayman al-Kurdi (d. 1194 AH) - the Mufti of the Shafi'iyya in al-Madina al-munawwara - towards the end of quote):

    مسألة: ج): التوسل بالأنبياء والأولياء في حياتهم وبعد وفاتهم مباح شرعاً، كما وردت به السنة الصحيحة، كحديث آدم عليه السلام حين عصى، وحديث من اشتكى عينيه، وأحاديث الشفاعة، والذي تلقيناه عن مشايخنا وهم عن مشايخهم وهلم جرا، أن ذلك جائز ثابت في أقطار البلاد وكفى بهم أسوة، وهم الناقلون لنا الشريعة، وما عرفنا إلا بتعليمهم لنا، فلو قدّرنا أن المتقدمين كفروا كما يزعمه هؤلاء الأغبياء لبطلت الشريعة المحمدية، وقول الشخص المؤمن يا فلان عند وقوعه في شدة داخل في التوسل بالمدعوّ إلى الله تعالى وصرف النداء إليه مجاز لا حقيقة، والمعنى يا فلان أتوسل بك إلى ربي أن يقيل عثرتي أو يردّ غائبي مثلاً، فالمسؤول في الحقيقة هو الله تعالى، وإنما أطلق الاستعانة بالنبي أو الولي مجازاً، والعلاقة بينهما أن قصد الشخص التوسل بنحو النبي صار كالسبب، وإطلاقه على المسبب جائز شرعاً وعرفاً وارد في القرآن والسنة، كما هو مقرّر في علم المعاني والبيان، نعم ينبغي تنبيه العوام على ألفاظ تصدر منهم تدل على القدح في توحيدهم، فيجب إرشادهم وإعلامهم بأن لا نافع ولا ضارّ إلا الله تعالى، لا يملك غيره لنفسه ضرّاً ولا نفعاً إلا بإرادة الله تعالى، قال تعالى لنبيه عليه الصلاة والسلام: {قل إني لا أملك لكم ضرّاً ولا رشداً} اهـ.

    قلت: وقال بعض المحققين: ولا يظهر لي أن حكمة توسل عمر بالعباس رضي الله عنهما دون النبي هي مشروعية جواز التوسل بغيره عليه السلام، وذلك لأن التوسل به أمر معلوم محقق عندهم، فلو توسل بالنبي عليه السلام لأخذ منه عدم جواز التوسل بغيره لله تعالى. وعبارة ك: وأما التوسل بالأنبياء والصالحين فهو أمر محبوب ثابت في الأحاديث الصحيحة وقد أطبقوا على طلبه، بل ثبت التوسل بالأعمال الصالحة وهي أعراض فبالذوات أولى، أما جعل الوسائط بين العبد وبين ربه، فإن كان يدعوهم كما يدعو الله تعالى في الأمور ويعتقد تأثيرهم في شيء من دون الله فهو كفر، وإن كان مراده التوسل بهم إلى الله تعالى في قضاء مهماته مع اعتقاده أن الله هو النافع الضارّ المؤثر في الأمور فالظاهر عدم كفره وإن كان فعله قبيحاً


    Subject: Performing Tawassul (taking means to ones Lord) with the Prophets (Anbiya`) and the Righteous (Awliya`) in their life and after they have passed away is allowed according to the divine law, just like it can be found in the authentic Sunna like the narration of Adam - peace be upon him - when he lapsed in obedience and the Hadith of the one who complained of his eye and the narrations of intercession.
    That which we have learned from our teachers and they from their teachers - and so on - is that this is allowed and established in the territories of the land and they are enough as role models! They are the ones who have transmitted to us the divine law, and we would not have known [the divine law] without them teaching it to us, so if we were to consider the earlier scholars [before us] to have disbelieved - as these mindless people (Najdis are intended!) claim - then the Shari'a al-Muhammadiyya (i.e. the divine law that the Prophet - sallallahu 'alayhi wa sallam - was sent with) would become invalidated.
    The statement of the believer 'O so and so' (Ya Fulan) when in hardship is included in Tawassul with the one called [from the creation] unto Allah ta'ala, and turning the call to [the creation] is done metaphorically and not in reality. The meaning [of this call] is 'O so and so, I'm taking you as means to my Lord that He...' pardons my mistake or returns to me my lost for example, so the one asked in reality is Allah ta'ala, but the usage of seeking help with a prophet or a righteous person is done metaphorically. The relationship between them is that if someone intends Tawassul with a Prophet, then he (the Prophet) becomes like a mean (Sabab) [for him] and using [the call] upon the mean is allowed according to the divine law, the tradition and is found in the Qur`an and the Sunna, just like it is established from the science of Ma'ani and Bayan.
    Yes, one should alert the laymen regarding those wordings that are made by them which imply negation of their [belief] in Tawhid (Oneness of Allah ta'ala) and it's obligatory to show them the [correct] way and to inform them that there is no one who benefits or harms except Allah ta'ala. No one other than Him possesses benefit or harm for himself except with the will of Allah ta'ala.
    Allah ta'ala said to His Prophet - peace and blessings be upon him - [the following]: { Proclaim, “I am not the master of any harm or benefit for you.” } [72:21].

    I say: Some of the scholars of verification said: It does not appear to me that the wisdom behind the Tawassul of 'Umar with al-Abbas - may Allah be pleased with both of them - without the Prophet - [shows] the validity of the permissibility of performing Tawassul with other than [the Prophet] - peace be upon him - [only], because [the permissibilty of] Tawassul with him (the Prophet) is a known and established issue for them (the companions), so if ['Umar] would have performed Tawassul with him it could have been understood as the absence of permissibilty of Tawassul with other than him unto Allah ta'ala.
    The expression of "Kaf" (abbreviation for 'Allama Muhammad bin Sulayman al-Kurdi*, because he's quoted a lot in the work alongside four other scholars) [is as follows]:
    As for taking the Prophets and the Righteous as means (Tawassul) [to one's Lord], then it's a recommended issue, established by authentic narrations and it has been agreed upon performing it. Rather Tawassul has been established with good deeds even though they're accidents (A'radh), so with selves [or persons] (Dhawat) it's even more [established]!
    As for making intermediaries between the slave and his Lord: If he calls them as he calls Allah ta'ala in the issues and he believes that they have [real] influence (Ta`thir) in any issue instead of Allah ta'ala, then this is disbelief (Kufr), but if he intends [performing] Tawassul with them to Allah ta'ala in the fulfillment of his needs while believing that Allah is the one who benefits and harms [in reality] and has [real] influence [alone], then the apparent is that he has not disbelieved, even if that which he's doing is abominable.

    - end of quote -


    (*: The 'Allama Muhammad bin Sulayman al-Kurdi (d.1194 AH) was among the teachers of MIAW (d. 1206 AH) - the Dajjal of Najd - and he criticized his ignorance and his Takfir of other Muslims severely. MIAW would make Takfir for the very issue of seeking intercession with the Prophet - sallallahu 'alayhi wa sallam - and this while not having a single predecessor for his Takfir on this issue (!) and his son basically mentioned that this was the main issue why they faught and killed Muslims and this while he admitted that scholars of the past had allowed it!)

  • #2
    Some proofs from the Qur`an al-karim and the Sunna regarding the permissibility of seeking intercession with the Prophet, sallallahu 'alayhi wa sallam:

    Before quoting the statements of the classical scholars, let's first mention some of the proofs that the scholars have mentioned in this context:


    - The statement of Allah subhanahu wa ta'ala in the 64th Aya of Surat al-Nisa`:

    { 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]

    The scholars understood this Aya to be GENERAL in meaning and based upon this they did not make any distinction between the lifetime of the Prophet - sallallahu 'alayhi wa sallam - and the time after it and applied it TO ALL TIMES.

    Many of the classical scholars have mentioned the narration of al-'Utbi in this context. They did not do so as an independent proof (because the actual proof is the mentioned Aya), but rather in order to recommend doing that which is mentioned in the narration.

    This is the Athar of al-'Utbi as mentioned by Imam al-Nawawi (d. 676) (he also recommends acting upon it as will be shown) in his al-Majmu' (translation taken from here: "Visiting the Prophet's Grave"):

    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

    "As I was sitting by the grave of the Prophet, 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 in my sleep. He said to me: "O `Utbi, run after the Beduin and give him glad tidings that Allah has forgiven him."
    "
    - end of quote -


    - The Hadith of the blind man:

    عن عثمان بن حنيف ، أن رجلا ضرير البصر أتى النبي صلى الله عليه وسلم فقال : ادع الله أن يعافيني ، قال : " إن شئت دعوت وإن شئت صبرت فهو خير لك " ، قال : فادعه ، قال : فأمره أن يتوضأ فيحسن وضوءه ويدعو بهذا الدعاء : " اللهم إني أسألك وأتوجه إليك بنبيك ، محمد نبي الرحمة ، إني توجهت بك إلى ربي في حاجتي هذه لتقضى لي ، اللهم فشفعه في

    From Uthman bin Hunayf [who narrated] that a blind man came to the Prophet - sallallahu 'alayhi wa sallam - and said: “Supplicate to Allah to cure me.” [The Prophet - sallallahu 'alayhi wa sallam -] said, “If you wish I will supplicate [for you] and if you wish you may be patient and that will be better for you.” He said, “Supplicate to Him.” [The narrator] said, “So the Prophet instructed him to make ablution (wudhu`), perfect his ablution and then supplicate with this prayer:
    O Allah, I ask You and approuch You through Your Prophet Muhammad, the Prophet of Mercy. [O Muhammad,] I approach my Lord through you in this need of mine, that it be fulfilled. O Allah, grant him intercession for me’”.


    Source: Jami' al-Tirmidhi (and HERE also) and Imam al-Tirmidhi (d. 279 AH) himself mentioned that it's an authentic narration, but thought that this is the only chain available, while there is also another chain for it.

    The recognized authorities in the field of Hadith and its criticism unanimously regarded the Hadith of the blind man to be a sound Hadith.

    Ibn Khuzayma reported the Hadīth with the same chain in his Hadīth, and Ahmad reported it in his al-musnad, p. 138, vol. 4; and al-Nasā’i in his `amal al-yawm wal layla, p. 417; and Ibn Mājah in his al-sunan, p. 441, vol. 1; and al-Bukhārī in his al-tārīkh al-kabīr, p. 210, vol.6; and al-Tabarānī in his al-mu`jam al-kabīr, p.19, vol. 9; and also in his kitāb al-du`ā’, p. 1289, vol. 2; and al-Hākim in his al-mustadrak, p. 313 and p. 519, vol. 1; he declared it to be a rigorously authentic Hadīth (sahīh), and al-Dhahabī affirmed its authenticity [in his annotations on al-mustadrak]. Al-Bayhaqī reported the Hadīth in his dalā’il al-nubūwa, p. 166, vol. 6, and in his al-da`wat al-kabīr.

    Since the wording of the Hadith is GENERAL, the scholars of Hadith included this narration in those chapters of supplication that one can use IN ALL TIMES.
    Note that there is a clear indication that the blind man made this supplication IN ABSENCE of the Prophet - sallallallahu 'alayhi wa sallam -, because he went away to act upon the Prophetic advice and when he came back to the meeting with Messenger of Allah - sallallahu 'alayhi wa sallam -, he was already cured!
    This is indeed from among the proofs for prophethhood and also the permissibility of Tawassul IN ALL TIMES and the calling of the Prophet - sallallahu 'alayhi wa sallam - in the context of Tawassul.

    This is also what the companion and narrator of the above incident - i.e. 'Uthman bin Hunayf (radhiallahu 'anhu) - understood and he used to teach this AFTER the Messenger of Allah - sallallahu 'alayhi wa sallam - had passed away as is clear from an incident connected to the above narration:


    - The Hadith of the man in need:

    أن رجلا ، كان يختلف إلى عثمان بن عفان رضي الله عنه في حاجة له ، فكان عثمان لا يلتفت إليه ولا ينظر في حاجته ، فلقي ابن حنيف فشكى ذلك إليه ، فقال له عثمان بن حنيف : ائت الميضأة فتوضأ ، ثم ائت المسجد فصل فيه ركعتين ، ثم قل : اللهم إني أسألك وأتوجه إليك بنبينا محمد صلى الله عليه وسلم نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي فتقضي لي حاجتي وتذكر حاجتك ، ورح حتى أروح معك ، فانطلق الرجل فصنع ما ، قال له ، ثم أتى باب عثمان بن عفان رضي الله تعالى عنه ، فجاء البواب حتى أخذ بيده فأدخله على عثمان بن عفان رضي الله تعالى عنه ، فأجلسه معه على الطنفسة حنيفا ، فقال : حاجتك ؟ فذكر حاجته وقضاها له ، ثم ، قال له : ما ذكرت حاجتك حتى كان الساعة ، وقال : ما كانت لك من حاجة فأذكرها ، ثم إن الرجل خرج من عنده فلقي عثمان بن حنيف ، فقال له : جزاك الله خيرا ما كان ينظر في حاجتي ولا يلتفت إلي حتى كلمته في ، فقال عثمان بن حنيف : والله ما كلمته ، ولكني شهدت رسول الله صلى الله عليه وسلم وأتاه ضرير فشكى إليه ذهاب بصره ، فقال له النبي صلى الله عليه وسلم : فتصبر ، فقال : يا رسول الله ، ليس لي قائد وقد شق علي ، فقال النبي صلى الله عليه وسلم : " ائت الميضأة فتوضأ ، ثم صل ركعتين ، ثم ادع بهذه الدعوات " ، قال ابن حنيف : فوالله ما تفرقنا وطال بنا الحديث حتى دخل علينا الرجل كأنه لم يكن به ضر قط

    A man was going to `Uthmān ibn `Affān - radhiallahu 'anhu - trying to get something done for himself. However, `Uthmān didn’t pay any attention to him, nor did he look after his need. That man went to `Uthmān ibn Hunayf and complained about that to him. `Uthmān ibn Hunayf said to him, “Go and perform ablution (wudū), then go to the mosque and pray two cycles (rak`atayn) of prayer, then say: ‘O Allāh, I ask You and I approach You through your Prophet Muhammad ﷺ, the Prophet of Mercy. O Muhammad, I approach my Lord through you that my need be fulfilled,’ then mention your need. Thereafter come to me that I might go with you.

    Then the man went away and did what he was told. After that he went to the door of `Uthmān ibn `Affān; whereupon the doorkeeper took him by the hand and ushered him into `Uthmān ibn `Affān who sat him down beside him on his mat and said to him, “What can I do for you?” He told him what he needed and `Uthmān had that done for him and then he said to him, “I didn’t remember your problem until now. Whenever you need anything come to me.” Thereupon the man left him and went to `Uthmān ibn Hunayf and said, “May Allāh bless you, `Uthmān wouldn’t look after me, nor even pay attention to me until you spoke to him about me.” `Uthmān ibn Hunayf replied, “I swear by Allāh that I didn’t speak to him.

    Actually, I saw a blind man come to the Messenger of Allāh ﷺ and complain to him about losing his sight. The Prophet ﷺ said to him,Wouldn’t you rather show patience?He replied, “O Messenger of Allāh, I don’t have a guide and the matter has become an ordeal for me.” The Prophet ﷺ said to him, “Go and make ablution (wudū), then pray two cycles (rak`atayn) of prayer, then make this supplication (du’ā).“ I swear by Allāh, we hadn’t gone away, nor had we remained a long time in talk when the man returned as if he had never suffered any affliction.
    "


    Source: al-Mu'jam al-Kabir lil Tabarani (and HERE also) (translation taken from this article: "Epistle in Refutation of al-Albānī by Shaykh `Abdullāh ibn Muhammad ibn al-Siddīq al-Ghumārī") and Imam al-Tabarani (d. 360 AH) himself regarded it as authentic.

    This narration is also rigorously authentic (sahih) as stated by al-Haythamī in his majmā` al-zawā’id, p. 179, vol. 2; and al-Mundhirī in his al-targhīb wal tarhīb (1/273, no. 1018). The narration is also found in al-Tabarānī’s mu`jam al-saghīr (no. 508) where he declared the narration to be sahīh as well as his kitāb al-du`ā (2/1288).

    Note that this supplication that 'Uthman bin Hunayf - radhiallahu 'anhu - reported from the Prophet - sallallahu 'alayhi wa sallam - was acted upon by the Salaf and Khalaf of this Umma!
    To act thereafter that this is an "innovation" is an attack against the divine law and not to be accepted in any way or form!


    - The narration of Malik al-Dar:

    أصاب الناس قحط في زمان عمر بن الخطاب ، فجاء رجل إلى قبر النبي صلى الله عليه وسلم ، فقال : يا رسول الله , استسق الله لأمتك فإنهم قد هلكوا ، فأتاه رسول الله صلى الله عليه وسلم في المنام ، فقال : ائت عمر فأقرئه السلام ، وأخبره أنكم مسقون ، وقل له : عليك الكيس الكيس ، فأتى الرجل عمر ، فأخبره ، فبكى عمر ، ثم قال : يا رب ، ما آلو إلا ما عجزت عنه

    The people suffered a drought during the successorship of `Umar, 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 Prophetﷺ 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!
    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!


    Source: Dala`il al-Nubuwwah lil Bayhaqi (translation taken from here: "Seeking Aid with the Prophet by Imām Ibn Hajar al-Haytamī") and it has been authenticated by the likes of Imam Ibn Hajar al-'Asqalani (d. 852 AH), who identifies the man in the narration in his Fath al-Bari (scanned page) as Bilal bin al-Harith al-Muzani (radhiallahu 'anhu), the companion of Rasulullah, sallallahu 'alayhi wa sallam!

    See also this work "The Blazing Star in Defence of a Narration from Malik al-Dar", which proves its authenticiy beyond any doubt.


    - There are more narrations like the Hadith of Tawassul of Adam through our Prophet - peace and blessings be upon them -, the narrations regarding intercession in general and other than them (like the narration "O slaves of Allah! Help me!", which has been acted upon by the Salaf), but the above should be enough for the one following the divine law and not his desires.



    Some additional points to be considered:

    - No one has real influence (Ta`thir) on the creation except Allah ta'ala. The one who gives benefit and harm independetly is Him without any partners
    - Allah ta'ala has created means (Asbab) and taking these means is allowed according to divine law
    - It's the Messenger of Allah - sallallahu 'alayhi wa sallam -, who teached us that one can ask Allah ta'ala through him, so calling this an "innovation" is an attack against the divine law!
    - The fulfillment of one's needs by taking the Messenger of Allah - sallallahu 'alayhi wa sallam - as a means to one's Lord and seeking his intercession are proofs for his Prophethood, because it means that Allah ta'ala has honored him Mu'jizat (wonders) and they do not stop with his death!
    - It's established that the Messenger of Allah - sallallahu 'alayhi wa sallam - is alive in his grave and that he's informed of the deeds of his Umma and that he supplicates for his Umma!

    Comment


    • #3
      MIAW's son admitting that the main reason why they killed Muslims was the issue of seeking intercession, which the classical scholars allowed!

      After this quote, the classical scholars will be quoted. This quote is only that we realize that even the leaders of the Najdis ADMITTED that this was allowed by the scholars of the past and yet they killed Muslims for it!


      When Muhammad bin 'Abd al-Wahhab's (d. 1206 AH) followers invaded Makka al-Mukarrama 'Abdullah bin Muhammad bin 'Abd al-Wahhab (d. 1244 AH) (i.e. son of IAW!) wrote a letter "clarifying what they demand from the people and WHY THEY ARE FIGHTING THEM" ("رسالة الشيخ عبد الله آل الشيخ عندما دخلوا مكة، وبيان ما يطلبون من الناس ويقاتلونهم عليه") (see al-Durar al-Saniyya 1/222) and in this letter he mentions one of the scholars of Makka and that "he was asking regarding the issue of intercession, BECAUSE OF WHICH THE SWORD WAS DRAWN" ("ويسأل عن مسألة الشفاعة التي جرد السيف بسببها") (1/226) and how he was answered until he says:

      فإن قال قائل منفر عن قبول الحق والإذعان له : يلزم من تقريركم، وقطعكم في أن من قال يا رسول الله، أسألك الشفاعة : أنه مشرك مهدر الدم ؛ أن يقال بكفر غالب الأمة ، ولا سيما المتأخرين، لتصريح علمائهم المعتبرين : أن ذلك مندوب، وشنوا الغارة على من خالف في ذلك ! قلت : لا يلزم، لأن لازم المذهب ليس بمذهب، كما هو مقرر، ومثل ذلك : لا يلزم أن نكون مجسمة، وإن قلنا بجهة العلو، كما ورد الحديث بذلك .ونحن نقول فيمن مات : تلك أمة قد خلت ؛ ولا نكفر إلا من بلغته دعوتنا للحق، ووضحت له المحجة، وقامت عليه الحجة، وأصر مستكبراً معانداً، كغالب من نقاتلهم اليوم، يصرون على ذلك الإشراك، ويمتنعون من فعل الواجبات، ويتظاهرون بأفعال الكبائر، المحرمات ؛ وغير الغالب : إنما نقاتله لمناصرته من هذه حاله، ورضاه به، ولتكثير سواد من ذكر، والتأليب معه، فله حينئذ حكمه في قتاله

      If someone - trying to cause [a feeling of] opposition against accepting the truth and submission to it - says:
      Your statement and certain assertion that the one who says "O Messenger of Allah, I ask for your intercession" is a polytheist whose blood is to be spilled, necessitates that one affirms the disbelief of the majority of the [Islamic] nation (Umma), especially the later ones [from among them], because their relied upon scholars have said that this is allowed and attacked the one who opposed in this [issue].
      I say: This is not necessitated, because that which a statement necessitates is not the statement itself (Lazim al-Madhhab laysa bi Madhhab) as it is established and this is just like it‘s not necessary for us to be Mujassima just because we affirm the direction of highness (for Allah ta'ala) as the narration came regarding it.
      We say regarding the one who has [already] died: { These were a nation that have passed away } [2:134] and we do not declare anyone to be a disbeliever except the one whom our call to truth has reached and the argument has become obvious to him and the proof has been established upon him and [thereafter] he [still] arrogantly and stubbornly insists [upon doing this] like the majority we fight today:
      They insist on this committing of polytheism (Ishrak)
      and stay away from fulfilling the obligations and commit major sins and [other] sins.
      As for the non-majority: We fight them for supporting the one whose state is like that and are pleased with them and make the group of those mentioned [before] larger and are allied to them, then the ruling of fighting against them applies to them also.

      - end of quote (from al-Durar al-Saniyya 1/234-235) -

      Comment


      • #4
        Imam Ibn Abi Dunya (d. 281 AH): The Salaf acted upon the Hadith of the blind man and performed Tawassul!

        He said in his book Mujabu al-Da'wa - which is a compilation of various supplications used by the Salaf al-salih - the following (translation taken from HERE):

        حَدَّثَنَا أَبُو هِشَامٍ، سَمِعْتُ عَنَ كَثِيرِ بْنِ مُحَمَّدِ بْنِ كَثِيرِ بْنِ رِفَاعَةَ قَالَ: " §جَاءَ رَجُلٌ إِلَى عَبْدِ الْمَلِكِ بْنِ حَيَّانَ بْنِ سَعِيدِ بْنِ الْحَسَنِ بْنِ أَبْجَرَ، فَجَسَّ بَطْنَهُ، فَقَالَ: بِكَ دَاءٌ لَا يَبْرَأُ، قَالَ: مَا هُوَ؟ قَالَ: هُوَ الدُّبَيْلَةُ، فَتَحَوَّلَ الرَّجُلُ، فَقَالَ: اللَّهُ، اللَّهُ، رَبِّي لَا أُشْرِكُ بِهِ أَحَدًا، اللَّهُمَّ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ، إِنِّي أَتَوَجَّهُ بِكَ إِلَى رَبِّكَ وَرَبِّي أَنْ يَرْحَمَنِي مِمَّا بِي رَحْمَةً يُغْنِينِي بِهَا عَنْ رَحْمَةِ مَنْ سِوَاهُ - ثَلَاثَ مَرَّاتٍ ثُمَّ دَعَا إِلَى ابْنِ أَبْجَرَ، فَجَسَّ بَطْنَهُ، فَقَالَ: بَرَأْتَ، مَا بِكَ عِلَّةٌ

        ... a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin Abjar (who is from the Tabi’ Tabieen). ‘Abd-ul-Malik pressed his belly and told him that he was suffering from an incurable disease. The man asked him: ‘what is it?’ ‘Abd-ul-Malik replied that it was a kind of ulcer that grows inside the belly and ultimately kills the man. It is said that the patient turned round and then he said: Allāh! Allāh! Allāh is my Lord. I regard no one as His rival or partner. O Allāh! I beseech You and submit myself to You through the mediation of Your Prophet Muhammad (صلى الله عليه وآله وسلم), the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord that He should take mercy on me in my state of illness... It is said that ‘Abd-ul-Malik pressed his belly again and said: ‘you are cured, you are no longer suffering from any disease.’
        - end of quote -

        Just look when the author lived and then you'll know that all these statements that "the Salaf never did it... it's an innovation" is nothing but a lie in order to confuse the people and lead them astray.



        Imam Ibn Taymiyya (d. 728 AH) ADMITTING that the Hadith of the blind man was acted upon by the Salaf al-salih and that Imam Ahmad (d. 241 AH) permitted Tawassul!

        He was the first to hold an abnormal position on this issue, yet he said in his Qa'ida Jalila fil Tawassul wal Wasila after mentioning the above report (translation same as above):

        قلت: فهذا الدعاء ونحوه قد روي أنه دعا به السلف، ونقل عن أحمد بن حنبل في منسك المروذي التوسل بالنبي ﷺ في الدعاء

        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 Manasik of Al Marrudhi that Imam Ahmed (encouraged) tawassul through the Prophet in his dua’.
        - end of quote -

        So even he could not deny that it was acted upon by the Salaf al-salih! He says then that "others have disallowed it" and wants to act as if the issue of al-Tawassul bil Dhat is differed upon, while not being able to name a single major scholar who supported his view and this should be enough for you to know the reality of this issue!

        Know that Imam Ahmad (d. 241 AH) permitting Tawassul with the Prophet - sallallahu 'alayhi wa sallam - is established with certainty, because his direct student - the Imam Abu Bakr al-Marrudhi (d. 275 AH) has mentioned it from him - and this is acknowledged by ALL Hanabila!
        Last edited by Abu Sulayman; 18-07-20, 11:16 PM.

        Comment


        • #5
          Imam Malik's (d. 179 AH) response to al-Mansur (d. 158 AH): Rather face him and seek his intercession!

          Al-Qadhi 'Iyadh [al-Maliki] (d. 544 AH) reported from a number of his trustworthy teachers in his great work al-Shifa bi Ta'rif Huquq al-Mustafa (see HERE also) with an authentic chain an incident between Imam Malik (d. 179 AH) and the 'Abbasi Khalifa of that time Abu Ja'far al-Mansur (d. 158 AH), where the Khalifa asked him - in the context of standing in front of the Prophetic grave - whether he should turn his face to the Qibla to supplicate or towards Rasulallah - sallallahu 'alayhi wa sallam - ("يَا أَبَا عَبْدِ اللَّهِ أَسْتَقْبِلُ الْقِبْلَةَ وَأَدْعُو أَمْ أَسْتَقْبِلُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟"), so Imam Malik responded by saying (translation taken from here: COMPREHENSIVE RESPONSE WITH CLEAR PROOF TEXTS TO THE ONE WHO DENIES TAWASSUL):

          وَلم تَصْرفْ وَجْهَكَ عَنْهُ وَهُوَ وَسِيلَتُكَ وَوَسِيلَةُ أَبِيكَ آدَمَ عيه السَّلَامُ إِلَى اللَّهِ تَعَالَى يَوْمَ الْقِيَامَةِ؟ بَلِ اسْتَقْبِلْهُ واسْتَشْفِعْ بِهِ فَيُشَفِّعهُ اللَّهُ قَالَ اللَّهُ تعالى (وَلَوْ أَنَّهُمْ إِذْ ظلموا أنفسهم) الآيَةَ

          How could you turn your face away from him when he is the means (wasila) of your and your father Adam's forgiveness to Allah on the Day of Resurrection? Nay, FACE HIM AND ASK FOR HIS INTERCESSION (ISTASHFI` BIHI) so that Allah will grant it to you as He said: "If they had only, when they were wronging 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)."
          - end of quote -


          The above incident was mentioned by Imam Abul Hasan 'Ali bin Fihr (d. 440 AH) in his book Fadha`il Malik, whom al-Qadhi 'Iyadh also mentions in the above chain.

          It was also mentioned by other trustworthy scholars like Imam al-Subki (d. 756 AH) in his Shifa` al-Saqam, Imam al-Samhudi (d. 911 AH) in his Khulasat al-Wafa, Imam al-Qastallani (d. 923 AH) in his al-Mawahib al-Ladunniyya, Imam Ibn Hajar al-Haytami (d. 973 AH) in his Tuhfat al-Zuwwar and his al-Jawhar al-Munazzam - where he authenticated it -, Imam al-Zarqani (d. 1122 AH) in his Sharh al-Mawahib - who also authenticated it - and other than them.

          Imam Ibn Taymiyya (d. 728 AH) tried to reject this incident simply because he wanted to establish his abnormal position, which really puts his credibility into question in these type of issues, which is why Imam al-Khafaji (d. 1069 AH) censured him harshly in his explanation upon al-Shifa for doing so (i.e. Nasim al-Riyadh, see also HERE) ("وفي هذا رد على ما قاله ابن تيمية من أن استقبال القبر الشريف في الدعاء عند الزيارة أمر منكر لم يقل به أحد ولم يرو إلا في حكاية مفتراة على الإمام مالك، يعني هذه القصة التي أوردها المصنف (رحمه الله) هنا ولله دره حيث أوردها بسند صحيح وذكر أنه تلقاها عن عدة من ثقات مشايخه فقوله: إنها كذب محض ومجازفة من ترهاته وقوله: لم ينقل ولم يرو باطل فإن مذهب مالك وأحمد والشافعي رضي الله تعالى عنهم استحباب استقبال القبر الشريف في السلام والدعاء وهو مسطر في كتبهم وصرح به النووي في أذكاره وإيضاحه") and stated that the author of al-Shifa authentically reported it from a number of his trustworthy teachers.
          Last edited by Abu Sulayman; 19-07-20, 07:14 PM.

          Comment


          • #6
            Imam al-Mawardi [al-Shafi'i] (d. 450 AH) recommends visitation of the blessed grave and seeking intercession through the Prophet, sallallahu 'alayhi wa sallam

            He said the following in his al-Hawi al-Kabir (see HERE also):

            فأما زيارة قبر النبي صلى الله عليه وسلم فمأمور بها ومندوب إليها ، روى عبيد الله ، عن نافع عن ابن عمر عن النبي صلى الله عليه وسلم أنه قال : من زار قبري وجبت له شفاعتي ، وحكي عن العتبي أنه قال : كنت عند قبر النبي صلى الله عليه وسلم فأتى أعرابي ، فقال : يا رسول الله وجدت الله تعالى يقول : ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما [ النساء : 64 ] ، وقد جئتك تائبا من ذنبي مستشفعا بك إلى ربي وأنشأ يقول : يا خير من دفنت بالقاع أعظمه *** فطاب من طيبهن القاع والأكم *** نفسي الفداء لقبر أنت ساكنه *** فيه العفاف وفيه الجود والكرم
            قال العتبي : فغفوت غفوة فرأيت رسول الله صلى الله عليه وسلم يقول : يا عتبي الحق الأعرابي ، وأخبره بأن الله تعالى قد غفر له


            As for visiting the grave of the Prophet - sallallahu 'alayhi wa sallam -, then this is something that is ordered [in the Shari'a] and recommended.
            'Ubaydallah reported from Nafi', [who reported] from Ibn 'Umar that the Prophet - sallallahu 'alayhi wa sallam - said: “Whoever visits my grave, then my intercession will surely be granted to him.

            And it was narrated from al-'Utbi, that he said:

            "As I was sitting by the grave of the Prophet, 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 in my sleep. He said to me: "O 'Utbi, run after the Beduin and give him glad tidings that Allah has forgiven him.""

            - end of quote -

            He also mentioned this in his famous al-Ahkam al-Sultaniyya (see also this: Abu al-Hasan al-Mawardi (362-450 H) recommends tawassul | Wahhabism Unveiled).

            Comment


            • #7
              Imam al-Ghazali [al-Shafi'i] (d. 505 AH) recommends seeking intercession through the Prophet, sallallahu 'alayhi wa sallam:

              He said in his famous Ihya` 'Ulum al-Din the following:

              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.
              "

              - end of quote -

              Comment


              • #8
                Imam al-Nawawi [al-Shafi'i] (d. 676 AH) recommends seeking intercession through the Prophet - sallallahu 'alayhi wa sallam - and mentions that this is the position of his Shafi'i colleagues in general!

                He said in his al-Majmu' (see also HERE) the following:

                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. 450 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, 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 in my sleep. He said to me: "O 'Utbi, run after the Beduin and give him glad tidings that Allah has forgiven him."
                "
                - end of quote -

                Similar to this can be also found in his al-Idhah and his al-Adkhar.

                Note: In 1989 (1409 AH) "Saudi" Arabia printed al-Adkhar, but they renamed the section and took several passages out, thereby committing betrayal not just against Imam al-Nawawi, but against the Muslims and Islam in general! (see under the 26th point: ADVICE To Our Brothers the Scholars of Najd)



                This is how one should greet the Messenger of Allah - sallallahu 'alayhi wa sallam - when standing in front of his blessed grave according to Imam al-Nawawi (also from his al-Majmu' a little bit before the above quote; translation taken from here: "Visiting the Prophet's Grave"):

                ثم يسلم ولا يرفع صوته ، بل يقصد فيقول : السلام عليك يا رسول الله السلام عليك يا نبي الله ، السلام عليك يا خيرة الله ، السلام عليك يا حبيب الله السلام عليك يا سيد المرسلين وخاتم النبيين . السلام عليك يا خير الخلائق أجمعين . السلام عليك وعلى آلك وأهل بيتك وأزواجك وأصحابك أجمعين ، السلام عليك وعلى سائر النبيين وجميع عباد الله الصالحين ، جزاك الله يا رسول الله عنا أفضل ما جزى نبيا ورسولا عن أمته ، وصلى عليك كلما ذكرك ذاكر وغفل عن ذكرك غافل ، أفضل وأكمل ما صلى على أحد من الخلق أجمعين ، أشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أنك عبده ورسوله ، وخيرته من خلقه وأشهد أنك بلغت الرسالة وأديت الأمانة ونصحت الأمة وجاهدت في الله حق جهاده ، اللهم آته الوسيلة والفضيلة ، وابعثه مقاما محمودا الذي وعدته ، وآته نهاية ما ينبغي أن يسأله السائلون . اللهم صل على محمد عبدك ورسولك النبي الأمي وعلى آل محمد وأزواجه وذريته ، كما صليت على إبراهيم وعلى آل إبراهيم وبارك على محمد وعلى آل محمد ، كما باركت على إبراهيم وعلى آل إبراهيم في العالمين إنك حميد مجيد .ومن طال عليه هذا كله اقتصر على بعضه ، وأقله السلام عليك يا رسول الله صلى الله عليه وسلم

                Then he gives greetings in a voice neither too loud nor too soft, but with moderation; he says the following:
                "Peace be upon you O Messenger of Allah, Peace be upon you O Prophet of Allah, Peace be upon you O Elect of Allah, Peace be upon you O Goodness of Allah, Peace be upon you O Beloved of Allah, Peace be upon you O Warner, Peace be upon you O Bearer of Glad Tidings, Peace be upon you O Purity, Peace be upon you O Pure One, Peace be upon you O Prophet of Mercy, Peace be upon you O Prophet of the Community, Peace be upon you O Father of Qasim, Peace be upon you O Messenger of the Lord of the Worlds, Peace be upon you O Master of Messengers and Seal of Prophets, Peace be upon you O Best of All Creatures, Peace be upon you O Leader of the Bright-faced ones, Peace be upon you and upon your Family, the People of your House, your Wives, your Children, and all your Companions, Peace be upon you and upon all the Prophets and Allah's righteous Servants, May Allah reward you, O Messenger of Allah, with the best reward a Prophet or a Messenger ever received on behalf of his Community, Blessings and Peace of Allah upon you every time one remembers you and every time one fails to remember you, With the best, most perfect, and choicest of blessings and peace ever bestowed upon anyone in creation!
                I bear witness that there is no deity but Allah alone, without partner, And I bear witness that you are His servant, His Messenger, His Elect among all creatures, And I bear witness that you have conveyed the Message and fulfilled the trust and counseled the Community and striven for Allah with the most truthful striving, O Allah! Grant him the Means and the Excellent Gift and Raise him to the Exalted Station You have promised him, And grant him the goal of what those who beseech You must beseech for him!
                O Allah! Send blessings on our Master Muhammad Your servant and Messenger, the Unlettered Prophet, and upon the Family of our Master Muhammad, his Wives and his Children, As you have sent blessings on our Master Ibrahim and on the Family of our Master Ibrahim, And send benedictions on our Master Muhammad Your servant and Messenger, the Unlettered Prophet, and upon the Family of our Master Muhammad, his Wives and his Children, As you have sent benedictions on our Master Ibrahim and on the Family of our Master Ibrahim in the worlds, for You are truly the most praiseworthy and noble."
                As for him who cannot memorize all of this or who does not have the time to recite it, it is enough to recite a part of it, as a minimum the words al-Salamu `alayka ya Rasul Allah.

                - end of quote -
                Last edited by Abu Sulayman; 19-07-20, 09:38 PM.

                Comment


                • #9
                  Imam Ibn al-Salah [al-Shafi'i] (d. 643 AH) regards the fullfillment of one’s needs when one performs Tawassul with the Prophet - sallallahu 'alayhi wa sallam - among the miracles (Mu'jizat) that Allah granted to our Prophet, 'alayhil salatu wal salam

                  He said - as mentioned in Fatawa Ibn al-Salah (see HERE also) - the following (translation taken from here “Traditionalism against Scholasticism: The Debate Over “Curriculum” in Damascus Between 1150-1350”):

                  حتى لقد انتدب بعض العلماء لاستقصائها فجمع منها ألف معجزة وعددناه مقصرا إذا فوق ذلك بأضعاف لا تحصى فإنها ليست محصورة على ما وجد منها في عصره - صلى الله عليه وسلم - بل لم تزل تتجدد بعده - صلى الله عليه وسلم - على تعاقب العصور وذلك أن كرامات الأولياء من أمته وإجابات المتوسلين به في حوائجهم ومغوثاتهم عقيب توسلهم به في شدائدهم براهين له - صلى الله عليه وسلم - قواطع ومعجزات له سواطع ولا يعدها عد ولا يحصرها حد

                  In fact, one of the scholars attempted to enumerate these miracles, and counted one thousand; and even then, we consider him to have fallen short, for they are many multiples of that, and are, in fact, innumerable. They are not limited to only those that appeared at his hands during his life (peace and blessings of God be upon him); rather, they are continuously renewed after him (peace and blessings of God be upon him) with the turning of the ages; for the miracles (karamat) of the saints of his nation, and the answers to those who pray for the fulfilment of their needs by seeking intercession through him, and the succour which they find after seeking his intercession, by which they are delivered in the hour of their most dire need. . . all of these are unequivocal proofs of his greatness, and are to be counted as obvious miracles ascribed to him. As such, they have no limit!
                  - end of quote -

                  Comment


                  • #10
                    Imam Taqi al-Din al-Subki [al-Shafi'i] (d. 756 AH): The permissibility and goodness of performing Tawassul, Istighatha and Tashaffu' with the best of creation, sallallahu 'alayhi wa sallam

                    He said in his work Shifa` al-Siqam fi Ziyarat Khayr al-Anam on p. 357 (I had translated the quotes a long time ago, see HERE):

                    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: “Seek 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 quote –

                    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 quote –

                    Then on the same page:

                    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 quote –

                    On p. 372:

                    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 quote –

                    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 quote –

                    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 quote –

                    On p. 381-382:

                    عن مالك الدار قال : أصاب الناس قحطٌ في زمان 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 رسول الله صلى الله عليه وسلم في المنام فقال : « إئت عمر ، فاقرأه السلام ، وأخبره أنهم مسقون ، وقل له : عليك الكَيْسَ الكَيْس » . فأتى الرجل عمر فأخبره ، فبكى عمر رضي الله عنه ثم قال : يا رب ، ما آلو إلَّا ما عجزتُ عنه .
                    وَمحل الاستشهاد من هذا الأثر : طَلبهُ الاستسقاء من النبي صلى الله عليه وسلم بعد موته في مدة البرزخ ، ولا مانع من ذلك ، فإنَّ دعاء النبي صلى الله عليه وسلم لربه تعالى في هذه الحالة غير مُمتنعٍ ، وقد وردت الأخبار على ما ذكرنا ، ونَذكُر طَرفاً منه ، وَعِلمُهُ صلى الله عليه وسلم بسؤال من يَسألُه ؛ ورد أيضاً . ومع هذين الأمرين ؛ فلا مانع من أن يُسألَ النبي صلى الله عليه وسلم الاستسقاء كما كان يسأل في الدنيا

                    “It is reported from Malik al-Dar that he said: “The people suffered a drought during the successorship of ‘Umar bin al-Khattab – radhiallahu ‘anhu -, whereupon a man came to the grave of the Prophet – sallallahu ‘alayhi wa sallam – and said: “O Messenger of Allah, ask [Allah] for rain for your community (Ummah), for verily they have but perished,” after which the Prophet – sallallahu ‘alayhi wa sallam – appeared to him in a dream and told him: “Go to ‘Umar and give him my greeting, then tell him that they will be watered. And say to him: You must be clever, you must be clever!
                    So the man came to ‘Umar and informed him, after which ‘Umar cried and then said: “O my Lord, I spare no effort except in what escapes my power!””
                    And the point in mentioning this narration as a proof is: His asking for supplication for rain (Istisqa`) from the Prophet – sallallahu ‘alayhi wa sallam – after his death in the period of the Barzakh.
                    There is nothing wrong with [doing] this, because the supplication (Du’a`) of the Prophet – sallallahu ‘alayhi wa sallam – to his Lord, may He be Exalted, in this situation is not impossible – and narrations have been reported regarding that which we’ve mentioned [here] and we mention a part of it – and his knowledge – sallallahu ‘alayhi wa sallam – regarding the question of the one asking him has also been reported.
                    With these two matters [being established], then there is nothing wrong with asking the Prophet – sallallahu ‘alayhi wa sallam – to supplicate for rain just as he was asked [for this in his lifetime] in this world (Dunya).

                    – end of the quote –

                    On p. 382-383:

                    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 –

                    On p. 383:

                    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 quote –

                    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 forth. 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 quote –

                    And then on the same page:

                    فقد ظهر جواز إطلاق الاستغاثة والتوسل جميعاً ، وهذا أمر لا يُشَكّ فيه ، فإنَّ الاستغاثة في اللغة : طلب الغوث ، وهذا جائز لغة وشرعاً من كُلّ من يقدر عليه بأي لفظ عُبِّر عنه ، كما قالت أم إسماعيل : « أغث إن كان عندك غواث

                    So the permissibility of using both Istighathah and Tawassul has become clear and this is a matter which can not be doubted, because Istighathah means seeking aid in the language and this is permissible in the language and in the Shari’ah from whomever is able to do it and by whatever phrase one expresses it, just like when the mother of Isma’il (peace be upon them) said: “Help us if you can offer any help.
                    – end of the quote –
                    Last edited by Abu Sulayman; 19-07-20, 11:20 PM.

                    Comment


                    • #11
                      Originally posted by Abu Sulayman View Post
                      Imam Taqi al-Din al-Subki [al-Shafi'i] (d. 756 AH): The permissibility and goodness of performing Tawassul, Istighatha and Tashaffu' with the best of creation, sallallahu 'alayhi wa sallam

                      He said in his work Shifa` al-Siqam fi Ziyarat Khayr al-Anam on p. 357 (I had translated the quotes a long time ago, see HERE):
                      ...
                      The work Shifa` al-Siqam contains a whole chapter in support of Tawassul, Istighatha and Tashaffu' (and in refutation of Ibn Taymiyya's (d. 728 AH) newly invented abnormal position) and the above are just some of its sections. It's filled with narrations and proofs.


                      Scholarly support for the work Shifa` al-Siqam of Imam Taqi al-Din al-Subki (d. 756 AH):

                      – The Adib Salah al-Din al-Safadi (d. 764 AH) - who was a student of both Ibn Taymiyya and al-Subki - mentioned Shifa` al-Siqam (“The Healing of Sickness”) among the books of Imam al-Subki and that it was a response against Ibn Tayymiya’s censure of traveling to visit the grave of our Prophet, sallallahu 'alayhi wa sallam.
                      He also mentioned that he had read Shifa` al-Siqam 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 AH) 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 traveling 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-Siqam” and healed the breasts of the believers [by it].

                      Source: Tarh al-Tathrib


                      – The 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-Siqam 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


                      – The Imam Ibn Hajar al-Haytami (d. 974 AH) and his words regarding seeking aid with the Prophet – sallallahu 'alayhi wa sallam – in his al-Jawhar al-Munazzam should be well known and most of his words regarding this issue are taken from different passages of the 8th chapter of Shifa` al-Siqam. 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-Munazzam (and next page); translation taken from here: “Ibn Hajar al-Haytami on ibn Taymiyya’s View of Impermissibility on Travelling to Visit the Grave of the Prophet



                      Note: Most of the scholars quoted until now are from the Shafi'iyya, but the scholars of the Hanabila will also be quoted insha`Allah such that it will be proven that the issue of seeking intercession with the Prophet - sallallahu 'alayhi wa sallam - is supported by all 4 Madhahib.
                      Last edited by Abu Sulayman; 20-07-20, 12:30 AM.

                      Comment


                      • #12
                        Imam Ibn Hajar al-'Asqalani [al-Shafi'i] (d. 852 AH) asking the Prophet - sallallahu 'alayhi wa sallam - for intercession in his poetry

                        He said in his Diwan al-Sab' al-Sayyarah al-Nayyirat the following while addressing our beloved Prophet, sallallahu 'alayhi wa sallam:

                        يا سيد الرُسْل الذي منهاجُه = حاوٍ كمالَ الفضل و التهذيب
                        - end of quote -

                        Until he said "So intercede for the one praising you, who wards off through [approaching] you [to His Lord] = the horrors of the day of judgement and punishment":

                        فاشفعْ لمادحك الذي بك يتّقي = أهوالَ يوم الدين و التعذيبِ
                        قد صحّ أنّ ضناه زادَ و ذنبَه = أصلُ السّقام و أنت خير طبيبِ

                        - end of quote -

                        He said in another passage:

                        يا سيدي يا رسول الله قد شرُفت = قصائدي بمديحٍ فيك قد رُصِفا
                        ببابِ جُودك عبدٌ مذنب كَلِفٌ = يا أحسنَ الناس وجْها مُشرقا وَ قفا
                        بكم توسّل يرجو العفوَ عن زلل = مِن خَوْفه جَفْنُه الهامي لقد ذَرَفا

                        - end of quote -

                        Another passage:

                        اصدحْ بمدح المصطفى و اصْدَعْ به = قلبَ الحسود و لا تخفْ تفنيدا
                        و اقْصدْ له و اسْألْ به تُعْطَ المُنى = و تعيشُ مهْما عشْت فيه سعيدا
                        خير الأنام مَن ْ لجا لِجَنابِه = لا بِدْعَ أن أضحى به مسعودا

                        - end of quote -

                        Another one:

                        نبيَّ الله يا خير البرايا = بجاهك أتّقي فصْلَ القضاء
                        و أرجو يا كريمُ العفوَ عمّا = جنتهُ يداي يا رب الحباء
                        فقلْ: يا أحمدَ بن عليٍّ اذهبْ = إلى دار النعيم بلا شقاء
                        عليك سلام رب الناس يتلو = صلاة في الصبح و في المساء

                        - end of quote -

                        And also:

                        يا سيّد الرُّسْل الذي فاق الورى = بأْسًا سَمَا كلَّ الوجود وجودا
                        هَـذِي ضراعةُ مذنبٍ متمسّك = بوَلائكم منْ يومِ كان وليدا
                        يرجو بك المَحْيا السعيدَ و بعْثه = بعد الممات إلى النعيم شهيدا
                        صلّى عليك و سلّم اللهُ الذي = أحيا بك الإيمان و التوحيدا

                        - end of quote -

                        When some of the members of a specific sect / cult in our time - who claim that they "do not perform Tabdi'" of this great scholar (as if they are judges upon the scholars of Islam!) - came to know of this Diwan, they started to accuse him of "polytheism" and being a "grave-worshipper"! I just want to know according to which understanding of the Arabic language and that of the religion of Allah they reached these mindless conclusions!?

                        But this is no surprise, because these atheist minded people can not read a single poetry in praise of the best of creation - sallallahu 'alayhi wa sallam - except that they find "polytheism" in it, just like they did in the case of Imam al-Busiri (d. 696 AH) and his beautiful Qasidat al-Burda! (See this: Objection to the Burdah - Answered)
                        Additional information: Imam Ibn Hajar al-'Asqalani is among those who transmitted al-Burda!


                        Imam Ibn Hajar al-'Asqalani supports seeking intercession with the Righteous and the Ahl al-Bayt

                        He said in context of the Tawassul of 'Umar through al-'Abbas - may Allah be pleased with them - the following in his Fath al-Bari (see HERE also):

                        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.
                        - end of quote -
                        Last edited by Abu Sulayman; 20-07-20, 08:19 PM.

                        Comment


                        • #13
                          Imam Taqi al-Din al-Hisni [al-Shafi'i] (d. 829 AH) on seeking aid with the Prophet, sallallahu 'alayhi wa sallam

                          He said in his Daf' Shubah man shabbaha wa tamarrad - which is a very harsh refutation of Ibn Taymiyya's (d. 728 AH) abnormal positions - the following:

                          وقد عقد الأئمة لذلك بابا وقالوا إن إستغاثة من لاذ بقبره وشكى إليه فقره وضره توجب كشف ذلك الضر بإذن اﷲ تعالى

                          [Some of] the leading scholars (A`imma) made a chapter regarding this and they said that the seeking of aid (Istighatha) [with the Prophet - sallallahu 'alayhi wa sallam -] of the one who turns to his grave and complains [to him] regarding his poverty and distress will surely [be a reason] for this distress to be removed by the permission of Allah ta'ala.
                          - end of quote-

                          He also said that some of the leading scholars have mentioned that seeking aid with the Messenger of Allah - sallallahu 'alayhi wa sallam - from afar is the same as in front of his blessed grave (i.e. both is allowed):

                          وهذه القصة ذكرها بعض الأئمة وعزاها وقال إن الاستغاثة من بعيد به صلى اﷲ عليه و سلم كالاستغاثة به عند قبره صلى اﷲ عليه و سلم
                          - end of quote -


                          This is what he said in response to Ibn Taymiyya's claims of "Shirk" and the so called "agreement of the Muslims":

                          فقال في جوابه: الحمد ﷲ رب العالمين من استغاث بميت أو غائب من البشر بحيث يدعوه في الشدائد والكربات و يطلب منه قضاء الحاجات فيقول يا سيدي الشيخ فلان أنا في حسبك أو في جوارك أو يقول عند هجوم العدو عليه يا سيدي فلان يسترعيه أو يستغيث به أو يقول نحو ذلك عند مرضه وفقره وغير ذلك من حاجاته فإن هذا ظالم ضال مشرك وفي بعض النسخ كافر عاص ﷲ تعالى باتفاق المسلمين فإنهم متفقون على أن الميت لا يسأل ولا يدعي ولا يطلب منه شيء سواء كان نبيا أو غير ذلك ثم أكد ما قاله بقصة عمر والعباس في الاستسقاء تبع لشيخه الجاري خلف سلالة اليهود.
                          وأنت أرشدك ﷲ تعالى وبصرك إذا تأملت ما قاله في هذا الجواب اقشعر جلدك و قضيت العجب مما فيه من الخبائث والفجور وادعاء اتفاق المسلمين وما فيه من الرمز إلى تكفير الأنبياء وتضليلهم والتلبيس على الأغبياء بقصة عمر رضي ﷲ عنه وليت شعري من أي الدلالات أن من توجه إلى قبر سيد الأولين والآخرين صلى ﷲ عليه وسلم وتوسل به في حاجة الاستسقاء أو غيرها يصير بذلك ظالما ضالا مشركا كافرا، هذا شيء تقشعر منه الأبدان ولم نسمع أحدا فاه بل ولا رمز إليه في زمن من الأزمان. ولا بلد من البلدان. قبل زنديق حران. قاتله ﷲ عز و جل وقد فعل، جعل الزنديق الجاهل الجامد قصة عمر رضي ﷲ عنه دعامة للتوصل بها إلى خبث طويته في الازدراء بسيد الأولين والآخرين وأكرم السابقين واللاحقين وحط رتبته في حياته وأن جاهه وحرمته ورسالته وغير ذلك زال بموته وذلك منه كفر بيقين وزندقة محققة فإنه عليه الصلاة و السلام حرمته وقدره ومنزلته عند ربه ما زالت ولم تزل وهو سيد ولد آدم وأكرمهم على ﷲ عز وجل على الدوام

                          - end of the quote -

                          And he said:

                          فالتوسل به عليه الصلاة والسلام لم يزل منذ آدم عليه السلام لا يتوقف فيه أحد ولا يطعن إلى أن ظهر بعض زنادقة اليهود وغلاتهم في بغضه عليه الصلاة والسلام قال وإنه بموته بطلت حرمته وجاهه فلا يتوسل به ولا يقال يا جاه محمد وتم ذلك بتوارث سلالتهم معتقدين مصرين عليه ثم زاد هذا الخبيث أن التوسل به شرك وقرره بتقرير ألحقه بقوله [ما نعبدهم إلا ليقربونا إلى ﷲ زلفى] وذلك يدل على أنه من أجهل الجهلة فإن التوسل به عليه الصلاة والسلام معناه أسأل ﷲ عز و جل برسوله وأتشفع إليه به فهو سائل ﷲ عز و جل لا لغيره ولا يلزم من التوسل به أو بشخص والتشفع إليه به أن يكون عبده ولا اتخذوا إلها وربا من دون ﷲ ولا جعله شريكا في الإلهية ومن جعل التوسل بشخص مثل هؤلاء فهو من جهله وسوء فهمه وعدم تعقله ما يقول ومثل هذا لا يحل لأحد أن يقلده ولا ينظر في كلامه إلا من له رتبة التمييز بين الحق والباطل وإلا هلك وهو لا يشعر
                          - end of the quote -

                          Comment


                          • #14
                            Imam al-Samhudi [al-Shafi'i] (d. 911 AH) on Tawassul, Tashaffu' and Istighatha

                            He said in his work Khulasat al-Wafa bi Akbar Dar al-Mustafa [1/407] under the section regarding performing Tawassul with the Prophet, sallallahu 'alayhi wa sallam:

                            التوسل والتشفع به صلى الله عليه وسلم وبجاهه وبركته من سنن المرسلين وسير السلف الصالحين

                            Tawassul and Tashaffu' through him - sallallahu 'alayhi wa sallam - and by his rank and blessing is from the Sunan of the Messengers and from the way of the Salaf al-salih.
                            - end of quote -

                            He mentioned different proofs for this and among them the Hadith of the blind man and the Hadith of the man in need and the narration of Malik al-Dar (all three have been qouted HERE) and other than that.


                            And this what he also mentioned (see 1/417):

                            وإذا جاز التوسل بالأعمال كما صح في حديث الغار وهي مخلوقة فالسؤال به صلى الله عليه وسلم أولى ولا فرق في ذلك بين التعبير بالتوسل أو الاستعانة أو التشفع أو التوجه به صلى الله عليه وسلم في الحاجة وقد يكون ذلك بمعنى طلب أن يدعو كما في حال الحياة إذ هو غير ممتنع مع علمه بسؤال من يسأله

                            And if it's permisible to make Tawassul with actions / deeds - as in the authentic narration of the cave - while they're created, then asking through him - sallallahu 'alayhi wa sallam - is more preferable (because he's the best of all creations), and it does not make any difference whether one expresses this while using [the wording of] Tawassul, Istighathah, Tashaffu' or Tawajjuh with him - sallallahu 'alayhi wa sallam - regarding one's need.
                            This can be with the meaning that one requests him to supplicate [to Allah] as it was the case in his lifetime, for this is not impossible while he has knowledge of the question of the one who asks him.

                            - end of quote -


                            He also said while speaking about the Ziyara (visitation) (see 1/450 - 451):

                            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 Aya, and I've indeed wronged myself with much injustice and committed 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 in your group and allows me and my loved ones to get to your Hawdh without disgrace nor regret.
                            So intercede for me, o Messenger of the Lord of the worlds.

                            - end of quote -

                            Comment


                            • #15
                              Shaykh al-Islam Zakariyya al-Ansari [al-Shafi'i] (d. 926 AH) recommends seeking intercession through the Prophet, sallallahu 'alayhi wa sallam

                              He said in his Fath al-Wahhab bi Sharh Manhaj al-Tullab [1/175 - 176] the following:

                              ثُمَّ وَقَفَ مُسْتَدْبِرَ الْقِبْلَةِ مُسْتَقْبِلَ رَأْسِ الْقَبْرِ الشَّرِيفِ وَيَبْعُدُ مِنْهُ نَحْوَ أَرْبَعَةِ أَذْرُعٍ نَاظِرًا لِأَسْفَلَ مَا يَسْتَقْبِلُهُ فَارِغَ الْقَلْبِ مِنْ علق الدنيا ويسلم بلا رفع صوت وَأَقَلُّهُ السَّلَامُ عَلَيْك يَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ يَتَأَخَّرُ صَوْبَ يَمِينِهِ قَدْرَ ذِرَاعٍ فَيُسَلِّمُ عَلَى أَبِي بَكْرٍ ثُمَّ يَتَأَخَّرُ قَدْرَ ذراع فيسلم عَلَى عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ثُمَّ يَرْجِعُ إلَى مَوْقِفِهِ الْأَوَّلِ قُبَالَةَ وَجْهِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيَتَوَسَّلُ بِهِ فِي حَقِّ نَفْسِهِ وَيَسْتَشْفِعُ بِهِ إلَى رَبِّهِ ثُمَّ يَسْتَقْبِلُ الْقِبْلَةَ وَيَدْعُو بِمَا شَاءَ لِنَفْسِهِ وَلِلْمُسْلِمِينَ

                              Then he should stand [there] while leaving the Qibla behind him and facing the head of the noble grave with an distance of approximately four ells, looking at the lower part of what faces him, emptying his heart of worldly concerns and he should greet [the Prophet - sallallahu 'alayhi wa sallam -] without raising his voice [too much].
                              The least [that should be said] is: "Peace be upon you, o Messenger of Allah". Thereafter he should should step an ell to the right and greet Abu Bakr and then he should step an [other] ell [to the right] and greet 'Umar, may Allah be pleased with them.
                              And then he should return to his original position facing the Prophet - sallallahu 'alayhi wa sallam - and take him as a mean for himself and seek intercession through him unto his Lord.
                              Thereafter he should face the Qibla and supplicate for himself and the [rest of the] Muslims with whatever he wants.

                              - end of quote -


                              What is interesting to know is that Imam Zakariyya al-Ansari became 100 years old and that Imam Shihab al-Din al-Ramli (d. 957 AH) and Imam Ibn Hajar al-Haytami (d. 974 AH) (both leading Shafi'i scholars!) were among his students and both of them supported seeking aid with the Prophet - sallallahu 'alayhi wa sallam - as we shall see insha`Allah.

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