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

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  • O Allah! We used to ask our Prophet (Sallallahu Alaihi wa Sallam) to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain, then he requested al-Abbas to supplicate Allah for rain and then Allah gave them rain" . [Reported by Imam al-Bukhari ].

    Comment


    • Originally posted by Eorlingas View Post
      O Allah! We used to ask our Prophet (Sallallahu Alaihi wa Sallam) to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain, then he requested al-Abbas to supplicate Allah for rain and then Allah gave them rain" . [Reported by Imam al-Bukhari ].
      (Red highlight added by me, because these words and passages can not be found in the actual narration.)

      The above is a translation - and most likely by "Salafis" in their dishonesty - and is NOT correct. I already told you that. It does not state "we used to ask our Prophet to invoke You for rain... now we ask his uncle to invoke You for rain...". Where in the Arabic was "to ask to invoke" mentioned? Where?
      As for the "then he requested al-Abbas to supplicate Allah for rain..."-part, then this is NOT found in the Arabic wording!
      What is the justification for this addition?!?!

      This is the Arabic wording with a correct translation:

      اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا

      "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!"
      - end of quote -

      The narration then ends with "so they would be given rain" ("فَيُسْقَوْنَ"), so from where did they get these additions from?!

      Refer also to this post:

      Originally posted by Abu Sulayman View Post
      Then: The Arabic wording of the supplication done by 'Umar bin al-Khattab - radhiallahu 'anhu - does not mentioned requesting al-'Abbas - radhiallahu 'anhu - to supplicate for rain (even if they also did this), but rather it states [additionally] performing Tawassul through the Prophet's uncle unto Allah ta'ala ("now we use our Prophet's unlce as a means to You" / "wa inna NATAWASSALU ilayka bi 'ammi nabiyyina").
      This is LITERAL and EXPLICIT Tawassul bil Dhat (meaning through a self / person and not only through their supplication)!
      Do you know that Tawassul bil Dhat is an "innovation" according to your sect no matter what (including with people who have not passed away)! And here our Master 'Umar is committing this so called "innovation" in front of ALL Sahaba, radhiallahu 'anhum ajma'in!

      As for the reason for doing Tawassul with al-'Abbas - radhiallahu 'anhu -, then this is for several reasons and among them:
      - Al-'Abbas belongs to the family of our Prophet - sallallahu 'alayhi wa sallam -, so this issue is indeed based upon the rank and status of the Prophet, sallallahu 'alayhi wa sallam.
      - Al-'Abbas was at the same time also in need of rain / water (as stated by Imam al-Subki (d. 756 AH) in his Shifa` al-Siqam (see p. 377)).
      - It also indicates that it's not just allowed to perform Tawassul with the Prophet - sallallahu 'alayhi wa sallam -, but rather also with his family and the righteous of his Umma!

      Imam Ibn Hajar al-'Asqalani (d. 852 AH) stated in the context of the above narration the following in his Fath al-Bari 2/497:

      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 -


      As for supporting evidences that the understanding presented is nearer to the truth:

      Then we know that the Sahaba - radhiallahu 'anhum - continued to perform Tawassul through the Prophet - sallallahu 'alayhi wa sallam - AFTER his passing away and also asking for his supplication / intercession. Let me give one example for each:

      - 'Uthman bin Hunayf - radhiallahu 'anhu - is the one who narrated the incident mentioned in the Hadith of the blind man. He used to teach the supplication "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," AFTER the passing away of the Prophet, sallallahu 'alayhi wa sallam.
      (Al-Tabarani narrated it in al-Mu'jam al-Kabir 9/17. This narration is 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).)

      - Bilal bin al-Harith al-Muzani - radhiallahu 'anhu - went to the grave of the Prophet - sallallahu 'alayhi wa sallam - during a drought and said "O Messenger of Allāh, ask for rain for your Community, for verily they have but perished.".
      (The statement can be found in the narration of Malik al-Dar, which is authentic according to al-Hafidh Ibn Hajar (and other authorities of Hadith) and he identified the person in the narration as the companion Bilal bin al-Harith al-Muzani - radhiallahu 'anhu - through another route. See also the work "The Blazing Star in Defence of a Narration from Malik al-Dar", which proves its authenticiy beyond any doubt.)


      (Note: Any claims of "this is not authentic" will NOT be accepted! The classical authorities of Hadith - who are the very people who have transmitted us these Ahadith! - have authenticated it, so the unqualified opinions of al-Albani and other people in our time do NOT have any worth whatsoever!)
      Last edited by Abu Sulayman; 11-10-20, 05:20 PM.

      Comment


      • I would like to add something to the above comment, because it seems that a lot of people are not really aware what Ibn Taymiyya (d. 728 AH) was exactly upon on this issue:

        - As for using a person as a means to one's Lord by saying "O Allah, I ask you for the sake of this righteous servant that you forgive me" for example, then this disallowed according to him no matter whether the person is alive or passed away. (This is Tawassul bil Dhat and falls under the first type of Tawassul according Imam al-Subki (d. 756 AH).)

        - However according to him it's allowed to ask another [righteous] Muslim to pray for you (in agreement with all other scholars), but only as long as he's still alive and it becomes disallowed when he passes away (this is where he disagreed with the rest). (This is also a type of Tawassul; the second type of Tawassul according to Imam al-Subki.)

        Note that Ibn Taymiyya could not show that a single person before him disallowed any of the two scenarios - especially when done with the Prophet (sallallahu 'alayhi wa sallam) - and was therefore criticized by the scholars of his time for this.


        The short response to Ibn Taymiyya's position is as follows:

        - As for using the Prophet's - sallallahu 'alayhi wa sallam - blessed person / self (Dhat) or that of the righteous of his Umma: The Hadith of the blind man contains Tawassul bil Dhat and likewise the Tawassul of 'Umar through al-'Abbas, may Allah be pleased with both of them. The moment Tawassul bil Dhat is established (and both narrations do establish it beyond any doubt!) it automatically refutes Ibn Taymiyya's position, because he disallows this no matter what.

        - As for asking the Prophet - sallallahu 'alayhi wa sallam - to supplicate for one to one's Lord regarding the forgiveness of one's sins and this after his passing away, then this is proven through the 64th Aya of Surat al-Nisa`, because it's general in meaning such that it applies to all times. This is what the scholars in general before and after him understood and therefore mentioned in the context of the visitation (Ziyara).
        Now if it's allowed to ask him - sallallahu 'alayhi wa sallam - to supplicate for one's forgiveness, then it's also allowed to ask him to supplicate for other than this.
        The companion Bilal bin al-Harith al-Muzani - radhiallahu 'anhu - clearly also did not believe that asking the Prophet - sallallahu 'alayhi wa sallam - to supplicate is disallowed after his passing away and therefore asked him to pray for rain as already shown.


        Add to all of this: The fact that 'Uthman bin Hunayf - radhiallahu 'anhu - teached the supplication "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," AFTER the passing away of the Prophet - sallallahu 'alayhi wa sallam - and that NOT a single companion or their students or any of the scholars until Ibn Taymiyya criticized this, clearly shows that this issue is established and that Ibn Taymiyya's position is an abnormal one.

        Comment


        • Originally posted by Abu Sulayman View Post

          (Red highlight added by me, because these words and passages can not be found in the actual narration.)

          The above is a translation - and most likely by "Salafis" in their dishonesty - and is NOT correct. I already told you that. It does not state "we used to ask our Prophet to invoke You for rain... now we ask his uncle to invoke You for rain...". Where in the Arabic was "to ask to invoke" mentioned? Where?
          As for the "then he requested al-Abbas to supplicate Allah for rain..."-part, then this is NOT found in the Arabic wording!
          What is the justification for this addition?!?!

          This is the Arabic wording with a correct translation:

          اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا

          "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!"
          - end of quote -

          The narration then ends with "so they would be given rain" ("فَيُسْقَوْنَ"), so from where did they get these additions from?!

          Refer also to this post:
          You are deliberately or otherwise missing the point. It states "We would use" and "Now we use"..get it? This renders your interpretation null and void. If it was referring "tawassul of the self/person" as you describe it, what was the point of changing from the prophet pbuh to his uncle? Surely the prophet is far superior no need to change to an inferior person? So the translation of the meaning of the hadith is correct.

          You knock yourself out, go make your dua through any person you want, be it Ali ra, Hussain ra , or even Khomeini and see where that gets you.

          Comment


          • Originally posted by Eorlingas View Post

            You are deliberately or otherwise missing the point. It states "We would use" and "Now we use"..get it? This renders your interpretation null and void. If it was referring "tawassul of the self/person" as you describe it, what was the point of changing from the prophet pbuh to his uncle? Surely the prophet is far superior no need to change to an inferior person? So the translation of the meaning of the hadith is correct.
            You've no point whatsoever.

            First: Your source MISTRANSLATED and ADDED A WHOLE PASSAGE to the narration in order for it not to appear like Tawassul bil Dhat, because they disallow Tawassul bil Dhat in EVERY situation. This [mistranslation and distortion] is a shameful thing to do! May Allah ta'ala give them what they deserve, if they have done so knowingly!

            Then: Not doing something does not prove its prohibition and this an known issue in the foundations of jurisprudence! Al-Tark la yufidu al-Tahrim!
            So from where did you get the prohibition from?!

            Then: Why did they not do Tawasul through 'Umar - radhiallahu 'anhu - instead, who is superior to al-'Abbas - radhiallahu 'anhu - in rank?! They should have done so according to your logic!
            Because of the connection of al-'Abbas to the Prophet, sallallahu 'alayhi wa sallam! So the issue is based upon the rank of the Prophet - sallallahu 'alayhi wa sallam - in reality!
            (By the way: There are narrations - from both 'Umar and al-'Abbas, radhiallahu 'anhuma - connected to the Hadith in question, where this is quite clearly stated!)

            Any Tawassul through any righteous person is necessarily based upon the rank of the Prophet - sallallahu 'alayhi wa sallam -, because this righteous person would not be righteous without their belief in the Prophet, sallallahu 'alayhi wa sallam!

            And: What do we do with the fact that 'Uthman bin Hunayf - radhiallahu 'anhu - teached Tawassul with the Prophet - sallallahu 'alayhi wa sallam - AFTER his passing away and that this was acted upon by the early Muslims!
            Simply ignore it and mistranslate narrations and give a wrong reasoning and then acting bold and insulting your opponent? This is your solution, right?

            Originally posted by Eorlingas View Post
            You knock yourself out, go make your dua through any person you want, be it Ali ra, Hussain ra , or even Khomeini and see where that gets you.
            May Allah ta'ala give the Mashayikh of the Rafidha and those of the "Salafiyya" what they deserve and unite them in the hereafter together!
            Last edited by Abu Sulayman; 11-10-20, 08:51 PM.

            Comment


            • Originally posted by Abu Sulayman View Post
              You've no point whatsoever.
              First: Your source MISTRANSLATED and ADDED A WHOLE PASSAGE to the narration in order for it not to appear like Tawassul bil Dhat, because they disallow Tawassul bil Dhat in EVERY situation. This [mistranslation and distortion] is a shameful thing to do! May Allah ta'ala give them what they deserve, if they have done so knowingly!
              Then: Not doing something does not prove its prohibition and this an known issue in the foundations of jurisprudence! Al-Tark la yufidu al-Tahrim!
              So from where did you get the prohibition from?!
              Then: Why did they not do Tawasul through 'Umar - radhiallahu 'anhu - instead, who is superior to al-'Abbas - radhiallahu 'anhu - in rank?! They should have done so according to your logic!
              Because of the connection of al-'Abbas to the Prophet, sallallahu 'alayhi wa sallam! So the issue is based upon the rank of the Prophet - sallallahu 'alayhi wa sallam - in reality!
              (By the way: There are narrations - from both 'Umar and al-'Abbas, radhiallahu 'anhuma - connected to the Hadith in question, where this is quite clearly stated!)
              Any Tawassul through any righteous person is necessarily based upon the rank of the Prophet - sallallahu 'alayhi wa sallam -, because this righteous person would not be righteous without their belief in the Prophet, sallallahu 'alayhi wa sallam!
              And: What do we do with the fact that 'Uthman bin Hunayf - radhiallahu 'anhu - teached Tawassul with the Prophet - sallallahu 'alayhi wa sallam - AFTER his passing away and that this was acted upon by the early Muslims!
              Simply ignore it and mistranslate narrations and give a wrong reasoning and then acting bold and insulting your opponent? This is your solution, right?
              May Allah ta'ala give the Mashayikh of the Rafidha and those of the "Salafiyya" what they deserve and unite them in the hereafter together!
              If "tawassul through any righteous person is based upon the rank of the prophet" then why not simply go directly through the prophet? Why the need to go through a "righteous person"?

              Comment


              • Originally posted by Eorlingas View Post

                If "tawassul through any righteous person is based upon the rank of the prophet" then why not simply go directly through the prophet? Why the need to go through a "righteous person"?
                This is not a competition, nor has anyone said "one needs to go through a righteous person".
                Your question would make more sense if you were to accept Tawassul with the Prophet (sallallahu 'alayhi wa sallam), but you're not accepting it in the very first place.

                Then:
                The Ahl al-Bayt, the Sahaba, the great scholars, the heroes of Islam and other righteous people: These people have a high rank and status and this because of their following of the Prophet - sallallahu 'alayhi wa sallam - and we love them and respect them due to this!
                Now imagine you're passing by a grave where one of the above mentioned are buried and you pray to Allah ta'ala to have mercy upon you for the sake of the righteous servant buried there - which is something that Muslims would do since the time of the early Muslims! -, what is wrong about that? Where did you get the prohibition for doing so?
                Last edited by Abu Sulayman; 11-10-20, 11:06 PM.

                Comment


                • Originally posted by Abu Sulayman View Post
                  ...you pray to Allah ta'ala to have mercy upon you for the sake of the righteous servant buried there...
                  What does that even mean?

                  Comment


                  • Originally posted by Abu Sulayman View Post

                    This is not a competition, nor has anyone said "one needs to go through a righteous person".
                    Your question would make more sense if you were to accept Tawassul with the Prophet (sallallahu 'alayhi wa sallam), but you're not accepting it in the very first place.

                    Then:
                    The Ahl al-Bayt, the Sahaba, the great scholars, the heroes of Islam and other righteous people: These people have a high rank and status and this because of their following of the Prophet - sallallahu 'alayhi wa sallam - and we love them and respect them due to this!
                    Now imagine you're passing by a grave where one of the above mentioned are buried and you pray to Allah ta'ala to have mercy upon you for the sake of the righteous servant buried there - which is something that Muslims would do since the time of the early Muslims! -, what is wrong about that? Where did you get the prohibition for doing so?
                    Once again, IF this type of tawassul were permissible it would have made sense to only be done through the prophet Pbuh, as he is the most beloved and so most likely of having his intercession accepted. Why bother with lesser persons? In actuality what is done is that it is used as an excuse to venerate "saints", "rightous persons" and the like, as you have admitted in the example you provided. Passing by anyones grave and making dua for yourself "for the sake of the righteous servant buried there" would be of less benefit to you then, if you had the option, of making dua "for the sake of the prophet pbuh"..unless you get extra bonus points for proximity lol.

                    Such an enthusiastic advocate of something that is a central practice of the personality cult that is Shiaism. Hmm wonder why?

                    Comment


                    • This is a good thread to show how far some people have diverted from the mindset of the people of Islam and have become like materialists and atheists in their thinking such that they're unable to understand basic issues!
                      Suddenly showing respect to the Anbiya` and Awliya` - which is a sign of having faith in Allah ta'ala! - is a "problem" and anything related with their graves is somehow "Bid'a and Shirk"! Just looking to the direction of their graves is already "Shirk" and the best solution according to the "Salafi" innovators and heretics is desecrating their graves!

                      Now what I really wonder is: Were the scholars of Islam - who transmitted the religion to us - upon "Bid'a and Shirk" for centuries upon centuries?! I mean the issue that is discussed here is acted upon by the companions, the early scholars and the later ones and this has been already proven!
                      Yet the innovators and heretics make bold claims and even start insulting and lying against their opponents and this while they are unable to bring a single scholar prior to the 7th/8th Hijri century who supported their view! This is enough as a refutation!

                      Their "Tawhid" is about believing in a limited "god" who is seated and sitting upon the throne (remember that they print and praise a book which is exactly named like this) and not to show "too much" respect to the Anbiya` and Awliya`. Sometimes they will even go as far as to disrespect the Prophet - sallallahu 'alayhi wa sallam - in order to establish or defend their Kufri Madhhab (like for example the worthless Najdi Sulayman bin Sahman (d. 1349 AH) did)!

                      When they hear the people of the Sunna - the people of real Tawhid and Tanzih! - declaring Allah ta'ala transcendent from what they unjustly claim regarding Him (like being subject to time and place), they will claim that this is "Ta'til"! And when they hear them praising the Best of Creation - sallallahu 'alayhi wa sallam -, they will claim it to be "Shirk" and this why they attacked al-Burda al-sharif and other great poems!

                      According to them one is not allowed to have the intention to visit the grave of the best of creation - sallallahu 'alayhi wa sallam -, nor is it allowed to act upon his teaching of Tawassul, nor is it allowed to praise him "too much", nor is it allowed to think that his miracles are going on. According to the mindset of these people he - sallallahu 'alayhi wa sallam - is simply "a man who delivered a message and is dead now and has no idea of the state of his Umma and he's not a means to one's Lord" and this with the knowledge that the religious texts establish the opposite!

                      Now some people among the people of the Sunna say that we should be tolerant to these people, but I do not believe that this should be done! These people are trying to attack the religion from within and they do not understand a language other than harshness! They and the Rafidha are like a cancer inside the Umma and I would not be surprised if their leaders would join the Dajjal when he emerges!
                      We ask Allah ta'ala for well-being and protection.
                      Last edited by Abu Sulayman; 12-10-20, 04:47 PM.

                      Comment


                      • People of 'Sunna'..... haha

                        Comment


                        • Until now I've referred to the following leading scholars:

                          Malik bin Anas (d. 179 AH), 'Abdullah bin al-Mubarak (d. 181 AH), Ahmad bin Hanbal (d. 241 AH), Ibn Abi Dunya (d. 281 AH), al-Mawardi (d. 450 AH), al-Ghazali (d. 505 AH), Ibn 'Aqil (d. 513 AH), 'Abd al-Qadir al-Jilani (d. 561 AH), Ibn Qudama (d. 620 AH), Ibn al-Salah (d. 643 AH), Yahya al-Sarsari (d. 656 AH), al-Nawawi (d. 676 AH), Ibn Mawdud al-Mawsili (d. 683 AH), Shams al-Din al-Jazari (d. 711 AH), Najm al-Din al-Tufi (d. 716 AH) Kamal al-Din Ibn al-Zamlakani (d. 727 AH), Taqi al-Din al-Subki (d. 756 AH), Taqi al-Din al-Hisni (d. 829 AH), Ibn Hajar al-'Asqalani (d. 852 AH), al-Samhudi (d. 911 AH), al-Qastallani (d. 923 AH), Zakariyya al-Ansari (d. 926 AH), Shihab al-Din al-Ramli (d. 957 AH), Ibn Hajar al-Haytami (d. 974 AH), Shams al-Din al-Ramli (d. 1004 AH), etc. .

                          Note that it's very easy to bring many more quotes, but for now the above should be enough.

                          Now if the above mentioned scholars are not the people of the Sunna, then who are the people of the Sunna?!?!
                          Last edited by Abu Sulayman; 12-10-20, 05:48 PM.

                          Comment


                          • Originally posted by Abu Sulayman View Post

                            (Red highlight added by me, because these words and passages can not be found in the actual narration.)

                            The above is a translation - and most likely by "Salafis" in their dishonesty - and is NOT correct. I already told you that. It does not state "we used to ask our Prophet to invoke You for rain... now we ask his uncle to invoke You for rain...". Where in the Arabic was "to ask to invoke" mentioned? Where?
                            As for the "then he requested al-Abbas to supplicate Allah for rain..."-part, then this is NOT found in the Arabic wording!
                            What is the justification for this addition?!?!

                            This is the Arabic wording with a correct translation:

                            اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا

                            "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!"
                            - end of quote -

                            The narration then ends with "so they would be given rain" ("فَيُسْقَوْنَ"), so from where did they get these additions from?!

                            Refer also to this post:
                            This is quite interesting. I know they distort translations, I have come across this many times before, but if I am honest, with this particular hadith it has always been quoted to me in English and I have never even bother to check the Arabic...

                            Regarding:
                            Narrated Anas:


                            Whenever there was drought, `Umar bin Al-Khattab used to ask Allah for rain through Al-`Abbas bin `Abdul Muttalib, saying,

                            "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!" And they would be given rain.

                            - Sahih al-Bukhari 3710
                            Our brother stated the following:
                            Originally posted by Eorlingas View Post

                            Exactly..when the prophet pbuh was alive they would ask him to intercede and ask for rain. After he passed away they asked the prophets uncle to. Why did they do this if it was permissible to seek intercession of the dead? The disingenuous foolish claim is that because the hadith states "prophets uncle", it is somehow still seeking the prophets intercession.
                            Allah is al-Ghafur ar-Rahim.

                            When I realised the reason why he refrained from this, I felt saddened at this whole state of affairs. I will provide the hadith which tells us why Umar Radiyallahu An never did this.

                            We should remember that none of the Sahabah loved RasulAllah as much as Umar and Abu Bakr Radiyallahu Anhum did.

                            Sayyiduna Malik al-Dar, the treasurer of food during the time of Sayyiduna ‘Umar ibn al-Khattab (radiyallahu ‘anhu), reports that once the people had been experiencing a drought in the era of Sayyiduna ‘Umar (radiyallahu ‘anhu), a man went to the grave of Rasulullah (sallallahu ‘alayhi wasallam) and said,

                            ‘O Rasulullah, ask for rain on behalf of your ummah, for verily, they are being destroyed.’


                            Thereafter this person was instructed in a dream to go to Sayyiduna ‘Umar (radiyallahu ‘anhu) and tell him that, ‘the rains will soon come and say to him, Be intelligent’,

                            When ‘Umar (radiyallahu ‘anhu) was informed of this, he began to cry and he said, ‘O My Lord, I will only leave out what I am unable to do.’

                            - Musannaf ibn Abi Shaybah 12/31-2; Dala’il Al-nubuwwah ("Proofs of Prophethood") of Imam al-Bayhaqi 7/47.

                            Ibn Kathir says its Isnad is "good and strong." (Musnad al-Faruq 1/223)
                            May Allah forgive us.
                            Amir ul-Muminin Sayyiduna Ali KarramAllahu Wajhah said,
                            "Mahma tasawwarta bi-balik, fallahu bi-khilaf dhalik,"
                            Whatever comes into your mind, Allah is other than that,

                            Al-Aqeedah Imam Ahmad bin Hanbal (Riwayah Abu Bakr al-Khallal),
                            1/116

                            Comment


                            • Originally posted by Bolt View Post
                              Why must there be inflammatory remarks when we are having a discussion. There shouldn't be speech like this. We can reach a conclusion without it and, regardless, acting like this helps nobody.
                              Our brothers are like this because they feel they are on the truth. They think we are stepping into harm, even if we are not. In their anger and ferocity is a care and fear for their brothers that they do not fall into sin. I respect that. This Ummah will not move forward until we learn to defend and love our own.

                              And who loves us and truly protects us but Allah? He is Ar-Rahman, the merciful and he is Al-Muhaymin, the protector.

                              إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

                              The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.

                              (Al-Quran, Surah al-Hujarat, verse 10 with Sahih International's Interpretation of it)
                              Amir ul-Muminin Sayyiduna Ali KarramAllahu Wajhah said,
                              "Mahma tasawwarta bi-balik, fallahu bi-khilaf dhalik,"
                              Whatever comes into your mind, Allah is other than that,

                              Al-Aqeedah Imam Ahmad bin Hanbal (Riwayah Abu Bakr al-Khallal),
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                              • Abu 'Abdullaah

                                This is late but still:

                                "The climate of Medina did not suit some people, so the Prophet (ﷺ) ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So they followed the shepherd that is the camels and drank their milk and urine till their bodies became healthy." (Bukhari)
                                This is a similar scenario to the Prophet's advice to the blind man - yet nobody claims that it is specific to those people and that only they were supposed to follow.
                                "When you want to cry, laugh.
                                If you're frozen in fear, you can't do anything"

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