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

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  • #16
    Imam Kamal al-Din Ibn al-Zamlakani [al-Shafi'i] (d. 727 AH) seeks intercession with the Prophet - sallallahu 'alayhi wa sallam - in poetry

    The Adib Salah al-Din al-Safadi (d.764 AH) mentioned his poem in A'yan al-'Asr wa A'wan al-Nasr [4/636] , which contains the statement addressing the Messenger of Allah - sallallahu 'alayhi wa salalm - "so ask Allah's forgiveness for me and ask him his protection...":

    يا أفضل الرسل يا مولى الأنام ويا ... خير الخلائق من إنس وأملاك
    ها قد قصدتك أشكو بعض ما صنعت ... في الذنوب وهذا ملجأ الشاكي
    قد قيدتني ذنوبي عن بلوغ مدى ... قصدي إلى الفوز منها فهي أشراكي
    فاستغفر الله لي واسأله عصمته ... فيما بقي وغنى من غير إمساك

    - end of quote -

    Comment


    • #17
      Imam al-Qastallani [al-Shafi'i] (d. 923 AH) on Tawassul, Tashaffu' and Istighatha

      While speaking about the Mu'jizat (miracles) of our Prophet - sallallahu 'alayhi wa sallam - in his al-Mawahib al-Ladunniyya bil Minah al-Muhammadiyya [2/252 -253] he mentions that also many of these miracles happen after his death and he also mentions Istighatha in this context and says that this will be discussed in the chapter regarding visiting the blessed grave of the Prophet, sallallahu 'alayhi wa sallam:

      وأما القسم الثانى ما وقع بعد وفاته- ص:
      وهو ما وقع بعد وفاته- صلى الله عليه وسلم- فكثير جدّا، إذ فى كل حين يقع لخواص أمته من خوارق العادات بسببه مما يدل على تعظيم قدره الكريم ما لا يحصى كالاستغاثة به وغير ذلك مما يأتى فى المقصد الأخير، فى أثناء الكلام على زيارة قبره الشريف المنير

      - end of quote -

      And this is the relevant passage which he referred to above (see 3/604 - 605)):

      وينبغى للزائر أن يكثر من الدعاد والتضرع والاستغاثة والتشفع والتوسل به- صلى الله عليه وسلم-، فجدير بمن استشفع به أن يشفعه الله تعالى فيه.
      واعلم أن الاستغاثة هى طلب الغوث، فالمستغيث يطلب من المستغاث به أن يحصل له الغوث منه، فلا فرق بين أن يعبر بلفظ: الاستغاثة أو التوسل أو التشفع أو التجوّه أو التوجه، لأنهما من الجاه والوجاهة ومعناه: علو القدر والمنزلة.
      وقد يتوسل بصاحب الجاه إلى من هو أعلى منه، ثم إن كلا من الاستغاثة والتوسل والتشفع والتوجه بالنبى- صلى الله عليه وسلم- كما ذكره فى «تحقيق النصرة» و «مصباح الظلام» - واقع فى كل حال، قبل خلقه وبعد خلقه، فى مدة حياته فى الدنيا وبعد موته فى مدة البرزخ، وبعد البعث فى عرصات القيامة


      The visitor (Za`ir) should supplicate and beseech [Allah] much and [he should] perform Istighatha (seeking aid), Tashaffu' (seeking intercession) and Tawassul through him (the Prophet) - sallallahu 'alayhi wa sallam -, so that he becomes worthy of Allah ta'ala letting the one whose intercession he sought to intercede for him.
      Know that Istighatha is seeking aid, and the person who is seeking aid is asking from one by whom aid is sought in order to obtain aid from [other than] him (i.e. the person seeking aid with the Prophet - sallallahu 'alayhi wa sallam - is doing this in order to obtain aid from Allah subhanahu wa ta'ala). And that is why there is no difference whether one expresses this by using the wording of Istighatha, Tawassul, Tashaffu', Tajawwuh or Tawajjuh, because all of this goes back to [asking by the] Jah and Wajaha and its meaning is [to ask by the] high worth and status. Tawassul can be sought from a possessor of rank (Jah) unto one who possesses a higher rank than him.
      Add to this: Istighatha, Tawassul, Tashaffu' and Tawajjuh with the Prophet - sallallahu 'alayhi wa sallam - is something that takes place [in reality] - as it's mentioned in "Tahqiq al-Nusrah [bi Talkhis Ma'alim Dar al-Hijrah]" [by Abu Bakr bin al-Husayn bin 'Umar al-Maraghi (d. 816 AH)] and "Misbah al-Dhalam [fil Mustaghithin bi Khayr al-Anam]"* [by Abu 'Abdullah Muhammad bin Musa bin al-Nu'man al-Marakashi (d. 683 AH)] - IN EVERY SITUATION, before his creation and after it, in the time of his life in this world, as well as after his death in the period of the Barzakh, and after the resurrection on the day of reckoning.

      - end of quote -

      * Misbah al-Dhalam fil Mustaghithin bi Khayr al-Anam by Imam al-Marakashi [al-Maliki] (d. 683 AH) - which contains a lot of narrations and stories connected to Tawassul, Tashaffu' and Istighatha in every situation (many leading scholars have referred to this book and reported from it without any objection whatsoever!) - shall be mentioned in a later post insha`Allah.

      After the above quote he mentions proofs for the permissibility of performing Tawassul with the Prophet - sallallahu 'alayhi wa sallam - in the different situations.

      Additional information: Imam al-Qastallani used to be Maliki and became Shafi'i later on.



      Imam al-Qastallani seeks aid with the Prophet - sallallahu 'alayhi wa sallam - and gets healed by Allah ta'ala!

      In the same book (i.e. al-Mawahib al-Ladunniyya) he mentions a little bit later on (see 3/606) his own experience:

      وأما التوسل به- صلى الله عليه وسلم- بعد موته فى البرزخ فهو أكثر من أن يحصى أو يدرك باستقصاء وفى كتاب «مصباح الظلام فى المستغيثين بخير الأنام» للشيخ أبى عبد الله بن النعمان طرف من ذلك.
      ولقد كان حصل لى داء أعيا دواؤه الأطباء، وأقمت به سنين، فاستغثت به- صلى الله عليه وسلم- ليلة الثامن والعشرين من جمادى الأولى سنة ثلاث وتسعين وثمانمائة بمكة زادها الله شرفا، ومنّ علىّ بالعود فى عافية بلا محنة، فبينا أنا نائم إذ جاء رجل معه قرطاس يكتب فيه: هذا دواء لداء أحمد بن القسطلانى من الحضرة الشريفة بعد الإذن الشريف النبوى، ثم استيقظت فلم أجد بى- والله- شيئا مما كنت أجده، وحصل الشفاء ببركة النبى- صلى الله عليه وسلم

      - end of quote -

      So he says that he had an illness that the doctors treated for years [but without success]. Then on a night of the year 893 AH (he mentions the exact date) he seeked aid with the Prophet - sallallahu 'alayhi wa sallam - while he was in Makka (i.e. Istighatha from afar) and he says that [Allah] healed him by the Baraka (blessing) of Rasulallah, sallallahu 'alayhi wa sallam!

      Comment: This is yet another one of the miracles that Allah ta'ala has honored our beloved Prophet - sallallahu 'alayhi wa sallam - with!
      Last edited by Abu Sulayman; 21-07-20, 12:13 AM.

      Comment


      • #18
        SECRET OF PACE-FULL LIFE | ZINDAGI MAY SAKOON KESE HASIL KERY | DR. FARHAT HASHMI |
        https://www.youtube.com/watch?v=IV7zy...

        Comment


        • #19
          Imam Ibn Hajar al-Haytami [al-Shafi'i] (d. 974 AH) regarding Tawassul, Tashaffu' and Istighatha with the Prophet ﷺ

          He said in his al-Jawhar al-Munazzam (p.109-112) (translation taken from here (some passages or sentences are not translated): "Seeking Aid with the Prophet by Imām Ibn Hajar al-Haytamī")

          من خرافات ابن تيمية التي لم يقلها عالم قبله وصار بها بين أهل الإسلام مثلة أنه أنكر الاستغاثة والتوسل به صلى الله عليه وآله وسلم، وليس ذلك كما افترى، بل التوسل به حسن في كل حال قبل خلقه وبعد خلقه في الدنيا والآخرة
          فمما يدل لطلب التوسل به صلى الله عليه وآله وسلم قبل خلقه وأن ذلك هو سِيرَةُ السلف الصالحِ الأنبياءِ والأولياءِ وغيرهم ، – فقول ابن تيمية ” ليس له أصل ” من افترائه – : ما أخرجه الحاكم وصححه أنه صلى الله عليه وسلم قال : ” لما اقترف آدم الخطيئة قال يا رب أسألك بحق محمد صلى الله عليه وسلم إلا ما غفرت لي، فقال الله: يا آدم كيف عرفت محمداً ولم أخلقه ؟ قال: يا رب لما خلقتني بيدك – أي: قدرتك – ونفخت في من روحك – أي :سرك الذي خلقته وشرفته بالإضافة إليك بقولك: ونفخت فيه من روحي رفعت رأسي فرأيت على قوائم العرش مكتوباً: لا إله إلا الله محمد رسول الله ، فعلمت أنك لم تضف إلى اسمك إلا أحب الخلق إليك، فقال الله: صدقت يا آدم، إنه لأحب الخلق إلي، وإذ سألتني بحقه فقد غفرت لك، ولولا محمد ما خلقتك ” ، والمراد بـ (حَقِّهِ) صلى الله عليه وسلم رُتْبَتُه ومنزلته لديه تعالى، أو الحق الذي جعله الله سبحانه وتعالى له على الخلق، أو الحق الذي جعله الله تعالى بفضله لَهُ عليه كما في الحديث الصحيحقال فما حق العباد على الله ” لا الواجب ، إذ لا يجب على الله تعالى شيء، ثم السؤال به صلى الله عليه وسلم ليس سؤالاً له حتى يوجب إشراكا، وإنما هو سؤال الله تعالى بمن له عنده قَدْرٌ عَلِيٌّ ومَرْتَبَةٌ رفيعةٌ وجاهٌ عظيمٌ.
          فمن كرامته صلى الله عليه وسلم على ربه أن لا يخيب السائل والمتوسل إليه بجاهه، ويكفي في هوان منكر ذلك حرمانه إياه.
          وفي حياته صلى الله عليه وسلم ما أخرجه النسائي والترمذي وصححه – وقوله: إنه غريب أي: باعتبار أفراد طرقه – ” أن رجلاً ضريراً أتى النبي صلى الله عليه وسلم فقال ادع الله لي أن يعافيني ، فقال: إنْ شِئْتَ دعوتُ وإن شِئْتَ صَبَرْتَ وهو خيرٌ لك، قال فادعه – وفي رواية – ليس لي قائد وقد شق علي، فأمره النبي صلى الله عليه وسلم أن يتوضأ فيحسن وضوءه ويدعو بهذا الدعاء: اللهم إني أسألك وأتوجه إليك بنبيك محمدٍ صلى الله عليه وسلم نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي في قضاء حاجتي لِتُقْضَى لِيْ اللهم شفعه فيَّوصححه أيضا البيهقي وزاد ، ” فقام وقد أبصر ” وفي رواية ” اللهم شفعه في وشفعني في نفسي ” وإنما علمه النبي صلى الله عليه وسلم ذلك ولم يدع له لأنه أراد أن يحصل منه التوجه وبذل الافتقار والانكسار والاضطرار مستغيثاً به صلى الله عليه وسلم ليحصل له كمال مقصوده ، وهذا المعنى حاصل في حياته وبعد وفاته صلى الله عليه وسلم ، ومن ثم استعمل السلف هذا الدعاء في حاجاتهم بعد موته صلى الله عليه وسلم ، وقد علمه عثمان بن حنيف الصحابي راويه لمن كان له حاجة عند عثمان بن عفان زمن إمارته رضي الله عنه، وعسر عليه قضاؤها منه، ففعله فقضاها. رواه الطبراني والبيهقي.
          وروى الطبراني بسند جيد ” أنه صلى الله عليه وسلم ذكر في دعائه بحق نبيك والأنبياء الذين من قبليولا فرق بين ذكر التوسل والاستغاثة والتشفع والتوجه به صلى الله عليه وسلم أو بغيره من الأنبياء وكذا الأولياء وفاقاً للسبكي، – وإن منعه ابن عبد السلام، بل الذي نقله بعضهم عنه أنه منعه بغير نبينا صلى الله عليه وآله وسلم – وذلك لأنه ورد جواز التوسل بالأعمال كما في حديث الغار الصحيح مع كونها أعراضاً؛ فالذوات الفاضلة أولى؛ ولأن عمر بن الخطاب رضي الله عنه توسل بالعباس رضي الله عنه في الاستسقاء ولم يُنْكَرْ عليه، وكأن حكمة توسله به دون النبي صلى الله عليه وسلم وقبره إظهارُ غايةِ التواضعِ لنفسه، والرفعة لقرابته صلى الله عليه وسلم ، ففي توسله به – أي: العباس – توسل بالنبي صلى الله عليه وسلم ، وزيادة.
          لا يقال لفظ التوجه والاستغاثة يُوْهِمُ أن المتوجَّهَ والمُسْتَغَاثَ به أعلى من المُتَوَجَّهِ والمستغاثِ إليه؛ لأن التوجه من الجاه وهو علو المنزلة ، وقد يتوسل بذي الجاه إلى من هو أعلى جاها منه ، والاستغاثة طلب الغوث والمستغيث يطلب من المستغاث به أن يحصل له الغوث من غيره؛ وإن كان ذلك الغير أعلى منه.
          فالتوجه والاستغاثة به صلى الله عليه وسلم وبغيره ليس لهما معنى في قلوب المسلمين غير ذلك، ولا يَقْصُدُ بهما أحدٌ منهم سواه، فمن لم ينشرح صدره لذلك فليبك على نفسه، نسأل الله العافية.
          والمستغاث به في الحقيقة هو الله تعالى ، والنبي صلى الله عليه وسلم واسطة بينه وبين المستغيث، فهو سبحانه مستغاث به ، والغوث منه خلقا وإيجادا ، والنبي مستغاث والغوث منه تسببا وكسبا، ومستغاث به – والباء للاستعانة – .
          ولا يعارض ذلك قول أبي بكر رضي الله عنه : قُومُوا نَسْتَغِيثُ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ هَذَا الْمُنَافِقِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وآله وسلم إنه لا يستغاث بي وإنما يستغاث بالله عز وجل لأن في سنده ابن لهيعة ، والكلام فيه مشهور ، وبفرض صحته فهو على حد {وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى}. و (مَا أَنَا حَمَلْتُكُمْ وَلَكِنَّ اللَّهَ حَمَلَكُمْ)، أي : أنا وإن استغيث بي، فالمستغاث به في الحقيقة هو الله ، وكثيراً ما تجيء السنة بنحو هذا من بيان حقيقة الأمر، ويجيء القرآن بإضافة الفعل لمكتسبه، كقوله صلى الله عليه وآله وسلم: (لَنْ يُدْخِلَ أَحَدًا مِنْكُمْ الْجَنَّةَ بعَمَلِه) مع قوله تعالى: {ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ} (النحل:32).
          وبالجملة فإطلاق لفظة الاستغاثة لمن يحصل منه غوثٌ ولو تسبباً وكسباً أمر معلوم لا شك فيه لغة ولا شرعاً، فلا فرق بينه وبين السؤال، لا سيما مع ما نقل أن في حديث البخاري رحمه الله تعالى في الشفاعة يوم القيامة (فبينما هم كذلك استغاثوا بآدم ثم بموسى ثم بمحمد صلى الله عليه وسلم) ، وقد يكون معنى التوسل به صلى الله عليه وسلم طلب الدعاء منه، إذ هو حي يعلم سؤال من يسأله، وقد صح في حديث طويل : أن الناس أصابهم قحط في زمن عمر بن الخطاب رضي الله عنه فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال يا رسول الله استسق لأمتك فإنهم قد هلكوا، فأتاه النبي صلى الله عليه وسلم في النوم وأخبره أنهم يسقون فكان كذلك، وفيه ائت عمر فأقرئه السلام وأخبره أنهم يسقون، وقل له : عليك الكيس الكيس أي : الرفق – لأنه رضي الله عنه كان شديدا في دين الله فأتاه خبره فبكى ، ثم قال يا رب لا آلو إلا ما عجزت عنه. – وفي رواية – أنَّ رائِيَ المنامَ بلالُ بن الحارث المزني الصحابي رضي الله عنه.

          From amongst the untruths of Ibn Taymiyya which no scholar before him had said, and whereby he created dissent between the people of Islām, is that he denounced tawassul and istighātha (seeking aid) through him ; and that is not as he had decreed (i.e. that it is impermissible). Rather, tawassul through him is hasan (good) in every state: before his creation and after his creation, in the dunya and in the ākhira.

          That which proves seeking tawassul through him before his creation and that it is the path taken by the pious predecessors, the Prophets, the Awliyā and others (and thus the view of Ibn Taymiyya has no basis [and is] from his concoctions) is: that which al-Hākim transmitted and declared sahīh that he said:

          When Ādam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allāh said: O Ādam, and how do you know about Muhammad whom I have not yet created? Ādam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: lā ilāha illallāh muhammadun rasūlallāh. I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allāh said: O Ādam, I have forgiven you, and were it not for Muhammad I would not have created you.


          The meaning of ‘for his sake’ (bi-haqqihi) is his rank and station in His sight Most High, or the right (haqq) that Allāh made for him over creation, or the right which Allāh Most High made obligatory on Himself over him by His grace as in a sahīh Hadīth,

          He said: what is the right (haqq) of the servants over Allāh?


          not [that it is] incumbent (wājib) [upon Allāh] since nothing is incumbent upon Him.

          Furthermore, asking by him is not actually asking him such that it may be considered associating [partners with Allāh]. It is truly but asking Allāh Most High through one who has a high estimation, an elevated rank and a great distinction with Him. From amongst his miracles from his Lord is that He does not fail one asking through him, and seeking intermediary to Him through his rank. It suffices as humiliation for one who denies this that he is deprived of this [blessing].

          [That which proves seeking tawassul through him] during his lifetime is that which was transmitted by al-Nasā’ī and al-Tirmidhī who declared it sahīh that:

          “An afflicted man approached the Prophet and said, ‘supplicate to Allāh on my behalf that He cures me’. He said, if you wish, I will supplicate (to Allāh on your behalf) and if you wish you can remain patient and that is better for you.’ He said, ‘supplicate to Him.’”


          And in (another) narration (he said):

          “’I have no guide and it is difficult for me’, so he (the Prophet) instructed him to perform wudū and perfect his wudū and supplicate with this supplication: ‘Oh Allāh, I ask You and turn to You through my Prophet Muhammad, the Prophet of Mercy; O Muhammad, I seek your intercession with my for my need, that it may be fulfilled. O Allāh! grant him intercession for me.’”


          Al-Bayhaqī also declared it sahīh and added,

          he stood and was able to see”.


          And, in [another] narration,

          O Allāh! Grant him intercession for me and grant me intercession for myself


          The Prophet knew that but did not supplicate for him because he desired to achieve from him concentration and the toil of poverty, brokenness and desperation, seeking istighātha through him , so as to attain for him the perfection of his objective. And such an implication is attainable in his life and after his death; and therefore the Salaf have used this supplication in their needs after his death. `Uthmān ibn Hunayf taught it to a Sahābī... al-Tabarānī and al-Bayhaqī narrated it and at-Tabarānī narrated with a jayyid (good) chain that,

          He mentioned in his supplication ‘for the sake of Your Prophet and the Prophets before me.’”


          There is no difference between the mention of tawassul, istighātha, tashaffu` and tawajjuh (directing/turning) through him or through others of the Prophets and likewise the Awliyā. This is because the permissibility of tawassul with actions as in the sahīh Hadīth of the cave has been mentioned despite them (the actions) being transitory; therefore pious souls are more preferable, and (also) because `Umar ibn al-Khattāb رضي الله عنه sought tawassul through al-`Abbās رضي الله عنه for seeking rain and (al-`Abbās) did not repudiate this. It is as though the wisdom of his tawassul through him and not the Prophet and his grave was to display humility on his behalf, and elevation of his relatives, and thus in his tawassul through al-`Abbās he is performing tawassul through the Prophet and more.

          It is not to be said that the expressions tawajjuh and istighātha presuppose that the one by whom aid is sought (al-mustaghath bihi) is higher than the one whose aid is sought (mustaghāth ilayhi). That is because tawajjuh comes from [the word] jāh which is a high status. Tawassul could be sought from a possessor of rank unto one who possesses a higher rank than him.

          Istighātha is seeking aid, and the one seeking aid is seeking from the one from whom aid is sought in order to obtain aid from other than him, even if that other is greater than him. So tawajjuh and istighāthah with him and others than him does not have a meaning in the heart of the Muslims other than that and they do not intend by these two matters (i.e tawajjuh and istighātha) anyone besides Him . So, whoever’s breast is not opened with this, then let him cry over himself. We ask Allāh for well-being. The one in whom aid is sought in reality is Allāh the Exalted, and the Prophet is an intermediary between Him and the one seeking aid. So aid is sought from Him, the Exalted, and the aid comes from Him both in creating and bringing fourth. The Prophet is the one whose aid is sought and aid is from him by way of intermediary means and kasb (acquisition) and aid is sought from him metaphorically.

          So in general, using the term istighātha in an unrestricted sense for the one from whom aid is obtained, even if only by way of intermediary means and kasb, is something well known and there is no doubt regarding it; not in the language, or in the Sacred Law. Therefore, there is no difference between it and asking, especially in light of the narration that has been mentioned in al-Bukhārī concerning the intercession on the day of judgement:

          As they were in that state, they sought aid (istaghāthū) from Ādam عليه السلام, then Mūsa عليه السلام, then Muhammad


          Tawassul could also mean seeking supplication from him for indeed he is living and knowing the question of the one who asks him. It has been authentically reported from a long Hadīth:

          The people suffered a drought during the successorship of `Umar رضي الله عنه, whereupon a man came to the grave of the Prophet and said:O Messenger of Allāh, ask for rain for your Community, for verily they have but perished," after which the Prophet appeared to him in a dream and told him that the rain shall come. And in it also it appears: "Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!


          Meaning, gentleness, because he was severe in the religion of Allāh.

          So he came to him and informed him, after which he cried and then said: O my Lord, I spare no effort except in what escapes my power!


          In another narration it states that the one who saw the dream was Bilāl ibn Hārith al-Muzanī, the companion رضي الله عنه.
          - end of quote -
          Last edited by Abu Sulayman; 29-07-20, 05:59 PM.

          Comment


          • #20
            Thread should be 'Seeking intercession with rasoolullah according to rasoolullah '

            -_-

            Comment


            • #21
              Imam Shihab al-Din al-Ramli [al-Shafi'i] (d. 957 AH) and his son Imam Shams al-Din al-Ramli [al-Shafi'i] (d. 1004 AH) regarding the seeking of aid with the Prophet ﷺ by saying "Ya Rasulullah!"

              Imam Shams al-Din al-Ramli mentioned in his collection of the Fatawa of his father (see Fatawa al-Ramli 4/382 - 383) (translation taken from here: “Imam al-Ramlī’s Fatwa on Istighātha”) the following:

              سُئِلَ) عَمَّا يَقَعُ مِنْ الْعَامَّةِ مِنْ قَوْلِهِمْ عِنْدَ الشَّدَائِدِ يَا شَيْخُ فُلَانٌيَا رَسُولَ اللَّهِ وَنَحْوِ ذَلِكَ مِنْ الِاسْتِغَاثَةِ بِالْأَنْبِيَاءِ وَالْمُرْسَلِينَ وَالْأَوْلِيَاءِ وَالْعُلَمَاءِ وَالصَّالِحِينَ فَهَلْ ذَلِكَ جَائِزٌ أَمْ لَا وَهَلْ لِلرُّسُلِ وَالْأَنْبِيَاءِ وَالْأَوْلِيَاءِ وَالصَّالِحِينَ وَالْمَشَايِخِ إغَاثَةٌ بَعْدَ مَوْتِهِمْ وَمَاذَا يُرَجِّحُ ذَلِكَ؟
              فَأَجَابَ)
              بِأَنَّ الِاسْتِغَاثَةَ بِالْأَنْبِيَاءِ وَالْمُرْسَلِينَ وَالْأَوْلِيَاءِ وَالْعُلَمَاءِ وَالصَّالِحِينَ جَائِزَةٌ وَلِلرُّسُلِ وَالْأَنْبِيَاءِ وَالْأَوْلِيَاءِ وَالصَّالِحِينَ إغَاثَةٌ بَعْدَ مَوْتِهِمْ؛ لِأَنَّ مُعْجِزَةَ الْأَنْبِيَاءِ وَكَرَامَاتِ الْأَوْلِيَاءِ لَا تَنْقَطِعُ بِمَوْتِهِمْ. أَمَّا الْأَنْبِيَاءُ فَلِأَنَّهُمْ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ وَيَحُجُّونَ كَمَا وَرَدَتْ بِهِ الْأَخْبَارُ وَتَكُونُ الْإِغَاثَةُ مِنْهُمْ مُعْجِزَةً لَهُمْ. وَالشُّهَدَاءُ أَيْضًا أَحْيَاءٌ شُوهِدُوا نَهَارًا جِهَارًا يُقَاتِلُونَ الْكُفَّارَ.
              وَأَمَّا الْأَوْلِيَاءُ فَهِيَ كَرَامَةٌ لَهُمْ
              فَإِنَّ أَهْلَ الْحَقِّ عَلَى أَنَّهُ يَقَعُ مِنْ الْأَوْلِيَاءِ بِقَصْدٍ وَبِغَيْرِ قَصْدٍ أُمُورٌ خَارِقَةٌ لِلْعَادَةِ يُجْرِيهَا اللَّهُ تَعَالَى بِسَبَبِهِمْ وَالدَّلِيلُ عَلَى جَوَازِهَا أَنَّهَا أُمُورٌ مُمْكِنَةٌ لَا يَلْزَمُ مِنْ جَوَازِ وُقُوعِهَا مُحَالٌ وَكُلُّ مَا هَذَا شَأْنُهُ فَهُوَ جَائِزُ الْوُقُوعِ وَعَلَى الْوُقُوعِ قِصَّةُ مَرْيَمَ وَرِزْقُهَا الْآتِي مِنْ عِنْدِ اللَّهِ عَلَى مَا نَطَقَ بِهِ التَّنْزِيلُ وَقِصَّةُ أَبِي بَكْرٍ، وَأَضْيَافِهِ كَمَا فِي الصَّحِيحِ وَجَرَيَانُ النِّيلِ بِكِتَابِ عُمَرَ وَرُؤْيَتُهُ وَهُوَ عَلَى الْمِنْبَرِ بِالْمَدِينَةِ جَيْشَهُ بِنَهَاوَنْدَ حَتَّى قَالَ لِأَمِيرِ الْجَيْشِ يَا سَارِيَةَ الْجَبَلَ مُحَذِّرًا لَهُ مِنْ وَرَاءِ الْجَبَلِ لِكَمِينِ الْعَدُوِّ هُنَاكَ، وَسَمَاعُ سَارِيَةَ كَلَامَهُ وَبَيْنَهُمَا مَسَافَةُ شَهْرَيْنِ، وَشُرْبُ خَالِدٍ السُّمَّ مِنْ غَيْرِ تَضَرُّرٍ بِهِ. وَقَدْ جَرَتْ خَوَارِقُ عَلَى أَيْدِي الصَّحَابَةِ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ لَا يُمْكِنُ إنْكَارُهَا لِتَوَاتُرِ مَجْمُوعِهَا، وَبِالْجُمْلَةِ مَا جَازَ أَنْ يَكُونَ مُعْجِزَةً لِنَبِيٍّ جَازَ أَنْ يَكُونَ كَرَامَةً لِوَلِيٍّ لَا فَارِقَ بَيْنَهُمَا إلَّا التَّحَدِّي


              The Imām was asked: Regarding what occurs amongst the awwām who when in distress sayya shaykh fulān” and “ya Rasūlullāh” and things like this from seeking aid (istighātha) with the Prophets and the Awliyā, the ‘Ulemā and the righteous, is this permitted or not? And do the Messengers, Prophets, Awliyā, the righteous, and the Mashayekh possess the ability to assist others after their deaths, and what strengthens that view?

              He replied: Istighātha (seeking aid) with the Prophets and Messengers, the Awliyā, the ‘Ulemā and the righteous is permitted. The messengers, Prophets and the Awliyā have [the ability to] assist after their death because the miracles of the Prophets and Awliyā are not severed following their death. As for the Prophets, then they are alive in their graves praying and doing hajj as it has come in the reports. So assistance from them will be a miracle on their behalf; and the martyrs are also alive, and have been seen, openly killing the kuffār.

              And as for the Awliyā, then it is a karama from them. The people of the truth believe that this occurs from the Awliyā both with intention, and without intention - things that sever the customary manner of phenomenal reality (khariqa lil ādah), that Allah the Exalted brings forth through them. The proof for these things is that they are matters that are (intellectually) possible and the permissibility of their occurrence does not necessitate anything that is impossible. So everything that is in this realm, then it is possible to occur. (An example) of its occurrence is the story of Maryam and how the provision came to her from Allah - as stated in the revelation, and the story of AbūBakr and his guests as appears in the sahīh, and the gushing (flowing forth) of the Nile river due to the letter of ‘Umar, and him seeing, while on the minbar in Medina, the army (being approached for a sneak attack), till he said to the Amīr of the army: “O Sariya, the mountain!”, warning him of the enemy behind the mountain. And Sariya heard his speech even though there was a great distance between them - the distance of two months journey. Khalīd Ibn Walīd drank poison without it harming him.

              Khawāriq (matters that customarily go against the rules of phenomenal reality) have occurred by the hands of the companions, the followers, and those after them. It is not possible to deny this due to the fact that taken as a whole; they are at the level of tawātur. So, in general, what is possible to be a miracle (mu’jiza) for a Prophet, is possible to be a karama for a Walī. There is no distinction between them except in the area of provocation.

              - end of quote -

              Comment


              • #22
                Imam 'Abdullah bin al-Mubarak (d. 181 AH), Imam Ahmad bin Hanbal (d. 241 AH), Imam al-Nawawi (d. 676 AH) and other scholars from the Salaf and Khalaf ACTED UPON the Hadith "O slaves of Allah! Help me!"

                Imam al-Tabarani (d. 360 AH) has reported in his al-Mu'jam al-Kabir 10/276 the following Hadith on the authority of 'Abdullah bin Mas'ud - radhiallahu 'anhu - that the Messenger of Allah ﷺ said:

                إذا انفلتت دابة أحدكم بأرض فلاة فليناد : يا عباد الله ، احبسوا علي ، يا عباد الله احبسوا علي ؛ فإن لله في الأرض حاضرا سيحبسه عليكم

                When one loses his means of transport in a (deserted) land, he should call: “O slaves of Allāh! Help me recover (my transport)for there are many of Allāh’s attendants on this earth. They will help you recover it.
                - end of quote -

                Note that this Hadith is weak (dha'if) at first glance. There are however supporting evidences, so this Hadith becomes fair (hasan) and it is strengthened due to the practice of the Umma.


                The Shaykh Mahmud Sa'id Mamduh mentioned the above narration in his Raf' al-Minara (p. 225) and also its weaknes and then stated (translation taken from here: "O slaves of Allah! Help me!"):

                ومع ذلك فللحديث طرق تقويه وترفعه من الضعف إلى الحسن المقبول المعمول به

                Nonetheless, the Hadīth has supporting routes which transform it from a weak Hadīth to a hasan (fair) one which is acceptable and actable upon.
                - end of quote -


                He then mentions three supporting routes to strengthen the narration (see p. 226 - 228) (see the article linked above where his discussion is translated).


                Then he says at the end (on p. 229 - 230) (translation from the same link as above):

                فائدة
                إذا ورد حديث بسند ضعيف يصير من قسم المقبول الذي هو أعم من الصحيح والحسن إذا تلقته الأمة بالقبول، أما إذا عمل به بعض الأئمة - كحديثنا هذا - ففي عملهم تقوية له.
                قال الحافظ البيهقي في السنن الكبرى (3 / 52) بعد أن روى حديث صلاة التسبيح ما نصه: وكان عبد الله بن المبارك يفعلها وتداولها الصالحون بعضهم عن بعض وفيه تقوية للحديث المرفوع.ا ه‍
                ونحوه لشيخه الحاكم في المستدرك (1 / 320).
                والحديث عمل به الأئمة وجربوه:
                1 - ففي المسائل، وشعب الإيمان للبيهقي: قال عبد الله بن الإمام أحمد: سمعت أبي يقول: حججت خمس حجج منها ثنتين راكبا، وثلاثة ماشيا، أو ثنتين ماشيا وثلاثة راكبا، فضللت الطريق في حجة وكنت ماشيا فجعلت أقول: يا عباد الله دلونا على الطريق، فلم أزل أقول ذلك حتى وقعت على الطريق، أو كما قال أبي. ا ه‍ 2 - وبعد أن أخرج أبو القاسم الطبراني الحديث في معجمه الكبير (17 / 117) قال: وقد جرب ذلك.
                3 - قال الإمام النووي في الأذكار (ص 331) بعد أن ذكر الحديث ما نصه: حكى لي بعض شيوخنا الكبار في العلم أنه انفلتت له دابة أظنها بغلة وكان يعرف هذا الحديث فقاله، فحبسها الله عليهم في الحال، وكنت أنا مرة مع جماعة فانفلتت منا بهيمة وعجزوا عنها فقلته فوقفت في الحال بغير سوى هذا الكلام. ا ه


                Benefit

                When a Hadīth is mentioned with a
                da`īf chain it becomes acceptable, either sahīh or hasan, when the Ummah has accepted it; as for when some of the scholars have practised it like the Hadīth at hand their action strengthens the report.

                Al-Hāfidh al-Bayhaqī said, after narrating the Hadīth on salāt al-tasabīh:

                `Abdullāh Ibn al-Mubārak would do it and it has been passed down by the pious and this strengthens the marfū` Hadīth. [Al-Sunan al-Kubra 3/52]


                A similar statement was made by his Shaykh al-Hākim. [Al-Mustadrak 1/320]

                The Hadīth has been acted upon and practiced by the scholars:

                `Abdullāh Ibn Imām Ahmad said, “I heard my father say:

                I did five Hajjs: two on camel and three on foot, or two on foot and three on camel and when I lost my way when walking I would say “O slaves of Allāh! Guide us towards the (correct) route,” and then I continued a little before I found myself back on the (correct) route


                or as it was said by my father”. [Al-Masa`il and Shu'ab al-Iman by al-Bayhaqi]

                After Abūl Qāsim al-Tabarānī transmitted it, he said:

                This has been acted upon.” [Al-Mu'jam al-Kabir 17/117]


                • Imām an-Nawawī, after mentioning this Hadīth:

                One of our kibār (major scholars) in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this Hadīth and said (the dū`a) so Allāh brought to him his animal immediately.”

                I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement.[al-Adhkar p. 133]

                - end of quote -


                Comment: So where are all those claims that the Salaf al-salih never did Istighatha?!


                Remember also that it's established that the Salaf al-salih would perform Tawassul:



                Originally posted by Abu Sulayman View Post
                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; 29-07-20, 10:40 PM.

                Comment


                • #23
                  Imam Ibn 'Aqil [al-Hanbali] (d. 513 AH) recommends seeking intercession with the Prophet ﷺ

                  He said in his al-Tadhkira (p. 117) that one should say the following in the context of the visitation:

                  اللهم إنك قلت في كتابك لنبيك صلى الله عليه وسلم: {وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا} [سورة النساء] وإني قد أتيت نبيك تائبًا مستغفرًا فأسألك أن توجب لي المغفرة كما أوجبتها لمن أتاه في حياته، اللهم إني أتوجه إليك بنبيك صلى الله عليه وسلم نبي الرحمة، يا رسول الله إني أتوجه بك إلى ربي ليغفر لي ذنوبي، اللهم إني أسألك بحقه أن تغفر لي ذنوبي

                  "O Allah, You have indeed stated in Your book to Your Prophet, sallallahu 'alayhi wa sallam: { 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] and I've come to your Prophet repenting [from my sins] and seeking forgiveness, so I ask you [my Lord] that you grant me forgiveness just like you granted it to the one who came to him (i.e. the Prophet, sallallahu 'alayhi wa sallam) during his life.
                  O Allah I approach you through your Prophet - sallallahu 'alayhi wa sallam -, the Prophet of Mercy. O Messenger of Allah I approach my Lord through you that He forgives my sins. O Allah, I'm asking you that you forgive my sins for his sake."

                  - end of quote -


                  If you look into the footnotes on the same site (scanned page), you'll see that the atheist-minded "Salafi" editor could not hold himself back from claiming that this is "greater polytheism", which is not just an attack against Imam Ibn 'Aqil, but rather against the divine law itself, because this wording is established from it!

                  The scholars of the Shafi'iyya have already been quoted more than enough (one could easily bring even more quotes from them!), so insha`Allah more classical Hanbali scholars will be quoted to show that this issue is established from all 4 Madhahib.
                  Last edited by Abu Sulayman; 29-07-20, 11:22 PM.

                  Comment


                  • #24
                    Imam 'Abd al-Qadir al-Jilani [al-Hanbali] (d. 561 AH) recommends seeking intercession with the Prophet ﷺ

                    He's said in al-Ghunya li Talibi Tariq al-Haqq 1/35 - 36 the following (translation taken from here: "Visiting the Prophet's Grave"):

                    فإذا من الله تعالى عليه بالعافية، وقدم المدينة، فالمستحب له أن يأتي مسجد النبي -صلى الله عليه وسلم-، وليقل عند دخول المسجد: اللهم صل على محمد وعلى آل محمد، وافتح لي أبواب رحمتك، وكف عني أبواب عذابك، الحمد لله رب العالمين. ثم يأتي القبر، وليكن بحذائه بينه وبين القبلة، ويجعل جدار القبلة خلف ظهره والقبر أمامه تلقاء وجهه والمنبر عن يساره، وليقم مما يلي المنبر وليقل:السلام عليك أيها النبي ورحمة الله وبركاته، اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم إنك حميد مجيد، اللهم آت سيدنا محمدًا الوسيلة والفضيلة والدرجة الرفيعة وابعثه المقام المحمود الذي وعدته، اللهم صل على روح محمد في الأرواح، وعلى جسده في الأجساد، كما بلغ رسالتك وتلا آياتك وصدع بأمرك وجاهد في سبيلك وأمر بطاعتك ونهي عن معصيتك، وعادى عدوك ووالى وليك وعبدك حتى أتاه اليقين. اللهم إنك قلت في كتابك لنبيك: {ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابًا رحيمًا} [النساء: 64]. وإني أتيت بيتك تائبًا من ذنوبي مستغفرًا، فأسألك أن توجب لي المغفرة كما أوجبتها لمن أتاه في حياته، فأقر عنده بذنبه فدعا له نبيه فغفرت له. اللهم إني أتوجه إليك بنبيك عليه سلامك نبي الرحمة، يا رسول الله إني أتوجه بك إلى ربي ليغفر لي ذنوبي، اللهم إني أسألك بحقه أن تغفر لي وترحمني، اللهم أجعل محمدًا أول الشافعين وأنجح السائلين وأكرم الأولين والآخرين.اللهم كما آمنا به ولم نره وصدقناه ولم نلقه فأدخلنا مدخله واحشرنا في زمرته، وأوردنا حوضه واسقنا بكأسه مشربًا رويًا صافيًا سائغًا هنيئًا لا نظمأ بعده أبدًا غير خزايًا ولا ناكثين ولا مارقين ولا جاحدين ولا مرتابين، ولا مغضوب علينا ولا ضالين، واجعلنا من أهل شفاعته


                    If Allah blesses the pilgrim with prosperity and he is able to come to Madina, then what is desirable for him is that he come to the mosque of the Prophet and say upon entering it:

                    allahumma salli `ala muhammadin wa `ala ali muhammad, waftah li abwab rahmatik, wa kaffi `anni abwab `adhabik, al-hamdu lillah rabb al-`alamin.

                    O Allah, send blessings upon Muhammad and upon the family of Muhammad, and stem for me the gates of your mercy, and close for me the gates of your punishment, all praise belongs to Allah.

                    Then let him come to the grave of the Prophet and stand in its proximity so that he will be between the grave and the Qibla, and let him stand so that the facade of the Qibla will be behind him and the grave in front of him exactly facing his face, and the minbar to his left... Let him then say:

                    Peace upon you, O Prophet, and Allah's mercy and His blessings!

                    O Allah, send blessings upon Muhammad and upon the family of Muhammad as you have sent blessings upon Ibrahim, praised and glorified are You!

                    O Allah, bestow upon our master Muhammad the Means (al-wasila) and the Priority (al-fadila) and the high rank (al-daraja al-rafi`a), and raise him to the exalted station (al-maqam al-mahmud) which You have promised him!

                    O Allah, send blessings upon the spirit of Muhammad among all spirits, and upon his body upon all bodies, just as he has conveyed Your Message and recited Your signs and fought according to Your command and striven in Your path and commanded that You be obeyed and forbade that You be disobeyed and opposed those who opposed You and befriended those who befriended You and served You until death came to him.

                    O Allah, You said to Your Prophet in Your Book: "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), and I have come to Your House [sic; two other manuscripts have: "and I have come to You"] in repentance from my sins and seeking forgiveness, therefore I ask You that you make forgiveness guaranteed for me as you have made it guaranteed for those who came to him in his lifetime acknowledging their sins, so that their Prophet invoked You on their behalf and You forgave them.

                    O Allah! I am turning to You with Your Prophet, upon him Your peace, the Prophet of mercy. O Messenger of Allah! I am turning with you to my Lord so that He will forgive me my sins. O Allah, I am asking You for his sake (bi haqqihi) that You forgive me and grant me mercy.


                    O Allah, grant to Muhammad that he be the first of the intercessors, the most successful of those who ask, and the most honorable of the first and the last. O Allah, just as we believed in him without seeing him; and just as we confirmed him without meeting him: enter us where he entered and raise us in his group and bring us to his pond and quench us with his cup of a satisfying, pure, fresh, whole drink after which we shall never thirst , and keep us forever away from disappointment, betrayal, deviation, negation, and doubt, and make us not of those You are angered against, nor of the misguided, but place us among the people of his intercession.
                    - end of quote -

                    Comment


                    • #25
                      Imam Yahya bin Yusuf al-Sarsari [al-Hanbali] (d. 656 AH) seeks intercession with the Prophet ﷺ in his poetry

                      He was famous for his poems - especially regarding the Messenger of Allah ﷺ - and was praised for them by many scholars.
                      Imam Ibn Rajab [al-Hanbali] (d. 795 AH) mentioned him and his poems in his al-Dhayl 'ala Tabaqat al-Hanabila and stated that he was strong on the Sunna.
                      (English translation of his biography can be found here: "BIOGRAPHY: IMAM YAHYA AS-SARSARI")

                      He said in one of his poems while addressing the best of creation ﷺ:

                      يا حبيب الرحمن في الخلق يا منْ * تعرف الأرض فضله والســماءُ
                      يا كــــــريم الآبـــاء ثمّت زادت * شرفاً ســــامياً بـــك الآبـــــــــاءُ
                      أنت ذخرٌ لنا وعــــــــــونٌ على * خطبِ زمـــانٍ به اللبيبُ يُســـاءُ
                      فأغثني وكُنْ لضعفي مجيــــراً * في مقامٍ تخـــــافهُ الأتقيـــــــــاءُ

                      - end of quote -

                      The relevant part is: "So help me and be the refuge of my weakness".

                      And he said:

                      لأنت إلى الرحمن أقوى وسيلة = إليها بها في الحادثان توسّلي
                      وسلْ لي ربَّ العالمين يُميتني = على السُنة البيضاء غير مبدّل

                      - end of quote -

                      The relevant part is: "And ask the Lord of the worlds that He let's me die * upon the pure Sunna without having changed".

                      His poems are full with such kind of Tawassul with the best of creation, sallallahu 'alayhi wa sallam.
                      Last edited by Abu Sulayman; 22-08-20, 08:15 PM.

                      Comment


                      • #26
                        Imam Ibn Qudama al-Maqdisi [al-Hanbali] (d. 620 AH) recommends seeking intercession with the Prophet ﷺ

                        He said in his famous al-Mughni 3/478 - 488 (or see HERE) the following in the context of the visitation (he mentioned in the beginning of the section that the visitation of the Prophetic grave is desirable ("وَيُسْتَحَبُّ زِيَارَةُ قَبْرِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ")):

                        اللَّهُمَّ إنَّك قُلْت وَقَوْلُك الْحَقُّ: {وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا} [النساء: 64] . وَقَدْ أَتَيْتُك مُسْتَغْفِرًا مِنْ ذُنُوبِي، مُسْتَشْفِعًا بِك إلَى رَبِّي، فَأَسْأَلُك يَا رَبِّ أَنْ تُوجِبَ لِي الْمَغْفِرَةَ، كَمَا أَوْجَبْتهَا لِمَنْ أَتَاهُ فِي حَيَاتِهِ، اللَّهُمَّ اجْعَلْهُ أَوَّلَ الشَّافِعِينَ، وَأَنْجَحَ السَّائِلِينَ، وَأَكْرَمَ الْآخَرِينَ وَالْأَوَّلِينَ، بِرَحْمَتِك يَا أَرْحَمَ الرَّاحِمِينَ

                        O Allah, You spoke and your saying is the truth: { If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful } [4:64].
                        So I've come to you, asking [my Lord] for forgiveness for my sin and seeking intercession through you unto my Lord.

                        So I ask you, o Lord, that you grant me forgiveness just like you granted it to the one who came to him during his life.
                        O Allah, grant to him that he be the first of the intercessors, the most successful of those who ask, and the most honorable of the first and the last, through Your Mercy - o Most Merciful of the Merciful!.

                        - end of quote -



                        Imam Ibn Qudama recommends acting upon the Hadith of the blind man when in need!

                        He said in his Wasiyya (p. 46-48) under the chapter of asking for a need (translation taken from here: "The Blazing Star in Defence of a Narration from Malik al-Dar" (p. 391):

                        وإذا كانت لك حاجة إلى الله تعالى تريد طلبها منه فتوضأ ، فأحسن وضوءك ، واركع ركعتين ، وأثن على الله عز وجل ، وصلَ على النبي صلى الله عليه وسلم ، ثم قل : لا إِلَهَ إِلاَّ الله الحَلِيمُ الكَريمُ، سُبحَانَ رَبِّ العَرشِ العَظيمِ الحَمْدُ للهِ رَبِّ العَالمِينِ، أَسأَلُكَ مُوجِبَاتِ رَحمَتِكَ وَعَزَائمَ مَغفِرَتِكَ وَالغَنيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلامَةَ مِنْ كُلِّ إِثْمٍ، لا تَدَعْ لي ذَنباً إِلاَّ غَفَرْتَهْ وَلا هَمَّاً إِلاَّ فَرَّجْتَهْ، وَلا حَاجةً هِيَ لَكَ رِضاً إِلاَّ قَضَيتَهَا يَا أَرحَمَ الرَّاحمين

                        وإن قلت :
                        اللهم إني أسألك وأتوجه إليك بنبيك محمد صلى الله عليه وسلم نبي الرحمة يا محمد إني أتوجه بك إلى ربي فيقضي لي حاجتي، وتذكر حاجتك

                        وروي عن السلف أنهم كانوا يستنجحون حوائجهم بركعتين يصليهما ثم يقول : اللهم بك أستفتح وبك أستنجح ، وإليك بنبيك محمد صلى الله عليه وسلم أتوجه ، اللهم ذلل لي صعوبة أمري ، وسهل من الخير أكثر مما أرجو ، واصرف عني من الشر أكثر مما أخاف


                        If you need something from Allah, exalted is He, and want to seek it from Him, do wudu and do it well, perform two rak’ahs, and praise Allah, mighty and majestic is He, bless the Prophet (sallallahu alaihi wa sallam) and then say: ‘There is no god but Allah, the Ever-Forbearing, the Generous. Glory is to Allah, the Lord of the immense Throne. Praise belongs to Allah, the Lord of the worlds. O Allah, I ask You for what obliges Your mercy and the firm resolution (to obtain) Your forgiveness, the obtainment of every act of piety and safety from every wrongdoing. O Allah, do not leave me any wrong action but that You forgive it nor any care but that You relieve it nor any need that is pleasing to You but that You settle it, O Most Merciful of the merciful.

                        O Allah, I ask You and turn to You by Your Prophet Muhammad (sallallahu alaihi wa sallam), the Prophet of mercy. O Muhammad, I turn by you to My Lord and your Lord, mighty and majestic is He, for Him to settle my need for me.’ Then he should mention what he needs.

                        It is related that the early Muslims (Salaf) used to seek to have their needs fulfilled by praying two rak’ahs and then saying: ‘O Allah, I seek opening by You and success by You. I turn to You by Your Prophet Muhammad (sallallahu alaihi wa sallam). O Allah, make the difficulty in my business easy for me, ease my hardship for me, make smooth for me good than I hope for and avert from me more evil than I fear.’

                        - end of quote -


                        Comment: The above is supported by the very words of the Messenger of Allah ﷺ himself as found in the Hadith of the blind man (which is not just authentic by agreement, but also GENERAL in wording such that it applies to ALL times), so attacking the above recommendation - as done by some innovators and heretics in our time - is attacking the divine law in itself. As for declaring a Muslim - who acts upon the above recommendation - a polytheist, then this is disbelief in itself, because it means that one regards Islam as disbelief.

                        Comment


                        • #27
                          Abu Sulayman


                          It's definitely a much needed insight into the actual views that were held by the classical scholars regarding this issue.

                          Comment


                          • #28
                            Imam al-Jazari [al-Shafi'i] (d. 711 AH) and Imam al-Tufi [al-Hanbali] (d. 716 AH):
                            On seeking aid with the best of creation ﷺ and responding to Ibn Taymiyya's (d. 728 AH) objections


                            Imam Najm al-Din al-Tufi al-Hanbali quotes Imam Shams al-Din al-Jazari and adds some additional comments as follows (from his al-Isharat al-Ilahiyya ila al-Mabahith al-Usuliyya p. 479-481; translation taken from HERE):

                            فاستغاثه الذي من شيعته على الذي من عدوه) [القصص :15] احتج بها الشيخ شمس الدين الجزري شارح المنهاج في أصول الفقه على الشيخ تقي الدين ابن تيمية فيما قيل عنه أنه قال : لا يستغاث برسول الله صلى الله عليه وسلم لأن الاستغاثة بالله عز وجل من خصائصه وحقوقه الخاصة به فلا تكون لغيره كالعبادة.
                            وتقرير الحجة المذكورة : أنه قال : يجب أن ينظر في حقيقة الاستغاثة ماهي وهي الاستنصار والاستصراخ ثم قد وجدنا هذا الإسرائيلي استغاث بموسى واستنصره واستصرخه بنص هذه الآيات وهي استغاثة مخلوق بمخلوق وقد أقر موسى عليها الإسرائيلي وقد أقر الله عز وجل موسى على ذلك ولم ينكر محمدا صلى الله عليه وسلم ذلك لمانزلت هذه الآيات أي فكان هذا إقرارا من الله عز وجل ورسوله على استغاثة المخلوق بالمخلوق وإذا جاز أن يستغاث بموسى فبمحمد صلى الله عليه وسلم أولى لأنه أفضل بإجماع.
                            ومما يحتج به على ذلك : حديث هاجر أم إسماعيل حيث التمست الماء لابنها فلم تجد فسمعت حسا في بطن الوادي فقالت : قد أسمعت إن كان عندك غواث وهذا في معنى الاستغاثة منها بجبريل وقد أقرها على ذلك ولم ينكره النبي -صلى الله عليه وسلم- عليها لما حكاه عنها.
                            ولأن اعتقاد التوحيد من لوازم الإسلام فإذا رأينا مسلما يستغيث بمخلوق علمنا قطعا أنه غير مشرك لذلك المخلوق مع الله عز وجل وإنما ذلك منه طلب مساعدة أو توجه إلى الله ببركة ذلك المخلوق وإذا استصرخ الناس في موقف القيامة بالأنبياء ليشفعوا لهم في التخفيف عنهم جاز استصراخهم بهم في غير ذلك المقام
                            وقد صنف الشيخ أبو عبدالله النعمان كتبا سماه : (مصباح الظلام في المستغيثين بخير الأنام) واشتهر هذا الكتاب وأجمع أهل عصره على تلقيه منه بالقبول وإجماع أهل كل عصر حجة فالمنكر لذلك مخالف لهذا الإجماع
                            فإن قيل : الآية المذكورة في قصة موسى والإسرائيلي ليست في محل النزاع من وجهين :
                            أحدهما : أن موسى حينئذ كان حيا ونحن إنما نمنع الاستغاثة بميت.
                            الثاني: أن استغاثة صاحب موسى به كان في أمر يمكن موسى فعله وهو إعانته على خصمه وهو أمر معتاد ونحن إنما نمنع من الاستغاثة بالمخلوق فيما يختص فعله بالله عز وجل كالرحمة والمغفرة والرزق والحياة ونحو ذلك فلا يقال : يامحمد اغفر لي أو ارحمني أو ارزقني أو أجبني [وفي نسخة أخرى :أحييني بدل أجبني] أو أعطني مالا وولدا لأن ذلك شرك بإجماع
                            .
                            وأجيب عن الأول : بأن الاستغاثة إذا جازت بالحي فبالميت المساوي فضلا عن الأفضل أولى لأنه أقرب إلى الله عز وجل من الحي لوجوه :
                            أحدها: أنه في دار الكرامة والجزاء والحي في دار التكليف.
                            الثاني: أن الميت تجرد عن عالم الطبيعة القاطعة عن الوصول إلى عالم الآخرة والحي متلبس بها.
                            الثالث: أن الشهداء في حياتهم محجوبون وبعد موتهم أحياء عند ربهم يرزقون.
                            وعن الثاني: أن ماذكرتموه أمر مجمع مجمع عليه معلوم عند صغير المسلمين فضلا عن كبيرهم أن المخلوق على الإطلاق لايطلب منه ولا ينسب إليه فعل ما اختصت القدرة الإلهية به وقد رأينا أغمار الناس وعامتهم وأبعدهم عن العلم والمعرفة يلوذون بحجرة النبي صلى الله عليه وسلم ولا يزيدون على أن يسألو الشفاعة والوسلية يارسول الله [وفي نسخة أخرى : برسول الله] اشفع لنا يالله ببركة نبيك اغفر لنا فصار الكلام في المسألة المفروضة فضلا لا حاجة بأحد من المسلمين إليه.
                            وإذا لم يكن بد من التعريف بهذا الحكم خشية أن يقع فيه أحد فليكن بعبارة لا توهم نقصا في النبي صلى الله عليه وسلم ولا غضا من منصبه مثل أن يقال: ما استأثر الله عز وجل بالقدرة عليه فلا يطلب من مخلوق على الإطلاق أو نحو هذا ولا يتعرض للنبي صلى الله عليه وسلم بسلب الاستغاثة عنه مطلقا ولا مقيدا ولا يذكر إلا بالصلاة والسلام عليه والرواية عنه ونحو ذلك.
                            هذا حاصل ماوقع في هذه المسألة سؤالا وجوابا ذكرته بمعناه وزيادات من عندي

                            So the one of his own caste sought assistance against the one who was of his enemies’ [quoting the verse from chapter al-Qasas, aya 15 of the Qur’an];

                            The Shaykh Shams ud-Deen al-Jazari, the commentator of the Minhaj in Usul al-Fiqh (the science of foundation of Legal Jurisprudence) used it [i.e. this verse] as evidence against Shaykh Taqi al-Din Ibn Taymiyyah and his reported statement “The assistance of the Messenger of Allah, May Allah send his peace and blessings upon him, is not sought as seeking assistance of Allah, the Exalted and Mighty, is from His specific characteristics and rights so it is not for other than Him just like (acts of) worship.’ “

                            The aforementioned refutation is as follows. He said,

                            It is necessary that one considers the true nature of seeking assistance.

                            What is it and what is meant by seeking help and calling for help?

                            We find this man from the tribe of Israel sought the assistance of Musa [may the peace and blessings be upon him and the Seal of Prophets], and sought and called for his help as is explicitly stated in the text of this verse. This is seeking assistance of a created being from another created being and Musa affirmed the man from the tribe of Israel in it and Allah, the exalted and Mighty affirmed Musa doing so. Furthermore Muhammad, May Allah send His peace and blessing upon him, did not find fault in it when these verses were revealed. In other words, this was affirmation from Allah, the Exalted and Mighty, and His Messenger for the seeking assistance of one created being from another created being and as seeking the assistance of Musa is permissible then it even more so of Muhammad as he is by consensus superior.

                            He also uses as evidence the narration of Hajar, the mother of Ismail, when she sought water for her son and did not find it. She heard a sound at the bottom of the valley and said, “[Oh whoever you may be,] you have made me hear your voice, [help us] if you can offer any help.” This statement conveys the meaning of her seeking the assistance of (the angel) Jibril and the Prophet, May God send his peace and blessings upon him, affirmed her in this and did not disapprove of her.

                            Certainty in the oneness of God is one of the conditions of Islam. So when we find a Muslim seeking the assistance of a created being we know, without doubt, that he is not associating that created being with God, the Exalted and Mighty. Such an action is only his seeking help or turning to Allah by the blessing of that created being. People at the station of reckoning (on the Day of Judgement) will call for the help of the prophets seeking their intercession in bringing ease for themselves, hence it is permissible to call upon the prophets in other situations.

                            Shaykh Abu Abdillah al-Nu’man has written a book that he titled, “The lamp in darkness of those seeking assistance by the best of mankind.” This book has become famous and the people of his time have agreed upon this book in consensus. The consensus of the people of every age is considered a proof such that the one who disapproves is considered to be acting against the consensus.

                            If it is said that the aforementioned verse is regarding the story of Musa and the man from the tribe of Israel and it is not relevant to the point in contention due to two main objections.

                            The first being that Musa was alive at that time and we only decline to accept the seeking of assistance of a dead being.

                            The second is that the companion of Musa sought his assistance in a matter that Musa was able to undertake and that was his help with an opponent and that is a natural matter. Yet we only contend with the seeking assistance of a created being in matters that are specific to God, the Exalted and Majestic, such as divine mercy, forgiveness, sustenance, giving life and so on. So one must not say, “Oh Muhammad forgive me or have mercy upon me or sustain me or answer me (and in another manuscript of the same text ‘give me life’ was mentioned) or give me money and a child” as all of that is associating a partner to God by consensus.


                            A response to the first objection is that if seeking of assistance of the living is allowed then so should it be allowed for the dead, if not even more so, as he they are closer than the living to God, the Exalted and Mighty for many reasons.

                            The first of which is that he is in the abode of Generosity and Recompense and the living is in the abode of legal responsibility.

                            The second is that the dead person, unlike the living, has broken free from the natural world that cuts of from reaching the other world.

                            The third reason is that the martyrs in their lives are veiled and after their death are alive with their Lord being sustained (alluding to Surah 2 V 154).

                            In response to the second objection it can be said that what you have mentioned is an agreed upon matter known to the youngest of Muslim let alone the eldest, i.e. that with regards to Divine Omnipotence another created being is not to be sought under any circumstance and that neither should be attributed to it. We have seen rabbles of people and their common-folk and the furthest of them from knowledge and divine certainty (gnosis) seeking refuge at the room of the Prophet (i.e. his resting place), may God send his peace and blessings upon him, and they do not go beyond asking for intercession and his being a medium, “Oh Prophet, intercede on behalf of us. Oh God, by the blessing of your Prophet, forgive us.Hence such discussion about the matter becomes presumptuous and no one from amongst the Muslims is in need of it. If it is inevitable that by announcing this ruling it is feared that someone may fall into it then putting it another way do not delude yourself in finding fault in the Prophet, May God’s peace and blessings be upon him, or defect in his rank such as saying that which God has taken upon himself by Divine ability should not be sought from a created being at all and do not oppose the Prophet by stripping seeking assistance from Him unrestrictedly or restrictedly and do not mention him except by sending peace and blessings upon him and narrating from him and so forth.

                            This is that which concerns this matter and I have relayed it in a question and answer format with additional points from myself.
                            - end of quote -

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                            • #29
                              Question, ​ why would one want to seek intercession with the prophet(s) [pbuh] if one can do so with Allah, who created them? Further, what is the purpose of doing so?

                              EDIT: after reading the posts these have been clarified, would still like an insight on the following however;

                              Wasn't this a major difference between our religion and Christianity, where they pray through Jesus and Mary?



                              Last edited by Bolt; 23-09-20, 10:04 PM.
                              "When you want to cry, laugh.
                              If you're frozen in fear, you can't do anything"

                              Comment


                              • #30
                                Originally posted by Bolt View Post
                                Question, ​ why would one want to seek intercession with the prophet(s) [pbuh] if one can do so with Allah, who created them? Further, what is the purpose of doing so?

                                EDIT: after reading the posts these have been clarified, would still like an insight on the following however;
                                It's mentioned in a famous Hadith in Sahih al-Bukhari and other than it that on the day of judgement the people will go to the major Prophets - peace be upon them all - and ask them for intercession until they will reach our Prophet Muhammad - sallallahu 'alayhi wa sallam - and will ask him for intercession by saying "(Please) intercede for us with your Lord" (ishfa' lana ila Rabbak) and then the Prophet - sallallahu 'alayhi wa sallam - will intercede with the permission of His Lord subhanahu wa ta'ala.

                                On a general note: It's a known issue that the supplication of Prophets - peace and blessings be upon them - are more easily accepted than that of the rest of the creation.

                                Originally posted by Bolt View Post
                                Wasn't this a major difference between our religion and Christianity, where they pray through Jesus and Mary?
                                The major difference between Islam and Christianity is that we believe in the Creator and affirm His Oneness without any partners whatsoever, while they believe that Jesus - peace be upon him - is the "Son of God" and "God Almighty" and that God consists of "a hypostatic union of three distinct persons: God the Father, God the Son and God the Holy Spirit".
                                According to the book of Allah ta'ala the Christians have disbelieved based upon the aforementioned views.
                                Last edited by Abu Sulayman; 23-09-20, 11:51 PM.

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