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

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  • Originally posted by Fais View Post

    AA, what's your answer to this question?

    How do you view the classical position?
    Still waiting for AS to discuss the hadeeth of the blind man.

    First step: post the texts.
    Last edited by Abu 'Abdullaah; 05-03-21, 03:26 AM. Reason: typo

    Comment


    • Originally posted by Abu Sulayman View Post

      Wa 'alaykum al-salam wa rahmatullahi wa barakatuh,

      you've misunderstood my points here.

      As for my aim with this thread: My aim here is that people realize that the Jumhur of the classical scholars regarded Tawassul and Tashaffu' as correct and good and that therefore this whole attack on it in our time and turning it into a "Tawhid or Shirk"-issue is absolutely wrong.
      (As for some prohibited forms of Istighatha, then it's problematic, but it still does not warrant Takfir without considering intention and beliefs as clarified in the opening post.)

      As for wannabe scholars: In our day and age a lot of people have not properly studied or mastered any of the Islamic sciences and yet you'll see them appearing on channels and giving Fatawa regarding everything. These are the people that I intend with this statement.

      As for atheist minded people: Anyone who has a difficulty in accepting that the miracles of our noble Prophet (sallallahu 'alayhi wa sallam) can go on after his death and that he can supplicate for his Umma, is atheist minded because he's doubting the Qudra of Allah ta'ala in reality.

      As for Takfir upon MiAW: I did not make Takfir upon him for rejecting Tawassul, nor because of disagreeing with me. In fact I called the Hafidh Ibn Taymiyya (d. 728 AH) an Imam and this while he disagreed on the very issue in question.

      Rather him (MiAW) acting like a prophet and obliging obedience towards his ideas and killing anyone not accepting them and disrespecting our noble Prophet (sallallahu 'alayhi wa sallam) (the last point is stated by scholars in his time regarding his daily life) are among the reasons for not regarding him a Muslim.

      I also wrote stated the following before:




      ​​​​​
      I'll come back to this later but you did not answer my last question: what qualifies you to start such a discussion?

      Comment


      • Originally posted by .Hajar. View Post

        I'll come back to this later but you did not answer my last question: what qualifies you to start such a discussion?
        My main intention and goal is to inform my brothers and sisters regarding the reality of this issue and this due to all the confusion and wrong claims that have been made in this context to the degree that a good portion of people now mistakenly believes that this issue is from amoung those issues, which decides whether one is Muslim or not.

        I first and foremost posted the statements of classical scholars regarding this issue and either translated the quotes or posted a translation from other sites if already available. (My explanations on this issue are also based upon classical explanations.)
        So the main qualification needed for this is to be aware of these texts and to understand Arabic texts correctly.

        If I were to act as some sort of Mufti or what is similar to that, then you're welcome to ask me for further qualifications.

        Comment


        • Originally posted by Abu 'Abdullaah View Post

          Still waiting for AS to discuss the hadeeth of the blind man.

          First step: post the texts.
          It's a strange request.

          You trying to prove the claim, yet want your opponent to post the evidence to substantiate your claim?

          You should be posting evidence to support your claim, not asking someone else to do it for you.

          Comment


          • Originally posted by Fais View Post

            It's a strange request.

            You trying to prove the claim, yet want your opponent to post the evidence to substantiate your claim?

            You should be posting evidence to support your claim, not asking someone else to do it for you.
            Which claim are you referring to?

            Comment


            • Originally posted by Abu 'Abdullaah View Post
              The hadeeth of the blind man is clearly not general.
              Your claim that the Hadith is not general.

              Comment


              • Originally posted by Fais View Post

                Your claim that the Hadith is not general.
                Yes, since there are variations of the hadeeth in question, we should post the texts to ensure we are referring to the same source.

                The hadeeth that AS posted is either one of the variations or it is not the full hadeeth.

                The reason I’m asking AS to post the ahadeeth is so that there are no issues with regards to source. I will have to copy the translations and so don’t want the discussion to turn into one where the text itself is in question. The only way to overcome that is to agree on the texts which I’m trusting AS to provide - this shows I’m willing to trust AS despite the recent drama.

                Comment


                • I would like to remind myself and everyone here that it's not important what layman may think about Shar'i rulings or not, but rather what the scholars of Islam stated regarding it and what not.
                  If something was regarded as allowed and good by most scholars for the first 1000 years of Hijra, then acting suddenly as if it's polytheism or very near to it and making it a reason to attack and kill Muslims (as it happened in the time of the original Najdis and the son of IAW explicitly stated that the major reason for fighting others was this very issue) is absolutely unacceptable.


                  ​​​​​
                  With the above in mind I will still answer the point regarding the Hadith of the blind man:
                  There are two incidents where it's mentioned.

                  The first incident was in the time of our noble Prophet - sallallahu 'alayhi wa sallam - where a blind man complained to him regarding his eyesight and our Prophet - sallallahu 'alayhi wa sallam - adviced him to do ablution, pray two cycles of prayer and then do a supplication where the following wording is mentioned "O Allah, I ask You and approuch You through Your Prophet Muhammad, the Prophet of Mercy. [O Muhammad,] I approach my Lord through you in this need of mine, that it be fulfilled. O Allah, grant him intercession for me".
                  Now this incident and wording is authenic according to everyone and even modern so called "Salafis" don't deny its authencitity.

                  The second incident was in the time of the Khilafa of 'Uthman bin 'Affan (radhiallahu 'anhu), where a man in need is advised by 'Uthman bin Hunayf (radhiallahu 'anhu) to act upon the first incident and the first incident is mentioned by him.
                  Note that the companion advising this was present at the first incident and the one who reported it.
                  Now this incident is also authentic according to classical scholars of Hadith. The "Salafis" doubt its authencity purely due to them following their desires and not wanting to admit that a companion also regarded the first incident as general.
                  Even Imam Ibn Taymiyya (d. 728 AH) (who had an abnormal position on Tawassul for a certain amount of time*) did basically admit that the above is the position of a companion and even admitted that the like of this wording was used by others from the Salaf al-salih.

                  (*The reason why I said for a certain amount of time is that there are indications that he returned to the truth on Tawassul and Tashaffu', but only rejected certain forms of Istighatha, where he had an acceptable point anyways.)

                  I mentioned both incidents in the beginning of this thread in the second post in the context of the proofs regarding seeking intercession with our noble Prophet (sallallahu 'alayhi wa sallam) and repeated it more than once:

                  Originally posted by Abu Sulayman View Post
                  - The Hadith of the blind man:

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

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


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

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

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

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

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


                  - The Hadith of the man in need:

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

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

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

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


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

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

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

                  The point here is not whether "Salafis" (or AA) accept it as general or not, but rather that the scholars of the past (including the Salaf al-salih) did regard it as general and acted upon it.
                  This alone is enough to reject the modern claim that this is a major issue of creed and very dangerous.
                  Last edited by Abu Sulayman; 05-03-21, 07:46 PM.

                  Comment


                  • OK, here's why this hadeeth is specific to the blind man and not general. I'll add some other points too. Would prefer to discuss one point at a time but I'll jot them all down anyway.

                    1. The messenger of Allah advised the blind man to be patient for it would it be better for him (better than rasoolullah's intercession ). The general advice here is to be patient rather than seek intercession from even the messenger of Allah never mind others (similar to patience being better than seeking ruqyah). Therefore, one should be patient rather than seek intercession.

                    2. The intercessor must agree to intercede on behalf of the one seeking intercession. The proof for this is that the messenger of Allah agreed to intercede for the blind man. The one seeking intercession today doesn't have a guarantee that the intercessor (in this case rasoolullaah ) will agree to the intercession. Therefore, the hadeeth was specific to the blind man because he received an answer to his request. The elephant in the room: seeking intercession. This is self explanatory - the 'seeker' has no guarantee that their request for intercession will be granted or even addressed for that matter. To seek intercession is one thing, to have it granted it is another.

                    3. Interesting wording at the end of the dua in the first narration that isn't present in the second one: "O Allah, grant him intercession for me" Here, the messenger of Allah instructed the blind man to make dua that his intercession is granted. The messenger of Allah could have just supplicated himself, , but instructed the blind man to make his own dua and also to make dua that intercession is granted. This is incredibly profound for reasons I can't quite put into words. It is as if rasoolullah told the blind man to intercede for rasoolullah's intercession

                    4. The dua being made by the blind man in the absence of the messenger of Allah becomes irrelevant because the request was already personally accepted.

                    5. Nobody would give up the opportunity to have the messenger of Allah intercede for them. Yet it's not a method of getting closer to Allah that is common in the Sunnah. On the contrary, this seems to be a rare or isolated incident. If intercession was preferable then the companions would have been instructed to make the same type of dua and that would have been the way to make dua for any need they had. That is for the companions, may Allah be pleased with them all, who could have personally sought intercession and had it approved. What about us who can't have it approved? Therefore, it's not applicable anymore which make the hadeeth specific to the blind man.

                    Comment


                    • Originally posted by Abu Sulayman View Post

                      My main intention and goal is to inform my brothers and sisters regarding the reality of this issue and this due to all the confusion and wrong claims that have been made in this context to the degree that a good portion of people now mistakenly believes that this issue is from amoung those issues, which decides whether one is Muslim or not.

                      I first and foremost posted the statements of classical scholars regarding this issue and either translated the quotes or posted a translation from other sites if already available. (My explanations on this issue are also based upon classical explanations.)
                      So the main qualification needed for this is to be aware of these texts and to understand Arabic texts correctly.

                      If I were to act as some sort of Mufti or what is similar to that, then you're welcome to ask me for further qualifications.
                      So you are a layman who has had no formal education/ training in Islamic sciences, correct?

                      Comment


                      • Originally posted by .Hajar. View Post

                        So you are a layman who has had no formal education/ training in Islamic sciences, correct?
                        Let's just say you're correct, then what? Are you saying that it's disallowed to open threads regarding an Islamic ruling and quote classical scholars?

                        ​​​​​​If that is the case, then you can close down every single Islamic forum, because there doesn't remain any reason for their existence.
                        Last edited by Abu Sulayman; 06-03-21, 09:25 PM.

                        Comment


                        • Originally posted by Abu 'Abdullaah View Post
                          OK, here's why this hadeeth is specific to the blind man and not general. I'll add some other points too. Would prefer to discuss one point at a time but I'll jot them all down anyway.

                          1. The messenger of Allah advised the blind man to be patient for it would it be better for him (better than rasoolullah's intercession ). The general advice here is to be patient rather than seek intercession from even the messenger of Allah never mind others (similar to patience being better than seeking ruqyah). Therefore, one should be patient rather than seek intercession.

                          2. The intercessor must agree to intercede on behalf of the one seeking intercession. The proof for this is that the messenger of Allah agreed to intercede for the blind man. The one seeking intercession today doesn't have a guarantee that the intercessor (in this case rasoolullaah ) will agree to the intercession. Therefore, the hadeeth was specific to the blind man because he received an answer to his request. The elephant in the room: seeking intercession. This is self explanatory - the 'seeker' has no guarantee that their request for intercession will be granted or even addressed for that matter. To seek intercession is one thing, to have it granted it is another.

                          3. Interesting wording at the end of the dua in the first narration that isn't present in the second one: "O Allah, grant him intercession for me" Here, the messenger of Allah instructed the blind man to make dua that his intercession is granted. The messenger of Allah could have just supplicated himself, , but instructed the blind man to make his own dua and also to make dua that intercession is granted. This is incredibly profound for reasons I can't quite put into words. It is as if rasoolullah told the blind man to intercede for rasoolullah's intercession

                          4. The dua being made by the blind man in the absence of the messenger of Allah becomes irrelevant because the request was already personally accepted.

                          5. Nobody would give up the opportunity to have the messenger of Allah intercede for them. Yet it's not a method of getting closer to Allah that is common in the Sunnah. On the contrary, this seems to be a rare or isolated incident. If intercession was preferable then the companions would have been instructed to make the same type of dua and that would have been the way to make dua for any need they had. That is for the companions, may Allah be pleased with them all, who could have personally sought intercession and had it approved. What about us who can't have it approved? Therefore, it's not applicable anymore which make the hadeeth specific to the blind man.
                          Note that the point of this thread is not whether you (or anyone else) agrees with the classical position or not. No one forces you to act on this ruling, if you're feeling uneasy regarding it.
                          The point however is that this issue is clearly allowed by the absolute majority of the classical scholars and it clearly has a basis in the Shar'i texts, so attacking other Muslims because of it is simply wrong.
                          This issue has been way too exaggerated in our time by some people to the degree of accusing Muslims of "polytheism" because of it.


                          As for your points, then I will keep the answer short since it is besides the point that is important to me (as already stated):

                          Regarding 1: Our noble Prophet (sallallahu 'alayhi wa sallam) did not pray for the blind man, but rather instead adviced him to do ablution, pray two cycles and then say a supplication himself. All of this indicates generality and that others Muslims are also allowed to do the same when in need.
                          It's literally impossible for you to disallow a Muslim to supplicate to his Lord subhanahu wa ta'ala and to use a wording explicitly teached by the Messenger of Allah (sallallahu 'alayhi wa sallam).

                          Regarding 2: On the day of judgement the people will ask explicitly for intercession from different Prophets (peace be upon them all) without knowing whether they will intercede for them or not and without knowing whether they will get the permission of Allah ta'ala or not.
                          This destroys your point from its very foundation!
                          ​​​​
                          Regarding 3: There is literally no point here. It does not deny generality in any way or form.

                          Regarding 4: The supplication being said in absence of our noble Prophet (sallallahu 'alayhi wa sallam) is actually a major point against you, because this means that it's allowed to be said in all times just like the very companion reporting the incidence understood it!

                          Regarding 5: It's not isolated, but you try to make it seem as isolated. There are much more authentic, good and weak narrations in the context of Tawassul and together they prove its permissibility and no false reasoning can override these Shar'i texts.

                          ​​​​​​Another point: An innovation is something that has no basis in the Shari'a and goes against it. This means that it's impossible for the supplication presented to be an innovation, because it's teached by the Messenger of Allah (sallallahu 'alayhi wa sallam) himself.


                          With the above being stated, I highlight that my point is that it's wrong to turn this issue into a major matter of beliefs while it's simply a matter of jurisprudence and that's it.
                          The major matters of beliefs have been mentioned by the classical scholars in their creedal works and they did not mention this issue at all, so consider this and understand.
                          Last edited by Abu Sulayman; 06-03-21, 09:33 PM.

                          Comment


                          • Originally posted by Abu Sulayman View Post
                            ...Regarding 1: Our noble Prophet (sallallahu 'alayhi wa sallam) did not pray for the blind man, but rather instead adviced him to do ablution, pray two cycles and then say a supplication himself. All of this indicates generality and that others Muslims are also allowed to do the same when in need.
                            It's literally impossible for you to disallow a Muslim to supplicate to his Lord subhanahu wa ta'ala and to use a wording explicitly teached by the Messenger of Allah (sallallahu 'alayhi wa sallam)...
                            The proof about it being specific to the blind man is that the messenger if Allah asked him a question and the blind man replied. Therefore, it's specific because people can't have a conversation with rasoolullah today. The general aspect of this incident is to be patient because that's what the messenger of Allah recommended.

                            ...Regarding 2: On the day of judgement the people will ask explicitly for intercession from different Prophets (peace be upon them all) without knowing whether they will intercede for them or not and without knowing whether they will get the permission of Allah ta'ala or not.
                            This destroys your point from its very foundation!...
                            This goes for me and not against me for the following reasons:

                            1. People will seek permission. If permission was not required then they would simply not seek it - they would go ahead and assume that intercession is 'automatic' like you do now.
                            2. People will be refused by all except for the messenger of Allah This is a side point when it comes to seeking intercession from anyone other than rasoolullaah

                            Regarding 3: There is literally no point here. It does not deny generality in any way or form...
                            This is a side point where the wording of the dua had an interesting twist.

                            ...Regarding 4: The supplication being said in absence of our noble Prophet (sallallahu 'alayhi wa sallam) is actually a major point against you, because this means that it's allowed to be said in all times just like the very companion reporting the incidence understood it!...
                            Again, it goes against you because intercession was sought and granted. Even after permission was granted, the messenger of Allah still told the blind man to make dua that the intercession is granted by Allah. Once again, the intercessor must agree to the intercession - see point 2 because intercession can be refused as it will be by other prophets, may Allah be pleased with them.

                            ...Regarding 5: It's not isolated, but you try to make it seem as isolated. There are much more authentic, good and weak narrations in the context of Tawassul and together they prove its permissibility and no false reasoning can override these Shar'i texts...
                            You are welcome to post any narrations that are similar to the incident involving the blind man.

                            Comment


                            • AA, with the very companion reporting this incident regarding it as general and even others from the Salaf al-salih using similar wordings in their supplications and the classical scholars clearly supporting it, I really don't need to present you any further arguments, because these facts are speaking for themselves.

                              Remember also what my point is: This issue is NOT a major matter of beliefs and should not be treated as such.
                              Those people who are trying to make Muslims buisy with such secondary issues and act as if these type of issues decide whether one is a real Muslim or not, are also the same people who want to misguide them on actual major issues. One should be aware of this in order not to fall into their trap. We ask Allah ta'ala for well-being and protection.
                              ​​​​​​

                              Comment


                              • Originally posted by Abu Sulayman View Post
                                AA, with the very companion reporting this incident regarding it as general and even others from the Salaf al-salih using similar wordings in their supplications and the classical scholars clearly supporting it, I really don't need to present you any further arguments, because these facts are speaking for themselves...​​​​​​
                                The messenger of Allah often advised and corrected his companions, as they did with each other. Therefore, the word and actions of the rasooullah override any other opinion no matter how pious the individual is.

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