Why
do we need an
Imam ?? Isn't
Taqleed = Blind
Following ??
Please explain
the
statements of
Mujtahid
Imams.
Answer)
Extracting Law
and Taqleed:
There are certain
commandments in the
Quran and Sunnah
which a lay person
can understand. For
example:
"Do not back
bite" (Surah al-
Hujaraat: 12)
There are some
statements which
seem to contradict
other verses of the
Quran or a
Hadith. For example,
the Prophet S.A.W
said in a Hadith:
"Whoever has an
Imam, then the
Imam's recitation is
his recitation."
This seems to
indicate while the
Imam is reciting in
Salaat, the follower
should remain
silent.
However, another
Hadith says:
"There is no salaat
for he who does not
recite Surah Al-
Fatiha."
This seems to
indicate that
everyone should
recite Surah
Fatiha. The question
arises whether the
first Hadith should be
taken as the primary
sourch referring to
the Imam or the one
who offers salaat
individually and the
second Hadith
explained as a
corrobborating
evidence; or should
we make the second
hadith the base and
the first Hadith
refers to the Imam's
recitation after he
recites Surah Fatiha.
Needless to say from
the above examples,
the process of
extrapolating rules
from the Quran and
Sunnah can be
complicated. One
soultion is that we
exercise our
understanding and
insight in such issues
in order to make our
judgments and
rulings. Another
solution could be
that instead of
making independent
rulings ourselves, we
look into what the
predecessors ruled
concering these
issues.
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/8-9.htm
The concept of
Taqleed in the
Quran:
"O you who believe!
Follow Allah' follow
the Messenger and
those of authority
(Amr) amongst you."
"And when there
comes to them a
matter concerning
(public) safety or
fear, they relay
it. If they had only
referred it to the
Messenger and to
those of authority
(Amr), those who can
investigate and
extract (information)
among them would
know (the rumor's
validity)..."
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/14-15.htm
Blind
Following:
Ibn Hamam and Ibn
Nujaim, both define
Taqleed thus:
"Taqleed is to follow
the opinion of a
person - whose
opinion is not a
proof in Islamic law -
without asking for
his [the person
followed] proof."
This statement has
clarified the fact
that a person who
practices Taqleed
(the Muqallid) does
not hold the opinion
of the one whom he
follows (the Mujtahid)
as a source of Islamic
law because the
source for Islamic law
are confined to the
Quran and Sunnah
(both Ijma and Qiyas
[analogy] are derived
from the Quran and
Sunnah). The only
reason why a
Muqallid follows an
Imam is because of
the conviction that
the Mujtahid has
inisights into the
Quran and Sunnah
(which he, the
follower, does not
posses) by which the
Mujtahid is able to
understand their
meanings, in this
regard the follower
has relied upon the
Imams'
opinion. Perceived in
this perspective
Taqleed cannot in all
fairness, perceived
be equaled with shirk
nor blind following.
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/12-13.htm
The
Statements of
Mujtahid
Imams
themselves:
Contentions that the
Imams themselves
have prohibited the
following of their
opinions until they
have discovered the
proofs and that if
their opinions conflict
with any Hadith,
they should smite
their opinions against
the wall and practice
the Hadith, are of
course true.
However, to do
justice to such
statements, one
would have to
conclude that they
are NOT addressed
to people who do
not possess the
faculty of
Ijtihad. Rather, they
were appealing to
those scholars who
were capable of
Ijtihad. Shah
Waliyyullah of Delhi
has summarized such
statements thus:
"These statements
can be assessed
against those who
have some ability to
exercise Ijtihad......."
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/94-95.htm
Imam Abu
Hanifa RUA:
Imam Abu Hanifa RUA
was a Tabi, who met
4 Sahaba RAU. He
was born in one of
the Best
generations. His time
was very close to
Prophet SAW.
Opinions of MODERN
DAY scholars hold NO
weight against the
rulings of the people
of "Khair ul
Quroon" (the best 3
generations).
Following an
Imam:
Everyone has to do
the Taqleed of
someone. There is
not a single person
who doesn't do the
Taqleed. As of those
who deny the
Taqleed of four
Imams, they do the
Taqleed of Ibn
Tamiya. We always
need someone to
guide us.
The way of "Ahle-
Sunnah Wal Jamaat"
is that we follow the
opinions and
practices of the Best
of the Generations.
Sahaba RAU directly
learned from Prophet
S.A.W and understood
the meaning far
better than anyone
can understand now.
Conclusion:
I once began to
believe that it was
not necessary to
follow an
Imam. However, I
only held this view
until I learned the
other side. After
reading the books of
both Ahle-Hadees
and Ahle-Sunnah I,
personally, came to
the conclusion that
Ahle-sunnah wal
Jamaat is the way.
Therefore, I can only
invite and ask
brothers and sisters
to do thorough
research on this
subject. Read the
books that support
and explain why we
should do Taqleed of
one of the Imams
and answer all the
questions raised by
Ahle-Hadees.
Well, at least look at
both sides. This link
contains books that
explain the
importance of
Taqleed:
http://www.cometoislam.com/fiqh/fiqh.htm
SOURCE:
http://www.cometoislam.com/fiqh/question2.htm
Sunday, October 24, 2010
Saturday, October 23, 2010
Why is it Wajib to follow only one Imam or Madhab and stick to it ? Why can ’t we follow all four at the same time ?
Why is it
Wajib to follow only
one Imam or Madhab
and stick to it ? Why
can ’t we follow all
four at the same
time ?
Answer) Taqleed was
made Wajib during the 3rd
Hijri. There was an Ijma of
Scholars on this subject,
where all the Scholars
unanimously agreed upon it.
It was made compulsory
because a similar incident
occurred in the Past, in Islamic
history. As we know there
are 7 Dialects of the Quran.
But during the Khilafah of
Hadhrat Usman RAU, he
collected all the written Quran
and burned them and kept
only one dialect. The reason
behind that was to prevent
the Ummah from destruction
in future as people would not
be able to understand the
difference and it would raise
significant "ikhtilaaf" among
the Ummah. Therefore,
realizing that, only one dialect
was used even though
Prophet S.A.W. had approved
7.
This was explained by Hazrat
Shah Waliyyullah RUA in great
detail: http://
www.cometoislam.com/fiqh/
legal/58-59.htm(Last
paragraph of page 59).
I can quote a personal
experience. When I was in
States, I prayed behind an
Imam who receited "Malik e yo
midden.." instead of "Maalik e
yo ....." and i thought this
Imam was not a learned
person. But alhamdolillah later
I learned it was a different
dialect. So, not doing so and
not making the Ummah to
have one dialect would have
definitely created confusion.
The same thing happened and
in the light of above
mentioned incident, it was
made compulsory for people
to stick to one Imam only.
Otherwise people would seek
easiness, instead of following
the rulings they would get.
For example, in Fiqh Hanfi, if
you bleed, your Wudu breaks.
But in Shafi'i it doesn't. In
Fiqh Hanfi, if you touch a
Woman who is not a Mehram,
your Wudu doesn't break.
But in Shafi'i it does. So, let's
suppose a person in Wudu
starts bleeding and he likes
mixing all the Imams, he would
go for Imam Shafi'i's ruling and
keep his Wudu intact. Then
let's say he goes outside and
touches a woman accidentally,
he would then, this time, go
for Imam Abu Hanifa RUA's
ruling. This finding easiness
would eventually lead him
astray and he would lose his
Iman, and 'Ulama are
"Muttafiq" on that.
Read the example and
explanation by Ibn Taymiyah in
detail: http://
www.cometoislam.com/fiqh/
legal/50-51.htm
Also, one more point to
remember. All Madhaib are
based on certain principles
and those principles prevent
us from mixing them. For
Example, In British English the
last alphabet is "Zad" and in
American English it's "Zee".
So, British say "Zabra" (I am
talking about the
pronunciation here) and
Americans say "Zebra". If an
American says "Zee" as the
alphabet but says the word
"Zabra" instead of "Zebra", he
would contradict himself. I
hope you understood the
example.
So, as one dialect was
allowed, even though we had
seven, the same way,
following only one Imam was
made permissible by the
scholars, even though we had
more than one.
SOURCE:
Why is it Wajib to follow only one Imam or Madhab and stick to it?
http://www.cometoislam.com/fiqh/question1.htm
Wajib to follow only
one Imam or Madhab
and stick to it ? Why
can ’t we follow all
four at the same
time ?
Answer) Taqleed was
made Wajib during the 3rd
Hijri. There was an Ijma of
Scholars on this subject,
where all the Scholars
unanimously agreed upon it.
It was made compulsory
because a similar incident
occurred in the Past, in Islamic
history. As we know there
are 7 Dialects of the Quran.
But during the Khilafah of
Hadhrat Usman RAU, he
collected all the written Quran
and burned them and kept
only one dialect. The reason
behind that was to prevent
the Ummah from destruction
in future as people would not
be able to understand the
difference and it would raise
significant "ikhtilaaf" among
the Ummah. Therefore,
realizing that, only one dialect
was used even though
Prophet S.A.W. had approved
7.
This was explained by Hazrat
Shah Waliyyullah RUA in great
detail: http://
www.cometoislam.com/fiqh/
legal/58-59.htm(Last
paragraph of page 59).
I can quote a personal
experience. When I was in
States, I prayed behind an
Imam who receited "Malik e yo
midden.." instead of "Maalik e
yo ....." and i thought this
Imam was not a learned
person. But alhamdolillah later
I learned it was a different
dialect. So, not doing so and
not making the Ummah to
have one dialect would have
definitely created confusion.
The same thing happened and
in the light of above
mentioned incident, it was
made compulsory for people
to stick to one Imam only.
Otherwise people would seek
easiness, instead of following
the rulings they would get.
For example, in Fiqh Hanfi, if
you bleed, your Wudu breaks.
But in Shafi'i it doesn't. In
Fiqh Hanfi, if you touch a
Woman who is not a Mehram,
your Wudu doesn't break.
But in Shafi'i it does. So, let's
suppose a person in Wudu
starts bleeding and he likes
mixing all the Imams, he would
go for Imam Shafi'i's ruling and
keep his Wudu intact. Then
let's say he goes outside and
touches a woman accidentally,
he would then, this time, go
for Imam Abu Hanifa RUA's
ruling. This finding easiness
would eventually lead him
astray and he would lose his
Iman, and 'Ulama are
"Muttafiq" on that.
Read the example and
explanation by Ibn Taymiyah in
detail: http://
www.cometoislam.com/fiqh/
legal/50-51.htm
Also, one more point to
remember. All Madhaib are
based on certain principles
and those principles prevent
us from mixing them. For
Example, In British English the
last alphabet is "Zad" and in
American English it's "Zee".
So, British say "Zabra" (I am
talking about the
pronunciation here) and
Americans say "Zebra". If an
American says "Zee" as the
alphabet but says the word
"Zabra" instead of "Zebra", he
would contradict himself. I
hope you understood the
example.
So, as one dialect was
allowed, even though we had
seven, the same way,
following only one Imam was
made permissible by the
scholars, even though we had
more than one.
SOURCE:
Why is it Wajib to follow only one Imam or Madhab and stick to it?
http://www.cometoislam.com/fiqh/question1.htm
Friday, October 22, 2010
Why is it necessary to follow Taqleed of one Madhab ?
Why is it necessary to
follow Taqleed of one
Madhab ?
Is it necessary to follow Madhab
… at times we are told just to
follow just Quran & Sunnah?
This is a strange kind of
confusion & misunderstanding ..”
to just follow Quran & sunnah ” I
will give u very simple answer so
that everybody can understand
and appreciate it.
why all of you
people come here tonight? to
listen some one why you want to
listen him? We want to learn .so
what you want to learn …we
want to learn Quran & Sunnah.
.off course basic sources are
quran & sunnah.. but everybody
cant understand everything
from quran & sunnah.
How many
people amongst you are in
position to read Arabic &
understand Quran without any
translation or help of Tafseer or
with out help of any Scholar?
how many of you are in position
to understand the holy
prophets ’s thousands of Hadiths
which are written in Arabic?
without help of any scholar?
How many people in the whole
Ummah can understand directly
the text of Quran & sunnah? do
they undersatnd ? No
so those who say you should
follow Quran and Sunnah & not
follow madab or any imam of
Fiqh. what will happen
practically?
lets put these 4 hypothesis in
practice
...Read the complete article from the comments
follow Taqleed of one
Madhab ?
Is it necessary to follow Madhab
… at times we are told just to
follow just Quran & Sunnah?
This is a strange kind of
confusion & misunderstanding ..”
to just follow Quran & sunnah ” I
will give u very simple answer so
that everybody can understand
and appreciate it.
why all of you
people come here tonight? to
listen some one why you want to
listen him? We want to learn .so
what you want to learn …we
want to learn Quran & Sunnah.
.off course basic sources are
quran & sunnah.. but everybody
cant understand everything
from quran & sunnah.
How many
people amongst you are in
position to read Arabic &
understand Quran without any
translation or help of Tafseer or
with out help of any Scholar?
how many of you are in position
to understand the holy
prophets ’s thousands of Hadiths
which are written in Arabic?
without help of any scholar?
How many people in the whole
Ummah can understand directly
the text of Quran & sunnah? do
they undersatnd ? No
so those who say you should
follow Quran and Sunnah & not
follow madab or any imam of
Fiqh. what will happen
practically?
lets put these 4 hypothesis in
practice
...Read the complete article from the comments
Wednesday, October 13, 2010
The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 4: Relief from distress through the holy Prophet (SAW) on the Day of Judgement>PART11
The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 4: Relief
from distress through the
holy Prophet (SAW) on the
Day of Judgement>PART11
The Holy Prophet ( صلى الله
عليه وآله وسلم ) is the
dearest of Almighty Allah.
That’s why He blesses him the
most. As it is stated:
Soon your Lord shall appoint
you to the highest station in
Paradise (that is, that high
place of intercession where the
former and the latter ones will
return to him and glorify him).
[8]
[8]. Qur’ān (al-Isrā’) 17:79.
Maqām mahmūd is the high and
exalted place which is specified
for the Holy Prophet (صلى
الله عليه وآله وسلم ) on
the Day of Judgement as a
divine acknowledgement of his
glory and excellence. The
purpose of his elevation to the
high station is his intercession
for the believers. It is proved
by the Qur’ān and hadith that
this form of intercession is the
exclusive prerogative of the
Holy Prophet ( صلى الله
عليه وآله وسلم ). On the
Day of Judgement all the
people, suffering from the
agony of pain, will rally round
the Prophet ( صلى الله عليه
وآله وسلم ). They will
request him to plead their
case before Allah in order to
expedite the process of their
accountability to relieve them
of the agonizing punishment.
The undoubted and authentic
traditions support the view
that Allah, for the sake of His
Prophet ( صلى الله عليه
وآله وسلم ), will accelerate
the act of accountability. Thus
it is clear that even on the
Day of Judgement all the
people will make him as their
intermediary to place their plea
before Allah. This is the main
object of his appointment to
the specified high station in
Paradise which is mentioned in
this verse.
SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html
from distress through the
holy Prophet (SAW) on the
Day of Judgement>PART11
The Holy Prophet ( صلى الله
عليه وآله وسلم ) is the
dearest of Almighty Allah.
That’s why He blesses him the
most. As it is stated:
Soon your Lord shall appoint
you to the highest station in
Paradise (that is, that high
place of intercession where the
former and the latter ones will
return to him and glorify him).
[8]
[8]. Qur’ān (al-Isrā’) 17:79.
Maqām mahmūd is the high and
exalted place which is specified
for the Holy Prophet (صلى
الله عليه وآله وسلم ) on
the Day of Judgement as a
divine acknowledgement of his
glory and excellence. The
purpose of his elevation to the
high station is his intercession
for the believers. It is proved
by the Qur’ān and hadith that
this form of intercession is the
exclusive prerogative of the
Holy Prophet ( صلى الله
عليه وآله وسلم ). On the
Day of Judgement all the
people, suffering from the
agony of pain, will rally round
the Prophet ( صلى الله عليه
وآله وسلم ). They will
request him to plead their
case before Allah in order to
expedite the process of their
accountability to relieve them
of the agonizing punishment.
The undoubted and authentic
traditions support the view
that Allah, for the sake of His
Prophet ( صلى الله عليه
وآله وسلم ), will accelerate
the act of accountability. Thus
it is clear that even on the
Day of Judgement all the
people will make him as their
intermediary to place their plea
before Allah. This is the main
object of his appointment to
the specified high station in
Paradise which is mentioned in
this verse.
SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html
The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 3: Intermediation through the holy Prophet (SAW)>PART10
The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 3:
Intermediation through the
holy Prophet (SAW)>PART10
There is another verse, which
makes permissible to seek
means of approach to Allah. As
it is said:
(O beloved!) And if they had
come to you, when they had
wronged their souls, and asked
forgiveness of Allah, and the
Messenger also had asked
forgiveness for them, they (on
the basis of this means and
intercession) would have found
Allah the Granter of
repentance, extremely Merciful.
[7]
[7]. Qur’ān (an-Nisā’) 4:64.
This Qur’ānic verse commands
all the believers to rely on the
mediation of the Holy Prophet
( صلى الله عليه وآله
وسلم) in order to have their
sins and lapses condoned by
Allah. The relevance of this
verse is not limited to his
actual life on this earth but it
also applies to his life after
death. The exegetes and other
leading scholars have also
explained the meanings of the
verse at length which will be
dealt with elaborately in the
third section of fifth chapter.
SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html
Intermediation through the
holy Prophet (SAW)>PART10
There is another verse, which
makes permissible to seek
means of approach to Allah. As
it is said:
(O beloved!) And if they had
come to you, when they had
wronged their souls, and asked
forgiveness of Allah, and the
Messenger also had asked
forgiveness for them, they (on
the basis of this means and
intercession) would have found
Allah the Granter of
repentance, extremely Merciful.
[7]
[7]. Qur’ān (an-Nisā’) 4:64.
This Qur’ānic verse commands
all the believers to rely on the
mediation of the Holy Prophet
( صلى الله عليه وآله
وسلم) in order to have their
sins and lapses condoned by
Allah. The relevance of this
verse is not limited to his
actual life on this earth but it
also applies to his life after
death. The exegetes and other
leading scholars have also
explained the meanings of the
verse at length which will be
dealt with elaborately in the
third section of fifth chapter.
SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html
Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 2: Search for means of approach is a valid act>PART9
Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 2: Search for
means of approach is a
valid act>PART9
The holy Qur’ān has stated in
another context:
Those, whom they worship
(that is, the angels, jinn, ‘Īsā
( عليه السلام ) and ‘Uzayr
( عليه السلام ) etc., - they
make their portraits and
statues and worship them),
they (themselves) seek
nearness to their Lord,
through those who among
them are the nearest (to
Allah’s presence), and they
(themselves) hope for His
mercy, and (themselves) fear
His punishment. (Now you tell
how can they deserve to be
worshipped, they themselves
are bowing before the truthful
Lord.) Surely, the punishment
of your Lord is a thing to be
feared.[5]
During the era of ignorance,
the non-believers used to
worship the angels, the jinn,
‘Īsā ( عليه السلام ) and
‘Uzayr ( عليه السلام ) by
making their statues and
portraits. Before the advent of
Islam, the jinn had spared no
effort to misguide human
beings. They entered the
statues and played bizarre
tricks. The simple and naive
people worshipped the statues
when they saw them moving
and smiling. But when the light
of Islam dawned, the jinn
sought forgiveness of Allah for
their deeds of deviance and
embraced Islam. They discarded
their false notions and
practices and followed the
right path. They turned into
loyal and obedient followers of
Allah and were constantly in
search of finding means of
access to Him.
‘Abdullāh bin Mas‘ūd comments
that this Qur’ānic verse was
specifically revealed in favour
of an Arab community who
worshipped a particular group
of jinn. When these jinn
converted to Islam and their
worshippers were unaware of
the fact of their conversion,
Allah reminded them that those
they used to worship were
now prostrated before Him and
were seeking means of
approach to gain His nearness.
[6]
This elaboration makes it clear
that it is valid to rely on
those who are near to Allah
through their obedience and
acts of virtue. And those who
are near to Allah further rely
on those who are even nearer
to Him, and it is a continuous
process because the quest for
nearness to Allah is an
unending process. This also
clearly implies that there are
different degrees of nearness
to Allah, the nearest degree
enjoyed by the Holy Prophet
( صلى الله عليه وآله
وسلم).
This Qur’ānic verse clarifies
beyond any particle of doubt
that the gods worshipped by
the non-believers and who
called on them in their hour of
distress are not in fact gods
because they themselves are
busy seeking the pleasure of
Allah. If they had been gods
themselves, as the non-
believers ignorantly believed,
they would not have been in
need of worshipping someone
else to seek his goodwill. In
fact, they are as helpless as
their worshippers and the
obvious proof of their
helplessness is their lack of
self-reliance. The verse also
clarifies the point that to seek
access to Allah through those
who have already attained
nearness to Him is a valid act
as this has also been the
teaching and practice of these
divine favourites. A question
arises here how can those who
themselves are seeking means
of access to Allah possibly
serve as means of approach to
Him? A reflection on this
Qur’ānic verse itself provides
the answer: to worship anyone
except Allah is forbidden but
to rely on Allah’s favourites
and to request them to pray
to Him for the fulfilment of
one’s needs is quite valid. It is
a negation of worship, not a
negation of means of approach
to Allah. While it is valid only
to worship Allah and no one
else, it is also valid to seek
the means of coming close to
Him. Allah’s favourites serve
only as the means; they are
not substitutes for Him.
Therefore, it is correct to
believe that all favourites of
Allah are only means of access
to Him as it is Allah Alone Who
is to be worshipped.
REFERENCES:
[5]. Qur’ān (al-Isrā’) 17:57.
[6]. Bukhārī narrated it in his
as-Sahīh, b. of tafsīr
(interpretation of the Qur’ān)
ch.205 (4:1747-8#4437-8);
Muslim in as-Sahīh, b. of tafsīr,
ch.4 (4:2321#3030); Hākim in al-
Mustadrak (2:362); and
Baghawī cites it in tafsīr of
17:57 in Ma‘ālim-ut-tanzīl
(3:120).
SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html
means of approach is a
valid act>PART9
The holy Qur’ān has stated in
another context:
Those, whom they worship
(that is, the angels, jinn, ‘Īsā
( عليه السلام ) and ‘Uzayr
( عليه السلام ) etc., - they
make their portraits and
statues and worship them),
they (themselves) seek
nearness to their Lord,
through those who among
them are the nearest (to
Allah’s presence), and they
(themselves) hope for His
mercy, and (themselves) fear
His punishment. (Now you tell
how can they deserve to be
worshipped, they themselves
are bowing before the truthful
Lord.) Surely, the punishment
of your Lord is a thing to be
feared.[5]
During the era of ignorance,
the non-believers used to
worship the angels, the jinn,
‘Īsā ( عليه السلام ) and
‘Uzayr ( عليه السلام ) by
making their statues and
portraits. Before the advent of
Islam, the jinn had spared no
effort to misguide human
beings. They entered the
statues and played bizarre
tricks. The simple and naive
people worshipped the statues
when they saw them moving
and smiling. But when the light
of Islam dawned, the jinn
sought forgiveness of Allah for
their deeds of deviance and
embraced Islam. They discarded
their false notions and
practices and followed the
right path. They turned into
loyal and obedient followers of
Allah and were constantly in
search of finding means of
access to Him.
‘Abdullāh bin Mas‘ūd comments
that this Qur’ānic verse was
specifically revealed in favour
of an Arab community who
worshipped a particular group
of jinn. When these jinn
converted to Islam and their
worshippers were unaware of
the fact of their conversion,
Allah reminded them that those
they used to worship were
now prostrated before Him and
were seeking means of
approach to gain His nearness.
[6]
This elaboration makes it clear
that it is valid to rely on
those who are near to Allah
through their obedience and
acts of virtue. And those who
are near to Allah further rely
on those who are even nearer
to Him, and it is a continuous
process because the quest for
nearness to Allah is an
unending process. This also
clearly implies that there are
different degrees of nearness
to Allah, the nearest degree
enjoyed by the Holy Prophet
( صلى الله عليه وآله
وسلم).
This Qur’ānic verse clarifies
beyond any particle of doubt
that the gods worshipped by
the non-believers and who
called on them in their hour of
distress are not in fact gods
because they themselves are
busy seeking the pleasure of
Allah. If they had been gods
themselves, as the non-
believers ignorantly believed,
they would not have been in
need of worshipping someone
else to seek his goodwill. In
fact, they are as helpless as
their worshippers and the
obvious proof of their
helplessness is their lack of
self-reliance. The verse also
clarifies the point that to seek
access to Allah through those
who have already attained
nearness to Him is a valid act
as this has also been the
teaching and practice of these
divine favourites. A question
arises here how can those who
themselves are seeking means
of access to Allah possibly
serve as means of approach to
Him? A reflection on this
Qur’ānic verse itself provides
the answer: to worship anyone
except Allah is forbidden but
to rely on Allah’s favourites
and to request them to pray
to Him for the fulfilment of
one’s needs is quite valid. It is
a negation of worship, not a
negation of means of approach
to Allah. While it is valid only
to worship Allah and no one
else, it is also valid to seek
the means of coming close to
Him. Allah’s favourites serve
only as the means; they are
not substitutes for Him.
Therefore, it is correct to
believe that all favourites of
Allah are only means of access
to Him as it is Allah Alone Who
is to be worshipped.
REFERENCES:
[5]. Qur’ān (al-Isrā’) 17:57.
[6]. Bukhārī narrated it in his
as-Sahīh, b. of tafsīr
(interpretation of the Qur’ān)
ch.205 (4:1747-8#4437-8);
Muslim in as-Sahīh, b. of tafsīr,
ch.4 (4:2321#3030); Hākim in al-
Mustadrak (2:362); and
Baghawī cites it in tafsīr of
17:57 in Ma‘ālim-ut-tanzīl
(3:120).
SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html
Doctrine of Tawassul (In the Light of Qur’ān)>>Qur'an(5:35) :Proof for seeking means of approach>PART8
In the last chapter it was
discussed that tawassul and
wasīlah, semantically speaking,
are a means of approach to
something; they are also
instrumental in achieving
nearness to someone. Since the
object of life of a believer is
to attain the proximity and
pleasure of Allah, He has
guided them at many occasions
in the Holy Qur’ān to gain
access to Him; and in the
process, not only to satisfy
their quest for truth but also
to seek His pleasure. The
search for truth and Allah’s
pleasure are interrelated. It
obviously implies that the
believer is not seeking the
philosopher’s truth, which is
more or less abstract and
lacks personal involvement. The
truth that a believer is
seeking must reflect his
emotional involvement. This is a
precondition for any favourable
divine response, and when this
condition is fulfilled, his quest is
positively rewarded. He
achieves three targets in a
single leap of faith; he comes
closer to truth, he satisfies his
own craze for truth and at
the same time he is able to
receive Allah’s pleasure, which
is the ultimate aim of his life.
Some of the Qur’ānic verses
given below clearly prove how
explicitly and without any
ambiguity Allah has enjoined
upon the believers to seek
means of accessibility to Him
for the fulfilment of their
needs and desires and for
leading a contented life on this
earth.
...READ THE COMPLETE PART FROM THE COMMENTS
discussed that tawassul and
wasīlah, semantically speaking,
are a means of approach to
something; they are also
instrumental in achieving
nearness to someone. Since the
object of life of a believer is
to attain the proximity and
pleasure of Allah, He has
guided them at many occasions
in the Holy Qur’ān to gain
access to Him; and in the
process, not only to satisfy
their quest for truth but also
to seek His pleasure. The
search for truth and Allah’s
pleasure are interrelated. It
obviously implies that the
believer is not seeking the
philosopher’s truth, which is
more or less abstract and
lacks personal involvement. The
truth that a believer is
seeking must reflect his
emotional involvement. This is a
precondition for any favourable
divine response, and when this
condition is fulfilled, his quest is
positively rewarded. He
achieves three targets in a
single leap of faith; he comes
closer to truth, he satisfies his
own craze for truth and at
the same time he is able to
receive Allah’s pleasure, which
is the ultimate aim of his life.
Some of the Qur’ānic verses
given below clearly prove how
explicitly and without any
ambiguity Allah has enjoined
upon the believers to seek
means of accessibility to Him
for the fulfilment of their
needs and desires and for
leading a contented life on this
earth.
...READ THE COMPLETE PART FROM THE COMMENTS
Tuesday, October 12, 2010
Reality of Intermediation>>Kinds of tawassul (توسل)-PART7
Kinds of tawassul (توسل)
tawassul (توسل) may be
divided into the following kinds:
1. at-Tawassul lid-du‘ā’
2. at-Tawassul fid-du‘ā’
3. at-Tawassul bid-du‘ā’
4. at-Tawassul bin-nidā’
5. at-Tawassul bil-a‘māl-is-sālihah
6. at-Tawassul bi-āthār-is-sālihīn
...Read the complete article from the comments
tawassul (توسل) may be
divided into the following kinds:
1. at-Tawassul lid-du‘ā’
2. at-Tawassul fid-du‘ā’
3. at-Tawassul bid-du‘ā’
4. at-Tawassul bin-nidā’
5. at-Tawassul bil-a‘māl-is-sālihah
6. at-Tawassul bi-āthār-is-sālihīn
...Read the complete article from the comments
Reality of Intermediation>>Technical meaning of tawassul (توسل)-PART6
Technical meaning of
tawassul (توسل)
tawassul (توسل) carries
multiple meanings. It is used in
the sense of need, inclination,
stature and nearness; three of
these senses are consistent
with its technical usage:
1. Highest station
Wasīlah is the highest station
in Paradise, which is reserved
for the intercessor – the holy
Prophet ( صلى الله عليه
وآله وسلم ) – on the Day of
Judgement. It is usual for
Muslims to pray, after the call
to prayer, that Muhammad
( صلى الله عليه وآله
وسلم) may obtain this
station. It is related to Bukhārī
that the Prophet ( صلى الله
عليه وآله وسلم ) himself
persuaded his followers to
offer the following prayer:
Allah’s Messenger ( صلى الله
عليه وآله وسلم ) said as
reported by Jābir bin ‘Abdullāh:
Anyone who prays after the
call to prayer, “O Lord, in
exchange for this complete
invitation and standing prayer,
make Muhammad ( صلى الله
عليه وآله وسلم ) a source
of intermediation and
superiority and appoint him to
the highest station in Paradise
as promised by You,” my
intercession for him on the Day
of Judgement will be obligatory.
[11]
In this supplication (du‘ā’), al-
wasīlah means ‘a spot which is
a special grade of excellence in
Paradise,’ this is also the
highest station reserved for
the Prophet ( صلى الله عليه
وآله وسلم ). Whenever we
invoke the mediation of the
holy Prophet ( صلى الله
عليه وآله وسلم ), we have
in mind this specific place in
Paradise.
2. Proximity to Allah
The nearness to Allah is in
itself a source of
intermediation. When a creature
comes close to Allah through
the perfection of his faith,
obedience to His rules and
prescriptions, observance of
forms of worship, following the
sunnah and avoiding sins, this
nearness to Allah in itself
becomes a source of
intermediation. Similarly those
who work with sincerity of
intention acquire close access
to Allah and are elevated to
the stature of His favourites.
Their sincerity and affiliation
keep them steadily glued to
the right path and serve as
an mediation to counter the
tricks of the devil. According to
Allah Himself, Satan has sworn
to lead the believers astray:
(Satan) said, “I swear by Your
honour that I will mislead all of
them.”[12]
But he will never be able to
mislead those who have
attained nearness to Allah.
3. Source of intermediation
All objects, which are a means
to attain the nearness of
Allah, also serve as sources of
intermediation whether they
are related to individuals or
deeds. The Qur’ān has made it
permissible to seek the means
of approach, and what is
permitted cannot be waived
without proper shar‘ī argument
or convincing proof. The Qur’ān
says:
O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility).[13]
This verse does not stress any
specific application and includes
both acts and individuals. The
same verse acts as an explicit
justification of intermediation.
Shāh Ismā‘īl Dihlawī interprets
the Qur’ānic verse as the
direction provided by the
spiritual guide:
People who are in search of
the true conduct mean by
wasīlah a kind of guide. Search
for the guide should necessarily
precede the hard struggle that
is required for the attainment
of true success, and Allah has
prescribed this method for the
seekers of the true path.
Therefore, without the
direction of the guide, its
acquisition is almost impossible.
[14]
References:
[11]. Bukhārī, as-Sahīh, b. of
adhān (the call to prayer) ch.8
(1:222#589); Nasā’ī, Sunan, b.
of adhān (2:27); Ahmad bin
Hambal, Musnad (3:354); Ibn
Hajar ‘Asqalānī, Fath-ul-bārī
(2:94; 8:399); Bayhaqī, as-
Sunan-ul-kubrā (1:410);
Baghawī, Sharh-us-sunnah
(2:283-4#420); Muhammad
Khatīb Tabrīzī, Mishkāt-ul-
masābīh, b. of salāt (prayer)
ch.4 (1:216#659).
[12]. Qur’ān (Sād) 38:82.
[13]. Qur’ān (al-Mā’idah) 5:35.
[14]. Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58).
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
tawassul (توسل)
tawassul (توسل) carries
multiple meanings. It is used in
the sense of need, inclination,
stature and nearness; three of
these senses are consistent
with its technical usage:
1. Highest station
Wasīlah is the highest station
in Paradise, which is reserved
for the intercessor – the holy
Prophet ( صلى الله عليه
وآله وسلم ) – on the Day of
Judgement. It is usual for
Muslims to pray, after the call
to prayer, that Muhammad
( صلى الله عليه وآله
وسلم) may obtain this
station. It is related to Bukhārī
that the Prophet ( صلى الله
عليه وآله وسلم ) himself
persuaded his followers to
offer the following prayer:
Allah’s Messenger ( صلى الله
عليه وآله وسلم ) said as
reported by Jābir bin ‘Abdullāh:
Anyone who prays after the
call to prayer, “O Lord, in
exchange for this complete
invitation and standing prayer,
make Muhammad ( صلى الله
عليه وآله وسلم ) a source
of intermediation and
superiority and appoint him to
the highest station in Paradise
as promised by You,” my
intercession for him on the Day
of Judgement will be obligatory.
[11]
In this supplication (du‘ā’), al-
wasīlah means ‘a spot which is
a special grade of excellence in
Paradise,’ this is also the
highest station reserved for
the Prophet ( صلى الله عليه
وآله وسلم ). Whenever we
invoke the mediation of the
holy Prophet ( صلى الله
عليه وآله وسلم ), we have
in mind this specific place in
Paradise.
2. Proximity to Allah
The nearness to Allah is in
itself a source of
intermediation. When a creature
comes close to Allah through
the perfection of his faith,
obedience to His rules and
prescriptions, observance of
forms of worship, following the
sunnah and avoiding sins, this
nearness to Allah in itself
becomes a source of
intermediation. Similarly those
who work with sincerity of
intention acquire close access
to Allah and are elevated to
the stature of His favourites.
Their sincerity and affiliation
keep them steadily glued to
the right path and serve as
an mediation to counter the
tricks of the devil. According to
Allah Himself, Satan has sworn
to lead the believers astray:
(Satan) said, “I swear by Your
honour that I will mislead all of
them.”[12]
But he will never be able to
mislead those who have
attained nearness to Allah.
3. Source of intermediation
All objects, which are a means
to attain the nearness of
Allah, also serve as sources of
intermediation whether they
are related to individuals or
deeds. The Qur’ān has made it
permissible to seek the means
of approach, and what is
permitted cannot be waived
without proper shar‘ī argument
or convincing proof. The Qur’ān
says:
O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility).[13]
This verse does not stress any
specific application and includes
both acts and individuals. The
same verse acts as an explicit
justification of intermediation.
Shāh Ismā‘īl Dihlawī interprets
the Qur’ānic verse as the
direction provided by the
spiritual guide:
People who are in search of
the true conduct mean by
wasīlah a kind of guide. Search
for the guide should necessarily
precede the hard struggle that
is required for the attainment
of true success, and Allah has
prescribed this method for the
seekers of the true path.
Therefore, without the
direction of the guide, its
acquisition is almost impossible.
[14]
References:
[11]. Bukhārī, as-Sahīh, b. of
adhān (the call to prayer) ch.8
(1:222#589); Nasā’ī, Sunan, b.
of adhān (2:27); Ahmad bin
Hambal, Musnad (3:354); Ibn
Hajar ‘Asqalānī, Fath-ul-bārī
(2:94; 8:399); Bayhaqī, as-
Sunan-ul-kubrā (1:410);
Baghawī, Sharh-us-sunnah
(2:283-4#420); Muhammad
Khatīb Tabrīzī, Mishkāt-ul-
masābīh, b. of salāt (prayer)
ch.4 (1:216#659).
[12]. Qur’ān (Sād) 38:82.
[13]. Qur’ān (al-Mā’idah) 5:35.
[14]. Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58).
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
Sunday, October 10, 2010
Reality of Intermediation>>Literal meaning of tawassul -PART5
Literal meaning of tawassul
(توسل)
Tawassul (intermediation) and
wasīlah (means) are similarly
used. Lexicologists think that
wasīlah is a means of achieving
an objective.
1. Imam Rāghib Asfahānī
comments:
Wasīlah means to seek willingly
access to something and since
it is based on willingness, it is
related to wasīlah, the means
of approach.[8]
[8]. Rāghib Asfahānī, Mufradāt
alfāz al-Qur’ān (p.871).
2. Ibn Manzūr, in his research
conducted on the word
wasīlah, writes:
In fact, wasīlah is a means of
approach to something to
attain nearness to it.[9]
[9]. Ibn Manzūr, Lisān-ul-Arab
(11:725).
3. Imam Zamakhsharī says:
Everything that helps in
seeking means of approach,
that is, nearness to Allah, is
wasīlah.[10]
[10]. Zamakhsharī, al-Kashshāf
‘an haqā’iq ghawāmid-it-tanzīl
(1:488).
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
(توسل)
Tawassul (intermediation) and
wasīlah (means) are similarly
used. Lexicologists think that
wasīlah is a means of achieving
an objective.
1. Imam Rāghib Asfahānī
comments:
Wasīlah means to seek willingly
access to something and since
it is based on willingness, it is
related to wasīlah, the means
of approach.[8]
[8]. Rāghib Asfahānī, Mufradāt
alfāz al-Qur’ān (p.871).
2. Ibn Manzūr, in his research
conducted on the word
wasīlah, writes:
In fact, wasīlah is a means of
approach to something to
attain nearness to it.[9]
[9]. Ibn Manzūr, Lisān-ul-Arab
(11:725).
3. Imam Zamakhsharī says:
Everything that helps in
seeking means of approach,
that is, nearness to Allah, is
wasīlah.[10]
[10]. Zamakhsharī, al-Kashshāf
‘an haqā’iq ghawāmid-it-tanzīl
(1:488).
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
Reality of Intermediation>>Important terminology about tawassul (توسل)-PART4
Important terminology
about tawassul (توسل)
Whenever we discuss the
concept of intermediation we
should take into account four
factors, which are interlinked:
1. Wasīlah: mediation; the means
of approach.
2. Mutawassil: intermediatee; the
prayee who chooses his own
pious deed or a personage or
a place as a source of
intermediation in his prayer.
3. Mutawassal bihī:
intermediary; intermediator; an
object that is offered as a
source of intermediation to
Allah, for example, virtuous
deeds, saintly personages and
hallowed signs and acts
associated with them.
4. Mutawassal ilayh: Allah is the
Focus of all intermediation
because it is submitted to Him
Alone.
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
about tawassul (توسل)
Whenever we discuss the
concept of intermediation we
should take into account four
factors, which are interlinked:
1. Wasīlah: mediation; the means
of approach.
2. Mutawassil: intermediatee; the
prayee who chooses his own
pious deed or a personage or
a place as a source of
intermediation in his prayer.
3. Mutawassal bihī:
intermediary; intermediator; an
object that is offered as a
source of intermediation to
Allah, for example, virtuous
deeds, saintly personages and
hallowed signs and acts
associated with them.
4. Mutawassal ilayh: Allah is the
Focus of all intermediation
because it is submitted to Him
Alone.
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
Reality of Intermediation>>True sense of the concept of intermediation (توسل)-PART3
True sense of the concept
of intermediation (توسل)
Some people are reluctant to
pray through the mediation of
the holy Prophet ( صلى الله
عليه وآله وسلم ) on
account of lack of knowledge.
They think that praying
through mediation is
incompatible with praying
directly to Allah. This attitude
is grounded in a
misunderstanding of the
Qur’ānic verses, which enjoin
upon the believers to pray
directly to Allah and to eschew
associating partners with Him.
As a result of misinterpretation
they believe that to approach
Allah through an intermediary
amounts to a denial of divine
unity. This conception is based
on ignorance and
misunderstanding and we should
try to correct it. To approach
Allah while praying, through a
prophet or a messenger, a
holy person or a pious deed, is
neither a denial of the oneness
of Allah nor is it inconsistent
with an unmediated appeal to
Him.
..Read the article from the comments
of intermediation (توسل)
Some people are reluctant to
pray through the mediation of
the holy Prophet ( صلى الله
عليه وآله وسلم ) on
account of lack of knowledge.
They think that praying
through mediation is
incompatible with praying
directly to Allah. This attitude
is grounded in a
misunderstanding of the
Qur’ānic verses, which enjoin
upon the believers to pray
directly to Allah and to eschew
associating partners with Him.
As a result of misinterpretation
they believe that to approach
Allah through an intermediary
amounts to a denial of divine
unity. This conception is based
on ignorance and
misunderstanding and we should
try to correct it. To approach
Allah while praying, through a
prophet or a messenger, a
holy person or a pious deed, is
neither a denial of the oneness
of Allah nor is it inconsistent
with an unmediated appeal to
Him.
..Read the article from the comments
Reality of Intermediation>>Different views about intermediation (توسل)-PART2
Different views about
intermediation (توسل)
There is complete agreement
on some aspects of
intermediation while a fractious
climate of opinion marks its
other aspects.
The Muslim scholars agree that
virtuous deeds like prayer,
fasting, pilgrimage to Makkah,
zakat and recitation of the
holy Qur’ān can serve as
legitimate means of
intermediation. There are, of
course, some people who deny
intermediation without action
(passive intermediation) i.e.
through prophets, righteous
ones, saints and relics, though
the Muslim scholars have
affirmed the possibility of
intermediation through these
means.
These differences have
been eloquently highlighted by
Muhammad bin ‘Alawī al-Mālikī:
“The conflicting view relates to
intermediation without action
(passive intermediation), i.e.
when individuals and
personalities are taken as
means, for example, to say, “O
God, I take Your Prophet
Muhammad ( صلى الله عليه
وآله وسلم ) as an
intermediary to You,” or “I
take Abū Bakr as-Siddīq or
‘Umar bin al-Khattāb or
‘Uthmān or ‘Alī as
intermediaries to You.”
Some
scholars treat it as forbidden. I
believe that this difference is
only superficial because in
intermediation through an
individual, the intermediary
powers are vested in that
individual on the basis of his
deeds and intermediation
through action is unanimously
acceptable. People who deny
intermediation have adopted a
stubborn posture. If they had
cared to look at the problem
perceptibly, it would have
cleared up, the doubts would
have vanished and the conflict
would have resolved which has
led them to hurl unsavoury
allegations against the Muslims.
Intermediation without action is
actually attributed to the
intermediary and he has
acquired this status on the
basis of his actions. A man
tends to choose someone as
his intermediary because he
loves him and reposes
unqualified trust in his spiritual
superiority as a consequence
of this love, or he believes the
intermediary is loved by Allah
Himself.
As He says:
(Allah) loves them and they
love Him.[3]
[3]. Qur’ān (al-Mā’idah) 5:54.
Or he believes that all these
qualities are found in the
intermediary. If you reflect on
it, you are bound to find this
matrix of love. And this belief
is the action of the
intermediary because belief is a
form of action, which grips his
heart. The intermediatee seems
to say:
“O, my Lord! Undoubtedly, I
love such and such person and
I truly believe that he also
loves You, he is Your loyal
servant and he wages jihad
for Your sake, and I believe
You love him too, and You are
pleased with him, and I offer
him as an intermediary on
account of my love for him,
and I believe You will grant my
prayer.”
“But there are a number of
religious scholars
(intermediationists) who limit its
scope to the One Whose
knowledge spans the secrets
of the heavens and the earth
and Who can detect the
waywardness of the eyes and
penetrate the secrets of the
hearts. A person who says, “I
take the Prophet ( صلى الله
عليه وآله وسلم ) as my
intermediary,” and the other
who says, “I take the Prophet
( صلى الله عليه وآله
وسلم) as my intermediary
because I love him,” are both
on the same footing because
he has chosen the first source
of intermediation on the basis
of his trust in the Prophet
( صلى الله عليه وآله
وسلم) and his love for him. If
the prayee had not loved and
trusted the Prophet (صلى
الله عليه وآله وسلم ), he
would not have chosen him as
his intermediary. The same
applies to the saints and the
holy personages.
“This discussion lifts the haze
off of the concept of
intermediation. It clearly shows
that the difference is only
superficial and does in no way
insinuate that the prayees
(intermediatees) should be
maligned as non-believers and
chucked out of the fold of
Islam. It is a moral stigma.”[4]
[4]. Muhammad bin ‘Alawī al-
Mālikī, Mafāhīm yajib an
tusahhah, (pp.117-8).
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
intermediation (توسل)
There is complete agreement
on some aspects of
intermediation while a fractious
climate of opinion marks its
other aspects.
The Muslim scholars agree that
virtuous deeds like prayer,
fasting, pilgrimage to Makkah,
zakat and recitation of the
holy Qur’ān can serve as
legitimate means of
intermediation. There are, of
course, some people who deny
intermediation without action
(passive intermediation) i.e.
through prophets, righteous
ones, saints and relics, though
the Muslim scholars have
affirmed the possibility of
intermediation through these
means.
These differences have
been eloquently highlighted by
Muhammad bin ‘Alawī al-Mālikī:
“The conflicting view relates to
intermediation without action
(passive intermediation), i.e.
when individuals and
personalities are taken as
means, for example, to say, “O
God, I take Your Prophet
Muhammad ( صلى الله عليه
وآله وسلم ) as an
intermediary to You,” or “I
take Abū Bakr as-Siddīq or
‘Umar bin al-Khattāb or
‘Uthmān or ‘Alī as
intermediaries to You.”
Some
scholars treat it as forbidden. I
believe that this difference is
only superficial because in
intermediation through an
individual, the intermediary
powers are vested in that
individual on the basis of his
deeds and intermediation
through action is unanimously
acceptable. People who deny
intermediation have adopted a
stubborn posture. If they had
cared to look at the problem
perceptibly, it would have
cleared up, the doubts would
have vanished and the conflict
would have resolved which has
led them to hurl unsavoury
allegations against the Muslims.
Intermediation without action is
actually attributed to the
intermediary and he has
acquired this status on the
basis of his actions. A man
tends to choose someone as
his intermediary because he
loves him and reposes
unqualified trust in his spiritual
superiority as a consequence
of this love, or he believes the
intermediary is loved by Allah
Himself.
As He says:
(Allah) loves them and they
love Him.[3]
[3]. Qur’ān (al-Mā’idah) 5:54.
Or he believes that all these
qualities are found in the
intermediary. If you reflect on
it, you are bound to find this
matrix of love. And this belief
is the action of the
intermediary because belief is a
form of action, which grips his
heart. The intermediatee seems
to say:
“O, my Lord! Undoubtedly, I
love such and such person and
I truly believe that he also
loves You, he is Your loyal
servant and he wages jihad
for Your sake, and I believe
You love him too, and You are
pleased with him, and I offer
him as an intermediary on
account of my love for him,
and I believe You will grant my
prayer.”
“But there are a number of
religious scholars
(intermediationists) who limit its
scope to the One Whose
knowledge spans the secrets
of the heavens and the earth
and Who can detect the
waywardness of the eyes and
penetrate the secrets of the
hearts. A person who says, “I
take the Prophet ( صلى الله
عليه وآله وسلم ) as my
intermediary,” and the other
who says, “I take the Prophet
( صلى الله عليه وآله
وسلم) as my intermediary
because I love him,” are both
on the same footing because
he has chosen the first source
of intermediation on the basis
of his trust in the Prophet
( صلى الله عليه وآله
وسلم) and his love for him. If
the prayee had not loved and
trusted the Prophet (صلى
الله عليه وآله وسلم ), he
would not have chosen him as
his intermediary. The same
applies to the saints and the
holy personages.
“This discussion lifts the haze
off of the concept of
intermediation. It clearly shows
that the difference is only
superficial and does in no way
insinuate that the prayees
(intermediatees) should be
maligned as non-believers and
chucked out of the fold of
Islam. It is a moral stigma.”[4]
[4]. Muhammad bin ‘Alawī al-
Mālikī, Mafāhīm yajib an
tusahhah, (pp.117-8).
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
Islamic Concept of Intermediation - Tawassul >Basic conceptions of intermediation (توسل)-PART1
Basic
conceptions of
intermediation (توسل)
The relevance and
wholesomeness of the concept
of intermediation is an
established fact. The negation
of this reality is in fact the
negation of the Qur’ānic
injunctions. This attitude is
simply inconceivable for any
Muslim, irrespective of his
group affiliation. Intermediation
is a twofold act: on the one
hand, it acknowledges the
humility and helplessness of the
creature who has a pressing
need to be fulfilled; on the
other hand, it asserts the
superiority of an act which has
been hallowed by divine
sanction, or of a personage
who enjoys divine approval
through a series of noble
deeds. The idea behind
intermediation is not to vitiate
or supplant divine authority
but to facilitate the
acceptance of human needs
through the act of prayer.
Thus the act of intermediation
involves a sliding-scale of
graded functions: at the
bottom is the humble creature
who hopes for a favourable
divine response; in the middle
is the sanctified act or the
personage who has developed
closer affiliation with God
through meditation, prayer and
human service and at the top
is God Himself Who Alone
possesses the power to grant
the prayer.
The concept does not imply
that the intermediary will
grant the prayer or that he
will pressurize God to grant
the prayer of an individual or
condone his sins. This is an
egregious misconception, which
haunts the minds of a number
of people. In fact, the prayee
believes that when he mediates
his prayer through divinely
blessed persons, after positing
his own helplessness and after
articulating the praise of God,
He will fulfil his need as a
token of courtesy to the
intermediary. He does not even
have the creeping notion that
the intermediary is a partner
in divinity. It is, therefore,
vitally significant to grasp the
reality of intermediation to
obviate any misunderstanding,
especially on the part of those
who are prone to interpreting
it in a characteristically un-
Islamic sense.
It should be understood at the
very outset that intermediation
is only a form of prayer to be
answered by God Alone. The
intermediary is only a medium
who serves as a means to
activate the process of its
fulfilment.
It should also be noted that
the choice of an intermediary
depends on two vital factors;
first he is loved by the prayee
and secondly he is also loved
by God. Therefore, to love
someone simply because he is
loved by God is in itself a
virtuous act, so his choice as
an intermediary becomes
indisputable. This is the factual
position and if someone harps
on another string, he is not
only mistaken but is also
committing an ignominious deed.
This contention is easily
endorsed by the logic of
commonsense. If the prayee
believes that the intermediary
can harm or benefit like God,
he is guilty of a heinous sin
and will be dismissed as a
believer on the basis of this
erroneous belief.
Besides, it is not necessary
that mediation alone should
serve as a guarantee for the
realization of prayer, because
Allah says:
"And (O beloved,) when My
servants ask you about Me,
(tell them,) “I am Near.” "[1]
[1]. Qur’ān (al-Baqarah) 2:186.
"(O beloved,) say, “Call upon
Allah or call upon ar-Rahmān
(the most Merciful), by
whichever name you call on
Him, His are the most beautiful
names.” " [2]
[2]. Qur’ān (al-Isrā’) 17:110.
The misunderstanding that
intermediation is a form of
coercion should end now as
the intermediary cannot force
God to grant a prayer against
His Own will. No one can dictate
to Him, we can only beseech
Him. It is only an expression of
His infinite mercy that he has
upscaled some of His creatures
on the grounds of their love
and obedience and turned
them into agents of
redemption for millions of
ordinary people who, without
their mediation, might have
drifted in sheer hopelessness
and frustration. This is an
indirect divine recognition of
their services that God puts a
positive spin on whatever is
associated with them. It is for
the same reason that sacred
places and objects are offered
as means. The purpose is to
boost human expectation for
the divine reprieve.
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
conceptions of
intermediation (توسل)
The relevance and
wholesomeness of the concept
of intermediation is an
established fact. The negation
of this reality is in fact the
negation of the Qur’ānic
injunctions. This attitude is
simply inconceivable for any
Muslim, irrespective of his
group affiliation. Intermediation
is a twofold act: on the one
hand, it acknowledges the
humility and helplessness of the
creature who has a pressing
need to be fulfilled; on the
other hand, it asserts the
superiority of an act which has
been hallowed by divine
sanction, or of a personage
who enjoys divine approval
through a series of noble
deeds. The idea behind
intermediation is not to vitiate
or supplant divine authority
but to facilitate the
acceptance of human needs
through the act of prayer.
Thus the act of intermediation
involves a sliding-scale of
graded functions: at the
bottom is the humble creature
who hopes for a favourable
divine response; in the middle
is the sanctified act or the
personage who has developed
closer affiliation with God
through meditation, prayer and
human service and at the top
is God Himself Who Alone
possesses the power to grant
the prayer.
The concept does not imply
that the intermediary will
grant the prayer or that he
will pressurize God to grant
the prayer of an individual or
condone his sins. This is an
egregious misconception, which
haunts the minds of a number
of people. In fact, the prayee
believes that when he mediates
his prayer through divinely
blessed persons, after positing
his own helplessness and after
articulating the praise of God,
He will fulfil his need as a
token of courtesy to the
intermediary. He does not even
have the creeping notion that
the intermediary is a partner
in divinity. It is, therefore,
vitally significant to grasp the
reality of intermediation to
obviate any misunderstanding,
especially on the part of those
who are prone to interpreting
it in a characteristically un-
Islamic sense.
It should be understood at the
very outset that intermediation
is only a form of prayer to be
answered by God Alone. The
intermediary is only a medium
who serves as a means to
activate the process of its
fulfilment.
It should also be noted that
the choice of an intermediary
depends on two vital factors;
first he is loved by the prayee
and secondly he is also loved
by God. Therefore, to love
someone simply because he is
loved by God is in itself a
virtuous act, so his choice as
an intermediary becomes
indisputable. This is the factual
position and if someone harps
on another string, he is not
only mistaken but is also
committing an ignominious deed.
This contention is easily
endorsed by the logic of
commonsense. If the prayee
believes that the intermediary
can harm or benefit like God,
he is guilty of a heinous sin
and will be dismissed as a
believer on the basis of this
erroneous belief.
Besides, it is not necessary
that mediation alone should
serve as a guarantee for the
realization of prayer, because
Allah says:
"And (O beloved,) when My
servants ask you about Me,
(tell them,) “I am Near.” "[1]
[1]. Qur’ān (al-Baqarah) 2:186.
"(O beloved,) say, “Call upon
Allah or call upon ar-Rahmān
(the most Merciful), by
whichever name you call on
Him, His are the most beautiful
names.” " [2]
[2]. Qur’ān (al-Isrā’) 17:110.
The misunderstanding that
intermediation is a form of
coercion should end now as
the intermediary cannot force
God to grant a prayer against
His Own will. No one can dictate
to Him, we can only beseech
Him. It is only an expression of
His infinite mercy that he has
upscaled some of His creatures
on the grounds of their love
and obedience and turned
them into agents of
redemption for millions of
ordinary people who, without
their mediation, might have
drifted in sheer hopelessness
and frustration. This is an
indirect divine recognition of
their services that God puts a
positive spin on whatever is
associated with them. It is for
the same reason that sacred
places and objects are offered
as means. The purpose is to
boost human expectation for
the divine reprieve.
Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1
Saturday, October 9, 2010
Qur'an(5:35) :Proof for seeking means of approach
Qur'an(5:35) :Proof for seeking means of
approach
It is commanded by Almighty
Allah as the holy Qur’ān states:
"O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility) and strive in
His way so that you may
prosper." [1]
[1]. Qur’ān (al-Baqarah) 2:186.
[1]. Qur’ān ( al-Mā’idah) 5:35.
The Qur’ānic verse stresses
four things:
1. faith,
2. piety,
3. search for means of approach,
and
4. struggle for Allah’s sake.
First of all, the Qur’ān
mentions faith. After faith it
enjoins piety upon the
believers because a heart laced
with fear of Allah, is in fact a
heart laced with His obedience.
A man who possesses piety
never disobeys Allah. Each
moment of his life is spent in
pleasing Him and, incidentally, all
of his other concerns are
pushed into the background. As
a matter of fact, obeying the
divine regulations becomes a
part and parcel of his
existence. Virtue and good
deeds shape up as inseparable
parts of his character and
conduct. His desire to be close
to Allah elevates him in His
eyes. He is always engaged in
acts that will earn him the
pleasure of Allah and nearness
to Him. The word ittaqū
[derivative of taqwā (piety)] is
a comprehensive word and it
embodies all acts that save him
from Allah’s displeasure and
bring him closer to Him.
The third regulation stresses
the search for means of
approach. The Qur’ān says,
“Seek means (of approach to)
His (presence and to His
nearness and accessibility).”
Some of the religious scholars
have interpreted wasīlah (the
means of approach) mentioned
in the Qur’ānic verse as faith
and good deeds while others,
who are in the majority, have
explained the word as the
prophets, the righteous and
the favourites of Allah. They
argue that the expression
ittaqullāh subsumes faith, good
deeds and all forms of worship.
But the fact is that the verse
enjoins upon the believers to
search means of approach to
Allah’s presence. As far as faith
and virtuous acts are the
means of drawing close to
Allah, the prophets and His
favourites are ranked above all
others.
Thus, Shāh Walī Allah
Muhaddith Dihlawī has explained
wasīlah as allegiance to the
guide[Shāh Walī Allah Muhaddith
Dihlawī, al-Qawl-ul-jamīl (p.34).] while Shāh Ismā‘īl
Dihlawī believes that wasīlah is
the guide himself. He says:
"It is almost impossible to
receive (divine) guidance
without the direction (provided)
by the guide."[Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58)]
Referring to the same
situation, Mawlānā Rūm believes
that he has attained nearness
to Allah on account of the
company of Shams Tabrīzī.[Mawlānā Rūm, Mathnawī
ma‘nawī.
]
The fourth regulation relates
to jihad. Jihad also serves as a
means to promote Islam, to
strengthen and consolidate it
and to implement divine
injunctions. When, in the same
Qur’ānic verse, faith, piety and
struggle in the way of Allah
are vested with legitimacy, the
fourth regulation relating to
wasīlah becomes automatically
legitimate. Thus wasīlah does
not amount to associating
partners with Allah. Instead of
encouraging polytheism among
the believers, it rather
reaffirms the Oneness of Allah.
And, besides, when reliance on
it is being confirmed by the
Qur’ān itself, any objections or
reservations against it are in
fact a denial of the Qur’ānic
truth.
approach
It is commanded by Almighty
Allah as the holy Qur’ān states:
"O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility) and strive in
His way so that you may
prosper." [1]
[1]. Qur’ān (al-Baqarah) 2:186.
[1]. Qur’ān ( al-Mā’idah) 5:35.
The Qur’ānic verse stresses
four things:
1. faith,
2. piety,
3. search for means of approach,
and
4. struggle for Allah’s sake.
First of all, the Qur’ān
mentions faith. After faith it
enjoins piety upon the
believers because a heart laced
with fear of Allah, is in fact a
heart laced with His obedience.
A man who possesses piety
never disobeys Allah. Each
moment of his life is spent in
pleasing Him and, incidentally, all
of his other concerns are
pushed into the background. As
a matter of fact, obeying the
divine regulations becomes a
part and parcel of his
existence. Virtue and good
deeds shape up as inseparable
parts of his character and
conduct. His desire to be close
to Allah elevates him in His
eyes. He is always engaged in
acts that will earn him the
pleasure of Allah and nearness
to Him. The word ittaqū
[derivative of taqwā (piety)] is
a comprehensive word and it
embodies all acts that save him
from Allah’s displeasure and
bring him closer to Him.
The third regulation stresses
the search for means of
approach. The Qur’ān says,
“Seek means (of approach to)
His (presence and to His
nearness and accessibility).”
Some of the religious scholars
have interpreted wasīlah (the
means of approach) mentioned
in the Qur’ānic verse as faith
and good deeds while others,
who are in the majority, have
explained the word as the
prophets, the righteous and
the favourites of Allah. They
argue that the expression
ittaqullāh subsumes faith, good
deeds and all forms of worship.
But the fact is that the verse
enjoins upon the believers to
search means of approach to
Allah’s presence. As far as faith
and virtuous acts are the
means of drawing close to
Allah, the prophets and His
favourites are ranked above all
others.
Thus, Shāh Walī Allah
Muhaddith Dihlawī has explained
wasīlah as allegiance to the
guide[Shāh Walī Allah Muhaddith
Dihlawī, al-Qawl-ul-jamīl (p.34).] while Shāh Ismā‘īl
Dihlawī believes that wasīlah is
the guide himself. He says:
"It is almost impossible to
receive (divine) guidance
without the direction (provided)
by the guide."[Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58)]
Referring to the same
situation, Mawlānā Rūm believes
that he has attained nearness
to Allah on account of the
company of Shams Tabrīzī.[Mawlānā Rūm, Mathnawī
ma‘nawī.
]
The fourth regulation relates
to jihad. Jihad also serves as a
means to promote Islam, to
strengthen and consolidate it
and to implement divine
injunctions. When, in the same
Qur’ānic verse, faith, piety and
struggle in the way of Allah
are vested with legitimacy, the
fourth regulation relating to
wasīlah becomes automatically
legitimate. Thus wasīlah does
not amount to associating
partners with Allah. Instead of
encouraging polytheism among
the believers, it rather
reaffirms the Oneness of Allah.
And, besides, when reliance on
it is being confirmed by the
Qur’ān itself, any objections or
reservations against it are in
fact a denial of the Qur’ānic
truth.
Answering Objection : Hadith of Sahih muslim on Building over the grave
Answering Objection : Hadith
of Sahih muslim on Building
over the grave
Regarding Hadith of Sahih muslim
And it was narrated that Jaabir
(may Allaah be pleased with him)
said: The Prophet (peace and
blessings of Allaah be upon him)
forbade plastering over graves,
or sitting on them or building
over them. Both reports were
narrated by Muslim in his Saheeh
Sitting over not around ,the
graves is forbidden and no one
sits on as grave, I never saw a
sane muslim doing it ,Similarly the
Dome is like a room build around
not over a grave and this has
been proved from above what
Prophet ( صلی اللہ علیھ
وآلھ وسلم ) and first two
caliphs(ra) of Islam were
themselves buried in a room not
in a open grave.
,By building over them it means
structures made over them (not
around ) during time of
ignorance, Muslims build tomb or
shrine around it
Examples of building over
the grave by Christians and
Jews, Muslims donot do it
click on the links below to view the pictures:
http://images.orkut.com/orkut/photos/OgAAAMLYrwK0NzcMYb53ophnRkVeVljSAPsBHVDRT2W94T92aMip-jMoKnQoLyzGTUVsMQi7odp3ORe5dBYp4mBxDAMAm1T1UKZb7zrpstl5M_QbRF8a2oS0wr9-.jpg
http://images.orkut.com/orkut/photos/OgAAAMLYrwK0NzcMYb53ophnRkVeVljSAPsBHVDRT2W94T92aMip-jMoKnQoLyzGTUVsMQi7odp3ORe5dBYp4mBxDAMAm1T1UKZb7zrpstl5M_QbRF8a2oS0wr9-.jpg
http://images.orkut.com/orkut/photos/OgAAAPkv9ygAW4CGBdS0RhGfGTp2fg-9FjiV0JVPcZQZFTERVlw_tRByLw4s0eZiNxKzgBHBdwwzHWy0p94ZjlofjYAAm1T1UIbG9yzU_zrBrX4QWimFlIKLprxI.jpg
http://images.orkut.com/orkut/photos/OgAAADIXaN0FKvy5khsS7T5oeth3CB6WDeD2K9ucUscjA3j6W2xTVpNp8-VOCEja7jkTJyp-6lNyhS5GxkiRQppBA5oAm1T1UBKfiKRslHOIEbJxT01qBxJtl8rI.jpg
http://images.orkut.com/orkut/photos/OgAAAASKA4xwxE2GTvmeH-bbZPtICnMVTHsxhG-EEn54qB-N52BrWGYDuPgbpMhq09PXx7vwRtLbzUOx-Ln6WYDLPZcAm1T1UAm6a6hWjRX0yORFqX29ec3rRjoB.jpg
http://images.orkut.com/orkut/photos/OgAAALr6EFipQuCuEcp_Feydk9oonP9II7s5d_9aqXDNyMCwrHWX4G034sAYPrl0TyXRZUka-yAcFT9ZMtVtIJLY2gAAm1T1UKmJ0wYAd3cyFdCPCPIYO_bOxaHK.jpg
http://images.orkut.com/orkut/photos/OgAAAIwSRX_dPJSfRp8YR3Euwwa1UPaOoI09e3VUjFtdRgXO-mHm4OrixmdeyyDhsGeMnC-txIbJ5aitgYHPfV0UXTQAm1T1UBidUzkFd1SfbbYYL3MQKpBSMrlo.jpg
http://images.orkut.com/orkut/photos/OgAAALfa-ZA2YOSf0L70qdF8DV-TugoJQ8nwVYuta5PNqyPKr1R3jsYtF-GE3r9igOXj-FpxvJPaegRMbgzS0vAJylsAm1T1UBrFJl7fSPX4p4d9MKeee74eYslC.jpg
http://images.orkut.com/orkut/photos/OgAAAHMc3Xce7Rad2xgNnz2j-PGt6KbB_cj2mhJ2HjJMBcl5vW14hzIOYLT9xs3rCVn34NDOfQwF4Cquj2XULvrRB2YAm1T1ULCliWH4tTmG-vC2BGTYJCQiInlp.jpg
http://images.orkut.com/orkut/photos/OgAAAHudM3C-QAfmvho8oUBUsy0cz6xoAWvgMKO8G9liIHPCAd-HUOrDcSIG9MMP6ZodqwY7OkVyeNUfGWxjB4pgymsAm1T1UBAgwRFZ8Gh0HmztkpoRwlabvIHE.jpg
http://images.orkut.com/orkut/photos/OgAAAE1N94iyREK7bysuUnJRJ9xDIXPTr9wApcZXUR1_d-OOBSrZXeCJkF6Cz4alFLXgJG7ksjcUxvu4jRqj6WuQgjAAm1T1UACVt1-Kb7vJs3U-QQVzqSv2EpJj.jpg
This is what is meant by building
over graves, Muslims build
shrines around not over the
graves , This is how Shrine of
our Prophet Muhammad
(salehalawaalihiwasalam) is, And
this is how all shrines are
built.Wahabis (salafis) need to
take English and Arabic lessons
to understand the difference
between Over and Around
of Sahih muslim on Building
over the grave
Regarding Hadith of Sahih muslim
And it was narrated that Jaabir
(may Allaah be pleased with him)
said: The Prophet (peace and
blessings of Allaah be upon him)
forbade plastering over graves,
or sitting on them or building
over them. Both reports were
narrated by Muslim in his Saheeh
Sitting over not around ,the
graves is forbidden and no one
sits on as grave, I never saw a
sane muslim doing it ,Similarly the
Dome is like a room build around
not over a grave and this has
been proved from above what
Prophet ( صلی اللہ علیھ
وآلھ وسلم ) and first two
caliphs(ra) of Islam were
themselves buried in a room not
in a open grave.
,By building over them it means
structures made over them (not
around ) during time of
ignorance, Muslims build tomb or
shrine around it
Examples of building over
the grave by Christians and
Jews, Muslims donot do it
click on the links below to view the pictures:
http://images.orkut.com/orkut/photos/OgAAAMLYrwK0NzcMYb53ophnRkVeVljSAPsBHVDRT2W94T92aMip-jMoKnQoLyzGTUVsMQi7odp3ORe5dBYp4mBxDAMAm1T1UKZb7zrpstl5M_QbRF8a2oS0wr9-.jpg
http://images.orkut.com/orkut/photos/OgAAAMLYrwK0NzcMYb53ophnRkVeVljSAPsBHVDRT2W94T92aMip-jMoKnQoLyzGTUVsMQi7odp3ORe5dBYp4mBxDAMAm1T1UKZb7zrpstl5M_QbRF8a2oS0wr9-.jpg
http://images.orkut.com/orkut/photos/OgAAAPkv9ygAW4CGBdS0RhGfGTp2fg-9FjiV0JVPcZQZFTERVlw_tRByLw4s0eZiNxKzgBHBdwwzHWy0p94ZjlofjYAAm1T1UIbG9yzU_zrBrX4QWimFlIKLprxI.jpg
http://images.orkut.com/orkut/photos/OgAAADIXaN0FKvy5khsS7T5oeth3CB6WDeD2K9ucUscjA3j6W2xTVpNp8-VOCEja7jkTJyp-6lNyhS5GxkiRQppBA5oAm1T1UBKfiKRslHOIEbJxT01qBxJtl8rI.jpg
http://images.orkut.com/orkut/photos/OgAAAASKA4xwxE2GTvmeH-bbZPtICnMVTHsxhG-EEn54qB-N52BrWGYDuPgbpMhq09PXx7vwRtLbzUOx-Ln6WYDLPZcAm1T1UAm6a6hWjRX0yORFqX29ec3rRjoB.jpg
http://images.orkut.com/orkut/photos/OgAAALr6EFipQuCuEcp_Feydk9oonP9II7s5d_9aqXDNyMCwrHWX4G034sAYPrl0TyXRZUka-yAcFT9ZMtVtIJLY2gAAm1T1UKmJ0wYAd3cyFdCPCPIYO_bOxaHK.jpg
http://images.orkut.com/orkut/photos/OgAAAIwSRX_dPJSfRp8YR3Euwwa1UPaOoI09e3VUjFtdRgXO-mHm4OrixmdeyyDhsGeMnC-txIbJ5aitgYHPfV0UXTQAm1T1UBidUzkFd1SfbbYYL3MQKpBSMrlo.jpg
http://images.orkut.com/orkut/photos/OgAAALfa-ZA2YOSf0L70qdF8DV-TugoJQ8nwVYuta5PNqyPKr1R3jsYtF-GE3r9igOXj-FpxvJPaegRMbgzS0vAJylsAm1T1UBrFJl7fSPX4p4d9MKeee74eYslC.jpg
http://images.orkut.com/orkut/photos/OgAAAHMc3Xce7Rad2xgNnz2j-PGt6KbB_cj2mhJ2HjJMBcl5vW14hzIOYLT9xs3rCVn34NDOfQwF4Cquj2XULvrRB2YAm1T1ULCliWH4tTmG-vC2BGTYJCQiInlp.jpg
http://images.orkut.com/orkut/photos/OgAAAHudM3C-QAfmvho8oUBUsy0cz6xoAWvgMKO8G9liIHPCAd-HUOrDcSIG9MMP6ZodqwY7OkVyeNUfGWxjB4pgymsAm1T1UBAgwRFZ8Gh0HmztkpoRwlabvIHE.jpg
http://images.orkut.com/orkut/photos/OgAAAE1N94iyREK7bysuUnJRJ9xDIXPTr9wApcZXUR1_d-OOBSrZXeCJkF6Cz4alFLXgJG7ksjcUxvu4jRqj6WuQgjAAm1T1UACVt1-Kb7vJs3U-QQVzqSv2EpJj.jpg
This is what is meant by building
over graves, Muslims build
shrines around not over the
graves , This is how Shrine of
our Prophet Muhammad
(salehalawaalihiwasalam) is, And
this is how all shrines are
built.Wahabis (salafis) need to
take English and Arabic lessons
to understand the difference
between Over and Around
PROOF OF WASEELA/INTERCESSION FROM QUR'AN(19:87)
PROOF OF WASEELA/INTERCESSION FROM QUR'AN(19:87)
We find another evidence for
tawassul in the Qur'anic verse:
"They do not possess
intercession save those
who have made a covenant with
their Lord" (19:87).
Some of the commentators on
Qur'an say that the "covenant"
(al-`ahd) is the phrase: "There is
no god but God and Muhammad
is the Messenger of God." The
meaning of the verse would be:
"Intercessors will not intercede
except for those who say: There
is no god but God," that is, the
believers, like what we find
where the Qur'an says: "They
only intercede for one who is
accepted" (21:28). However, the
resulting meaning: they do not
possess intercession for anyone
except those who made a
covenant etc. is far-fetched and
somewhat constrained.
The best commentary of God's
statement "They do not possess"
is "They do not obtain." Then,
the expression of the exception
"save those who..." is admissible
without implying something in
addition, and the meaning is
asserted: "He does not possess
intercession except the one who
says: There is no god but God."
That is, only the believers
intercede. This is like the verse
"And those unto whom they call
instead of Him possess no power
of intercession except him who
bears witness to the
Truth" (43:86). The bearing
witness to the Truth is the
phrase: "There is no god but
God."
Since what is meant by imploring
God with the prophets, the
saints, and the pious and by
asking them for help is a request
for their intercession, and since
God has related that they
possess intercession, then who
can prevent anyone from
seeking by permission of God
what they possess by permission
of God? Thus, it is permissible to
ask from them that they give
you what God has given to them.
The only thing forbidden is
asking intercession from idols
which do not possess anything
at all.
SOURCE:
Ahl as Sunnah vs the "Salafi" Movement - Tawassul (Using means): Evidence for its Permissibility
http://www.al-adaab.org/home/index.php?option=com_content&view=article&id=90%3Aahl-as-sunnah-vs-the-qsalafqi-movement&catid=40%3Arefutations&Itemid=65&limitstart=17
We find another evidence for
tawassul in the Qur'anic verse:
"They do not possess
intercession save those
who have made a covenant with
their Lord" (19:87).
Some of the commentators on
Qur'an say that the "covenant"
(al-`ahd) is the phrase: "There is
no god but God and Muhammad
is the Messenger of God." The
meaning of the verse would be:
"Intercessors will not intercede
except for those who say: There
is no god but God," that is, the
believers, like what we find
where the Qur'an says: "They
only intercede for one who is
accepted" (21:28). However, the
resulting meaning: they do not
possess intercession for anyone
except those who made a
covenant etc. is far-fetched and
somewhat constrained.
The best commentary of God's
statement "They do not possess"
is "They do not obtain." Then,
the expression of the exception
"save those who..." is admissible
without implying something in
addition, and the meaning is
asserted: "He does not possess
intercession except the one who
says: There is no god but God."
That is, only the believers
intercede. This is like the verse
"And those unto whom they call
instead of Him possess no power
of intercession except him who
bears witness to the
Truth" (43:86). The bearing
witness to the Truth is the
phrase: "There is no god but
God."
Since what is meant by imploring
God with the prophets, the
saints, and the pious and by
asking them for help is a request
for their intercession, and since
God has related that they
possess intercession, then who
can prevent anyone from
seeking by permission of God
what they possess by permission
of God? Thus, it is permissible to
ask from them that they give
you what God has given to them.
The only thing forbidden is
asking intercession from idols
which do not possess anything
at all.
SOURCE:
Ahl as Sunnah vs the "Salafi" Movement - Tawassul (Using means): Evidence for its Permissibility
http://www.al-adaab.org/home/index.php?option=com_content&view=article&id=90%3Aahl-as-sunnah-vs-the-qsalafqi-movement&catid=40%3Arefutations&Itemid=65&limitstart=17
Friday, October 8, 2010
Albani's cheating and forgery in the Hadith of the Man in Need
Albani's
cheating and forgery in the Hadith of the Man in Need
As Salamu Alaykum
Although there are many
examples of Nasir ud-din Albani
doing Tehreef and forgeries to
classical literature but I recently
came across a big deception of
Albani regarding the "ABSOLUTELY
RELIABLE" narrator Shabeeb bin
Sa'eed (Rahimuhullah) who is
present in the hadith of Man in
need i.e. the hadith which Proves
Tawassul.
Nasir ud-Din Albani in order to let
down Shabeeb bin Sa'eed
misquotes from Meezan ul A'itidal
قال ابن المديني: كان يختلف
في تجارة إلى مصر، وكتابه
صحيح قد كتبته عن ابنه أحمد
Translation: Ibn al-Mudayni said:
[deletion]He used to go to
Egypt for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed [deletion]
[Albani al Bidati in his book At-
Tawassul, Page No. 75]
Maybe ordinary people cannot
trace the clever deception and
fraud of Albani, but here is the
fraud which Albani did and
hypocritically removed the
wording "SHABEEB BIN SA ’EED
THIQA" from inbetween in order
to put doubts over him and also
the last part where Ibn al-
Mudayni mentions that Ibn Wahb
narrated from him.
The original text says:
قال ابن المدينى. شبيب بن
سعيد ثقة، كان يختلف في
تجارة إلى مصر، وكتابه
صحيح، قد كتبته عن ابنه
أحمد. وقد روى ابن وهب عنه
Translation: Ibn al-Mudayni said:
"SHABEEB BIN SA'EED IS
THIQA" He used to go to Egypt
for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed and "FROM
HIM NARRATED IBN
WAHB" [Meezan ul A'itidal
(3/361)]
Remember Albani did not put any
dots (…) in this specific passage
and attributed a lie to Imam Ibn
al Mudayni, plus he joined the
next passage without mentioning
that "Ibn Wahb narrated
from him" This is pure
deception and forgery done by
Albani in order to ridicule the
great Muhadith Shabeeb bin
Sa ’eed (Rahimuhullah)
Source:
Nasir ud-din Albani Salafi
wahabi scholar doing
cheating and forgery again
http://sunniforum.net/showthread.php?t=5517
cheating and forgery in the Hadith of the Man in Need
As Salamu Alaykum
Although there are many
examples of Nasir ud-din Albani
doing Tehreef and forgeries to
classical literature but I recently
came across a big deception of
Albani regarding the "ABSOLUTELY
RELIABLE" narrator Shabeeb bin
Sa'eed (Rahimuhullah) who is
present in the hadith of Man in
need i.e. the hadith which Proves
Tawassul.
Nasir ud-Din Albani in order to let
down Shabeeb bin Sa'eed
misquotes from Meezan ul A'itidal
قال ابن المديني: كان يختلف
في تجارة إلى مصر، وكتابه
صحيح قد كتبته عن ابنه أحمد
Translation: Ibn al-Mudayni said:
[deletion]He used to go to
Egypt for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed [deletion]
[Albani al Bidati in his book At-
Tawassul, Page No. 75]
Maybe ordinary people cannot
trace the clever deception and
fraud of Albani, but here is the
fraud which Albani did and
hypocritically removed the
wording "SHABEEB BIN SA ’EED
THIQA" from inbetween in order
to put doubts over him and also
the last part where Ibn al-
Mudayni mentions that Ibn Wahb
narrated from him.
The original text says:
قال ابن المدينى. شبيب بن
سعيد ثقة، كان يختلف في
تجارة إلى مصر، وكتابه
صحيح، قد كتبته عن ابنه
أحمد. وقد روى ابن وهب عنه
Translation: Ibn al-Mudayni said:
"SHABEEB BIN SA'EED IS
THIQA" He used to go to Egypt
for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed and "FROM
HIM NARRATED IBN
WAHB" [Meezan ul A'itidal
(3/361)]
Remember Albani did not put any
dots (…) in this specific passage
and attributed a lie to Imam Ibn
al Mudayni, plus he joined the
next passage without mentioning
that "Ibn Wahb narrated
from him" This is pure
deception and forgery done by
Albani in order to ridicule the
great Muhadith Shabeeb bin
Sa ’eed (Rahimuhullah)
Source:
Nasir ud-din Albani Salafi
wahabi scholar doing
cheating and forgery again
http://sunniforum.net/showthread.php?t=5517
Sunday, October 3, 2010
Albani
Nasiral-Albani is the arch-
innovator of the Wahhabis and
"Salafis" in ourtime. A watch
repairman by trade, al-Albani is a
self-taught claimantto hadith
scholarship who has no known
teacher in any of the
Islamicsciences and has admitted
not to have memorized the Book
of Allah norany book of hadith,
fiqh, `aqîda, usûl, or grammar. He
achieved fame byattacking the
great scholars of Ahl al-Sunna
and reviling the scienceof fiqh
with especial malice towards the
school of his father who was
aHanafi jurist.
A rabid reviler of the Friends of
Allah and theSufis, he was
expelled from Syria then Saudi
Arabia and lived in Amman,Jordan
under house arrest until his
death in 1999. He remains the
qiblaof the people of Innovation,
self-styled re-formers of Islam,
and other"Salafi" and Wahhabi
sympathizers, and the preferred
author of bookmerchants and
many uneducated Muslims.
..Read the complete article from the comments
innovator of the Wahhabis and
"Salafis" in ourtime. A watch
repairman by trade, al-Albani is a
self-taught claimantto hadith
scholarship who has no known
teacher in any of the
Islamicsciences and has admitted
not to have memorized the Book
of Allah norany book of hadith,
fiqh, `aqîda, usûl, or grammar. He
achieved fame byattacking the
great scholars of Ahl al-Sunna
and reviling the scienceof fiqh
with especial malice towards the
school of his father who was
aHanafi jurist.
A rabid reviler of the Friends of
Allah and theSufis, he was
expelled from Syria then Saudi
Arabia and lived in Amman,Jordan
under house arrest until his
death in 1999. He remains the
qiblaof the people of Innovation,
self-styled re-formers of Islam,
and other"Salafi" and Wahhabi
sympathizers, and the preferred
author of bookmerchants and
many uneducated Muslims.
..Read the complete article from the comments
Quran and Sunnah on Prostration(Sajdah) Controversy
 |  |
Quran and Sunnah on Prostration Controversy
There has been a lot of controversy regarding visitation to the graves of Prophets and Saliheen (righteous) and some practices which take place there, there are 2 extremes in this regard
(1) Those who do blatant takfir without understanding the Shariah and rulings properly, but what they fail to realize is that their false takfir would actually bounce back (i.e. to the accuser). Both scholars of the extremist sect and Awaam are included in this
(2) Those who really do ignoramus acts on graves (such as clinging to it, throwing papers and it has been heard that some even prostrate towards the grave). Only some ignorant people are included in this but not the scholars.
To start with let us clear the basic point i.e Sajdah at-Tazeem (Prostration of Respect) to anyone other than Allah Ta’ala is totally Haraam. To make Sajdah al-Ibadah (Prostration of Worship) to anyone other than Allah Ta’ala is undoubtedly Shirk
The point is that false accusations are hurled towards Muslims generally that they are Mushrikeen/Kafirs (although in reality the Muslims are not rather the false takfir returns back to the accuser as Sahih ahadith proves it), some innocent people are even fooled by clever pictures/videos which some deceivers make in order to spread propaganda of comparing Muslims with hindus (Naudhobillah).
This was was pioneered by the leader of an extremist sect (name not mentioned) who emerged exactly from the place where the Khawarji fitnah always emerged which was and is renowned for declaring other Muslims as kafirs by applying ayahs revealed for disbelievers upon Muslims. He falsely accused Muslims of being Mushrikeen/Kufaar and waged war on them even in Haramayn Sharefayn (where it is forbidden by Prophet to wage war rather there is Lanah on the people who frighten the two holy places) these view points still echo in this sect which gives verdicts like blessed dome of Prophet (Peace be upon him) should be destroyed/demolished (Naudhobillah) they had already used their evil minds upon blessed graves of many Sahaba Ikraam which they bulldozed due to their wrong concept of Tawhid and Shirk.
Angels prostrated to Adam (a.s) but Shaytan denied
.
Qur'an states about Adam (a.s): And when We said unto the angels: “PROSTRATE” yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever. (The Glorious Quran 2:34)
Now two very important points are derived from this verse:
(1). Had prostration to Pious people been shirk in Mutlaqqan (all) terms then Allah would have never ordered angels to prostrate to Adam (a.s) because Allah never orders Shirk and It is illogical to attribute to Allah that he can order something wrong (Naudhobillah)
(2). All Angels prostrated and earned a great reward whereas the Iblees (Shaytan) became proud and failed to understand the “VIRTUE/STATUS” of Adam (a.s) thus Iblees not only became cursed but rather a “DISBELIEVER” this also proves that people who persist too much upon declaring other Muslims as Mushrikeen by misusing the Islamic rulings are actually following the footsteps of Shaytan who got cursed by “degrading Anbiya”
Remember this is “Nass (explicit proof)” of Quran and Nass of Quran cannot ever be overruled. So from this the Usool of “Sajdah at-Tazeemi (Prostration of reverence) and Sajdah al Ibadah (Prostration of worship) are derived, The former could “NEVER BE SHIRK” whereas the latter is shirk, the Ummah is saved from Shirk in this regard and the people who put false takfir upon other Muslims have takfir returned back upon themselves (as sahih hadith in Bukhari, Muslim and other books of ahadith prove)
Qur'an on Family of Yusuf (A.S) Prostrating to him
Some people say in stubbornness that it was order of Allah to prostrate so it had to be followed, although this is a pseudo and batil Qiyaas (as Allah never orders shirk or wrong deeds) but still Let us move forward and prove their logic completely false.
Qur'an states at another place: Behold! Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!" [The Glorious Quran 12:4]
The Quran does not do Nafi of this therefore it means that it was not considered as Shirk.
Qur'an then states: And he raised his parents high on the throne (of dignity), ”AND THEY FELL DOWN IN PROSTRATION (ALL), BEFORE HIM”. He said: "O my father! this is the fulfilment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom. [The Glorious Quran 12:100]
Now this clearly proves that family of Yusuf (a.s) prostrated before him.From this it could be conclusively derived that Sajdah at-Tazeemi even if done to Ghayr Ullah cannot be shirk.
Now this clearly proves that family of Yusuf (a.s) prostrated before him.From this it could be conclusively derived that Sajdah at-Tazeemi even if done to Ghayr Ullah cannot be shirk.
In Shariah of Muhammad (Peace be upon him) such Sajdah is declared Haram (not shirk). It will be shirk only if the intention was of worshiping the person. We need to beware that only Allah knows the intentions therefore the Takfir which ignorant people blatantly make, it definitely returns back upon them thus they should stop creating this fitnah in the Ummah of Muhammad (Salallaho alaihi wasalam).
Animals and trees Prostrating to Prophet (saw)
There are many ahadith which prove that Trees, animals etc used to prostrate infront of Prophet Muhammad (Peace be upon him), this was miracle of Prophet (Peace be upon him) and he never said that these things were shirk, however he did forbid the Sahaba R.A from prostrating to him which proves prohibitivness of it but “NOT SHIRK” and he has nowhere called this “Amr (matter)” as shirk in any hadith.
Hadith # 1
ثمَّ سِرْنا ورسولُ الله صلى الله عليه وسلّم بَيْنَنَا كأنما علينا الطيرُ تُظِلُّنا، فإذا جملٌ نادٌّ حتَّى إذا كانَ بينَ سماطينِ خرَّ ساجداً، فجلسَ رسولُ اللَّهِ صلى الله عليه وسلّم وَقَالَ: «عليَّ الناسُ مَنْ صاحبُ الجملِ»، فإذا فتيةٌ مِنَ الأنصارِ قالوا: هُوَ لَنَا يا رَسُولَ اللَّهِ قالَ: «فما شأنُهُ» قالوا استنَّيْنَا عليهِ منذُ عشرينَ سنةً وكانتْ بِهِ شُحَيْمَةٌ فأردنَا أَنْ ننحرَهُ فنقسِمَهُ بينَ غلمانِنَا فانفلتَ منَّا قالَ: «بيعونيه» قالوا لا بلْ هُوَ لَكَ يا رسولَ اللَّهِ قالَ: «أَمّا لي فَاحسِنوا إليهِ حتَّى يأتِيَهُ أجلُهُ» قالَ المسلمونَ عِنْدَ ذلكَ: يا رسولَ اللَّهِ نحنُ أَحقُّ بالسجودِ لَكَ من البهائِمِ قَالَ: «لاَ ينبغي لشيءٍ أَنْ يَسجدَ لشيءٍ ولو كانَ ذَلِكَ كانَ النساءُ لأزواجهنَّ».
Translation: We were travelling with the Prophet (Peace be upon him) when suddenly a camel came near “and prostrated to the Prophet (Peace be upon him)” The Prophet (Peace be upon him) asked: Who is the owner of this camel? At this some youngsters from Ansaar said that it belongs to them. The Prophet asked them: What have you done with it? They replied: We have been putting load (of water) on it since the past 20 years, now when he has become old and gathered excessive mass on itself so we made up our minds to slaughter him and distribute the meat amongst our friends. The Prophet (Peace be upon him) asked: Would you sell it to me? They replied: Ah! It is yours O dear Prophet (salallaho alaihi wasalam). The Prophet said, keep it but take good care of it until natural death reaches it.The Sahaba asked: O Prophet (Peace be upon him) we are more deserving of prostrating to you than the animals. The Prophet (Peace be upon him) replied: It is not allowed for anyone, “IF IT WAS ALLOWED I WOULD HAVE ASKED WOMEN TO PROSTRATE TO THEIR HUSBANDS” [Sunnan Darimi, Volume No. 1, Page No. 10, Sahih Ibn Hibban (4/335), Imam al-Mundhri narrated another variant of camel prostrating to Prophet and he declared the chain as “Jayyid (strong) having famous thiqa narrators” (3/35)]
Again two points are to be noted from this hadith:
(1). The Animals prostrated to the Prophet (Peace be upon him) and he did not deem it wrong
(2). Sahaba asked to prostrate to Prophet(Peace be upon him) but the Prophet(Peace be upon him) did not say that It is shirk rather told not to do so. He said that If this was allowed then wives should have prostrated to husbands (i.e. the issue is not so severe provided it is done with intention of Ibadah)
(1). The Animals prostrated to the Prophet (Peace be upon him) and he did not deem it wrong
(2). Sahaba asked to prostrate to Prophet(Peace be upon him) but the Prophet(Peace be upon him) did not say that It is shirk rather told not to do so. He said that If this was allowed then wives should have prostrated to husbands (i.e. the issue is not so severe provided it is done with intention of Ibadah)
Now Muslims and many blessed Awliya Ikraam do visit the shrine of Prophet Muhammad (Peace be upon him) and this has been practice of eminent scholars, The Prophet (Peace be upon him) has explicitly told to visit the graves himself and Sahaba R.A took the grave of Prophet (Peace be upon him) as a blessed place not an idol as some people falsely assert.
عن داود بن أبي صالح ، قال: أقبل مروان يوماً فوجد رجلاً واضعاً وجهه على القبر فأخذ برقبته، وقال: أتدري ما تصنع؟ قال: نعم، فأقبل عليه فإذا هو أبو أيوب الأنصاري رضي الله عنه فقال: جئت رسول الله ولم آتِ الحجر، سمعت رسول الله يقول: «لا تَبْكوا علَى الدّينِ إِذا وَلِيَهُ أَهْلُهُ وَلكِنِ ابْكوا عَلَيْهِ إِذا وَلِيَهُ غَيْرُ أَهْلِهِ».
هذا حديث صحيح الإسناد
Translation: Dawud ibn Salih said: "[The governor of Madina] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone." [Musnad Ahmed Bin Hanbal 5:466, Imam Hakim in his Al-Mustadrak 4:520, Hadith # 8571, Where he declared the chain as “SAHIH” and Imam Dahahbi also called the Hadith as Sahih]
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Now this proves from the amal of Sahaba R.A that they did not considere the grave of Prophet (Peace be upon him) as a mere-stone as some people say that Prophet is dead and blessings cannot be taken from his Dhaat anymore (Naudhobillah). Some people dispute over this hadith due to their pseudo knowledge, please note that both Imam Hakim and Imam Dhahabi (latter was very strict in authenticating ahadith) have agreed upon soundness of this report. Had there been a hint of Shirk in touching or putting the head on grave of Prophets/Saliheen then Imam Hakim and Imam Dhahabi would have mentioned so, secondly there is a huge difference between sajda and kissing. On the contrary Imam Dhahabi (rah) who was student of Ibn Taymiyyah has proudly proven the lovers of Prophet(صلى الله عليه وسلم) as right and those who accuse these things as Shirk to be “KHAWARJI'TES”
He states in his famous Siyaar A'lam al Nubala:
قال عبدالله بن أحمد: رأيت أبي يأخذ شعرة من شعر النبي، صلى الله عليه وسلم، فيضعها على فيه يقبلها.
وأحسب أني رأيته يضعها على عينه، ويغمسها في الماء ويشربه يستشفي به.
ورأيته أخذ قصعة النبي، صلى الله عليه وسلم فغسلها في حب الماء، ثم شرب فيها ورأيته يشرب من ماء زمزم يستشفي به، ويمسح به يديه ووجهه.
قلت: أين المتنطع المنكر على أحمد، وقد ثبت أن عبدالله سأل أباه عمن يلمس رمانة منبر النبي، صلى الله عليه وسلم، ويمس الحجرة النبوية، فقال: لا أرى بذلك بأسا.
أعاذنا الله وإياكم من رأي الخوارج ومن البدع
He states in his famous Siyaar A'lam al Nubala:
قال عبدالله بن أحمد: رأيت أبي يأخذ شعرة من شعر النبي، صلى الله عليه وسلم، فيضعها على فيه يقبلها.
وأحسب أني رأيته يضعها على عينه، ويغمسها في الماء ويشربه يستشفي به.
ورأيته أخذ قصعة النبي، صلى الله عليه وسلم فغسلها في حب الماء، ثم شرب فيها ورأيته يشرب من ماء زمزم يستشفي به، ويمسح به يديه ووجهه.
قلت: أين المتنطع المنكر على أحمد، وقد ثبت أن عبدالله سأل أباه عمن يلمس رمانة منبر النبي، صلى الله عليه وسلم، ويمس الحجرة النبوية، فقال: لا أرى بذلك بأسا.
أعاذنا الله وإياكم من رأي الخوارج ومن البدع
Translation: Abdullah Ibn Ahmed (rah) narrates: "I saw my father (Imam Ahmed) take the hair of Prophet (Peace be upon him), put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to “OBTAIN SHAFA”. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I now ask: ”WHERE IS THE MUNKAR OF IMAM AHMED NOW? (i.e. Munkareen would be jeleous to know about such things which Imam Ahmed did) It is also authentically established that 'AbdUllah (rah) asked his father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room (in order to obtain barakah), and he said: "”I DO NOT SEE ANY HARM IN IT” May Allah protect us and you from the “OPINION OF THE KHAWARIJ” and from innovations! [Al-Dhahabi, Siyar A'lam al-Nubala' (9:457)]
Subhan Allah look how boldly does son of Imam Ahmed asks: Where are the Munkareen of Imam Ahmed now!!! This proves that taking Tabbaruk from the graves of Prophets and righteous was practice of great scholars of Islam.
Things do not just stop here, Imam Dhahabi (rah) clarifies another important usool i.e. ruling regarding “PROSTRATION” to grave of Prophet (Peace be upon him)
لاَ سُجودَ عِبـادة كما قد سَجَد إخْوَة يوسف ـ علـيه السلام ـ لـيُوسف. وكذلك القول فـي سجود الـمسْلـم لِقَبْر النّبـيّ علـى سَبـيـل التَّعْظيـم والتَّبْجيـل لاَ يُكَفَّرُ به أَصْلاً بل يكون عاصياً فلْـيُعَرَّف أنّ هذا مَنْهِيّ عنه، وكذلك الصلاة إلـى القبر.
Translation: The prostration done to Yusuf (a.s) by his brothers (and family) was "NOT PROSTRATION OF WORSHIP" (Therefore) the prostration of a Muslim to the grave of the Prophet is for the intention of respect (Tazeem) and reverence. "One is “NOT” doing Kufr because of it whatsoever (la yukaffaru aslan)" but he is being disobedient [to the Prophet's injunction to the Companions]. Let him therefore be informed that this is forbidden. Similarly in the case of one who offers Salaat towards the grave." [Imam Dhahabi in Mu`jam al-Shuyukh, Volume No.1, Page No. 45]
This proves that to call Sajdah as Shirk straight away is ignorance and against the teachings of Qur'an and Sunnah. Accusation of Shirk and Bidah is a very serious matter, If the accusation is incorrect then the person making it will become more deserving of the Kufr!
Here let’s understand from this hadith
Narrated Usama bin Zaid:
Allah's Apostle sent us towards Al-Huruqa, and in the morning we attacked them and defeated them. I and an Ansari man followed a man from among them and when we took him over, he said, "La ilaha illal-Lah." On hearing that, the Ansari man stopped, but I killed him by stabbing him with my spear. When we returned, the Prophet came to know about that and he said, "O Usama! Did you kill him after he had said "La ilaha ilal-Lah?" I said, "But he said so only to save himself." The Prophet kept on repeating that so often that I wished I had not embraced Islam before that day. [Volume 5, Book 59, Number 568: (Sahih Bukhari)]
In another hadith it says: "Did you open his heart and look inside it?"
عن أنس بن مالك قال
قال رسول الله صلى الله عليه وسلم ثلاث من أصل الإيمان الكف عمن قال لا إله إلا الله ولا نكفره بذنب ولا نخرجه من الإسلام بعمل والجهاد ماض منذ بعثني الله إلى أن يقاتل آخر أمتي الدجال لا يبطله جور جائر ولا عدل عادل والإيمان بالأقدار
Translation: Anas bin Malik (ra) narrates from the Prophet (Peace be upon him) who said: Three things are the roots of faith (1) To refrain from (killing) a person who says “La ILaha IL Allah” (2) Not to declare him unbeliever whatever sin he commits (3) and also not to declare him out of Islam due to any of his deed...[Sunnan Abu Dawud, Volume No. 2, Hadith # 2170]
The Prophet (صلى الله عليه وسلم) called the "accuser" wrong!
Let us see another explicit hadith which actually proves the accuser to be indulged in Kufr himself.
أن حذيفة يعني ابن اليمان رضي الله عنه حدثه قال: قال رسول الله صلى الله عليه وسلّم «إن مما أتخوف عليكم رجل قرأ القرآن حتى إذا رؤيت بهجته عليه وكان رداؤه الإسلام اعتراه إلى ما شاء الله انسلخ منه ونبذه وراء ظهره وسعى على جاره بالسيف ورماه بالشرك» قال قلت يانبي الله أيهما أولى بالشرك المرمي أو الرامي ؟ قال «بل الرامي»
إسناد جيد
Translation: Hadrat Hudhaifa i.e. Ibn al Yaman (ra) said that the Prophet (saw) said: Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword ”ACCUSING HIM OF SHIRK” The Prophet was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet replied - the attacker (the one accusing the other of Shirk) [Narrated by Ibn Hibban in his Sahih, Volume No. 1, Page No. 282, Bukhari in his Tarikh ul Kabir, Volume No. 4, Page No. 301, Haythami in Majma Az Zawaid, where he declared its chain to be “Hassan (Fair)”, Imam Ibn Kathir declared the Chain as “Jayyid (strong)” in his Tafsir al Quran al Azim, Volume No. 2, Page No. 266]
أن حذيفة يعني ابن اليمان رضي الله عنه حدثه قال: قال رسول الله صلى الله عليه وسلّم «إن مما أتخوف عليكم رجل قرأ القرآن حتى إذا رؤيت بهجته عليه وكان رداؤه الإسلام اعتراه إلى ما شاء الله انسلخ منه ونبذه وراء ظهره وسعى على جاره بالسيف ورماه بالشرك» قال قلت يانبي الله أيهما أولى بالشرك المرمي أو الرامي ؟ قال «بل الرامي»
إسناد جيد
Translation: Hadrat Hudhaifa i.e. Ibn al Yaman (ra) said that the Prophet (saw) said: Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword ”ACCUSING HIM OF SHIRK” The Prophet was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet replied - the attacker (the one accusing the other of Shirk) [Narrated by Ibn Hibban in his Sahih, Volume No. 1, Page No. 282, Bukhari in his Tarikh ul Kabir, Volume No. 4, Page No. 301, Haythami in Majma Az Zawaid, where he declared its chain to be “Hassan (Fair)”, Imam Ibn Kathir declared the Chain as “Jayyid (strong)” in his Tafsir al Quran al Azim, Volume No. 2, Page No. 266]
Let us look at another hadith
أن النبي صلى الله عليه وسلم خرج يوما فصلى على أهل أحد صلاته على الميت ثم انصرف إلى المنبر فقال إني فرط لكم وأنا شهيد عليكم وإني والله لأنظر إلى حوضي الآن وإني أعطيت مفاتيح خزائن الأرض أو مفاتيح الأرض وإني والله ما أخاف عليكم أن تشركوا بعدي ولكن أخاف عليكم أن تنافسوا فيها
Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth) “BY ALLAH! I AM NOT AFRAID THAT YOU WILL WORSHIP OTHERS ALONG WITH ALLAH AFTER MY DEATH” but I am afraid that you will fight with one another for the worldly thing. [ Volume 2, Book 23, Number 428: (Sahih Bukhari) ]
Please note that Prophet (Peace be upon him) “TOOK AN OATH UPON ALLAH” and said that he is not afraid that Muslims will worship other than Allah after him but that they will fight with one another. This is a beautiful saying of Prophet(صلى الله عليه وسلم) and it has been totally fulfilled because when the misguided extremist sect accuses majority of Muslims being Mushrikeen then it creates fitnah in Ummah and intense in-fighting. Now from the hadith it is proven that we Muslims will not be in shirk but rather the accusers will cause fighting between us.
Let us look at another beautiful hadith from Prophet (Peace be upon him) which exposes the Batil viewpoint of these extremist Takfirists.
Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them [Book 039, Number 6752: (Sahih Muslim)]
That is exactly what Satan did through the hands of misguided sect which emerged about 2 centuries back. The Pioneer of it just like his former counterparts i.e. Khawarjis misapplied the ayahs revealed for Kufaar on Muslims and declared them Kafirs, he waged war upon the Arabian Peninsula and brutally martyred many Muslims (including scholars).
The Pre-requisites of Sajda - Conclusion
After seeing all these proofs it is important to embed in our minds that many scholars have clarified the clear difference between a Sajda and mere kissing. For sajda there needs to be 8 parts of body touching the ground i.e. both hands, both feet, both knees, nose and the forehead. Plus on top of that the Sajda could only be declared as Sajdah of Ibadah (worship) to ghayr Ullah if the person is doing it with intention of Ibadah (worship), If only these conditions are met and the person doing Sajdah is confirmed to be doing it for Ibdah “THEN AND ONLY THEN” could the person be declared as Mushrik otherwise not and the false takfir will for sure bounce back on the accuser.
Saturday, October 2, 2010
Proofs of building Shrines/ Tombs of Prophets
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| Proofs of building Shrines/Tombs of Prophets
Hadith states Sahih Muslim Volume 2, Book 23, Number 414 Narrated 'Urwa: The above hadith is quoted for jews and christians not for muslims who took their Prophets as God, Son/daughter of God. Lets see how the classical scholars view it.
Imam Ibn Hajar al - Haytami(in his Zawajir) quotes the hadith from Ahmad, Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said: "May Allah curse the Jews and Christians; they have taken the tombs of their prophets as places of worship."
Tafsir by Imam Bayzawi (rah) says: "From this it is understood that to erect a Mausoleum for the special people, i.e. Pious Saints and Ulema, is permissible".
Tafsir Number 3
Tafsir Number 6 Tafsir Number 7 Tafsir Number 12
PROOF 2
Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves. Answering Objection To put pictures near grave
IMAM NAWAWI ON THIS HADITH quoting Salafs For those who still after views of Imam Nawawi Rah take that hadith literally , people quote this narration to prove visiting dargahs are haram as people may worship graves so lets demolish them,
In the last moments of Jabir Bin Abdullah he had lost his sight he use to say: 'If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba’ya of the companions”.
Imam Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it was like Jabir Bin Abdullah”.
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