Who was Ibn abi al Izz al Hanafi

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Who was Ibn abi al Izz al Hanafi [731 h to 792 h] the commentator of Sharh Aqeedah Tahawiyah. His name is Sadr al Din Muhammad bin Ala al din Ali bin Ali bin Muhammad bin Abi al Izz al Hanafi
 
Contents: 
1. He was student of Ibn Kathir.
2. He was teacher of the teachers of Sakhawi.
3. Ibn Hajr al Asqalani on Ibn abi al Izz
4. Abū al-Maḥāsin Yūsuf Ibn Taghrībirdī al Hanafi  (813 - 874 h) said:
5. Jalal ad din as-Suyuti mentioned him in the Judges of Ahnaaf.
6. Khayr ad din al Zarkali (1310h - 1396 h) said:
7. It says in Mosuaat al Fiqhiyah
8. Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki  on Ibn abi al Izz.
9. Allama Sarfaraz Khan Safdar Hanafi Hiyati Deobandi said the author of Sharh Tahawiya is agreed upon Imam.
10. Ibn Abi al Izz taught in various Hanafi Madrassah of his time.
11. Response to allegations.

a)  Murtada al Zabidi (1145 h -1205 h) on Ibn Abi al Izz.
b) Mulla Ali al Qaari Hanafi on Ibn abi al Izz Hanafi.
c) Imam Qasim ibn Qutlubugha al-Hanafi (d. 879 AH) on Ibn Abi al Izz.

12 Ibn abi al Izz's arguments against the poem of Ibn Aybak.

Argument Number 1: We can't say after the death of Prophet peace be upon him "only the Messenger of Allah suffices Me."
Argument Number 2: We should only ask Allah about the intercession of Prophet peace be upon him after his death.
Argument Number 3: Tawassul is not to be made with him (peace be upon him).
Argument number 4: The possibility of prophets sometimes committing mistake in worldly matters.
Argument no. Number 5: To say that Angels are better than Prophets.

13. Reaction of the judges after hearing unexplained responses of Ibn abi al Izz, he was jailed and released.
14. Few examples where Ibn Abi al Izz showed his great respect to the Prophet peace be upon him.
15. Conclusion:



 
1. He was student of Ibn Kathir.
 
a) Ibn Abi al Izz said:
الأحاديث الواردة في ذكر الحوض تَبْلُغُ حَدَّ التواتُرِ، رواها من الصحابة بِضْعٌ وثلاثونَ صحابياً، رضي الله عنهم، ولقد استقصى طرقها شيخنا الشيخ عِمَادُ الدين ابن كثير -تغمده الله برحمته- في آخر تاريخه الكبير المسمى بالبداية والنهاية
The ahadith narrated conceming the Fountain reach the level of mutawatir. They have been narrated from thirty some-odd companions. Our teacher, Sheikh ‘Imad ad-Dln Ibn Kathir, may
Allah shower His blessings upon him, has collected all the channels through which the ahadith have been transmitted in his great history, Al-Bidayah wa an-Nihayah. [Sharah Aqeeda Tahawiya page 277]
 
b) He also said:
فَقَدْ سُئل شيخنا الشيخ عماد الدين ابن كثير رحمه الله تعالى عن هذا الحديث، فأجاب
My teacher Shaykh Imad al din Ibn Kathir May Allah have mercy on him was asked about this hadith, He answered.. [Sharah Aqeeda Tahawiya page 480]
 
2. He was teacher of the teachers of Sakhawi.
 
Hafidh Sakhawi said regarding his teacher ابْن الديري That
 وَأَجَازَ لَهُ فِيمَا أَخْبرنِي بِهِ النَّجْم بن الكشك والصدر بن الْعِزّ..
He had Ijazah from... Sadr bin al Izz...
[Al-Daw' al-lami` li ahli al-Qarni al-Tasi 3/249]
 
al Sakhawi also said:
The Allama as-Sadr Ali ibn Aila Ali ibn Muhammad ibn Muhammad bin abi al Izz Damishqi who was the Judge of the Hanafis, The commentator of the Aqeedah Tahawi and the (author of) Manaqashaat ala al Hidayah... My teacher ابْن الديري took knowledge from him. 
[Wajeez al Kalam by as-Sakhawi 1/296]
 
The name of  ابْن الديري is Saad bin Muhammad bin Abdullah, who was a Judge of Ahnaf  867 h.
 
3. Ibn Hajr al Asqalani on Ibn abi al Izz
 
Ibn Hajr al Asqalani mentioned that he was a Hanafi and appointed as Judge in Damascus then Egypt and then again in Damascus, and Said:
 وكان من الفضلاء الأذكياء.
ولد في ثاني عشر ذي الحجة سنة إحدى وثلاثين وسبعمائة وجرت له محنة كان سببها أن علي بن أيبك الشاعر نظم قصيدة نبوية عارض بها
He was among the most virtuous people.
He was born on Dhul-Hijjah 12, 731, He suffered an ordeal that was caused by Ali ibn Aybak, the poet, who wrote a Qaseedah Nabawiyah that he opposed.
 [رفع الإصر عن قضاة مصر 1/122-123 ]
 
In ad-Durar Kamina Ibn Hajr said:
 الحنفى قاضى القضاة بدمشق ثم بالديار المصرية ثم بدمشق وهو الذى
امتحن بسبب اعتراضه على قصيدة ابن أيبك الدمشقى مولده سنة إحدى وثلاثين وسبعمائة ووفاته سنة اثنتين
وتسعين وسبعمائة ثم تلمذ المؤلف وكان يلزمه ذكره وذكره بالاسماء فسماه محمدا والصواب على والله
اعلم
The Hanafi Judge of the judges in Damascus then in Egypt and again in Damascus. He was put to trial because he opposed  the qaseedah of Ibn Aybak Damishqi.
[Durar Kamina 3/159]
 
4. Abū al-Maḥāsin Yūsuf Ibn Taghrībirdī al Hanafi  (813 - 874 h) said:
 
"Ali bin Ali bin Muhammad, Judge of the Judges Sadr al din Abul Hasan..
[al Dalil al Shaafi 1/465]
 
5. Jalal ad din as-Suyuti mentioned him in the Judges of Ahnaaf.
 
He mentioned:
ذكر قضاة الحنفية:
The Judges of Hanafiyah.
 
And mentioned:
وولي صدر الدين علي بن أبي العز الأذرعي، ثم استعفي فأعفي.
[Husn al-Muhadhara by al-Suyuti fi Tareekh Misr wal Qaahirah 2/185]
 
6. Khayr ad din az-Zarkali (1310h - 1396 h) said:
 
 الحنفي الدمشقيّ: فقيه. كان قاضي القضاة بدمشقي: فقيه.
كان قاضي القضاة بدمشق، ثم بالديار المصرية، ثم بدمشق. وامتحن بسبب اعتراضه .
على قصيدة لابن أيبك الدمشقيّ. له كتب، منها " التنبيه على مشكلات الهداية - خ " فقه، و " النور اللامع فيما يعمل به في الجامع " أي جامع بني أمية
The Hanafi, Damishqi, He was Judge of the Judges in Damascus , faqeeh.
He was Judge of the Judges in Damascus then Egypt then for Damascus again. He was put to trial due to the Qaseeda of Ibn Aybak Damashqi.. [Ailam az-Zarkali 4/313]
 
7. It says in Mosuaat al Fiqhiyah
 الحنفي الفقيه كان قاضي القضاء بدمشق، ثم بالديار المصرية،  ثم بدمشق ، امتحن بسبب اعتراضه على قصيدة لابن أيبك الدمشقي
The Hanafi Faqeeh, Qāḍī al-Quḍāh (the Judge of Judges) of Damascus and then Egypt and then for Damascus again. He was put to trial due to his censure of Ibn Aybuk Damashqi`s poem. [Mosuaat al Fiqhiyah 34/323]
 
8. Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki  on Ibn abi al Izz.
 
It is mentioned in Muqaddima of Sharah Aqeeda Tahawiya by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki that
هو الإمام العلامة صدر الدين أبو الحسن علي بن علاء الدين..
He is the Imam, The Allama Sadr al Din Abul Hasan Ali bin Ala al Din.. [Muqaddima of Sharah Aqeeda Tahawiya page 63]
 
9. Allama Sarfaraz Khan Safdar Hanafi Hiyati Deobandi said the author of Sharh Tahawiya is agreed upon Imam.
 
Allama Sarfaraz Khan said in response to Ahmad Yar Khan Naeemi Brailwi:
 
"Allama Sadr al Din Ali bin Muhammad al Damishqi al Hanafi  (d 746 h)(1) May Allah be pleased with him said regarding the aqaid of Zanadaqah and Murtadeen that
وكذا من يقول بأن الكعبة تطوف برجال منهم حيث كانوا ! ! فهلا خرجت الكعبة إلى الحديبية فطافت برسول الله صلى الله عليه وسلم حين أحصر عنها ، وهو يود منها نظرة ؟ ! 
Those who say that the Kabah circumambulates some of their leaders, wherever they maybe are no better. I would ask them a simple question: How is it that the Kabah did not go to the Hudabiyah and circumambulate the Prophet peace be upon him when he was prevented from entering Makkah and looking upon it when Prophet peace be upon him wanted to see it (Kabah)?"
[End quote, Shaykh quoted from Sharah Aqeeda Tahawiyah Page 478 in his book  تبريد النواظر فى تحقيق الحاظر و الناظر known as "Ankhoon ki Thandak" by Sarfaraz Khan page 143]  
 
Shaykh Sarfaraz Khan Safdar went on and said:
"Ahmad Yaar Khan should read this passage again and again with cool heart regarding what THE MUSALLAM (agreed upon) IMAM OF THE KNOWLEDGE IN AQEEDAH said and the fun is, he IS ALSO A HANAFI, do you i.e. the Mufti find any place to take shelter?
[Ankhoon ki Thandak by Sarfaraz Khan page 143]
 
I just wanted to say that even Maturidi and Ashari Hanafi Authorities quote Sharh Aqeedah Tahawiyah against the innovators.
 
10. Ibn Abi al Izz taught in various Hanafi Madrassah of his time.
 
1. He taught at Qimaziyyah school in  748 h. 
2. He started teaching at the Rukniyyah, school in 777 h
3. He taught at the ʿIzziyyah Barraniyah school in 784h.
4. He Taught at al Jawhariyah
5. He gave sermons in Husban.
6. He was appointed as Judge of the Hanafiyah in Damascus in 776 h 
[Muqaddima of Sharah Aqeeda Tahawiya by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki pages 77 to 81]
 
11. Response to allegations.
 
a) Murtada al Zabidi (1145 h -1205 h) on Ibn Abi al Izz.
 
As a whole al Zabidi considered him a trustworthy Hanafi Imam, as he himself said:
وقد استرسل بعض علمائنا، من الذين لهم تقدم ووجاهة، وهو: علي بن علي بن محمد الغزي الحنفي  فقال في شرح عقيدة الإمام أبي جعفر الطحاوي،
And some of our high ranking and eminent Scholars have confirmed this  including Ali  bin  Ali  bin  Muhammad al-Ghazzi (2) al Hanafi Who said in Sharh Aqeedah Imam Abi Jafar at Tahawi. [end quote Ithaf al-Sadat al-Muttaqin (2/146)]
 
After the above praise he did not like the SPECIFIC response by Ibn Abi al Izz where he was refuting those who believe that Allah’s speech is one and they debate from the poetry of Akhtal (the poet) who said,
 
“Indeed speech exists in the heart/The tongue is simply its indicator.”
 
After that he mentioned the following specific paragraph from Sharh Aqeedah Tahawiyah:
 
 فاستدلال فاسد . ولو استدل مستدل بحديث في الصحيحين لقالوا هذا خبر واحد ! ويكون مما اتفق العلماء على تصديقه وتلقيه بالقبول والعمل به ! فكيف وهذا البيت قد قيل إنه موضوع منسوب إلى الأخطل ، وليس هو في ديوانه ؟ ! وقيل إنما قال : إن البيان لفي الفؤاد وهذا أقرب إلى الصحة ، وعلى تقدير صحته عنه فلا يجوز الاستدلال  به ، فإن النصارى قد ضلوا في معنى الكلام ، وزعموا أن عيسى عليه السلام نفس كلمة الله واتحد اللاهوت بالناسوت ! أي : شيء من الإله بشيء من الناس ! أفيستدل بقول نصراني قد ضل في معنى الكلام على معنى الكلام ، ويترك ما يعلم من معنى الكلام في لغة العرب ؟ ! وأيضا : فمعناه غير صحيح ، إذ لازمه أن الأخرس يسمى متكلما لقيام الكلام بقلبه وإن لم ينطق به ولم يسمع منه ، والكلام على ذلك مبسوط في موضعه ، وإنما أشير إليه إشارة .  وهنا معنى عجيب ، وهو : أن هذا القول له شبه قوي بقول النصارى القائلين باللاهوت والناسوت
 
"This proof (lines of the poet) is incorrect. It is strange that when someone cites a hadlth from one or the other of the two Sahih collections, they object to it and say that is only a solitary report (khabar al-wahid), even though scholars agree that such a hadith should be accepted and acted upon. But on the other hand they argue from a poet’s couplet, which is doubtful and not even found in his diwan (collection of poems). In fact, the first line of the couplet has been narrated in a
different way, “Indeed the thought (al-bayan) exists in the heart...” This seems to be more authentic. Even if we grant that the lines are Akhtal's to begin with, we cannot use them as proof. The Christians deviated with respect to the meaning of kalam. They believe that Jesus (peace be on him) is the Word of Allah (logos). They claim that divinity merged in him with his humanity, or that he is partly human and partly divine. Would it then be acceptable to argue from the lines of a Christian poet who has a mistaken view of theology and kalam while disregarding the meaning of kalam which is established and well known in Arabic? Furthermore, the meaning of the couplet is not correct. It implies that a mute is to be regarded as a speaker, since he has speech in his mind even though he cannot utter it nor can people hear him. I have stated the points here brietly. For details, one should refer to the relevant works.
 
There is an interesting point concerning this view. It has a close affinity with the beliefs of the Christians regarding divinity and humanity."
[end of the statement by Ibn abi al Izz, quoted by al Zabidi in Ithaf al-Sadat al-Muttaqin (2/146) see also English Translation of the Sharh Tahawiyah part 2 page 114]
 
al Zabidi did not like above passage and said:
 
“After examining THESE words [of Ibn Abi al-`Izz] carefully, I have found THEM to be in contravention of the principles of the School of his Imam. In fact, he seems to be rejecting the Imams of the Sunna as if he were the advocate of their opponents, speaking rashly and trespassing bounds until he compared the position of Ahl al-Sunna with the sayings of Christians. Let the reader therefore beware!” [This paragraph is already translated by some sufis, taken from darultahqiq . com]
 
Comment: There was nothing wrong in the answer by Ibn abi al Izz, One may read it again and again. He was refuting those people who use the poetry as evidence. He was not even talking about great Muhadditheen of Ahlus sunnah wal Jama`h. Also Murtada al Zabidi only talked about THESE SPECIFIC words, otherwise he considered Ibn Abi al Izz as high esteemed Hanafi Imam. Scholars wrote books against each other, why the sufis are silent on a staunch stances of al Suyuti and al Sakhawi against each other? (3) Why are they silent on the harsh stance of  Izz al din al Kinani (819 h) against their favorite Taj ad din al Subki. (4) As for us we still respect al Suyuti and al Sakhawi, We even quote Taj al Subki even though he was staunch against sunni Imams like Ibn Taymiyah. He was student of ad-Dhahabi and still spoke against him as well.
 
b) Mulla Ali al Qaari Hanafi on Ibn abi al Izz Hanafi.
 
al Qari went against Ibn Abi al Izz's stance of "Allah's elevation (`uluw) over His creatures." in his Sharh al-Fiqh al-Akbar (p. 180) as he was Maturidi in Aqeedah and he was staunch against the followers of Ibn Arabi Wahdatul wajudi (5).  He mentioned Ibn Abi al Izz against the sufi innovators and accepted his verdict. (6)
 
al Qari explained the sufi terminology "Rijaal al Ghayb" in the book of Aqeeda (Sharah Fiqh al Akbar) saying It is mentioned in Sharah al Aqeeda Tahawiya (i.e. Magnum Opus by Ibn Abi al Izz).
 
ونوع منهم [ يتكلم ] بالأحوال الشيطانية ، والكشوف ومخاطبة رجال الغيب ، وأن لهم خوارق تقتضي أنهم أولياء الله ! وكان من هؤلاء من يعين المشركين على المسلمين ! ويقول : إن الرسول أمره بقتال المسلمين مع المشركين ، لكون المسلمين قد عصوا وهؤلاء في الحقيقة إخوان المشركين 
 ثم الناس من أهل العلم فى حق ثلاثة أحزاب : حزب يكذبون بوجود رجال الغيب ، ولكن قد عاينهم الناس ، وثبت ذالك ممن عاينهم أو حدثه الثقات بما رأوه ، وهؤلاء إذا رأوهم وتيقنوا وجودهم خضعوا لهم. وحزب عرفوهم ، ورجعوا إلى القدر ، واعتقدوا أن ثمة  في الباطن طريقا إلى الله غير طريقة الأنبياء عليهم الصلاة والسلام
وحزب ما أمكنهم أن يجعلوا وليا خارجا عن دائرة الرسول ، فقالوا : يكون الرسول هو ممدا للطائفتين . فهؤلاء معظمون للرسول جاهلون بدينه وشرعه . 
والحق : أن هؤلاء من أتباع الشياطين ، وأن رجال الغيب هم الجن لأن الإنس لا يكون دائما محتجبا عن أبصار الإنس يحتجب احيانا فمن ظن أنهم من الإنس فمن غلطه وجهله . وسبب الضلال فيهم ، وافتراق هذه الأحزاب الثلاثة - عدم الفرقان بين أولياء الشيطان وأولياء الرحمن .
“There are people who have evil experiences, who see visions, enter into dialogue with “invisible beings” (Rijal al-ghayb), and perform miracles and on that basis claim that they are awliya of Allah. Such people have assisted the polytheists against the believers, and claimed that the Prophet peace be upon him had asked them to fight the believers and help the polytheists because the believers had flouted the Shariah. In fact, they are brethren of polytheists.
 
Opinions differ regarding these people. Some scholars deny outright the existence of invisible beings; but they have been seen, and the testimony of those who have seen them has been transmitted by reliable persons. Had these people seen them and ascertained their existence, they would have submitted to them, Other scholars testify to their existence and accept the fact as the will of Allah; they believe that there is a way to Allah other than the way of the prophets. A third section, which rules out the existence of walis outside the sphere of prophetic followers, thinks however that both groups receive help from the Prophet peace be upon him. These people have respect for the Prophet peace be upon him but are ignorant of his religion and the Shariah.
 
The truth is that these so-called awliya are followers of devils, and the invisible beings (rijal al-ghayb) are none other than jinns. Had they been men they would have been visible. True men are sometimes not seen but they are not invisible. Those who think that the rijal al-ghayb are human are wrong.The reason people have differed regarding their identity is that they are not able to distinguish between the friends of satan and the friends of Allah.”
[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya]
 
In the above quote against sufis, al Qari did not go against him rather went on and said right after the quote:
 
بالجملة فالعلم بالغيب أمر تفرد به سبحانه ولا سبيل للعباد إليه
الا بعلام منه والهام بطريق المعجزة أو الكرامة أو الإرشاد الى الاستدلال بالامارات فيما يمكن فيه ذلك. 
ولهذا ذكر فى الفتاوى ان قول القائل عند روية هالة القمر أى دائرته يكون مطر مدعبا علم الغيب لا بعلامة كفر.
ومن الطائف ما حكاه بعض أرباب الظرائف ان منجما صلب فقيل له: هل رأيت هذا فى نجمك! فقال رأيت رفعة ولكن ما عرفت أنها فوق خشبة
ثم اعلم أن الأنبياء عليهم الصلاة والسلام لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله
كذا في المسايرة
In short knowledge of ghayb is a matter exclusive Him - Glorified is He - and there is no path for the servants to it with the exception of Ilham by the way of Miracle or karamah... "Know that the Prophets (peace be upon them) did not know matters related to hidden knowledge except for those that Allah taught them SOMETIMES (Ahyanan) and the Ahnaf have clearly affirmed the Takfeer (excommunication from Islam) for those who hold the belief that the Prophet (saw) knows Al-Ghayb (the Unseen) contradicting His saying: Say: "None In the heavens and the earth knows the Ghaib (unseen) except Allah" (An-Naml : 65) This is how it is stated in Al-Musayarah. 
[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya].
 
c) Imam Qasim ibn Qutlubugha al-Hanafi (d. 879 AH) on Ibn Abi al Izz.
 
Ibn Abi al Izz discussed some of the difficult issues of the book "Al-Hidayah" by Abu Bakr Burhan ad-Dln ‘ Ali Al-Marghinanl Hanafi (d. 593), in a book entitled "At-Tanblh ‘ala Mushkilat al-Hidayah",  and Hanafi Imam Qasim ibn Qutlubugha wrote a reply to his claims on al-Hidaya. as  al-Sakhawi mentioned as follows:
 
وأجوبة عن اعتراضات ابن العز على الهداية وأفرد عدة مسائل وهي البسملة ورفع اليدين والأسوس في كيفية الجلوس والفوائد الجلة في اشتباه القبلة والنجدات في السهو عن السجدات ورفع الاشتباه عن مسألة المياه
He answered the objections of Ibn al Izz on al Hidaya where several issues were mentioned which are Basmalah, Raising Hand (Rafa ul Yadayn)... [al-Daw al-Lami (6/187)]
 
Above statement does not mean Imam Qasim considered Ibn abi al Izz as weak. Scholars differ over fiqhi issue and write books against each other. Imam Qasim Ibn Qutlubagha also spoke against aqaid of sufis. (6).
 
There were some so called Hanafis who even criticised Imam al Bukhari, for example. Yussuf ibn Moosa Al Multi al Halabi al Hanafi said regarding the book of Imam Bukhari
: من نظر في كتاب البخاري تزندق.
“ One who reads the book al Bukhari, he will become Zindeeq
[Ibnau ul Ghumar bi Abnail Umar of ibn Hajar 2/196, al-Daw al-Lami of al Sakhawi 10/335, Shadhratu dhahab 9/65) 

Does that mean we leave Imam al Bukhari?
 
12. Ibn abi al Izz's arguments against the poem of Ibn Aybak.
 
Argument Number 1: We can't say after the death of Prophet peace be upon him "only the Messenger of Allah suffices Me."

Ibn Qadi Shubha (779 h-851 h) said:
 "حسبي رسول الله" فقال: لا يقال هذا إلا عن الله تعالى
‘(Ibn Aybak said in ode) The Messenger of Allah suffices Me. (Ibn abi al Izz replied) This is only said of Allah’ [Tareekh Ibn Qadhi Shubha 3/90]
 
What Ibn abi al Izz said was completely in agreement of Quran and what the major scholars understood.
 
Allah says:
And if they intend to deceive you, then verily, Allah is All-Sufficient for you. He it is Who has supported you with His help and with the believers. [8 : 62]
 
al Qurtubi commented:
 { فَإِنَّ حَسْبَكَ ٱللَّهُ } كافيك الله؛ أي يتولّى كفايتك وحياطتك.
 "Allah is All-Sufficient for you" Allah is enough for you, meaning HE is the one who is responsible for your kifayat and safety [Tafsir al Qurtubi under 8 : 62]
 
Allah also says:
O Prophet! Allah is sufficient for you and for the believers who follow you. [8 : 64]
 
al Qurtubi commented:
{ يٰأَيُّهَا ٱلنَّبِيُّ حَسْبُكَ ٱللَّهُ } أراد التعميم؛ أي حسبك الله في كل حال
"O Prophet! Allah is sufficient for you".. Meaning Allah suffices you in everything. [Tafsir al Qurtubi under 8 : 64]
 
When Allah is sufficient for the Prophet peace be upon him, then how can we say the Prophet is sufficient for me after his death? 
 
Allah says:
 Those to whom the people said, "Verily, the people have gathered against you, therefore, fear them.'' But it (only) increased them in faith, and they said: "Allah is Sufficient for us, and He is the Best Disposer of affairs. [3 : 173]
 
Ibn Kathir commented:
Al-Bukhari recorded that Ibn `Abbas said,
 
("Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us.'') "Ibrahim (Peace be upon him) said it when he was thrown in fire. Muhammad (peace be upon him) said it when the people said, `Verily, the people have gathered against you, therefore, fear them.' But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us.''' Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud, "Verily, the people have gathered against you, therefore, fear them.'' Thereafter, Allah sent down this Ayah  [end quote from Tafsir Ibn Kathir under 3 : 173]
 
In short, This is the way of Prophets and the believers to say "Allah is sufficient for me". No one ever said "Prophets and auliyah are sufficient for us".
 
Allahh says:
 Is not Allah Sufficient for His servant Yet they try to frighten you with those besides Him! And whom Allah sends astray, for him there will be no guide. [39 : 36]
 
Ibn Kathir said:
يعني أنه تعالى يكفي من عبده وتوكل عليه
 It means that Allah is Sufficient for the one who worships Him and relies upon Him. [Tafsir Ibn Kathir under 39 : 36]
 
Argument Number 2: We should only ask Allah about the intercession of Prophet peace be upon him after his death.
 
Ibn Qadi Shuba said: 
وقوله: اشفع لي، قال: لا تطلب منه الشفاعة
His (Ibn Aybak's) statement: ‘“Intercede for me”, (Ibn abi al Izz said) intercession is not sought from him (peace be upon him).’ [Tareekh Ibn Qadhi Shubha 3/90]
 
It is not allowed to say after the death of Prophet peace be upon him that "O Prophet peace be upon him intercede for me" with the intention that He peace be upon him can hear from far and will intercede. Rather one should ask only Allah. The evidence is the following hadith: 
 
Uthman bin Hunaif narrated that a blind man came to the Prophet and said:
“Supplicate to Allah to heal me.” He said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu and to make his Wudu complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammad, the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, SO O ALLAH ACCEPT HIS INTERCESSION FOR ME [Jami` at-Tirmidhi 3578]
 
Another evidence of not directly asking from Prophet peace be upon him after his passing away is the following hadith:
 
A woman came to the Prophet who ordered her to return to him again. She said, "What if I came and did not find you?" as if she wanted to say, "If I found you dead?" The Prophet said, "If you should not find me, go to Abu Bakr." [Sahih Bukhari Volume 5, Book 57, Number 11]
 
It is mentioned in Muqaddima of Sharah Aqeeda Tahawiya by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki page 97
"The Intercession of Prophet peace be upon him for his ummah is proven from the authentic ahadith which Ibn abi al Izz mentioned in this commentary its various types. And he mentioned the Prophet’s intercession for the people who committed great sins, as well as the intercession of others, but no one will be allowed to intercede except with Allah’s permission, and He will specify the people who will be interceded for as mentioned in an authentic hadith. He is not alone in this issue from Ahlus sunnah rather they agreed with him. [end quote]
 
Ibn abi al Izz himself said:
الشفاعة أنواع : منها ما هو متفق عليه بين الأمة ، ومنها ما خالف فيه المعتزلة ونحوهم من أهل البدع .
النوع الأول : الشفاعة الأولى ، وهي العظمى ، الخاصة بنبينا صلى الله عليه وسلم من بين سائر إخوانه من الأنبياء والمرسلين ، صلوات الله عليهم أجمعين . في ( ( الصحيحين ) ) وغيرهما عن جماعة من الصحابة ، رضي الله عنهم أجمعين ، أحاديث الشفاعة .
 
Intercession is of many varieties. Some of them are agreed upon by the Muslim nation. Concerning others, the Mu‘tazilah and other heretics reject them. The first type is the first intercession and the greatest, and is the exclusive privilege of our Prophet (peace be on him) from among all his brother prophets and messengers (may Allah’s blessings be upon all of them). There are many ahadlth recorded in Al-Bukhari, Muslim, and other works about this intercession from a number of Companions. [Sharah Tahawiyah page 170]
 
al-Qadi 'Iyaad al-Maliki on how the Prophet's intercession is sought:
وقد عرف بالنقل المستفيض سؤال السلف الصالح - رضي الله عنهم - شفاعة نبينا - صلى الله عليه وسلم - ورغبتهم فيها ، وعلى هذا لا يلتفت إلى قول من قال إنه يكره أن يسأل الإنسان الله تعالى أن يرزقه شفاعة محمد - صلى الله عليه وسلم - ، لكونها لا تكون إلا للمذنبين فإنها قد تكون كما قدمنا لتخفيف الحساب ، وزيادة الدرجات ثم كل عاقل معترف بالتقصير ، محتاج إلى العفو ، غير معتد بعمله ، مشفق من أن يكون من الهالكين ، ويلزم هذا القائل ألا يدعو بالمغفرة والرحمة ; لأنها لأصحاب الذنوب ، وهذا كله خلاف ما عرف من دعاء السلف والخلف . هذا آخر كلام القاضي - رحمه الله - والله أعلم . 
From the famous narrations it is evident  that the righteous predecessors would seek the Prophet's intercession  and they had a desire to do that. So, do not pay attention to the one who claim that it is disliked to ask Allah for the intercession of the Prophet Muhammad peace be upon him. Because his intercession is not limited to the sinners, rather ease in the hisaab (of the person), and It would also be for it would also be for increase in darajaat.   [Sharah Sahih Muslim hadith no: 183]
 
It clearly states that we should ask Allah for the intercession of the Prophet peace be upon him.
 
Argument Number 3: Tawassul is not to be made with him (peace be upon him).
 
Ibn Hajr mentioned:
ومنها: توسلت بك، قال: لا يتوسل به،
(Ibn Aybak said) ‘I have made tawassul with you’ and he (Ibn Abi al Izz) said: ‘Tawassul is not to be made with him (peace be upon him). [Inba al-Ghamr 1/258]
 
Even though this is just a fiqhi issue but our website is filled with the quotes of various scholars on Tawassul and asking help only from Allah. (8)
 
Ibn abi al Izz did not reject all types of tawassul where the name of Prophet peace be upon him is mentioned, rather the best type of the tawassul according to him is the following:
وتارة يقول : باتباعي لرسولك ومحبتي له وإيماني به وسائر أنبيائك ورسلك وتصديقي لهم ، ونحو ذلك . فهذا من أحسن ما يكون في الدعاء والتوسل والاستشفاع . 
Some say in prayer, “I ask You in the name of my obedience to Your Messenger and love for him,” or “by my belief in him and the rest of Your prophets and messengers and my believing in them,” and so on. This is one of the best types of supplications, means of approach and seeking intercession. [Sharh Aqeeda Tahawiya page 180]
 
Above statement is also accepted by the Hanbali scholars. (9)
 
Argument number 4: The possibility of prophets sometimes committing mistake in worldly matters.
 
Ibn Hajr mentioned:
وقوله: المعصوم من الزلل، قال: إلا من زلة العتاب
His (Ibn Aybak;s) statement: ‘He is divinely protected from error’ He (Ibn abi al Izz) said: ‘Except from the error by mistake (i.e. the possibility of prophets sometimes committing mistake in worldly matters.).’  [Inba al-Ghamr 1/258]
 
This opinion of Ibn abi al Izz is not mentioned in Sharh Aqeedah Tahawiya, but if he really said it then he was not the first. Rather Qadl ‘Ayad, the famous Ash‘ari theologian and Malikl jurist, wrote in his renowned work, Ash-Shifa:
وأما الصغائر فجوزها جماعة من السلف ، وغيرهم على الأنبياء ، وهو مذهب أبي جعفر الطبري ، وغيره من الفقهاء ، والمحدثين ، والمتكلمين . وسنورد بعد هذا ما احتجوا به . 
 
وذهبت طائفة أخرى إلى الوقف ، وقالوا : العقل لا  يحيل وقوعها منهم ، ولم يأت في الشرع قاطع بأحد الوجهين . 
 
وذهبت طائفة أخرى من المحققين ، والمتكلمين إلى عصمتهم من الصغائر كعصمتهم من الكبائر ، قالوا : لاختلاف الناس في الصغائر ، وتعيينها من الكبائر ،
"As for small mistakes (in worldly matters), a group of the Salaf as well as others uphold its possibility. This is also the view of Abu Ja‘far At- Tabari and other scholars of fiqh, hadith and kalam... Another group has retrained from saying anything positive on this issue. Rationally, it cannot be ruled out that they might commit small sins, but as for textual sources, there is nothing definitive either way. A third group of jurists and theologians uphold their absolute infallibility" (10)
[Qadl ‘Ayad, Ash-Shifa‘ fi Ta‘rif Huquq, p. 144. Also see Al-Amidl, Al-Ihkdm fi Usul al-Ahkdm (Cairo: Dar al-Ma‘arif, 1332/1914), vol. I, p. 244; Ibn Amlr Al-Hajj, At-Taqrir wa at-Tahbir (Beirut: Dar al-Kutub al-Islamlyyah, 1403/1983), vol. II, p.224; Muhammad Ibn ‘All Ash-Shawkanl, Irshdd al-Fuhul (Cairo: Al-Halabl, 1356 A.H.), pp. 33ff. Taken from English Translation of Sharh Aqeeda Tahawiyah under the biography of Ibn abi al Izz] 
 
Argument no. Number 5: To say that Angels are better than Prophets.
 
Ibn Hajr stated:
 وقوله: يا خير خلق الله، الراجع تفضيل الملائكة، إلى غير ذلك فسئل فاعترف ثم قال: رجعت عن ذلك وأنا الآن أعتقد غير ما قلت أولاً
His (Ibn Aybak's) statement: ‘“O best of creation” and it is better to say this of the angels’, and other examples. He (Ibn abi al Izz) was asked and he admitted and then he said: ‘I have gone back on that and now I believe other than what I initially stated.’ [Inba al-Ghamr (1/258 onward)]
 
No where in his commentary Ibn abi al Izz said its my view that Angels are better than Prophets. Rather he mentioned the following (Taken from the biography of Ibn abi al Izz from English Translation of Sharh Aqeedah Tahawiyah]
 
"People have debated the question as to which is superior: angels or human beings that are pious. It is said that the Ahl as-Sunnah believe that pious men, or at least the prophets among them, are superior to the angels. The Mu‘tazilah, on the contrary, believe in the superiority of the angels. This opinion is also held by a group of the Ahl as-Sunnah and the Sufis. As for the Ash‘aris, some have no opinion on this issue and others are inclined to believe in the superiority of the angels. Shi‘ah scholars say that all the imams are superior to the angels, and exalted some categories of men over some categories of angels, and vice-versa. However, no one worth mention has said that the angels are superior to some Prophets rather than others." [end quote]
 
Then the translator states:
 
"However, he does enter into a discussion, cites the arguments of those who exalt the angels and of those who exalt the prophets and then concludes, “In short, this is an unimportant issue and that is why most of the writers on the subject have not discussed it; and Abu Hanlfah kept silent concerning it, as we have said before .” [Ibn Abl Al-‘Izz, Sharh al-'Aqldah At-Tahawiyyah, ed. by Dr. ‘Abdullah ‘Abdul-Muhsin At-Turkl and Shu‘ayb Al-Anawut Hanafi, vol. 1, pp. 410-423.]
 
13. Reaction of the judges after hearing unexplained responses of Ibn abi al Izz, He was jailed and then released.
 
Ibn abi al Izz was not asked about the explanations or evidences of what he said in response to Ibn Aybak.
 
Ibn Hajr said:
فسئل ابن العز عما أراد بما كتب؟ فقال: ما أردت إلا تعظيم جناب النبي صلى الله عليه وسلم وامتثال أمره أن لا يعطى فوق حقه، فأفتى القاضي شهاب الدين الزهري بأن ذلك كاف في قبول قوله وإن أساء في التعبير، وكتب خطه بذلك، وأفتى ابن الشريشي وغيره بتعزيره، فحكم القاضي الشافعي بحبسه فحبس بالعذراوية
Ibn Abi Al-‘Izz was asked what he meant by what he had written and he replied: 'I meant nothing other than respect for the Prophet, and to follow his command by not going beyond what is right. The Judge Shihaab Ad-Deen Az-Zuhri issued a Fatwa that this was enough to accept his statement although he had made the wrong choice of words. And this was written down. Ibn Al-Sharīsī gave a fatwa, along with others, that censured him, and the Shāfiʿī judge ruled that he be imprisoned and he was thus imprisoned in Al-ʿAdhrāwiya.  [Inba al-Ghamr (1/260)]
 
He was not asked about the evidences and names of the Majority of the Imams he followed, he clearly said He meant nothing other than respect for the Prophet peace be upon him. It was a split decesion but still he was imprisined after the order of Shafiee Judge.

When he was released from the Jail.

Some time after he was released and he was not found guilty of anything when Sayf ad-Dln Balghuk Ibn ‘Abdullah An-Nasiri pleaded with the emir, to reinstate him in his position and to restore his stipend. The emir agreed and issued the relevant orders. Ibn Abl Al-‘Izz resumed teaching at Jawhariyyah and delivered sermons in the Mosque of Afram in the month of Rabi‘ al-Awwal in 791 h. [See detail in english translation of Sharh Aqeeda Tahawiya in the biography of Ibn Abi al Izz]
 
Ibn al Imaad Hanbali Dimishqi (1034 h 1089 h) mentioned the above precisely, He said:
 ثم بدت منه هفوة فاعتقل بسببها، وأقام مدة مقترا خاملا إلى أن جاء الناصري، فرفع إليه أمره فأمر برد وظائفه، فلم تطل مدته بعد ذلك، وتوفي في ذي القعدة‍
 
[Shadhardt al-dhahab  8/557 Dar Ibn Kathir]
 
14. Few examples where Ibn Abi al Izz showed his great respect to the Prophet peace be upon him.
 
Ibn Abi al Izz said:
 
He (peace be upon him) attained that great status through his
complete servitude of Allah. [Shrah Aqeeda Tahawiya English translation p 77]
 
He said:
 
"Hassan said about the Prophet (peace be on him), “Had there been no other distinguishing signs in him, his face would have been sufficient to tell you about him.” [Shrah Aqeeda Tahawiya English translation p 78]
 
He said:
 
"Allah increased his fame, made his religion prevail and made a great many people in all parts of the world believe in his prophecy and witness to his piety." [Shrah Aqeeda Tahawiya English translation p 84]
 
He said:
 
"The sending of messengers is one of the greatest blessings that Allah has bestowed on mankind. This is especially true in the case of Muhammad (peace be on him). Allah has said, “Allah did confer a great favor on the Believers when He sent among them a messenger from among themselves, rehearsing unto them the verses of Allah, purifying them, and instructing them in scripture and wisdom. while before that they had been in manifest error” [3 : 164];
also, “We sent you not but as a mercy for all creatures” [21 : 107]. [Shrah Aqeeda Tahawiya English translation p 85]
 
He said:
"The Prophet (peace be on him) was sent as an example to be followed. As Allah has said, “Say (Muhammad): If you truly love Allah, then follow me and Allah will love you” [3 : 31]. Whoever follows him and obeys him is one of the pious." [Shrah Aqeeda Tahawiya English translation p 87]
 
He said:
 
"Since the hadith refers to the greatness of the Prophet (peace be upon him) in general terms, there is nothing wrong in it. If you say that X is the best of all the people in the city, you are not comparing him with any particular person and, as such, there is nothing wrong in it. But it is completely different when you say X is better than Y. It is better to avoid such specific references. This is the answer given by At-Tahawl in his Sharh Ma ‘ani al-Athar}
[At-Tahawl, Sharh Ma‘anl al-Athar, ed. by Muhammad Zuhrl An-Najjar (Beirut: Dar Al-Kutub al-Tlmlyyah, 1399/1979), first edition, vol. IV, pp. 316-316.] [Shrah Aqeeda Tahawiya English translation p  88]
 
He said:
It is confirmed that the Prophet (peace be on him) enjoyed the
highest degree of Allah’s love, which is khullah. [Shrah Aqeeda Tahawiya English translation p 91]
 
After reading the above quotes no one would ever say He Rahimahullah was not follower of Ahlus sunnah, rather he praised the Prophet peace be upon him in great deal.
 
15. Conclusion:
 
Ibn abi al Izz was great Imam and scholars like Ibn Hajr and others know him as "The Most virtuous", "Judge of the Judges", "Hanafi Jurist" as they knew the convictions on him were false. Even Maturidi Imams praised him and some even said he is agreed upon Imam. 
 
-------------------------------------
(1) Its a Mistake as 746 h is the death date of Allama Ala ud Din Ali bin Muhammad al Damishqi al Hanafi who is father of Ibn Abi al Izz Hanafi d 792 h. Either Allama Sarfaraz Safdar thought its the book by his father or He put this Date of death mistakenly. Both of the ways He mentioned same book Sharh Tahawiya which the sufis hate from the core and the quote is present in the book.
 
(2) The sufi from darultahqiq . com himself said:  "Al-Imam al-Hafiz Murtada al-Zabidi al-Hanafi (d. 1205 AH) in his Sharh on Imam al-Ghazali’s Ihya Ulum al-Din entitled – Ithaf al-Sadat al-Muttaqin (2/146) mentioned the following from Ibn Abi’l Izz whose name has been spelt as al-Ghazzi by the typist but the quote is surely from Ibn Abi’l Izz as it is found in the printed editions of his Sharh on al-Aqida al-Tahawiyya".
 
(3) It is mentioned in كشف الظنون 2/1382 and هدية العارفين:1/541 that Jalal ud din as-Suyuti wrote a book in refutation of as-Sakhawi with the name of الكاوي في تاريخ السخاوي .
 
(4) Dr Bashar Awad said in his comments on Tahdeeb al Kamal (1/21):
وكان السبكي أشعريا جلدا بحيث قال فيه عز الدين الكناني"ت 819": هو رجل قليل الادب، عديم الانصاف جاهل بأهل السنة ورتبهم" 
as-Subki, (The son) was Ashari.., Izz al din al Kinani (819 h) said regarding him: " he is a man having little manners, lack of scholarly integrity, ignorant of Ahl as-Sunnah and their ranks. 
( الاعلان للسخاوي: 469 فما بعد، ومعجم الشافعية لابن عبد الهادي، الورقة: 48 47 (الظاهرية) 
 
 
(5) al Qari wrote a book against Mainstream aqeeda of sufis "Wahdatul Wajood" in which he said:
 
فإن كنت مؤمنا حقا مسلما صدقا فلا تشك في كفر جماعة ابن عربي ولا تتوقف في ضلالة هذا القوم الغوي والجمع الغبي فإن قلت هل
يجوز السلام عليهم ابتداء قلت لا ولا رد السلام عليهم بل لا يقال لهم عليكم أيضا فإنهم شر من اليهود والنصارى وإن حكمهم حكم المرتدين
So if you are true Momin and True Muslim than do not doubt in Kufr of the followers of Ibn Arabi.. If you ask that can we say salam to them? I say NO and do not reply to them and do not even say Wa Alikum to them because they are worst than Jews and Christians and they are out of the pale of Islam. [al-Radd al Qaiyleen be wahdat al wajood page 155-156, He also spoke against various sufi practices, one may read the article "Did Mulla Ali Qari made Takfeer of Ibn Taymiyyah"]
 
(6) See the article"Fatwa related to Rijaal Al Ghayb (Men of unseen)" where we have mentioned the opinion of Mulla Ali al Qari and answers to sufis. 
 
(7) Qasim ibn Qatlubaga al-Hanafi 879 h on the vows of lay people and istigatha on the graves.
 
Ibn Nujaym Abu Hanifa Thani said:
فَقَالَ الشَّيْخُ قَاسِمٌ فِي شَرْحِ الدُّرَرِ وَأَمَّا النَّذْرُ الَّذِي يُنْذِرُهُ أَكْثَرُ الْعَوَامّ عَلَى مَا هُوَ مُشَاهَدٌ كَأَنْ يَكُونَ لِإِنْسَانٍ غَائِبٌ أَوْ مَرِيضٌ، أَوْ لَهُ حَاجَةٌ ضَرُورِيَّةٌ فَيَأْتِي بَعْضَ الصُّلَحَاءِ فَيَجْعَلُ سُتْرَةً عَلَى رَأْسِهِ فَيَقُولُ يَا سَيِّدِي فُلَانٌ إنْ رُدَّ غَائِبِي، أَوْ عُوفِيَ مَرِيضِي أَوْ قُضِيَتْ حَاجَتِي فَلَكَ مِنْ الذَّهَبِ كَذَا، أَوْ مِنْ الْفِضَّةِ كَذَا، أَوْ مِنْ الطَّعَامِ كَذَا، أَوْ مِنْ الْمَاءِ كَذَا، أَوْ مِنْ الشَّمْعِ كَذَا، أَوْ مِنْ الزَّيْتِ كَذَا فَهَذَا النَّذْرُ بَاطِلٌ بِالْإِجْمَاعِ لِوُجُوهٍ مِنْهَا أَنَّهُ نَذْرُ مَخْلُوقٍ وَالنَّذْرُ لِلْمَخْلُوقِ لَا يَجُوزُ؛ لِأَنَّهُ عِبَادَةٌ وَالْعِبَادَةُ لَا تَكُونُ لِلْمَخْلُوقِ وَمِنْهَا أَنَّ الْمَنْذُورَ لَهُ مَيِّتٌ وَالْمَيِّتُ لَا يَمْلِكُ وَمِنْهَا إنْ ظَنَّ أَنَّ الْمَيِّتَ يَتَصَرَّفُ فِي الْأُمُورِ دُونَ اللَّهِ تَعَالَى وَاعْتِقَادُهُ ذَلِكَ كُفْرٌ اللَّهُمَّ إلَّا أَنْ قَالَ يَا اللَّهُ إنِّي نَذَرْت لَك إنْ شَفَيْت مَرِيضِي، أَوْ رَدَدْت غَائِبِي أَوْ قَضَيْت حَاجَتِي أَنْ أُطْعِمَ الْفُقَرَاءَ الَّذِينَ بِبَابِ السَّيِّدَةِ نَفِيسَةَ، أَوْ الْفُقَرَاءَ الَّذِينَ بِبَابِ الْإِمَامِ الشَّافِعِيِّ، أَوْ الْإِمَامِ اللَّيْثِ، أَوْ أَشْتَرِي حُصْرًا لِمَسَاجِدِهِمْ، أَوْ زَيْتًا لِوَقُودِهَا أَوْ دَرَاهِمَ لِمَنْ يَقُومُ بِشَعَائِرِهَا إلَى غَيْرِ ذَلِكَ مِمَّا يَكُونُ فِيهِ نَفْعٌ لِلْفُقَرَاءِ وَالنَّذْرُ لِلَّهِ عَزَّ وَجَلَّ 
Shaykh Qasim (ibn Qatlubaga al-Hanafi 879 h) said in "Sharah ad-Durar": As for vow which many people make as we witness.. When they have essential need, they come to some righteous.. and say: 'Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or water or candles or oil or the like.' This Vow is baatil by the consensus, on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that "Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.",
 
(it is allowed) only if he (ask help from Allah) saying oh Allah, 'Oh Allah, surely I promise you - if you cure my illness, or return me my lost possession, or fulfil my need - that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi'i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah". [al Bhr al Raiq 2/320-321]
 
(8) See  Aqida section, Tawassul Section and Refutation section on our website systemoflife . com. You will find various quotes. Quoting just one example, Ala ud din Kasani (587 h) Mentioned in Bada`i al Sanai`e 5/126
(ويكره للرجل أن يقول في دعائه أسألك بحق أنبيائك ورسلك وبحق فلان لأنه لا حق لأحد على الله سبحانه وتعالى جل شأنه
 
It is disliked if a person say in Dua and ask Allah with the right of messengers and Prophets with the right of so and so because there is no right on anyone other than Allah subhanawa Tala Jalla Shanahu [end quote]
 
(9) Ibn Muflih Hanbali said.
ويجوز التوسل بصالح ، وقيل : يستحب ، قال أحمد في منسكه الذي كتبه للمروذي : إنه يتوسل بالنبي صلى الله عليه وسلم في دعائه ، وجزم به في المستوعب وغيره ، وجعلها شيخنا كمسألة اليمين به ، قال : والتوسل بالإيمان به وطاعته ومحبته ، والصلاة والسلام عليه صلى الله عليه وسلم وبدعائه وشفاعته ، ونحوه مما هو من فعله وأفعال العباد المأمور بها في حقه مشروع ( ع ) وهو من الوسيلة المأمور بها في قوله تعالى { اتقوا الله وابتغوا إليه الوسيلة } وقال أحمد وغيره في قوله عليه السلام { أعوذ بكلمات الله التامة من شر ما خلق } : الاستعاذة لا تكون بمخلوق ،  . 
And tawassul with the righteous is allowed and It is said: It is recommended. Ahmed said in Mansik which is written by al-Marudhi: He sought intercession through the Prophet peace be upon him in his supplications, which is also "AFFIRMED" in Al-Mastoo'b  and others. Our Shaykh considered this matter as the case of the Yameen. He said: The tawassul is with belief in him (peace be upon him), his obedience, and his love and by sending Salat us-salam alayhi - peace be upon him and "BY his supplication and Shafa`at. and alike from what he can do and the actions of the appointed servants by which its reality is legislated and it is from the Waseelah which Allah has ordained in His saying { Do your duty to Allah, "SEEK THE MEANS OF APPROACH UNTO HIM}
 
Imam Ahmad and other scholars said regarding the saying of Prophet peace be upon him {"I seek refuge in the perfect Words of Allaah" } There is no Seeking refuge in creation
[al-Furoo 2/159]
 
Ibn Muflih also said regarding the Tawassul through graves that, Ibn Aqil Hanbali said:
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for kissing and decorating and roaming around and making them Tawassul before ALLAH [Ibn e Muflih quoted al furoo 2/316]
 
(10) Shaykh Zubair Ali Zai Rahumahullah the great Sunni Salafi muhaddith of our era states:
 
"We (the ahlul hadith / ahlus sunnah) believe Muhammad the Messenger of Allah is certainly masoom from every kind of kabeera and sagheera sins. [Sharh wa Tahqiq Shumail Tirmidhii page 280]

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