Articles Tawassul and Istegatha Tawassul Refutation Series (Athar of Utbi and verse 4:64)
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بسم الله الرحمن الرحيم
G Haddad said
Al-Madad = "Help!"This Madad was asked by Musa (‘alaihi al salaam) from his countryman with the wordistaghaatha “he asked for help” (28:15)
reply
This is whole ayah
(15. And he entered the city when its people were unaware: and he found there two men fighting, -- one of his party, and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa struck him with his fist and he died. He said: "This is of Shaytan's doing, verily, he is a plain misleading enemy.'') (16. He said: "My Lord! Verily, I have wronged myself, so forgive me.'' Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.)
Commetary of Ibn e Kathir
(and the other of his foes.) meaning, a Coptic. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Muhammad bin Ishaq. The Israelite man asked Musa, peace be upon him, for help, and Musa took advantage of the fact that people were not paying attention, so he went to the Coptic man and
(so Musa struck him with his fist and he died.) Mujahid said, "This means he punched him with his fist.'' And then he died.
(He said) refers to Musa.
("This is of Shaytan's doing, verily, he is a plain misleading enemy.'' He said: "My Lord! Verily, I have wronged myself, so forgive me.'' Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful. He said: "My Lord! For that with which You have favored me,) meaning, `what You have given me of prestige, power and blessings -- '(END)
Comment: If someone ask help from a powerful man to help him in fighting no one will ever say this is shirk. Also Moosa AS was present their and was passing around from there how on earth Haddad proved asking from those auliyah who left this world from this verse??
Gf Haddad Said
and by Dhul-Qarnayan using the term "help me" in Surat al-Kahf (a`eenuni) (18:95) which is the same root as "we turn for help" (nasta`een) in the Fatiha.
Reply
This is the context
(93. Until, when he reached between two mountains, he found before them a people who scarcely understood a word.) (94. They said: "O Dhul-Qarnayn! Verily, Ya'juj and Ma'juj are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them'') (95. He said: "That in which my Lord had established me is better. So help me with strength, I will erect between you and them a barrier.'') (96. "Give me Zubar of iron;'' then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow;'' then when he had made them (red as) fire, he said: "Bring me Qitran to pour over them.'')
Comment: Here one can see he was asking help not from dead nor asking help with the belief that the people to whom he is asking can hear , know and see all your needs and prayers and not even single SAHABa and salaf and mufassireen proved asking from dead and auliyah from this ayah.He was just asking Zubrah,
Meaning of Zubrah (Commentary of Ibn e Kathir)
Zubrah which means pieces or chunks of something. This was the view of Ibn `Abbas, Mujahid and Qatadah. These pieces were like bricks or blocks, and it was said that each block weighed one Damascene Qintar or more.(end)
And even if today someone ask pieces of chunks from someone no one will say you are doing shirk.Haddad presented only these two irrelevant ayahs then he went on and quoted ahadith and said
Haddad Said
Following are proofs from the Sunna for calling out to an invisible helper in a situation of need:
1. Al-Bukhari narrates in his Sahih that our mother Hajar, when she was running in search of water between Safa and Marwa, heard a voice and called out: "O you whose voice you have made me hear! If there is a ghawth (help/helper) with you (then help me)!" and an angel appeared at the spot of the spring of Zamzam.
Reply
The context of hadith
Bukhari Book of Prophets no: 55 Volume 4, Number 583: Narrated Ibn Abbas:
The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka'ba under a tree on the spot of Zam-zam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka'ba, and raising both hands, invoked Allah saying the following prayers:
'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37)
Ishmael's mother went on suckling Ishmael and drinking from the water (she had).
When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times."
The Prophet said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it."
The Prophet added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth." The Prophet further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people…….
Points to be noted are
1. Ibraheem Aleh salam Invoked Only ALLAH, which is a proof that One should Invoke like Ibraheem Aleh salam, this hadeeth is proof against GF Haddad.
2. He faced the Ka'ba, raising both hands(not facing any grave of wali and Prophet)
3. This is the supplication (and (O Allah) provide them with fruits, so that they may give thanks)
4. ALLAH sent an angel
5 When Hajirah RA Heard an angle's voice then she asked herself to be quiet
6 She heard the voice again to confirm and then she said ,( 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?")
7. The helper was an angel not any dead wali
Comment: after reading this beautiful hadith, no one will conclude by saying this hadith is an evidence for asking help from dead. Plus not a single salaf (Righteous Predecessor) said you can ask help from dead wali and they provided this hadith as an evidence.
Gf Haddad quoted three narrations
2. Abu Ya`la, Ibn al-Sunni, and al-Tabarani in al-Mu`jam al-Kabir narrated that the Prophet (Sall Allahu ‘alaihi wa Aalihi wasallam ) said: "If one of you loses something or seeks help or a helper (ghawth), and he is in a land where there is no one to befriend, let him say: "O servants of Allah, help me! (ya `ibad Allah, aghithuni), for verily Allah has servants whom one does not see." Al-Haythami said in Majma` al-Zawa'id (10:132): "The men in its chain of transmission have been declared reliable despite weakness in one of them."
3. Al-Bayhaqi narrates on the authority of Ibn `Abbas in "Kitab al-Aadaab" (p. 436) and with a second chain mawquf from Ibn `Abbas in "Shu`ab al-Iman" (1:445-446=1:183 #167; 6:128 #7697) and a third from Ibn Mas`ud in "Hayat al-Anbiya' ba`da Wafatihim" p. 44: "Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: a'înû 'ibâd Allâh rahimakum Allâh, 'Help, O servants of Allah, may Allah have mercy on you!' Verily he shall be helped, if God wills."
4. Ibn Abi Shayba relates in his "Musannaf" (7:103) from Aban ibn Salih that the Prophet (saws) said: "If one of you loses his animal or his camel in a deserted land where there is no-one in sight, let him say: "O servants of Allah, help me! (yâ 'ibâd Allâh a'înûnî), for verily he will be helped."
Reply
Before commenting on chain of these narrations one can see by this very translation of haddad that it says
Prophet (Sall Allahu ‘alaihi wa Aalihi wasallam ) said: "If one of you loses something or seeks help or a helper (ghawth), and he is in a land where there is no one to befriend,
This is exceptional case unlike those who ask help from SHAYKH ABDUL QADIR JEELANI RA by saying YA GHAWTH AL ADHAM madad(help) (in their homes and masaajid) but this hadeeth is talking about where he is in a land where there is no one to befriend This itself is refuting their ideology
2ndly Messenger of ALLAH never said "If one of you loses something or seeks help or a helper , and he is in a land where there is no one to befriend, let him say "O Muhammad help or aid me or O Rasool ALLAH help me
3rdly The athar of Ibn 'Abbas, is referring to calling upon angels to help, assuming that they must be present nearby to be able to hear and therefore, help.as hadith says "Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground (Like The hadith of Hajirah RA ANGEL helped her see reply of hadith no: 1)
and for total refutation and Jirha on chains of these narrations see thse articles
and see here (under heading Calling Angels for help when losing mount) www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128
HADDAD went on by saying
Al-Zahawi said in al-Fajr al-Sadiq, a book he wrote in refutation of Wahhabism:
Reply
AL ZAHAWI (1863-1936) died in 1936, how can haddad quote him against Ahlus sunnah?? let me quote the scholar of past against Zawahi, maybe Haddad will issue Fatwa against him that he was also Wahabi.
Ibn Rajab Hanbli says:"Although the Companions sought tabarruk with the Prophet, peace be upon him, they never did so with each other. Nor did the Tabi'un do so with the Companions, despite their tremendous rank..... This shows that it is not to be done; it could also evolve into shirk. All of this constitutes imitation of the People of the Book and the Mushriks which this ummah has been forbidden from ...A man came to him(Imam Ahmad) and he wiped his hands on his clothes, And wiped his face, Imam Ahmad became angry and denied that of the most denial and said: from whom you have learnt this?[ الحكم الجديرة بالإذاعة. Page 46 and 47]
Haddad Said
Al-Shawkani also allows the calling on someone invisible: "In the hadith (of a`inu) there is evidence that it is permissible to ask help from those one does not see among the servants of God, whether angels or good jinn, and there is nothing wrong in doing it, just as it is permissible for someone to seek the help of human beings if his mount becomes unmanageable or runs loose." Tuhfat al-Dhakirin p. 155-156
Reply
Here Shawkani is saying it is permissible to ask help from those to whom one does not see among the servants of God, whether angels or good jinn, let us understnd this statement in the light of Quran, Sunnah, Sahaba, Scholars and Qadhi Shawkani himself
a) Regarding Angels the hadeeth says
'Abd-Allaah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Allaah has angels who travel about the earth, conveying to me the salaams of my ummah." (Saheeh Sunan al-Nasaa'i, 1215; al-Silsilat al-Saheehah, 2853).
Chapter) The Ruling about being served by the jinn
It is clear that Allah granted the Prophet Solomon a dominion that no one will be given after him, due to his supplication. If a human is being obeyed by the jinn, not by mastery over them, but by their own pleasing, is this considered permissible? Ibn Taymiyyah has written a response to this question:
Jinn, with humans, are in different situations. If one orders the jinn to what Allah and His Messenger has ordered from the worship of only Allah and obedience to Him and His Prophet, and he also orders mankind to the same, then that person is from the most virtuous of the patrons of Allah. And he is acting as the successor of the Prophet (peace be upon him) and his lieutenant.
If a person uses the jinn for activities that are permissible and he also orders them to what is obligatory for them and prevents them from what is prohibited for them, then he is similar to a king that behaves in the same manner. Then the most he can become is a devotee of Allah among the general devotees of Allah, like the comparison between a Prophet who was given rule and a worshiping messenger of Allah: like Solomon and Joseph with respect to Abraham, Moses, Jesus and Muhammad, the blessings of Allah and peace be upon all of them.
If he uses the jinn for activities that have been prohibited by Allah and His Messenger, as idolatry, or killing one who has no right to be killed, or being an enemy of the people without fighting them, such as harming others or making them forget knowledge and other acts of oppression, or committing lewd acts- that is, he uses them to help him in sin and transgression and he is a disbeliever. If he uses them for acts of disobedience then he is a sinner, either a faasiq (wicked evildoer) or a sinner who is less than that. If the person is completely ignorant of Islamic law and uses the jinn for what he believes to be noble deeds, such as having the jinn take him to the pilgrimage, listen to innovations or take him to Arafat, then this does not fulfill the requirement of the pilgrimage, and similar other activities. The person is mislead and has been duped by such actions. [The World of Jinn and Devils by Shaykh Umar al-Ashqar, pp139 (referred to; Majmoo al-Fatawa, vol. 11, 307) http://www.ahlalhdeeth.com/vbe/showthread.php?t=588
Comment: So it is proven that Allah has angels who travel about the earth, the argument of Haddad is wrong that we can ask help from dead, no where qadhi shawkani is saying this, and Shaykh Umar al Ashqar also said one can not see angels unless he comes in the form of human, see the answer to hadeeth of Hajarah May Allah be please with her to know that, how it is permissible to ask help from angel? In short after hearing the voice of an angel and confirming she said ( 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?") see what is she saying "you have made me hear your voice", and indeed we also say if some one is in desert and if Allah sends an who Angel make him to hear his voice then surely one can ask help from him after the confirmation, and how weak is the argument of Haddad.(See further Shawkani himself criticized asking from dead)
b) Regarding asking help from Jinns Allah says "And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden"[Sura Al-Jinn number 6]
Ibne Kathir Commented(but they increased them in Rahaq.) means, "the Jinns were courageous and increased in insolence against them.'' As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, 'I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it.''' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that.'' Ibn Abi Hatim recorded from 'Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, 'We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, 'We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness.'(end quote)
، صار تحت أطباق الثرى، لا يقدر على أن يجلب لنفسه نفعا ولا يدفع عنها ضرا، كما قال رسول الله صلى الله عليه وسلم فيما أمره الله أن يقول: (لا أملك لنفسي نفعا ولا ضرا).فانظر كيف قال سيد البشر وصفوة الله من خلقه بأمر ربه أنه لا يملك لنفسه ضرا ولا نفعا ، وكذلك قال فيما صح عنه " يا فاطمة بنت محمد لا أغني عنك من الله شيئا. "
They are under mud, They have no authority of good and Bad for their own self, nor they have power to prevent the pain of any other, like ALLAH told Prophet Peace be upon him to tell the people (al araf 188). Say : "I possess no power over benefit or harm to myself.
Same like He said to his beloved Daughter “O Faatimah bint Muhammad, I cannot help you before Allah in any way”?.(end)
فيا عجبًا! كيف يطمع من له أدنى نصيب من علم، أو أقل حفظ من عرفان أن ينفعه أو يضره فرد من أفراد أمة هذا النبي الذي يقول عن نفسه هذه المقالة ؟ والحال أنه فرد من التابعين له المقتدين بشرعه.
فهل سمعت أذنَاكَ- أرشدك الله- بضلال عقل أكبر من هذا الضلال الذي وقع فيه عباد أهل القبور؟!
(إنا لله وإنا إليه راجعون).
وقد أوضحنا هذا أبلغ إيضاح في رسالتنا التي سميناها " الدر النضيد في إخلاص كلمة التوحيد
How strange!, people have creed for the person who have normal knowledge and small muarifat that he have authority over good and preventing the pains of people, he is in the Ummah of That Prophet who said (I possess no power over benefit or harm to myself)
And this man is in followers of Prophet, have you ever heard about more deviancy Like what these worshipers of grave say? Inna Lillah wa inna iliyhe Rajioon
We have mentioned in detail on this issue in our Risalah Ad dur al nzeed fe ikhilaas kalmia tul tawheed (end)
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: When the words “And warn your tribe (O Muhammad) of near kindred” [al-Shu’ara’ 26:214] were revealed to him, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people of Quraysh (or words to that effect)! Ransom yourselves, I cannot avail you anything before Allaah. O Banu ‘Abd Manaaf, I cannot avail you anything before Allaah. O ‘Abbaas ibn ‘Abd al-Muttalib, I cannot avail you anything before Allaah. O Safiyah, (paternal) aunt of the Messenger of Allaah, I cannot avail you anything before Allaah. O Faatimah, daughter of the Messenger of Allaah, ask me for whatever you want of my wealth, I cannot avail you anything before Allaah.” Narrated by al-Bukhaari (2602) and Muslim (206).
And then Qadhi Shawkani went on and mentioned the bad things of domes on graves
If this is not kufr then there is no kufr on EARTH!(end)
Comment: Even If it is not clear to Haddad after watching clear statements of Qur`an Sunnah Sahaba, Tabiyeen and Qadhi Shawkani himself then i have no choice but to quote the verse of the Qur`an [002:018] They are deaf, dumb, and blind, so they return not (to the Right Path).
Haddad Said.
5. Ahmad relates in his Musnad (4:217) that at the time of the greatest fitna of the Dajjal, when the Muslims will be at their weakest point, and just before `Isa ibn Maryam descends at the time of salat al-fajr, people will hear a caller calling out three times: "O people, al-ghawth (the helper) has come to you!"
Reply
This is chain from musnad ahmad bin hamble
رقم الحديث: 17551
(حديث مرفوع) حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَن عَلِيِّ بْنِ زَيْدٍ ، عَن أَبِي نَضْرَةَ ، قَالَ : أَتَيْنَا عُثْمَانَ بْنَ أَبِي الْعَاصِ فِي يَوْمِ جُمُعَةٍ لِنَعْرِضَ عَلَيْهِ مُصْحَفًا لَنَا عَلَى مُصْحَفِهِ . فَلَمَّا حَضَرَتْ الْجُمُعَةُ أَمَرَنَا فَاغْتَسَلْنَا ، ثُمَّ أُتِينَا بِطِيبٍ فَتَطَيَّبْنَا ، ثُمَّ جِئْنَا الْمَسْجِدَ ، فَجَلَسْنَا إِلَى رَجُلٍ ، فَحَدَّثَنَا عَنِ الدَّجَّالِ . ثُمَّ جَاءَ عُثْمَانُ بْنُ أَبِي الْعَاصِ ، فَقُمْنَا إِلَيْهِ فَجَلَسْنَا ، فَقَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ،
Source:
http://www.islamweb.net/hadith/display_hbook.php?bk_no=121&hid=17551&pid=672873
In this chain the narrator is علي بن زيد بن عبد الله بن زهير بن عبد الله بن جدعان he is a shia weak munkir ul hadeeth narrator also he is weak according to Ahmad bin hamble who narrated his hadeeth.let us see what Scholars of Jarha and Tadeel says regarding him
a) Imam Al Mizzi mentioned
[4070] بخ م 4 علي بن زيد بن جدعان
ذكره محمد بن سعد في الطبقة الرابعة من أهل البصرة وقال: ولد وهو أعمى وكان كثير الحديث وفيه ضعف ولا يحتج به
وذكره خليفة بن خياط في الطبقة الخامسة وقال: أمه أم ولد
وقال 1 صالح بن أحمد بن حنبل عن أبيه: 1 2 ليس بالقوي 2 وقد روى الناس عنه
وقال عبد الله بن أحمد بن حنبل: سئل أبي سمع الحسن من سراقة ؟ قال: لا هذا علي بن زيد يعني يرويه كأنه لم يقنع به
وقال أيوب بن إسحاق بن سافري: سألت أحمد عن علي بن زيد فقال: ليس بشيء
وقال 1 حنبل بن إسحاق بن حنبل: سمعت أبا عبد الله 1 يقول: 2 علي بن زيد ضعيف الحديث 2
وقال 1 عثمان بن سعيد الدارمي عن يحيى بن معين: 1 2 ليس بذاك القوي 2
وقال 1 معاوية بن صالح عن يحيى بن معين: 1 2 ضعيف 2
وقال 1 أبو بكر بن أبي خيثمة عن يحيى بن معين: 1 2 ليس بذاك 2
وقال 1 مرة أخرى: 1 2 ضعيف في كل شيء 2
وقال 1 عباس الدوري عن يحيى بن معين: 1 2 ليس بشيء 2
وقال في 1 موضع آخر: 1 2 ليس بحجة 2
وقال في 1 موضع آخر: 1 2 علي بن زيد أحب إلي من ابن عقيل ومن عاصم بن عبيد الله 2
وقال 1 أحمد بن عبد الله العجلي: 1 2 يكتب حديثه وليس بالقوي 2
وقال في 1 موضع آخر: 1 2 كان يتشيع لا بأس به 2
وقال 1 يعقوب بن شيبة: 1 2 ثقة صالح الحديث 2 وإلى اللين ما هو
وقال 1 إبراهيم بن يعقوب الجوزجاني: 1 2 واهي الحديث ضعيف فيه ميل عن القصد لا يحتج بحديثه 2
وقال 1 أبو زرعة: 1 2 ليس بقوي 2
وقال 1 أبو حاتم: 1 2 ليس بقوي يكتب حديثه 2 ولا يحتج به وهو أحب إلي من يزيد بن أبي زياد وكان ضريرا وكان يتشيع
وقال 1 الترمذي: 1 2 صدوق إلا أنه ربما رفع الشيء الذي يوقفه غيره 2
وقال 1 النسائي: 1 2 ضعيف . 2
وقال 1 أبو بكر بن خزيمة: 1 2 لا أحتج به لسوء حفظه . 2
In short it says
Muhammad bin Saad said he is weak and he is not evidence,Saleh bin Ahmad bin hamble said my father said He is nothing,Ayub bin Ishaq said I asked Question from Ahmad he said He is nothing,Hamble bin Ishaq bin hamble said I heard Abu Abdullah (Ahmad bin Hamble)saying ALI BIN ZAID is Weak,Uthman Bin Saeed Darami Said from Yahya bin maieen said he is not Strong, Muawiyah bin Saleh said from Yahya bin maieen that WEAK,Abbas ad dorri said from yahya bin maieen He is nothing,Ahmad bin Abdullah ijli said His hadeeth is written and he is not Strong,Ibraheem bin yaqoob said WAHI AL HADEETH WEAK,Abu Zura’h said He is not strong ,Abu Hatim said He is nothing and his hadeeth is written and he is not hujjah and he was shia,Nisai said Weak, Abu bakar bin khuzaima said He is not evidence su al hifdh(end)
b)Hafidh Ibne Hajar Asqalani declared him weak
علي بن زيد بن عبد الله بن زهير بن عبد الله بن جدعان التيمي البصري أصله حجازي وهو المعروف بعلي بن زيد بن جدعان ينسب أبوه إلى جد جده ضعيف
Taqreeb at Tahdeeb no: 2734
c) Shaykh Shoaib al Aranoot Said
Chain is weak Due to weakness of Ali bin Zaid and he is Ibn Jad`aan (end)[Musnad Ahmad Vol 29 page 432 hadeeth 17900 with the Tahqeeq of Shoaib Al Aranoot]
Haddad Said
"6. Ibn Kathir in his history, al-Bidaya wal- Nihaya [7:91, Year 18] narrates that `Umar radi Allahu Ta'ala ‘anhu sought help and relief from drought and famine in Madina by writing to `Amr ibn al-As and Abu Musa al-Ash`ari in Egypt and Basra respectively, each with the words, "Yaa ghawthaah li Ummati Muhammad! = Help! Help! for the Community of Muhammad!"
Reply
let me ask those who are using this as evidence for asking help from dead auliyah that this very translation from g f haddad it says `Umar radi Allahu Ta'ala ‘anhu sought help and relief from drought and famine in Madina by writing to `Amr ibn al-As and Abu Musa al-Ash`ari in Egypt and Basra respectively.
Point to be noted is OMAR RA WRITES a Letter not that he said YA AMR BIN AL AAS HELP me from Far away by this creed that he (Amar ra) can hear him and can help him from far away.2nd point is They were alive at that time and if someone write a letter to his friends and say HELP ME then it will never be a shirk So there is no use of this athar in calling help from dead auliyah.
Haddad then again quoted al zawahi who died in 1936 Zawahi quoted zarqani, subki etc
Reply
Against Subki We can quote so many other Scholars
a) Shaykh ul Islam Ibne Tamiyah Ra said
قال ابن عقيل: لما التكاليف على الجهال والضغام عدلوا عن أوضاع الشرع إلى تعظيم أوضاع وضعوها لأنفسهم فسهلت عليهم إذ لم يدخلوا بها تحت أمر غيرهم قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبور وإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرق على الشجر اقتداء بمن عبد اللات والعزى
"Ibn Aqil said: “When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari'a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves.” He added: “To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari'a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: "O My Master do such and such for me", and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza.
Talbees Iblees of ibn e jozi تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام
فزيارة القبور لأجل الصلاة عندها والطواف بها وتقبيلها واستلامها وتعفير الخدود عليها وأخذ ترابها ودعاء أصحابها والاستعانة بهم، وسؤالهم النصر والرزق والعافية والولد وقضاء الديون وتفريج الكربات وإغاثة اللهفات وغير ذلك من الحاجات، التي كان عباد الأوثان يسألونها من أوثانهم، فليس شيء من ذلك مشروعًا باتفاق أئمة المسلمين إذ لم يفعله رسول الله r ولا أحد من الصحابة والتابعين وسائر أئمة الدين، بل أصل هذه الزيارة البدعية الشركية مأخوذة من عباد الأصنام
"Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicate to the occupants [of the grave], seek their aid [isti'ana], ask from them help, sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols. None of this is sanctioned in Shari’ah, according to the consensus of the Imams of the Muslims, as the Messenger of Allah and none of the Companions and Followers and the imams of the faith did this. Rather, the basis of this polytheistic, bid’ati visit has been derived from the worshippers of statutes!"
Haddad consider Ibn e tamiyah to be deviant or Kafir our reply is haddad is nothing against Ibn e tamiyah RA see this topic and see almost sayings of 100 Muhadditheen and scholars praised Ibn e tamiyah ra
see refutation of Subki by Ibn e abdul hadi (teacher of ibn e rajab al hanblee)
see this link.
http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=111
Some of the fabricated Ahadith of "Shifa Us Siqam" of As-Subki: taken from the refutation of Hafiz ibn Abdil Hadi from his book "Sarim Al-Munki"
2ndly Mahmoud AL Alousi RA Defended Stance of Ibn e Tamiyah and refuted subki
Mahmoud Al Alousi is author of Rooh Al Maani (Commentary of Quran) he said in Tafsir of the verse “Seek Wasilah to Him” (Maidah: 35):
And Taj As-Subki insulted Al-Majd , as he us used to and said : “And Tawassul is recommended, and likewise Istighathah with the Prophet (saw) to the Lord, and none of the Salaf or Khalaf denied this until Ibn Taymiyah came, and he denied this, and deviated from the right path and innovated….”
(Al-Alusi answered) “And you know that Du’a reported in narrations from pure Ahlul Bayt (household of the Prophet (saw)) and others from Imams, there is not in them Tawassul with his noble essence (Dhat)…the one who claims a text, then he should present it”
(end)
3rdly Subki said regarding the verse
الإمام السبكي في (فتاويه 1/13) "أدعوني أستجب لكم" بأن هذه الآية تفيد أنه لا يستعان غير الله».
'call on me and I will answer you' and this verse states that one relies on no one besides Allah(end)
Akhi Abu Sidrah (one of the author of this website) replied well when he said
According to As-Subuki in Shifa-u- Siqaam he does not distinguish between Tawassul , Isthigatha , and Tawajah , they all are one :ولا فرق في هذا المعني بين أن يعبر عنه بلفظ ( التوسل ) أو ( الاستغاثة ) أو ( التشفع ) أو ( التجوه ).
But when Subuki mentioned they are one , he did not stop there , he mentioned what is the expression of the terms he meant , he continued as follows:
والداعى بالدعاء المذكور وما في معناه: متوسل بالنبي(ص)، لأنه جعله وسيلة لإجابة الله دعاءه.
So he is making the Prophet a Waseela in his Dua to Allah and he is not asking other than Allah , this is clear from his words.
and he explains this with an example:
قلت: ليس الكلام في العبارة وانما الكلام في المعنى وهو سؤال الله بالنبي (ص)كما ورد عن آدم ، وكما يفهم الناس من ذلك ، وانما يفهمون من التشفع والتوسل والإستغاثة والتجوه ذلك
So he meant by it وهو سؤال الله بالنبي , that is the person is asking Allah by the Prophet and then he puts the example of the reprt o Adam (alahisalaam ) asking to Allah by the Right of the Prophet (which is false report as we know) (ص)كما ورد عن آدم ، وكما يفهم الناس من ذلك ، وانما يفهمون من التشفع والتوسل والإستغاثة والتجوه ذلك
He further clears this by taking the hadith of Tawassul by one's good deeds and he makes Qiyaas to asking Allah by the Prophet , and he says if that is good , then this is more better(Again being dependent on false narrations) he says as follows:
ولسنا في ذلك سائلين غير الله تعالي ولا داعين إلا إياه، ويكون ذكر المحبوب أو العظيم سبباً للإجابة. كما في الأدعية الصحيحة المأثورة ( أسألك بكل اسم لك وأسألك بأسمائك الحسنى وأسألك بأنك أنت الله ، وأعوذ برضاك من سخطك وبمعافاتك من عقوبتك ، وبك منك ) .
So its not asking other than Allah , and not making Dua to other than Allah , and is merely saying(or mentioning) the name of the Prophet as a means that the Dua to Allah is accepted. and he gives the example of Tawassul by Allah's Names adn Attributes.
Then he brings the tawasssul of good deeds.
وحديث الغار الذى فيه الدعاء بالأعمال الصالحة وهو من الأحاديث الصحيحة المشهورة .
فالمسؤول في هذه الدعوات كلها هو الله وحده لا شريك له والمسؤول به مختلف ولم يوجب ذلك اشراكاً ، ولا سؤال غير الله
So the hadith of the cave , with the Tawassul of the good deeds , as we all know , we dont ask the Good deeds , but by our deeds to Allah , and asking him ALONE without any partner and we dont ask anyone other than Allah.
Now he makes a Qiyaas to this to the Tawassul by the Jaah or by the Haqq of the Prophet as he says follows:
كذلك السؤال بالنبي(ص)ليس سؤالاً للنبي بل سؤ ال لله به.وإذا جاز السؤال بالأعمال وهى مخلوقة فالسؤال بالنبي(ص)أولى .
By making this explicit: السؤال بالنبي(ص)ليس سؤالاً للنبي بل سؤ ال لله به
So asking through or by the Prophet , is NOT ASKING to the PROPHET
This is explicit in his wordings.
So simply by bringing statments or expression of terms , we need to know the intend what these scholars meant , and he is one of the scholars the grave worshippers use as a reference , especiially the very first sentence where he says ,its Ibn Thiymiyyah who brought something new(which is refuted by many of our scholars).
Its clear that Subuki did not believe as these people believe that we can ask the Prophets , and they can , hear , see and know our reality and Allah has made them areaon for us to ask them for our needs as .(Source: http://www.ahlalhdeeth.com/vbe/showpost.php?p=91961&postcount=23 )
4thly Subki himself praised Shaykh ul Islam Ibn e Tmaiyah who said asking from dead is shirk.
Dhahabee wrote to him, censuring him for what he had written, and his erroneous claims, to which as-Subkee replied saying,
"As for what you say with regard to ash-Shaykh Taqi ad-Deen ibn tamiyah, then I am convinced of the great scope, the ocean-like fullness and vastness of his knowledge of the transmitted and intellectual sciences, his extreme intelligence, his ijtihaad and his attainments in that which surpass description. And I have always held to this opinion. Personally, his status in my eyes is greater and more esteemed, for the asceticism, piety, religiosity, his helping the truth and standing firm on it for the sake of Allaah alone, his adherence to the path of the salaf and his abundant taking from it, and his strangeness in this time, nay any time."
[‘ad-Durar al-Kaamina’ of ibn Hajr under the biography of ibn Taymiyyah (1/159) and ‘Dhail Tabaqaat al-Hanaabilah’ (2/392) of ibn Rajab al-Hanbalee.](translation taken from brother Abu Rumaisa's article)
and 5thly Taqi ud din Subki said followers of Ibn e Arabi Soofi are Deviants.
ومن كان من هؤلاء الصوفية المتأخرين كابن عربي وغيره فهم ضلال جهال خارجون عن طريقة الإسلام
“Whoever is from amongst the later soofiyah like IbnArabee and others then they are ignorant. they are outside the way of Islam"
Mughni Al Mohtaj 3/61
Haddad Said:
<Ya `Abd al-Qadir adrikni)!" and "O Ahmad al-Badawi give us support (Ya Badawi madad)!" they belong to the figurative language of the mind just as the application of someone who would say to his food: "Satisfy me!" or to his water: "Quench my thirst!" or to his medicine: "Heal me!" The food does not satisfy, nor does the water quench the thirst, nor the medicine heal. But the One who is the real Satisfier of our hunger, the Quencher of our thirst and the Healer of our ills is Allah alone. The food, the water, the medicine are only the proximate or secondary causes which custom has established on the surface of things by our mind's regular association of them with certain concomitant events.>>
Reply
Here GF HADDAD refuted himself by giving example of FOOD,WATER AND MEDECINE because when we say Medicine heal me, does that mean Medinice is hearing ?? No
When we say to water Quench my thirst Does that mean Water is listening??NO
Same way Prophets and Auliyah can not hear us and when they can not hear how can they help? They can only hear in few situations and that is other issue. as haddad said "The food does not satisfy, nor does the water quench the thirst,." let me change this sentence by changing food with Shaykh Jeelani and water with Ahmad Al Badawi, "Shaykh Jeelani does not satisfy, nor does Ahmad Al Badawi can help us." So when they can not even help then why to call them and going against Quran and Sunnah?? this is Ridiculous.
2ndly If Haddad or his follower Invoke To ABDUL QADIR JEELANI RAH and others then they are actually calling satan not to pious auliyah.
Here is evidence
Surah al nisa ayah117.
They (all those who invoke others than Allah) invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaitan (Satan), a persistent rebel!
it’s a proof that they invoke nothing but SATAN not AULIYAH AND PROPHETS
Commentary of ibn e kathir.
(and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah,
(Did I not command you, O Children of Adam, that you should not worship Shaytan) Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life:
(Nay, but they used to worship the Jinn; most of them were believers in them)(end)
Proven that Mushriks do not invoke Prophets and Auliyah But Satan.
Haddad Said
Shaykh Khayr al-Din Ramli in his Fatawa Khayriyya (p. 180-181) was asked about "those who say: O Shaykh `Abd al-Qadir! O Shaykh Ahmad! O Rifa`i! [Give us] something for the sake of Allah (shay'un lillah) O `Abd al-Qadir! and such, at which time they become greatly entranced and experience states that make them jump up and down etc. He answered - Allah have mercy on him: 'Know first of all that among the famous rules that are firmly put to use in the books of the Imams is the rule that matters are judged according to their ends... as taken from the hadith of the Two Shaykhs al-Bukhari and Muslim: Actions are only according to intentions.... and none denies the reality of the Sufis except every ignorant, foolish soul.'"
Reply
1st of all this fatwa does not state its allowed to ask help 2ndly even if he said then (Khayr ad din ramli is not in salaf he is scholar of 10th century that is he died in 1081 h) so we say he erred if he said its allowed and he is against QURAN and majority of scholars.
And then the Article says
It is related that:
It is impermissible to say that the `aqida of Muslims today is different from that of the Sahaba but Ahl al-Sunna only admit mutawatir-rank evidence as a basis in defining Islamic `aqida. Only a handful of innovators such as Albani differed. source: (see question no: 7)http://www.livingislam.org/n/qau_e.html
Here he accused Shaykh Al Bani Rahimullah but he himself is taking Khabar al Wahid and that also is weak report as he himself said "both with a slightly weak chain because of Yah.yâ ibn Sulaymân ibn Nad.la al-Madînî", MAY ALLAH GUIDE HIM AMEEN
A brother Rightly said in a Forum (http://www.siratemustaqeem.com/phpBB/viewtopic.php?f=17&t=5046)
How come in Tawheed-ul-Asmaa' was-Sifaat these people deny almost all of Allaah's Attributes claiming that akhbaar-ul-aahaadaren't evidence in `Aqeedah, but it is these same ones who without any shame, unhesitatingly use weak and feeble akhbaar-ul-aahaad to justify Shirk in Uloohiyyah?!
رواه الطبراني في الصغير والكبير وفيه يحي بن سليمان بن نضلة وهو ضعيف
Ibne Hajar Quoted
Ibne Khiraash Said لا يسوى شيئا.
Leesan ul Meezan Vol 8 Page 450 no: 8471
Ibn Adi said in al-Kamil (7:255 no: 2156) said "he narrated reports from Mâlik and the Madinans, most of which are valid."
So how can we take Creed from the Narrator who is weak and makes mistakes and alone in narrating it?
Please Visit this link for detailed Reply
Related links
a) Asking from Dead is Shirk From Quran Sunnah and Ijma
b) Commentary on the Hadeeth "I have Been Granted the Keys to (All) Treasures On Earth"
http://www.ahlalhdeeth.com/vbe/showthread.php?p=61219#post61219
