Fatwas on 73 Sects Hadith in Islam: Will Innovators be in Hell Forever?

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There is a dispute in the authenticity of the ziadah in the hadith of 73 sects i.e. "All of them are in hell fire except for one" 
 
ash-Shawkani said:
قلت : أما زيادة كونها في النار إلا واحدة فقد ضعفها جماعة من المحدثين بل قال ابن حزم إنها موضوعة
I say: as for the ziadah "each one of them is in fire except one", this is weak according to a group of muhadditheen, rather Ibn Hazam said: This is fabricated. [Fath al Qadeer 2/85]
 
It is also reported from Ibn al Wazeer in al Awasim wal Qawasim that He considered this hadith as inauthentic, also as-San`ani considered weak in [Hadith al Iftiraaq al Ummah pages 95-97], Shaykh al Albani defended this ziadah in as-Saheeha 1/409., and it seems that sh al Albani is correct. Allahu alam.
 
But even those scholars who authenticated this ziadah NEVER said: All of them will be in hell fire FOREVER, except one. Following are some fatawas on 73 sects.
 
Article contents:
1) Ibn Rushd,(520 h to 595 h) said in his book "Manahijul Adillah Fee 'Aqaadil Millah"
2. Ibn Tamiyah
3. Shaykh Suhaib Hasan said
4. Shaykh Asim Al Hakeem said
5. Ahmad al-Sirhindi the sufi (d. 1034) said in his Maktubat
6.Al Imaam Muhammad bin Saalih al-'Uthaimeen
7. The Permanent Committee for Islaamic Research and Fataawa
8. Shaykh Muhammad al-Hassan Walid Dido al-Shanqiti was asked
9. Imam Abu Suleman al Khattabi 
10. Imam al Bayhaqi
.Bida15

1) Ibn Rushd,(520 h to 595 h) said in his book "Manahijul Adillah Fee 'Aqaadil Millah" page 150:

وهذه هي حال الفرق الحادثة في الشريعة مع الشريعة ، وذلك أن كل فرقة منهم تأولت في الشريعة تأويلاً غير التأويل الذي تأولته الفرقة الأخرى ، وزعمت أنه الذي قصده صاحب الشرع ، حتى تمزق الشرع كل ممزق ، وبعُد جداً عن موضوعه الأول ، ولما علم صاحب الشرع أن مثل هذا يعرض ولا بد في شريعته قال : "ستفترق أمتي على ثنتين وسبعين فرقة كلها في النار إلا واحدة" يعني بالواحدة : التي سلكت ظاهر الشرع ولم تؤوله ، وأنت إذا تأملت ما عرض في هذه الشريعة في هذا الوقت من الفساد العارض فيها من قبل التأويل تبينت أن هذا المثال صحيح ، وأول من غير هذا الدواء الأعظم هم:

الخوارج ، ثم المعتزلة بعدهم ، ثم الأشعرية ، ثم الصوفية ، ثم جاء أبو حامد فطم الوادي على القرى

This was the status of innovated sects with respect to Shari'ah. Each of these sects misunderstood Shari'ah in a way different than the other sects, claiming their understanding to be the objective of the Legislator. This tore the Shari'ah to several pieces, and distanced it from its original position.

The Legislator knew that this was likely to occur so He said: My nation will devide into 73 sects, all will be in the hell fire, except for one". He meant by this "one" the sect which goes by the apparent verses of Shari'ah and does not misunderstand them.

When you look at the amount of deviation that has occurred in the Ummah during this time, you will find that most of it was due to misunderstanding.

And the first to modify this great cure were: al-Khawarij, then Mu'tazilites, then Ash'aris, then Sufis. Then came Abu Hamed who caused the valley to landslide over the villages.

Scan:http://images.orkut.com/orkut/photos/PQAAACSDo1HjgqjFdYhAYI_rMqHuhauGcXJ36ZtoYhWv3cl71rS8UBv1K7f8CJRJ7v4P__npOvk45jHsxkHGwRI2V6YAm1T1UEDsvUF807eypHR_aHwMay0on7qO.jpg

2.Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 
"ومَن قال إن الثنتين والسبعين فِرقة كل واحد منهم يكفر كفراً ينقل عن الملة : فقد خالف الكتاب والسنَّة وإجماع الصحابة رضوان الله عليهم أجمعين ، بل وإجماع الأئمة الأربعة وغير الأربعة ؛ فليس فيهم مَن كفَّر كلَّ واحد من الثنتين وسبعين فرقة"
Whoever says that the seventy-two sects have all committed kufr (disbelief) in a way that puts them beyond the pale of Islam has gone against the Qur’an, Sunnah and the consensus of the Sahaabah (may Allah be pleased with them all), and also the consensus of the four imams and others. There is no one among them who regarded each one of the seventy-two sects as disbelievers. [End quote from Majmoo‘ al-Fataawa, 7/218]

Ibn Taymiyah said regarding the Sahaba:
وتنازعوا في مسائل علمية اعتقادية كسماع الميت صوت الحي وتعذيب الميت ببكاء أهله ورؤية محمد صلى الله عليه وسلم ربه قبل الموت مع بقاء الجماعة والألفة .
They differed over ilmi aiteqadi issues like, whether the dead can hear the voice of the living, punishment in the grave due to the lamentation of the living, The seeing of Muhammad Peace be upon him of his Lord before his death. Even after this difference of opinion they were jama`ah and loved each other. [Majmoo Fatawa 19/123]

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said after quoting the hadeeth of 73 sects in the debate:
ثم قلت لهم: وليس كل من خالف في شيء من هذا الاعتقاد يجب أن يكون هالكاً، فإن المنازع قد يكون مجتهداً مخطئاً يغفر الله خطأه، وقد لا يكون بلغه في ذلك من العلم ما تقوم به عليه الحجة، وقد تكون هل من الحسنات ما يمحو الله به سيئاته، وإذا كانت ألفاظ الوعيد المتناولة له لا يجب أن يدخل فيها المتأول والقانت وذو الحسنات الماحية والمغفور له وغير ذلك فهذا أولى، بل موجب هذا الكلام أن من اعتقد ذلك نجا في هذا الاعتقاد، ومن اعتقد ضده فقد يكون ناجياً، وقد لا يكون ناجياً، كما يقال: "من صمت نجا".
Then I said: Not that whoever goes even slightly against this aqeedah then he is doomed.
1. Sometimes who differ is a Mujtahid who makes a mistake, Allah will forgive his mistake. 
2, And it can also happen that the one who differ is ignorant..
3. Sometimes Allah will forgive his mistakes due to his good deeds....
Rather the meaning of this saying is that whoever believed this is saved, and whoever believed against this is sometimes saved other times he is not. Like it is said whoever remained silent he is saved [Majmoo al Fatawa 3/179]

He said:
وقد يفعل الرجل العمل الذي يعتقده صالحاً ولا يكون عالماً أنه منهي عنه فيثاب على قصده ويعفى عنه لعدم علمه، وهذا باب واسع.
 a person practice upon a thing by thinking it as good, and he is unaware of its prohibition. He will get a reward for his good intentions and he will be forgiven due to his ignorance, this is a vast chapter.
[Iqtidha Siraat al Mustaqeem 2/768, Quoted by al Alusi in Ghayat al Eemani 2/338]
 
3. Shaykh Suhaib Hasan said

Numerous narrations of this hadith are found in the collections of Abu Dawud, al-Tirmidhi, Ibn Majah, al-Hakim, Ahmad and others: they vary in being sahih, hasan, or da'if, but the hadith is established. Among those who have authenticated this hadith are al-Tirmidhi, al- Hakim, al-Shatibi, Ibn Taimiyyah, Ibn al-Qayyim, al-Dhahabi, Ibn Kathir, Ibn Hajar and al-'Iraqi. Most narrations mention the splitting-up of the Jews and the Christians into seventy-one or seventy-two sects, all being in the Fire except one, prior to mention of the Muslims dividing even more. In some of the narrations, the Prophet (may Allah bless him and grant him peace) describes the Saved Sect variously as "the Jama'ah (community, congregation, main body)", "the largest body (al-sawad al-a'zam)" and "that which follows what I and my Companions are upon." The hadith does not mean that the majority of Muslims will be in the Hellfire, for most of them ("the masses") are not involved in intentional, divisive innovation; further, mention of the Fire does not necessarily imply that the seventy-two sects will remain there forever, or that those sects are disbelievers.

http://www.islamicawakening.com/viewarticle.php?articleID=73&;pageID=352

4. Shaykh Asim Al Hakeem said

Prophet(salla Allahu alahi wa sallam) told us that the nations before us were split into 70+ sects and his Ummah will be divided into 73.
72 of them are in hell and only one will be admitted into paradise by the grace of Allah(Azza wa Jal). When the companions asked,"O Prophet of Allah, which one would that be?" and he said " the jamaah(the main body of muslims) ." And in another narration he said, " Those who follow that which I and my companions follow."So this is a serious issue. But we have to clarify that when we say 72 sects in hell we don't mean that they are not Muslims. Among the 72 sects they are groups who are Muslims and who will be punished in hell and then permitted into paradise when Allah wills it. Allah would forgive them,providing that He wills it and probably because they were doing the best,they could and they made a mistake by choosing that path .However, among the 72 are sects which are not considered to be muslims such as Qadiyanis,Ahmadis,Bahais etc who will be doomed in hell.

Source: http://www.assimalhakeem.net/node/3274

5. Ahmad al-Sirhindi the sufi (d. 1034) said in his Maktubat (Vol. 3, Letter 38):

"It was declared in a Hadith that this Ummah would part into 73 groups, 72 of which would go to Hell. This Hadith informs us that the 72 groups will be tormented in the Fire of Hell. It does not inform us that they will remain in torment eternally. Remaining in the torment of Hell Fire eternally is for those who do not have Iman. That is, it is for disbelievers. The 72 groups, on account of their corrupt beliefs, will go to Hell and will burn as much as the corruptness of their beliefs. One group, the 73rd, will be saved from Hell Fire because their belief is not corrupt. If among the members of this one group there are those who committed evil deeds and if these evil deeds of theirs have not been forgiven through repentance or intercession, it is possible that these, too, will burn in Hell as much as their sins. All of those who are in the 72 groups will go to Hell. But none of them will remain in Hell eternally. Not all of those who are in this one group will go to Hell. Of these only those who have committed evil deeds will go to Hell. The 72 reported groups of bid'ah, which will go to Hell, should not be called disbelievers, because they are Ahl al-Qibla(people of the Qibla in prayer). But, of these, the ones who disbelieve those facts in the Deen that are indispensably required to be believed, as well as those who deny the rules of the Shari'ah which every Muslim has heard and knows, become disbelievers."

6.Al Imaam Muhammad bin Saalih al-'Uthaimeen
"
Will The 72 Astray Groups Remain In The Fire?"
Source: Fatwa taken from: ﻟﻘﺎءات اﻟﺒﺎب اﻟﻤﻔﺘﻮح.
Translated by Abu Abdis Siddiq Salaam al-Juyaanee.
As Shaikh Al Allaamah Al Imaam Muhammad bin Saalih al-'Uthaimeen (rahimahullah) was asked, "In the hadeeth, "My Ummah will divide into 73 groups all of them will be in the fire except one."[Hadeeth reported by at-Tirmidhi]

Will they (the 72) groups be in the fire forever or are they from the astray groups from amongst the Muslims?"

The Shaikh (rahimahullah) answered,

"The Prophet (alaihis salaatu wasallam's) statement, My Ummah will divide into 73 groups; all of them will be in the fire except one", does not mean that they all will be in the fire forever. Rather some (of them) commit bid'ah which warrants their staying in the fire, while (others commit) bid'ah which will make the servant deserving of entering the fire but he will not stay therein for eternity. So the situation will all depend on the (type of) bid'ah which is committed and the extent of the differing from that which the Prophet (salallahu alaihi wasallam) and his companions were upon."

It was then asked, "One of them will be in Jannah"; does this mean that a man from Firqatun Naajiyyah (the victorious group) will never enter the fire?"

The Shaikh (rahimahullah) then answered,

"(Either) he would not enter the fire or, he would enter the fire but not remain therein forever." It was then asked, "How do we understand this?"

The Shaikh (rahimahullah) said,

"We say for example, people (Muslims) are of four categories (with regards to this issue),

The First: An innovator who commits a bid'ah that is mukaffirah (which takes one outside of Islam). And he has absolutely no Sunnah with him. So this one will remain in the fire, and there is no difficulty in this (i.e. with regards to his ruling).

The Second: An innovator who commits a bid'ah that is mufassiqah (which does not take one outside of Islam). So this one deserves to enter the fire but he will not stay therein forever.

The Third: A pure Sunni (Salafee), this one will enter into Jannah and does not deserve to enter the fire. And if he were to enter it (the fire) due to some other sin, then he would not stay therein forever.

The Fourth: A Sunni (Salafee), who has mixed both good and bad deeds. This one deserves to enter the fire but would not stay therein forever." (end quote)
Source: http://www.assalafi.com/Articles/Fiqh/72astraygroups.pdf

7. The Permanent Committee for Islaamic Research and Fataawa

Question: What is the meaning of the following hadeeth:

((My ummah will be divided into seventy three sects. All of them will be in the Fire except one?)),

Who is that sect ? And will the seventy two sects live forever in the Fire, as the mushrik will or not? And does the term "ummah" of the Prophet (sal-Allaahu 'alayhe wa sallam) apply to thos who follow him as well as those who do not, or is it to the former only?

Response: What is meant by the term "ummah" in this hadeeth is the ummah of response (ummatul-ijaabah - those who responded to the call to Islaam after having been invited), which shall be divided into seventy three sects; seventy two of which are deviant, who practice innovated religious practices that do not constitute apostacy. Each shall be punished in accordance to the innovations and deviation (it practiced), except for those who Allaah pardons and forgives. Their final abode will be Jannah. The only sect that will be safe is Ahlus-Sunnah wal-Jamaa'ah, who adhere to the Sunnah of the Prophet (sal-Allaahu 'alayhe wa sallam) and hold fast to what he and his companions (radhi-yallaahu 'anhum) were holding to. It is they about whom the Prophet (sal-Allaahu 'alayhe wa sallam) said:

((A group of my ummah shall remain steadfast, on the truth, victorious, unharmed by those who oppose them, and do not support them, until the death or until the Day of Resurrection)), [Saheeh al-Bukhaaree, nos.71 and 3641, and Saheeh Muslim, no.1920]

As for those whose innovation casts them out of Islaam, they belong to the ummah of invitation (ummatud-da'wah - those to whom the Prophet (sal-Allaahu 'alayhe wa sallam) was sent to invite to Islaam), not the ummatul-ijaabah. They shall remain in the Hell Fire forever, and this is the most valid opinion.

It is also said that the term "ummah" in this hadeeth means ummatud-da'wah, which is a general term indicating all those to whom the Prophet (sal-Allaahu 'alayhe wa sallam) was sent (i.e. mankind) those who believe and those who do not believe. Whereas the term "the saved sect" is the ummatul-ijaabah, which strictly applies to those who believe in the Prophet (sal-Allaahu 'alayhe wa sallam), truthfully and die in such a state (of belief). This is the sect that whill be saved from the Fire; either by prior punishment or without prior punishment, and their final abode will beJannah, (inshaa.-Allaah).

As for the seventy two sects (in the second opinion) they are all, excluding the saved sect, disbelievers who will live forever in the Fire. Hence, it is clear that the ummatud-da'wah is more general in connotation than the ummatul-ijaabah. That is to say, whoever belongs to the ummatul-ijaabah belongs to the ummatud-da'wah, while not everyone of the ummatud-da'wah belongs to the ummatul-ijaabah.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu 'alayhe wa sallam) and his family and his companions.

Fataawa Islaamiyyah - Volume 1, Page 16

8. Shaykh Muhammad al-Hassan Walid Dido al-Shanqiti was asked

Are the sects that are mentioned by the Prophet in the Ḥadīth to remain in the hellfire forever? And is there any way in which it is possible for the Ahl al-Sunna to be united with them?

The Answer
The statement of the Prophet that, "The Jews splintered into seventy one sects, the Christians splintered into seventy two sects and my Umma will splinter into seventy three sects," this much of the ḥadīth is authentic. It has been transmitted by al-Ḥākim [al-Naysābūrī (d. 405 AH)] and others, and it is authentic in its various narrations. As for the additional phrase (ziyāda), namely, "all of them are in the hellfire except one," or, "all of them are in Heaven except one," or "whoever [follows] what I and my Companions [follow...]," all of these additional phrases are inauthentic. Thus the authentic ḥadīth is only the affirmation [that there will exist] sects, and this is one of the signs of prophethood [of Muḥammad, and one of its proofs. But as for their being "in the hellfire," or "in Heaven," or, [following] what he and his Companions [follow]; none of these [variant narrations] has authentically reached us from the Prophet.
As for the sects within this Umma, they are those which [promote] reprehensible innovations and misguidance within the faith, and whose followers are not disbelievers [in Islam]—for whoever dies testifying that there is no god but God and that Muḥammad is the Messenger of God will not remain in the hellfire forever, even if they were misguided and an innovator, however great their disobedience may be. Rather God will either forgive them, or punish them to the extent that they have disobeyed Him, and then He will take them out of the hellfire. Indeed God will bring forth groups of people on the Day of Resurrection who have become blackened and scorched [in the hellfire] and cast them into the River of Life. [Therein] their bodies shall sprout as a seed of a desert plant sprouts in the dross of a torrent, and then they shall be entered into Heaven.Additionally, they may be punished in their graves—and the punishment of the grave is one of the means of expiating sins [...]—such that when they are brought forth on the Day of Resurrection, they will already have been recompensed for their innovation and sin.

Source of the fatwa of Sh Shanqiti http://www.suhaibwebb.com/islam-studies/faqs-and-fatwas/shaykh-al-dedo-on-the-sects-of-the-umma-translated-by-u-abdullah/

9. Abu Sulaymaan al-Khattaabi (may Allah have mercy on him) said:
 قَوْلُهُ : " سَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاثٍ وَسَبْعِينَ فِرْقَةً " فِيهِ دَلالَةٌ عَلَى أَنَّ هَذِهِ الْفِرَقَ كُلَّهَا غَيْرُ خَارِجِينَ مِنَ الدِّينِ ، إِذِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَعَلَهُمْ كُلَّهُمْ مِنْ أُمَّتِهِ ، وَفِيهِ أَنَّ الْمُتَأَوِّلَ لا يَخْرُجُ مِنَ الْمِلَّةِ وَإِنْ أَخْطَأَ فِي تَأْوِيلِهِ ،
 The words “My ummah will split into seventy-three sects” indicates that all these sects are not outside the boundaries of Islam, because the Prophet (blessings and peace of Allah be upon him) described them all as being part of his ummah. This indicates that the one who holds a view that is based on some interpretation does not go beyond the bounds of Islam, even if he is mistaken in his interpretation.

[End quote from Ma‘aalim as-Sunan by al-Khattaabi (4/295). See also: as-Sunan al-Kubra by al-Bayhaqi (10/208). Islamqa] 
10. Imam Bayhaqi also quoted Allama Khattabi in his (Sunan al Kubra كِتَابُ الشَّهَادَاتِ » بَابُ مَا جَاءَ فِي شَهَادَةِ الأَخِ لأَخِيهِ)
 
Islam Came As Strange And Will Return As Strange 001

 

What should Muslims do when there are so many sects in Islam?

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I am making this short topic because Now a days people "Specially lay people" are confused because of so many sects. I am going to present some advices of Prophet peace be upon him
Prophet Peace be upon him said
.
.....for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs.Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error. [Abu dawood Book 40, Chapter Model Behavior of the Prophet (Kitab Al-Sunnah)Number 4590]

Now everybody says we are following Khulafa al-Rashideen to whom we should agree? see the advices of Prophet peace be upon him

Narrated Hudhaifa bin Al-Yaman: The people used to ask Allah's Apostle about good, but I used to ask him about evil for fear that it might overtake me. Once I said, "O Allah's Apostle! We were in ignorance and in evil and Allah has bestowed upon us the present good; will there by any evil after this good?" He said, "Yes." I asked, "Will there be good after that evil?" He said, "Yes, but it would be tained with Dakhan (i.e. Little evil)." I asked, "What will its Dakhan be?" He said, "There will be some people who will lead (people) according to principles other than my tradition. You will see their actions and disapprove of them." I said, "Will there by any evil after that good?" He said, "Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them)." I said, "O Allah's Apostle! Describe those people to us." He said, "They will belong to us and speak our language" I asked, "What do you order me to do if such a thing should take place in my life?" He said, "Adhere to the group of Muslims and their Chief." I asked, "If there is neither a group (of Muslims) nor a chief (what shall I do)?" He said, "Keep away from all those different sects, even if you had to bite (i.e. eat) the root of a tree, till you meet Allah while you are still in that state." (Bukhari Book #56, Hadith #803)

Narrated Abdullah ibn amr ibn al-'As: When we were around the Apostle of Allah (peace_be_upon_him), he mentioned the period of commotion (fitnah) saying: When you see the people that their covenants have been impaired, (the fulfilling of) the guarantees becomes rare, and they become thus (interwining his fingers). I then got up and said: What should I do at that time, may Allah make me ransom for you? He replied: Keep to your house, control your tongue, accept what you approve, abandon what you disapprove, attend to your own affairs, and leave alone the affairs of the generality. (Abu Dawood Book #37, Hadith #4329)

Prophet peace be upon him said
" تَعْمَلُ مَا تَعْرِفُ ، وَدَعْ مَا تُنْكِرُ ، وَتَعْمَلُ بِخَاصَّةِ نَفْسِكَ ، وَتَدَعُ عَوَامَّ النَّاسِ " .
Whatever you know practice on it and whatever you don't know leave it. Specially practice for yourself and leave the people[Sahih Ibn Hibban 5922]
 
Prophet peace be upon him said
فعليك بخاصة نفسك ودع العوام
Specially practice for your own self and leave the people.[Tirmidhee hadeeth no: 3058]

Note that Allah is Merciful we should not say YOU ARE WRONG AND ONLY I AM RIGHT. We should not make the issue of our Ego.

Shaykh Saalih al munajjid said:
With regard to the question of Paradise being for Ahl as-Sunnah in particular, this is an incorrect view. None of the scholars have said such a thing; rather all of the ummah of Muhammad (blessings and peace of Allah be upon him) who responded to his call will enter Paradise; no one will be deprived of it except those who turned on their heels (apostatized) and nullified their Islam by doing something that took them out of Islam altogether, and those innovators who went against sharee‘ah and opposed Ahl as-Sunnah. They, like other sinners among the monotheists, will be subject to the will of Allah, may He be glorified and exalted: if He wills, He will punish them, and if He wills, He will forgive them, then the final destination of any one of them will be Paradise, if he died believing in Tawheed. 
 
This also applies to those who committed some sins or fell into some innovation, but were among Ahl as-Sunnah in general; they will also be subject to the will of Allah, may He be glorified and exalted: if He wills, He will punish them, and if He wills, He will forgive them. However, adhering to the Sunnah, defending it and following it in word and deed will increase the hope of entering Paradise and being saved from the punishment of Allah. 
 
Fifthly:
The one who understands from the hadeeth about divisions and from the words of the Prophet (blessings and peace of Allah be upon him) about the seventy-two different sects who go against Ahl as-Sunnah, “All of them will be in the Fire”, that they will abide forever in the fire of Hell, is mistaken and has gone against the consensus of the Muslims. The fact that these sects have gone astray and have been given a warning of Hellfire does not mean that they will abide therein forever.[islamqa fatwa no. 159301]

Smackdown of Fakhr al Din Razi against the Modern day Sufis

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Smack Down of Fakhr al Din Razi against the Modern day Sufis.
 
Contents
 
1. Knowledge of the Qiyamah is only known to Allah, not the Prophet peace be upon him.
2. Refuting the notion that Sawad al Adam means follow the majority of the people.
3. Refuting the saying, If you ask the idol then it is shirk, if you ask the Prophets then it is not.
4. Refuting Taqleed e Shakhsi
5. ar Razi on Asma wal-Siffat of Allah tala.
6. ar Razi on the meaning of "Seeking nearness to Allah" i.e. Al Waseelah.
7. ar Razi against grave worship.
8. ar Razi on making waasita in dua.
9. ar Razi on Mukhtar e Kul.
10. ar Razi on dead can hear or not.
11. ar Razi only asked help from Allah even on his death bed.
12. ar Razi on Omnipresence of the Prophet peace be upon him.
 
1. Knowledge of the Qiyamah is only known to Allah, not the Prophet peace be upon him.
 
Imam al Fakhr ud din al-Razi commented:
والمراد أن العلم بالوقوع غير العلم بوقت الوقوع، فالعلم الأول حاصل عندي، وهو كاف في الإنذار والتحذير، أما العلم الثاني فليس إلا لله، ولا حاجة في كوني نذيراً مبيناً إليه.
Meaning the knowledge of that event (Qiyamah) is different from the knowledge of the time of the event (Qiyamah). First one (i.e. Qiyamah is going to happen) is known to me which is enough to alert and warn you. And second knowledge (The time of Qiyamah)  is known to no one except Allah, For me being a clear warner there is no need for it. [Tafsir al Kabeer under 67:26]  
 
2. Refuting the notion that Sawad al Adam means follow the majority of the people.
 
al Razi said:
 وأن ما سواها لا يلتفت إليهم ، وإن امتلأ العالم منهم
No attention should be given to those who follow other than this (Qur`an and Sunnah), even if the world is filled with them. [Tafsir al Kabir al Razi 15/485]
 
3. Refuting the saying, If you ask the idol then it is shirk, if you ask the Prophets then it is not.
 
Fakhr al din alRazi said:
مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى عَائِدٌ عَلَى الْأَشْيَاءِ الَّتِي عُبِدَتْ مِنْ دُونِ اللَّهِ، وَهِيَ قِسْمَانِ الْعُقَلَاءُ وَغَيْرُ الْعُقَلَاءِ، أَمَّا الْعُقَلَاءُ فهو أن قوما عبدوا المسيح وعزيرا وَالْمَلَائِكَةَ، وَكَثِيرٌ مِنَ النَّاسِ يَعْبُدُونَ الشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ وَيَعْتَقِدُونَ فِيهَا أَنَّهَا أَحْيَاءٌ عَاقِلَةٌ نَاطِقَةٌ، وَأَمَّا الْأَشْيَاءُ الَّتِي عُبِدَتْ مَعَ أَنَّهَا لَيْسَتْ مَوْصُوفَةً بِالْحَيَاةِ وَالْعَقْلِ فَهِيَ الْأَصْنَامُ، إِذَا عَرَفْتَ هَذَا فَنَقُولُ الْكَلَامُ الَّذِي ذَكَرَهُ الْكُفَّارُ لَائِقٌ بِالْعُقَلَاءِ، أَمَّا بِغَيْرِ الْعُقَلَاءِ فَلَا يَلِيقُ، وَبَيَانُهُ مِنْ وَجْهَيْنِ الْأَوَّلُ: أَنَّ الضَّمِيرَ فِي قَوْلِهِ: مَا نَعْبُدُهُمْ ضَمِيرٌ لِلْعُقَلَاءِ فَلَا يَلِيقُ بِالْأَصْنَامِ
"We only worship them that they may bring us nearer to Allah in position."... They have two types, those who have aql and those who don't. Those who had aql and who were worshiped were Masih, Uzayr, Angels and Many people worshiped Sun, Moon, stars.. Those who have no aql were idols who were worshiped. And this saying of Kuffar (i.e. "We only worship them that they may bring us nearer to Allah in position.") is regarding those who have aql (i.e. Eesa aleh salam and Uzayr aleh salam)... [Tafsir al Kabeer 26/421]
 
4. Refuting Taqleed e Shakhsi
 
Fakhar ud din al razi said
قال شيخنا ومولانا خاتمة المحققين والمجتهدين رضي الله عنه: قد شاهدت جماعة من مقلدة الفقهاء، قرأت عليهم آيات كثيرة من كتاب الله تعالى في بعض المسائل، وكانت مذاهبهم بخلاف تلك الآيات، فلم يقبلوا تلك الآيات ولم يلتفتوا إليها وبقوا ينظرون إلي كالمتعجب،
 
Our Teacher and Mawlana who is end of Investigators(Muhaqqiqeen) and Jurists(Mujtahideen) may Allah be please withhim said, i have seen Jam'at from Jurists of blind followers (Muqallideen), i read in front of them many verses of Quran on some issues which were against their (taqleedi) madhab, not only they left to accept the verses they didn't even pay attention to it..[in the commentary of Quran under Sura Tauba verse31]
 
5. ar Razi on Asma wal-Siffat of Allah tala.
 
According to Imam Ibn Katheer and ad-Dahabi he repented from his old creed as Ibn Kathir said
 وقد ذكرت وصيته عند موته وأنه رجع عن مذهب الكلام فيها إلى طريقة السلف وتسليم ما ورد على وجه المراد اللائق بجلال الله سبحانه.
He returned from the madhab of kalam to the madhab of salaf and this has been recorded in his wasiyyah before his death( البداية و النهاية){68/7}
 
ad-Dahabi said
وَقَدِ اعترَفَ فِي آخِرِ عُمُرِهِ، حَيْثُ يَقُوْلُ (1) :
لقد تَأَمَّلْتُ الطُّرُقَ الكَلاَمِيَّةَ، وَالمنَاهجَ الفلسفِيَّةَ، فَمَا رَأَيَّتُهَا تشفِي عليلاً، وَلاَ تروِي غليلاً، وَرَأَيْتُ أَقْرَبَ الطُّرُقِ طرِيقَةَ القُرْآنِ، أَقرَأُ فِي الإِثْبَاتِ: {الرَّحْمَنُ عَلَى العَرْشِ اسْتوَى (2) } ، {إِلَيْهِ يَصْعَدُ الكَلِمُ (3) ... } ، وَأَقرَأُ فِي النَّفْي: {لَيْسَ كَمِثْلِهِ شَيْءٌ (4) } ، وَمَنْ جَرَّبَ مِثْلَ تَجرِبَتِي عرفَ مِثْلَ مَعْرِفَتِي.
He confessed in the last part of his age he (al Razi) said:
I have seen all the ways of Kalam and Manhaj of Philosophy, I have not seen that it cured the illness of someone or It quenched the thirst of a thirsty, I have seen the ways and the closest way is the way of Quran, I read the affirmation that "The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty)." " To Him ascend (all) the goodly words," and I read in negation that "There is nothing like unto Him". Those who will experience like me, he will have its Muarifah like me. [Seyar Ailaam an-Nubala 21/501]
 
6. ar Razi on the meaning of "Seeking nearness to Allah".
 
He went against the meaning taken by sufis, and accepted the meaning taken by Ahlus sunnah.
 
Fakhr ud din al-Razi (d 606 h) said
  قد عرفتم كمال جسارة اليهود على المعاصي والذنوب وبعدهم عن الطاعات التي هي الوسائل للعبد إلى الرب، فكونوا يا أيها المؤمنون بالضد من ذلك، وكونوا متقين عن معاصي الله، متوسلين إلى الله بطاعات الله.
الوجه الثاني في النظم: أنه تعالى حكى عنهم أنهم قالوا
{ نَحْنُ أَبْنَاء ٱللَّهِ وَأَحِبَّاؤُهُ }
[المائدة: 18] أي نحن أبناء أنبياء الله، فكان افتخارهم بأعمال آبائهم، فقال تعالى: يا أيها الذين آمنوا ليكن مفاخرتكم بأعمالكم لا بشرف آبائكم وأسلافكم، فاتقوا وابتغوا إليه الوسيلة، والله أعلم.
(O Muslims) Have you seen how the Jews dare to do disobedience and sins and they were far from obedience which is the means to nearness to Allah. So, Be opposite to them O Mominoon Be cautious about transgressions against Allah, seek nearness to Allah through obedience to Allah...
Allah mentioned the saying of (Jews and Christians) they said: "We are the children of Allah and His beloved." [5:18] Meaning we are children of Prophets of Allah They were Proud on the practice of their forefathers, Then Allah said O you who believe, Do not feel proud on the honor of your fathers and predecessors, fear (Allah) and seek means to him. Allah knows best.[Mafateeh al-Gayb under Surah al-Maida verse 35]
 
7. Ar Razi against grave worship.
 
ar Razi said:
وحاصل الكلام لعباد الأصنام أن قالوا: إن الإله الأعظم أجل من أن يعبده البشر لكن اللائق بالبشر أن يشتغلوا بعبادة الأكابر من عباد الله مثل الكواكب ومثل الأرواح السماوية، ثم إنها تشتغل بعبادة الإله الأكبر، فهذا هو المراد من قولهم: { مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرّبُونَا إِلَى ٱللَّهِ زُلْفَى }.
The conclusion of the saying of Idol Worshipers is that: The Greatest Ilah (Allah) is far above that a Man worship him. So the people should worship the Akabireen among the slaves of Allah, like Stars, SOULS in the skies. And they worship the greatest Ilah (Allah) This is the meaning of thir saying: "We only worship them that they may bring us nearer to Allah in position." [az-Zumr verse 3]
[Tafseer al Kabeer under az-Zumr verse 2-3]
 
So the mushrikeen did asked help from souls. This is same as the people say today. We are sinners and we need to ask help from auliyah to reach Allah.

He said:
أنهم وضعوا هذه الأصنام والأوثان على صور أنبيائهم وأكابرهم، وزعموا أنهم متى اشتغلوا بعبادة هذه التماثيل، فإن أولئك الأكابر تكون شفعاء لهم عند الله تعالى، ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر، على اعتقاد أنهم إذا عظموا قبورهم فإنهم يكونون شفعاء لهم عند الله.
"They built these statues and idols upon the forms of their Prophets and leaders (Akabir), and they believed that when they would worship these idols, then these leaders (Akabir) would become intercessors for them in front of Allah. And what is similar to this in our times is the veneration (ta'zeem) of a lot of people among the creation of the graves of their leaders (Akabir), with the belief that if they venerate their graves, then they (leaders) will be intercessors for them in front of Allah."
 
8. ar Razi on making waasita in dua.
 
Allama Fakhr al-Din al Razi Rahimullah said:
{ وَإِذَا سَأَلَكَ عِبَادِي عَنّي فَإِنّي قَرِيبٌ } ولم يقل فقل إني قريب فتدل على تعظيم حال الدعاء من وجوه الأول: كأنه سبحانه وتعالى يقول عبدي أنت إنما تحتاج إلى الواسطة في غير وقت الدعاء أما في مقام الدعاء فلا واسطة بيني وبينك الثاني: أن قوله: { وَإِذَا سَأَلَكَ عِبَادِي عَنّي } يدل على أن العبد له وقوله: { فَإِنّي قَرِيبٌ } يدل على أن الرب للعبد وثالثها: لم يقل: فالعبد مني قريب، بل قال: أنا منه قريب،
"And when My servants ask you, [O Muhammad], concerning Me - indeed I am near." HE did not say "Say I am near" following are reasons..
First: It is as if Allah is saying, my slave you are in need of waasitah in other places than dua, but in dua there is NO WAASITAH BETWEEN ME AND YOU.
Second: "And when My servants ask you, [O Muhammad], concerning Me" It is evidence that a Man is for Allah and the saying "I am Near" is evidence that Allah is for Man.
Third: Allah did not say the Man is near me, rather He said "I am near" [Tafsir al Kabeer under 2:186]
 
9. ar Razi on Mukhtar e Kul.
 
Imam Razi writes under the verse: “Say, I do not possess for myself harm…” 
 
قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعاً وَلاَ ضَرّاً إِلاَّ مَا شَآءَ ٱللَّهُ
والمراد ان انزال العذاب على الاعدأ واظهارالنصرة للاوليأ لاا يقدر عليه احد الا اللّه سبحانه
 
“And the meaning of this is that the descending of punishment upon the enemies and the appearance of help for the friends, none has the ability for this except Allah.” [translation taken from external link]
 
10. ar Razi on dead can hear or not.
 
Fakhr al din al Razi said:
"وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِي ٱلْقُبُورِ" هو ان الغرض من سياق الآية تشبيه الكفرة بالموتى ونحن نعترف بأن الذين فى القبور لا يسمعون حين ما يكون موتى.
"But you cannot make those who are in the graves to hear"[35:22] .The context of this verse shows that Kuffar are likened to the dead And we know that the dead in the graves can not hear.
[Nihaya tul Uqool lil Razi 4/165]
 
11. ar Razi only asked help from Allah even on his death bed.
 
ar Razi said:
إليك إله الخلق وجهي ووجهتي ** وأنت الذي أدعوه في السر والجهر
وأنت غياثي عند كل ملمة ** وأنت ملاذي في حياتي وفي قبري
O ILAH of creation my face and my Tawajjuh is towards you, you are the one to whom I ask silently and loudly.  You are my helper in all of the calamities, In my life and after my death you are my shelter  [al Bidaya wal Nihaya vol 13 page 81]

He also said:
لم يعبدوا إلا الله ولم يستعينوا إلا بالله ؛ فلهذا قالوا إياك نعبد وإياك نستعين ، فكان قوله إياك نعبد وإياك نستعين قائما مقام قوله لا إله إلا الله .Do not worship except Allah, do not seek help except Allah. Therefore He said: "It is You we worship and You we ask for help." This is like saying "There is no god except Allah"
[Tafsir al Kabir 1/210]

12. ar Razi on omnipresence of the Prophet peace be upon him.

Brawilwis quote the verse


“Have you (O Muhammad (saw)) not seen how your Lord dealt with the owners of the elephant? [the elephant army which came from Yemen under the command of Abrahah Al-Ashram intending to destroy the Ka'bah at Makkah]” (Al-Fil: 1)

Brailwis say with their own understandings: “Have you not seen” indicate that the Prophet (saw) saw these events, and it is a proof that he is Hazir and Nazir.

Ar-Razi wrote:
الأول : لم قال : ( ألم تر ) مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل ؟ الجواب : المراد من الرؤية العلم والتذكير ، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضروريا مساويا في القوة والجلاء للرؤية
“Why did He say: “Have you not seen” when this event occurred a long time before his sending? The Answer is: what is intended is seeing with knowledge and remembrance, and this is an indication towards the fact that the news about it are Mutawatir, so the knowledge obtained from them is certain (Dharuri) and similar in strength and clarity to the vision.” [Translated by Ali Hasan Khan]

He also said:
لأن الغرض من بعثة الرسل تبليغ الرسالة والزام الحجة، لا وجودهم بين أظهر قومهم أبدا.
The reason of coming of the messengers is conveying the message and establishing the proof. Not that they remain among their followers forever. [Tafsir al Kabir under al e Imran verse 144]

 

Prophet peace be upon him is not omnipresent (hazir nazir) according to Quran and Classical Mufassireen.

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Omnipresence (Haazir Naazir) of Prophet peace be upon him according to Quran and Classical Mufassireen.
 
The commentaries of the classical Mufassireen over three verses of the Quran will clear this issue inshaAllah.
 
Verse no. 1
 
Allah says in Surah Yusuf verse 102.
 
“That is of thenews of the Ghayb (Unseen) which We reveal to you. You were not (present) withthem when they arranged their plan together, and (while) they were plotting.)”
 
Verse no. 2
 
Allah says in Aal e Imran verse 44.
 
"That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed."
 
Verse no. 3
 
Allah says in Surah al Qasas verse 44.
 
And you, [O Muhammad], were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the witnesses [to that].

Verse no. 4
 
Allah says:
 
"That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous." [11:49]
 
The commentaries.
 
a) al Qurtubi said
وما كنت يا محمد لديهم، أي بحضرتهم وعندهم.
 You O Muhammad (peace be upon him) were not with them, meaning you were not present with them. [Tafsir al Qurtubi under 3:44]
 
He also said:
{ وَمَا كنتَ مِنَ ٱلشَّاهِدِينَ } أي من الحاضرين.
"you were not among the witnesses" meaning you were not among those who were present. [Tafsir al Qurtubi under Surah al Qasas verse 44]
 
Then he said:
{ وَلَكِنَّا كُنَّا مُرْسِلِينَ } أي أرسلناك في أهل مكة، وآتيناك كتاباً فيه هذه الأخبار: ولولا ذلك لما علمتها.
"but it is We Who send messengers" meaning we have sent you to the people of Makkah, and revealed this book in which these stories are mentioned, IF IT WAS NOT REVEALED, YOU WOULD NOT KNOW ABOUT THIS. [Tafsir al Qurtubi under Surah al Qasas verse 45]
 
Then he said:
 النحاس: أي لم تشهد قصص الأنبياء، ولا تليت عليك، ولكنا بعثناك وأوحيناها إليك للرحمة.
An-Nahhas said: You were NOT WITNESS OVER THESE STORIES OF THE PROPHETS, Neither anyone told you about this, rather WE have sent you as a messenger and sent a wahyy as a mercy. [Tafsir al Qurtubi under Surah al Qasas verse 46]
 
then he said:
أي لم تشاهد تلك الأخبار، ولكن أوحيناها إليك رحمة بمن أرسلت إليهم لتنذرهم بها
Meaning you WERE NOT WITNESS OVER THESE NEWS, rather WE have sent wahyy as a mercy to them, so that you may warn them through these verses. [Tafsir al Qurtubi under Surah al Qasas verse 46]
 
He also said
يا محمد من أمر يوسف من أخبار الغيب «نُوحِيهِ إِلَيْكَ» أي نعلمك بوحي هذا إليك. { وَمَا كُنتَ لَدَيْهِمْ } أي مع إخوة يوسف { إِذْ أَجْمَعُوۤاْ أَمْرَهُمْ } في إلقاء يوسف في الجبّ. { وَهُمْ يَمْكُرُونَ } أي بيوسف في إلقائه في الجبّ. وقيل: «يَمْكُرُونَ» بيعقوب حين جاؤوه بالقميص مُلطَّخاً بالدم؛ أي ما شاهدت تلك الأحوال، ولكن الله أطلعك عليها.
O Muhammad (peace be upon him) the news of unseen regarding Yusuf (peace be upon him) "which We reveal to you" we have let you know about this through the wahyy, "You were not with them" with the brothers of Yusuf "when they arranged their plan together"  when they agreed to throw Yusuf into the well. "and (while) they were plotting" i.e. when they were plotting to throw Yusuf into the well, it is also said: "they were plotting" means they were plotting that they will show Yaqoob (peace be upon him) the shirt filled with blood, YOU WERE NOT WITNESSING THESE THINGS, RATHER WE HAVE REVEALED THIS TO YOU. [Tafsir al Qurtubi under Surah al Yusuf verse 102]
 
b) al Baydawi said:
 أن هذا النبأ غيب لم تعرفه إلا بالوحي لأنك لم تحضر إخوة يوسف 
These are news of unseen which you were not aware of untill we have revealed wahyy, you were NOT HAAZIR (Present) with the brothers of Yusuf.  [Tafsir al Baydawi under Surah al Yusuf verse 102]
 
He also said:
 والخطاب لرسول الله صلى الله عليه وسلم أي ما كنت حاضراً.
The khitab is for Prophet peace be upon him that YOU WERE NOT PRESENT. [Tafsir al Baydawi under 28:44]
 
c) Imam Ibn JareerTabree (224 – 310 AH) said in the commentary of the above verse
 
يقول: وما كنت حاضراًعند إخوة يوسف، إذأجمعوا واتفقت آراؤهم وصحّتعزائمهم علـى أن يُـلقوايوسف فـي غيابة الـجبّ،
Allah says:You were not Present (Haazir) with the brothers of Yusuf Peace be upon him whenthey arranged their plan together, to throw Yusuf into the well..(end quote)

He also said
 يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم : هذه القصة التي أنبأتك بها من قصة نوح وخبره وخبر قومه ( من أنباء الغيب ) ، يقول : هي من أخبار الغيب التي لم تشهدها فتعلمها 
Allah says to his Prophet Muhammad peace be upon him, this story of Nuh (aleh salam) and his nation, which we have informed you is "the news of the unseen"  You were not WITNESS (SHAAHID) of this news so that you may know. [Tafsir at-Tabri under 11:49]
 
d) Ibn Katheer said: 
أي: ما كنت عندهم يا محمد فتخبرهم عنهم معاينة عما جرى، بل أطلعك الله على ذلك كأنك حاضر وشاهد لما كان من أمرهم حين اقترعوا في شأن مريم أيهم يكفلها، وذلك لرغبتهم في الأجر
meaning, "You were not with them, O Muhammad, so you cannot narrate what happened to the people as an eye witness. Rather, Allah disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed.'' [Tafsir Ibn Kathir under 3:44]
 
He also said:
 
{ نُوحِيهِإِلَيْكَ } ونعلمك به يامحمد؛ لما فيه منالعبرة لك، والاتعاظ لمنخالفك { وَمَا كُنتَ لَدَيْهِمْ} حاضراً عندهم، ولامشاهداًلهم
(which We reveal to you.) and inform you of, O Muhammad,because it carries a lesson, for you to draw from and a reminder to those whodefy you.' Allah said next﴾`(You were not with them), you were not Haazir (Present) with them nor saw them. [under Surah al Yusaf verse 102]
 
He again said:
أي وما كنت حاضراً لذلك، ولكن الله أوحاه إليك، وهكذا لما أخبره عن نوح وقومه
 `YOU WERE NOT PRESENT THEN, but Allah has revealed this to you.' Similarly, Allah told him about Nuh and his people, and how He saved Nuh and drowned his people [Tafsir Ibn Kathir under 28:44]
 
Then he said:
أي: ما كنت مشاهداً لشيء من ذلك، ولكن الله تعالى أوحاه إليك، وأخبرك به؛ رحمة منه بك وبالعباد، وبإرسالك إليهم
 `YOU WERE NOT WITNESS to any of those things, but Allah has revealed them to you and told you about them as a mercy from Him to you and to His servants, by sending you to them. [Tafsir Ibn Kathir under 28:44]

Ibn Kathir also said:
يقول تعالى لنبيه [ ورسوله محمد ] صلى الله عليه وسلم . هذه القصة وأشباهها ( من أنباء الغيب ) يعني : من أخبار الغيوب السالفة نوحيها إليك على وجهها [ وجليتها ] ، كأنك شاهدها ، ( نوحيها إليك ) أي : نعلمك بها وحيا منا إليك ، ( ما كنت تعلمها أنت ولا قومك من قبل هذا ) أي : لم يكن عندك ولا عند أحد من قومك علم بها ، حتى يقول من يكذبك : إنك تعلمتها منه ، بل أخبرك الله بها مطابقة لما كان عليه الأمر الصحيح ، كما تشهد به كتب الأنبياء قبلك ، فاصبر على تكذيب من كذبك من قومك وأذاهم لك ،
Allah, the Exalted, says to His Prophet and Messenger Muhammad peace be upon him concerning these stories and their like, (of the news of the Unseen) from the information of the unseen of the past. Allah revealed it to you (the Prophet ) in the way that it occurred, as if he witnessed it himself. (which We reveal unto you;) This means, "We teach it to you (Muhammad) as revelation from Us to you.'' ََََََََََََََُُُِِْْْ(neither you nor your people knew it before this.) This means that neither you (Muhammad ) nor anyone of your people, have any knowledge of this. This is so that no one who rejects you can say that you learned it from him. Rather, it was Allah Who informed you of it in conformity with the true situation (of the story), just as the Books of the Prophets who were before you testify to. [Tafsir Ibn Kathir under 11:59]
 
e) Ibn al Jawzi said:
وفي هذا احتجاج على صحة نبوَّة نبينا صلى الله عليه وسلم، لأنه لم يشاهد تلك القصة، ولا كان يقرأ الكتاب، وقد أخبر عنها بهذا الكلام المعجز.
In it there is evidence of the truthfulness of the Prophet's peace be upon him Prophethood, as HE WAS NOT WITNESS OVER THIS STORY, Nor he read it in any book, rather it was revealed to him which is a Miracle. [Zaad al Maseer li Ibn al Jawzi under Surah al Yusuf verse 102]
 
f) Nasfi said:
والمعنى أن هذا النبأ غيب لم يحصل لك إلا من جهة الوحي لأنك لم تحضر بني يعقوب حين اتفقوا على إلقاء أخيهم في البئر
Meaning these are the news of unseen which can not be acquired without the wahyy, YOU WERE NOT HAAZIR (PRESENT) with the sons of Yaqoob (peace be upon him) when they agreed to throw their brother into the well. [Tafsir al Madarak under Surah al Yusuf verse 102]
 
g) al Baghwi said:
 { وَمَا كنتَ مِنَ ٱلشَّـٰهِدِينَ } ، الحاضرين ذلك المقام فتذكره من ذات نفسك.
"You were not among the witness" among those WHO WERE PRESENT ON THAT PLACE.. [Mu`alim at-Tanzil under 28:44]
 
h) Ibn Atiyah (d 546 h) said:
المعنى ولم تحضر يا محمد هذه الغيوب التي تخبر بها 
Meaning YOU WERE NOT HAAZIR (PRESENT) O Muhammad (peace be upon him), these are the Ghuyub which we have revealed to you. [al Muharrar al Wajeez under 28:44]
 
g) al Khaazin (d 725 h) said:
 وما كنت من الشاهدين } يعني الحاضرين ذلك المقام
"You were not among the witness" among those WHO WERE PRESENT ON THAT PLACE.. [Tafsir al Khaazin under 28:44]
 
h) Abu Hiyan al Andalusi said:
وهو أنه لم يحضر وقت قضاء الله لموسى الأمر، ثم ثنى بكونه لم يكن من الشاهدين. والمعنى، والله أعلم؛ من الشاهدين بجميع ما أعلمناك به، فهو نفي لشهادته جميع ما جرى لموسى،
He (peace be upon him) WAS NOT PRESENT at the time of Judgment of Allah regarding Musa (peace be upon him) [Tafsir al Bhr al Muheet under 28:44]
 
Auliya and Anbiya are not omnipresent.
 
Allah says:
(Eesa will say) I said not to them except what You commanded me - to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. [7 : 117]
 
at Tabari said:
 وأنْتَ على كُلّ شَيْء شَهِيدٌ } يقول وأنت تشهد على كل شيء، لأنه لا يخفى عليك شيء، وأما أنا فإنما شهدت بعض الأشياء، وذلك ما عاينت وأنا مقيم بين أظَهْرُ القوم، فإنما أنا أشهد على ذلك الذي عاينت ورأيت وشهدت. 
and You are, over all things, Witness} He (Eesa) will say: You are witness over all the things because nothing is hidden from you. I have seen SOMETHINGS and that also when I was present among them, so I know about these things which I observes, saw and witness. [Tafsir at Tabari under 7 : 117]
 
When Eesa aleh salam who is alive can not see everything then how can auliyah who have passed away see everything?

Maaliki Scholars on Shirk and Innovations

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Following are the Some Fatawas of Maaliki Fuqaha against Extremists.

Imam Malik Wahhabi Gustakh according to extremists.
 
Abu Ismaeel al Harwi (d 481 h) narrated with his chain:
قَالَ شَيْخُ الْإِسْلَامِ ذَكَرَ عَبْدُ اللَّهِ بْنَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ خُزَيْمَةَ حَدَّثَنَا الْأَصَمُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ مُسْلِمٍ حَدَّثَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ إِدْرِيسَ وَرَّاقٌ الْحُمَيْدِيُّ حَدَّثَنَا الزُّبَيْرُ بْنُ بَكَّارٍ حَدَّثَنِي سُفْيَانُ بْنُ عُيَيْنَةَ قَالَ قَالَ رجل لمَالِك من أَيْن قَالَ مِنْ حَيْثُ أَحْرَمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَعَادَ عَلَيْهِ مِرَارًا قَالَ فَإِنْ زِدْتُ عَلَى ذَلِكَ قَالَ فَلَا تَفْعَلْ فَإِنِّي أَخَافُ عَلَيْكَ الْفِتْنَةَ قَالَ وَمَا فِي هَذَا مِنَ الْفِتْنَةِ إِنَّمَا هِيَ أَمْيَالٌ أَزِيدُهَا قَالَ إِنَّ اللَّهَ يَقُولُ {فَلْيَحْذَرِ الَّذين يخالفون} الْآيَة قَالَ وَأَيُّ فِتْنَةٍ فِي هَذَا قَالَ وَأَيُّ فِتْنَةٍ أعَظْمُ مِنْ أَنْ تَرَى أَنَّكَ أَصَبْتَ فَضْلًا قَصَّرَ عَنْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْ تَرَى أَنَّ اخْتِيَارَكَ لِنَفْسِكَ خَيْرٌ مِنِ اخْتِيَارِ اللَّهِ واخْتِيَارِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
 
 
Narrated by Ibn al Arabi with his chain:
وَقَدْ أَخْبَرَنَا أَبُو الْحَسَنِ الْمُبَارَكُ بْنُ عَبْدِ الْجَبَّارِ بْنِ أَحْمَدَ بْنِ الْقَاسِمِ الْأَزْدِيُّ، أَخْبَرَنَا أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدٍ الْعَتِيقِيُّ، أَنْبَأَنَا أَبُو عُمَرَ مُحَمَّدُ بْنُ الْعَبَّاسِ بْنِ حَيْوَةَ، حَدَّثَنَا جُرْهُمِيُّ بْنُ أَبِي الْعَلَاءِ قَالَ: سَمِعْت الزُّبَيْرَ بْنَ بَكَّارٍ يَقُولُ: سَمِعْت سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: سَمِعْت مَالِكَ بْنَ أَنَسٍ، وَأَتَاهُ رَجُلٌ، فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ، مِنْ أَيْنَ أُحْرِمُ؟ قَالَ: مِنْ ذِي الْحُلَيْفَةِ مِنْ حَيْثُ أَحْرَمَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. فَقَالَ: إنِّي أُرِيدُ أَنْ أُحْرِمَ مِنْ الْمَسْجِدِ. فَقَالَ: لَا تَفْعَلْ. قَالَ: إنِّي أُرِيدُ أَنْ أُحْرِمَ مِنْ الْمَسْجِدِ مِنْ عِنْدِ الْقَبْرِ. قَالَ: لَا تَفْعَلْ، فَإِنِّي أَخْشَى عَلَيْك الْفِتْنَةَ. قَالَ: وَأَيُّ فِتْنَةٍ فِي هَذَا؟ إنَّمَا هِيَ أَمْيَالٌ أَزِيدُهَا. قَالَ: وَأَيُّ فِتْنَةٍ أَعْظَمُ مِنْ أَنْ تَرَى أَنَّك سَبَقْت إلَى فَضِيلَةٍ قَصَّرَ عَنْهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، إنِّي سَمِعْتُ اللَّهَ يَقُولُ: {فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ} [النور: 63] 
 
Imam Maalik (may Allaah have mercy on him). A man came to him and said: “O Abu ‘Abd-Allaah, from where should I enter ihraam?”
 
 He said, “From Dhu’l-Hulayfah, from where the Messenger of Allaah (peace and blessings of Allaah be upon him) entered ihraam.” 
 
He said, “I want to enter ihraam from the Mosque, from near the grave (meaning the grave of the Prophet (peace and blessings of Allaah be upon him)).” 
 
He said, “Do not do that, for I fear fitnah (trial, affliction) for you.” 
 
He said, “What fitnah is that? It is just a few miles I am adding.”  
 
He said, “What fitnah is greater than your thinking that you have found something good that the Messenger of Allaah (peace and blessings of Allaah be upon him) failed to do?! I heard that Allaah says (interpretation of the meaning): 
 
‘And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them’
 
[al-Noor 24:63].” [Narrated by al-Harawi in Dhamm al-kalam of  3/115, Narrated by Ibn al Arabi  in Ahkam al Quran 3/432, Quoted in evidence by ash-Shaatibi in al Aitesaam 1/167, Qaadi Iyaad in Tarteeb Al Madarak 2/40]
 
Shaykh Obaidullah Mubarakpoori said:
 
وما أحسن ما ذكر الشاطبي في الاعتصام (ج1: ص167) ومن قبله الهروي في ذم الكلام
Mir`aat al Mafateeh 8/364
 
Shaykh al Albani said:
وما أحسن ما ذكر الشاطبي رحمه الله في " الاعتصام " ( 1 / 167 ) ومن قبله الهروي في " ذم الكلام " ( 3 / 54 / 1 ) 
 
Silsilah Daeefa 1/377
 
 
If these sufis were alive at that time they would say this is disrespect to the Prophet peace be upon him that Imam Maalik bin Anas STOPPED people to enter Ihram  from near the grave of the Prophet (peace and blessings of Allaah be upon him).
Imam Maalik said:
حدثنا أحمد بن عمر بن أنس نا الحسين بن يعقوب نا سعيد بن فحلون نا يوسف بن يحيى المغامي نا عبد الملك بن حبيب أخبرني بن الماجشون أنه قال قال مالك بن أنس من أحدث في هذه الأمة اليوم شيئا لم يكن عليه سلفها فقد زعم أن رسول الله صلى الله عليه وسلم خان الرسالة لأن الله تعالى يقول {حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ} فما لم يكن يومئذ دينا لا يكون اليوم دينا
"Whoever among this ummah innovates something today which was not practiced by the Salaf, has accused the Prophetصلى الله عليه و سلم of treachery because Allah said "...This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion....." So what was not religion then, is not religion today"

[Ibn Hazam quoted it with his chain in al Ahkam fe Asool al Ahkam vol 6 page 791, quoted by as-Shaatibin Al-'Itisaam 1/38, Shaykh Ghulam Mustafa Zaheer Amanpoori said the chain is hasan. see Majalla as-Sunnah no.69 page no.3]
 
Now see some Fatawas of Maaliki Scholars
 
1. Imam Abu Bakr at-Tartooshi al Maaliki (451 h to 520 h) commented:
فانظروا - رحمكم الله - أينما وجدتم سدرة أو شجرة يقصدها الناس ويعظمون من شأنها ويرجون البرء والشفاء من قبلها وينوطون بها المسامير والخرق؛ فهي ذات أنواط؛ فاقطعوها.
May Allah have mercy on you, wherever you see the lote tree or (any) tree which is visited and venerated by people, and consider it the cure, hang metal pins and cloth, Then cut it down because it is dhaat Anwaat. [al Hawadis wal Bida 1/39]
 
2. Imam Abu Bakr At-Tartooshi al Maliki (d. 520 H.) said:
يرحمك الله مذهب الصوفية بطالة وجهالة وضلالة وما الاسلام إلا كتاب الله وسنة رسوله وأما الرقص والتواجد فأول من أحدثه أصحاب السامري لما اتخذ لهم عجلا جسدا له خوار قاموا يرقصون حواليه ويتواجدون فهو دين الكفار وعباد العجل وأما القضيب فأول من اتخذه الزنادقة ليشغلوا به المسلمين عن كتاب الله تعالى وإنما كان يجلس النبي صلى الله عليه وسلم مع أصحابه المنافقين على رءوسهم الطير من الوقار فينبغي للسلطان ونوابه أن يمنعهم من الحضور في المساجد وغيرها ولا يحل لأحد يؤمن بالله واليوم الآخر أن يحضر معهم ولا يعينهم على باطل هذا مذهب مالك وأبي حنيفة والشافعي وأحمد بن حنبل وغيرهم من أئمة المسلمين وبالله التوفيق" 
 
May Allah have mercy on you, the mazhab of the Sufis is that of Batalah (wastefulness), Jahalah (ignorance), and Dalalah (misguidance). Islam is but the Book of Allah and the Sunnah of His messenger.
 
As for the dancing and the Tawajud, the first to perform this are the companions of Al-Samiri, when he founded for them an image of a calf that had a sound, so they started dancing around it and Yatawajadoon, thus [this action] is the religion of the Kuffar (unbelievers), and the worshippers of the calf.
 
As for the [hitting with the] rod, the first to adopt this action are the Zanadiqah (disbelieving heretics), to distract Muslims from the Book of Allah the Exalted.
 
Prophet Muhammad peace be upon him used to sit with his companions, as if birds were standing on their heads from their dignity [tranquility and stillness]. That is why the Sultan and his assistants are required to stop [these people] from gathering in Masjids and in any other place.
 
It is not permissible for anyone that believes in Allah and the Hereafter to attend with them, and to assist them in their evil and wastefulness, and that is the Mazhab of Malik, Abu Hanifa, Al-Shafi'y, Ahmad ibn Hanbal, and others from the scholars of the Muslims, and from Allah we seek success.(end quote)[Qurtubi mentioned same thing under Surah al-Kahf verse 14]
 
3. Imam Abu Bakr al Arabee al Maaliki (468 h to 543 h) mentioned types of travelling and in the 7th type he said
 
قصد البقاع الكريمة ، وذلك لا يكون إلا في نوعين :
أحدهما المساجد الإلهية قال رسول الله صلى الله عليه وسلم : { لا تشد الرحال إلا إلى ثلاثة مساجد : مسجدي هذا ، والمسجد الحرام ، والمسجد الأقصى } .
الثاني : الثغور للرباط بها ، وتكثير سوادها للذب عنها ; ففي ذلك فضل كثير . 
 
Intending to travel blessed places: It has two types
 
First (traveling to) the Masajid of Allah as Prophet peace be upon him said: "Do not undertake journey but to three mosques: this mosque of mine, the Mosque of al-Haram and the Mosque of Aqsa (Bait al-Maqdis)."
 
Second: Traveling to make the amount of Mujahideen more so that the borders will be saved. There is much reward in it. [Ahkam al Quran under 4:101]
 
Travelling to visit the graves is not even mentioned by him in travelling to the blessed places.
 
4. Ibn Rushd al Maliki (520 h) said:
 
فيعَلَيْهِ وَسَلَّمَ - الذي فيه قبره، فخرج عمر بن عبد العزيز، واجتمع رجالات قريش، فأمر عمر بن عبد العزيز فستر بثوب، فلما رأى ذلك عمر بن عبد العزيز من اجتماعهم، أمر مزاحماً أن يدخل يخر حفظ قبر رسول اللَّه صلى اللَّه عليه وسلم قال مالك: انهدم حائط بيت رسول اللَّه - صَلَّى اللَّهُ ج ما كان فيه فدخل فَقَمَّ ما كان فيه من لبِنٍ أو طحين وأصلح في القبر شيئاً كان أصابه حين انهدم الحائط ثم خرج وستر القبر، ثم بنى.
قال محمد بن رشد: إنما ستر عمر بن عبد العزيز القبر إكراماً له وخشي لما رأى الناس قد اجتمعوا أن يدخلوا البيت فيتزاحموا على القبر فيؤذوه بالوطء لتزاحمهم عليه رغبةً في التبرك به، فأمر مزاحماً مولاه بالانفراد بالدخول فيه، وقمه وإصلاح ما انثلم منه بانهدام الحائط عليه. وإنما ستر القبر على الناس وبنى عليه بيتاً صيانة له مخافة أن ينتقل تُرابه ليستشفى به، أو ليتخذ مسجداً يصلى فيه، فقد قال رسول اللَّه - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «اللَّهُمَّ لَا تَجّعَلْ قَبْرِي وَثناً يُعْبَدُ، اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْم اتَّخَذُوا قُبورَ أنْبِيَائِهم مَسَاجِد» . وباللَّه التوفيق.
Imam Malik said regarding the protection of the grave of Prophet peace be upon him: The wall fell down which was at the side of the grave of Prophet peace be upon him. Umar bin Abdil Aziz and the men of Quraysh gathered. Then the grave was covered on the order of Umar bin Abdil Aziz, When Umar bin Abdil Aziz saw people are gathering then he ordered Muzahim to enter and take whatever is in it. He repaired and came out covered it. 
 
(Ibn Rushd said) However, the reason for which ‘Umar ibn ‘Abdil ‘Aziz covered the grave was to honor him as he feared after seeing the gathering of people [outside the house]. This is because he feared that if people enter the house they will crowd around the grave to seek his blessings, and as a result step with their foot on it and that act will harm him. Hence, he ordered his servant, Muzahim, to enter alone and fix the parts of the grave that were ruined after the wall fell on it. The reason for covering the grave to keep the people off and building a house on it is to protect it as he feared people take its dust and sand to seek cure through it or that people may take the grave as a Masjid in which Salah is performed as the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible."[البيان والتحصيل والشرح والتوجيه والتعليل لمسائل المستخرجة Vol: 17 Page no: 107]
 
5. Ibne Abdul barr said
وليس فيه حكم أكثر من التحذير أن يُصلَّى إلى قبره ، وأن يتخذ مسجدا ، وفي ذلك أمر بأن لا يعبد إلا الله وحده ، وإذا صنع من ذلك في قبره ، فسائر آثاره أحرى بذلك ، وقد كره مالك وغيره من أهل العلم طلب موضع الشجرة التي بويع تحتها بيعة الرضوان ، وذلك والله أعلم مخالفة لما سلكه اليهود والنصارى في مثل ذلك
And in this (hadith) there is a warning about praying to his(peace be upon him) grave and making it a place of worship. And this is an order not to worship anyone except Allah Alone. And when this is the instruction about doing anything like that about his grave same applies to all the things associated with him. And verily Malik and others from amongst the learned disliked to seek to know the location of the tree under which "Bayt al-Ridwan" was made. And Allah knows this is going against what Jews and Christians did concerning this issue [i.e. graves and remnants related to the Prophets].[Al-Istedhkaar 2/360]
 
6. Imam أبي العباس الونشريسي (834-914 ) the Imam of Malaki madhab said:
Among them are kissing the grave of pious person or a scholar. For indeed all of this is an innovation[alMayaar alMa`rab vol 2 page 490]
 
7. Imam Abu Ishaq Al-Shaatibi (720 h) said:
لِأَنَّهُمْ وَضَعُوا آلِهَتَهُمْ لِتُقَرِّبَهُمْ إِلَى اللَّهِ زُلْفَى فِي زَعْمِهِمْ، فَقَالُوا: {مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى} [الزمر: 3]، فَوَضَعُوهُمْ مَوْضِعَ مَنْ يُتَوَسَّلُ بِهِ حَتَّى عَبَدُوهُمْ مِنْ دُونِ اللَّهِ،
They (Mushrikeen) made their Ilah because they thought they (Ilah) will get closer to Allah through them, and they said: "We only worship them that they may bring us nearer to Allah in position." [39:3]. They made them Waseelah to seek nearness to Allah until they started worshiping them beside Allah. [al Aitesaam 1/182]
 
He also said
الصحابة -رضي الله عنهم- بعد موته - عليه الصلاة والسلام- لم يقع من أحدٍ منهم شيء من ذلك بالنسبة إلى من خلفه، إذ لم يترك النبي -صلى الله عليه وسلم - بعده في الأمة أفضل من أبي بكر الصديق -رضي الله عنه- ، فهو كان خليفته، ولم يُفعل به شيءٌ من ذلك، ولا عمر - رضي الله عنه-، وهو كان أفضل الأمة بعده، ثم كذلك عثمان، ثم علي، ثم سائر الصحابة الذين لا أحد أفضل منهم في الأمة، ثم لم يثبت لواحد منهم من طريق صحيح معروف أن متبركاً تبرك به على أحد تلك الوجوه أو نحوها، بل اقتصروا فيهم على الاقتداء بالأفعال والأقوال والسير التي اتبعوا فيها النبي -صلى الله عليه وسلم- فهو إذاً إجماع منهم على ترك تلك الأشياء.
After the death of the Prophet (peace and blessings of Allaah be upon him), none of the Sahaabah (may Allaah be pleased with them) did anything of that nature with regard to those who succeeded him as leaders. The Prophet (peace and blessings of Allaah be upon him) did not leave behind in the ummah anyone who was better than Abu Bakr al-Siddeeq (may Allaah be pleased with him), who was his successor, and he did not do anything of that sort, and neither did 'Umar (may Allaah be pleased with him), and they were the best of the ummah after him. Neither did 'Uthmaan, or 'Ali, or any of the Sahaabah, and there is no one in the ummah who is better than them. There is no report from any of them via any sound isnaad that they sought blessings in any of these ways or similar ways. Rather they limited themselves to emulating the actions, words and conduct of the Prophet (peace and blessings of Allaah be upon him). So there is consensus among them that all such things should be avoided. [Al Aitesa'am Vol 1 page 286,287]
 
8. Abu Waleed Baji al Maaliki said
دعاؤه صلى الله عليه وسلم أن لا يجعل قبره وثنا يعبد تواضعا والتزاما للعبودية لله تعالى ، وإقرارا بالعبادة ، وكراهية أن يشركه أحد في عبادته ، وقد روى أشهب عن مالك أنه لذلك كره أن يدفن في المسجد ، وهذا وجه يحتمل أنه إذا دفن في المسجد كان ذريعة إلى أن يتخذ مسجدا ، فربما صار مما يعبد " انتهى.
Al Muntaqa Sharah Mawatta Malik 1/360
 
9. Ibrahim Ibn Mar'ee al-Maliki d 1106 h said in commentry of Arbaiyeen al nawawi pafe 173 ( "الفتوحات الوهبية بشرح الأربعين النووية)
 
(وإذا استعنت أي: طلبت الإعانة على أمر من أمور الدنيا والدين، ولذا حذف المعمول المؤذن بالعموم {فاستعن بالله}؛ لأنه القادر على كل شيء، وغيره عاجز عن كل شيء، والاستعانة إنما تكون بقادر علىالإعانة، وأما من هو كلٌّ على مولاه لا يقدر على إنفاذ ما يهواه لنفسه فضلًا عن غيره، فكيف يؤهل للاستعانة أو التمسك بسببه ؟! ومن كان عاجزًا عن النفع والدفع عن نفسه، فهو عن غيره أو أعجز، ليت الفحليهضم نفسه.
فاستغاثة مخلوق بمخلوق كاستعانة مسجون بمسجون، فلا تستعن إلا بمولاك فهو دليلك في أخراك وأولاك، كيف تستعين بعبد مع علمك بعجزه ؟! فمن لا يستطيع دفع نازلة عن نفسه كيف يدفعها عن غيره، منأبناء جنسه؟! فلا تنتصر إلا به فهو الولي الناصر، ولا تعتصم إلا بحبله فإنه العزيز القادر)
In short it says: So the help of Allaah should be sought in all cases. Who has power and all others arehelpless, He says that creation seeking help in creation is like a prisoner seeking the help of another prisoner!!! He himself is helpless - so how can he help you?! He is a prisoner himself - just like you! If he could help, he would have helped himself first!
 
Manh05 0000
 
10. Abu Al abbas Qurtubi al Maaliki says
قال القرطبي : اختلف في معنى الحديث ؛ فقال قوم : هو على ظاهره فمن رآه في النوم رأى حقيقته كمن رآه في اليقظة سواء ، قال وهذا قول يدرك فساده بأوائل العقول ، ويلزم عليه أن لا يراه أحد إلا على صورته التي مات عليها وأن لا يراه رائيان في آن واحد في مكانين وأن يحيا الآن ويخرج من قبره ويمشي في الأسواق ويخاطب الناس ويخاطبوه ويلزم من ذلك أن يخلو قبره من جسده فلا يبقى من قبره فيه شيء فيزار مجرد القبر ويسلم على غائب لأنه جائز أن يرى في الليل والنهار مع اتصال الأوقات على حقيقته في غير قبره ، وهذه جهالات لا يلتزم بها من له أدنى مسكة من عقل .
"There are different opinions about the explanation of this hadith ( "Whoever sees me in a dream will see me when he is awake; the Shaytaan cannot take my shape"). Some people said they would take the literal meaning, that whoever sees him in a dream sees him actually, and hence seeing him in a dream is the same as seeing him while awake. But this is an opinion which is so baseless (fasid) that even basic intellect is enough to know it is wrong. This opinion necessiates that anyone who sees him (in a dream) will see him in the form he died in and also that two persons should not be able to see him at two different places if they dream at the same time. This opinion also means that he (sallallaho'alaihiwasallam) is alive, leaves his grave, walks about in the markets, speaks to people and they speak to him. It also entails that his grave does not contain his body, and hence his grave is empty and those visiting are just going to just (an empty) grave and say salam (greetings) to someone who is not there, since (according to this claim) he can really be seen at anytime of the day (in a dream) in places other than his grave. Anyone who has the least grip on his senses will not hold on to such ignorance." [Fath al Bari under the hadeeth "He who saw me in a dream would soon see me in the
state of wakefulness"
 
He also said:
 
"Therefore, the Muslims went to great lengths to block the tendency to do so at the grave of the Prophet (saws). They raised the dirt walls around it high, completely surrounding it and blocking off the entrances to it. Then they feared that the location of his grave might be turned into a direction for prayer, because it was in the direction the worshippers face and some of them might get the idea that facing it was an act of worship. For this reason, they built two walls at the northern corners of the grave and placed them at a slant so that they would form a triangle with on of its corners pointing to the North. In this way, no one could be able to directly face the grave while making his prayer." [al-Mufhim lima Ashkal min Talkis Kitâb Muslim (2/128)]
 
11. Imam Abu Abdullah al Qurtubi said:
قال علماؤنا: ظاهره منع تسنيم القبور ورفعها وأن تكون لاطئة. وقد قال به بعض أهل العلم. وذهب الجمهور إلى أن هذا الارتفاع المأمور بإزالته هو ما زاد على التسنيم، ويبقى للقبر ما يعرف به ويحترم، وذلك صفة قبر نبينا محمد صلى الله عليه وسلم وقبر صاحبيه رضي الله عنهما - على ما ذكر مالك في الموطأ - وقبر أبينا آدم صلى الله عليه وسلم، على ما رواه الدارقطني من حديث ابن عباس. وأما تعلية البناء الكثير على نحو ما كانت الجاهلية تفعله تفخيما وتعظيما فذلك يهدم ويزال؛ فإن فيه استعمال زينة الدنيا في أول منازل الآخرة، وتشبها بمن كان يعظم القبور ويعبدها. وباعتبار هذه المعاني وظاهر النهي أن ينبغي أن يقال: هو حرام
Our Scholars said: That which is apparent from it is prohibition of raising graves and that they should be level. But some of the people of knowledge have spoken with this (view) although the majority hold the view that the raising whose levelling has been commanded is what is additional to the natural raising of the grave, and that there should remain that by which the grave can be recognized and respected. This is the description of the grave of our Prophet (sallallaahu alayhi wasallam) upon what has been reported by al-Darqutnee from the hadeeth of Ibn Abbaas. As for making much-elevated constructions like what the (people) of jaahiliyyah used to out of exaggeration and veneration, then that is to be destroyed and terminated. For there is contained within (that practice) the placing of the adornment of the world into the very first stage (of the stages of) the Hereafter, and resemblance of those who used to venerate the graves and worship them. And out of consideration of this meaning, and the apparent prohibition (in the texts) it is desirable for it to be said: (This practice) is haraam (unlawful). [Tafseer al qurtubi under surah al araaf verse 21]
 
He also said under the verse
 
([035:014] If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership". and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things.)
 
He commented
ثم يجوز أن يرجع هذا إلى المعبودين مما يعقل؛ كالملائكة والجن والأنبياء والشياطين؛ أي يجحدون أن يكون ما فعلتموه حقاً، وأنهم أمروكم بعبادتهم؛
كما أخبر عن عيسى بقوله:
{ مَا يَكُونُ لِيۤ أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ
This is Possible that this ayah is for Angels,Jinn, Prophets and Satan they will Reject What have you done and they (will reject that they) told them to worship them, Like EESA ALEH SALAM will say (It was not for me to say what I had no right (to say).

al Qurtubi said regarding pictures of Righteous people:
قال علماؤنا: ففعل ذلك أوائلهم ليتأنّسوا برؤية تلك الصُّوَر ويتذكّروا أحوالهم الصالحة فيجتهدون كاجتهادهم ويعبدون الله عز وجل عند قبورهم، فمضت لهم بذلك أزمان، ثم أنهم خَلَف من بعدهم خلوف جهلوا أغراضهم، ووسوس لهم الشيطان أن آباءكم وأجدادكم كانوا يعبدون هذه الصورة فعبدوها؛ فحذّر النبيّ صلى الله عليه وسلم عن مثل ذلك، وشدّد النكير والوعيد على من فعل ذلك، وسدّ الذرائع المؤدّية إلى ذلك فقال: " اشتدّ غضب الله على قوم ٱتخذوا قبور أنبيائهم وصالحيهم مساجد " وقال: " اللَّهُمّ لا تجعل قبري وَثَناً يُعبد
Our scholars say: They did this so that they may feel fondness by seeing their pictures and remember their good practices and strive like them and WORSHIP ALLAH NEAR THEIR GRAVES. After a long time later people came who did not knew the purpose of previous people. Satan tempted them that your forefathers used to worship these pictures and started worshiping them. The Prophet peace be upon him forbade to do things like it and said very strict words for whoever do this, AND STOPPED THOSE THINGS WHICH LEADS TOWARD THESE THINGS. He (peace be upon him said: "The anger (of Allah is) on those who took the graves of their Prophets as places of prostration was terrible." and  "O Allah! Do not make my grave an idol that is worshipped." [Tafsir al Qurtubi under Surah al Baqarah verse 104] 
 
12. Ibn Atiyah al Maaliki (481 - 542 هـ) mentioned regarding the hadith "I used to forbid you from visiting graves, but now you should visit them" under surah at-Takaasur verse 2
ثم أباح بعد لمعنى الاتعاظ لا لمعنى المباهاة والتفاخر كما يصنع الناس في ملازمتها وتسنيمها بالحجارة والرخام وتلوينها شرفاً وبنيان النواويس عليها
Then he allowed in the meaning of it being a lesson form them and not for extravagance and pride like how some people engage themselves in building over the grave by building it with stones and marbles and decorating them to show respect and erecting structures over them [al-muharrar al-wajiz fi tafsir al-kitab al-aziz under surah at-Takaasur verse 2]
 
13. Ahmad Zaruq al-Fasi al-Maliki (846h - 899h) said:
"الثالثة من البدع اتخاذ المساجد علي مقبرة الصالحين ووقد القناديل عليه دائما أو في زمان بعينه و المسح بالقبر عند الزيارة وهو من فعل النصارى وحمل تراب القبر تبركا به وكل ذلك ممنوع بل يحرم "
Thirdly among the Innovation is buidling Mosques over the shrines of the Righteous, lighting the lamps forever or in the specific time and touching the grave while visiting. This is the practice of the Christians, and carrying the dust of the grave for seeking blessing, All of that is not allowed rather it is Prohibited. [Sharah ar-Risalah 1/289]

see Also: 
Imam Malik & Maaliki Scholars on Mawlid un Nabi Celebration
 
http://www.systemoflife.com/articles/milaad/2000064-maaliki-scholars-on-mawlid-un-nabi#ixzz3YMANndO3

More Articles...

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  3. Hadiths on Omnipresence of Prophet peace be upon him
  4. Dead can hear or not: Opinions from Sahabas to Scholars

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