بسم الله الرحمن الرحيم
This article is refutation of GF Haddad who is extreme sufi, he tried to prove Istigatha from dead saints and Prophets (Peace be upon them), The article of Haddad can be found here
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)
This is the verse
(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 aleh salam was present and was passing around, 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.
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 not asking help from the dead, He was not asking help with the belief that the people can hear , and see all your needs and prayers and not even single Companion or Tabiyeen or great mufassireen proved asking from dead and auliyah from this verse.He was just asking for 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
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.
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.”
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 of these narrations see these articles
Istegatha (Narration: O Slaves of Allah Help me and its reality)
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:
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:
“وكذلك التبرك بالآثار، فإنما كان يفعله الصحابة مع النبي-صلى الله عليه وسلم- ولم يكونوا يفعلونه مع بعضهم.. ولا يفعله التابعون مع الصحابة، مع علو قدرهم فدل على أن هذا لا يُفعل إلا مع النبي -صلى الله عليه وسلم- مثل التبرك بوضوئه، وفضلاته، وشعره، وشرب فضل شرابه وطعامه.
وفي الجملة فهذه الأشياء فتنة للمعظّم وللمعظّم لما يخشى عليه من الغلو المدخل في البدعة ، وربما يترقى إلى نوع من الشرك . كل هذا إنما جاء من التشبه بأهل الكتاب والمشركين الذي نهيت عنه هذه الأمة .
وفي الحديث الذي في السنن : ” ان من إجلال الله إكرام ذي الشيبة المسلم ، والسلطان المقسط ، وحامل القرآن غير الغالي فيه والجافي عنه ” . فالغلو من صفات النصارى ، والجفاء من صفات اليهود ، والقصد هو المأمور به .
وقد كان السلف الصالح ينهون عن تعظيمهم غاية النهي كأنس الثوري وأحمد . وكان أحمد يقول : من أنا حتى تجيئون إلى ؟ اذهبوا اكتبوا الحديث ، وكان إذا سئل عن شيء ، يقول : سلوا العلماء . وإذا سئل عن شيء من الورع يقول : أنا لا يحل لي أن أتكلم في الورع ، لو كان بشر حياً تكلم في هذا .
وسئل مرة عن الإخلاص فقال : اذهب إلى الزهاد ، إي شيء نحن تجيء إلينا ؟ وجاء إليه رجل فمسح يده ثيابه ومسح بهما وجهه ، فغضب الإمام أحمد وأنكر ذلك أشد الإنكار وقال : عمن أخذتم هذا الأمر ؟
“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]
Ibn e Aqil said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for kissing and decorating and roaming around and and making them means to ask Allah [Ibn e Muflih quoted al furoo 2/272] 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
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 scholars and Qadhi Shawkani himself
a) Shaykh Umar al-Ashqar said regarding “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
let us understand from Qadhi Shawkani, he never said ask help from dead people or dead auliyah in fact Qadhi shawkani said Dead people have no authority
Qadhi shawkani said in (شرح الصدور بتحريم رفع القبور)Page no: 10
، 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)
Qadhi Shawkani went on and said
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)
This is the hadith Qadhi Shawkani is Talking About
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
al-Shawkani says in الدر النضيد في إخلاص كلمة التوحيد page no: 150
If this is not kufr then there is no kufr on EARTH!(end)
Now see this Imam al-Shawkani (may Allah’s Mercy be upon him) said in his book ‘al-Badr al-Tali’:
وفي سنة ( 1215 ) وصل من صاحب نجد المذكور مجلدان لطيفان أرسل بهما إلى حضرة مولانا الإمام حفظه الله ، أحدهما يشتمل على رسائل لمحمد بن عبد الوهاب كلها في الإرشاد إلى إخلاص التوحيد ، والتنفير من الشرك الذي يفعله المعتقدون في القبور ، وهي رسائل جيدة مشحونة بأدلة الكتاب والسنة ،
‘In 1215 A.H. Our Imam (of Yemen) received two good books from aforementioned person from Najd. One of the two books contains research works of Muhammad Ibn Abdul Wahhab about guiding people to monotheism and leading them away from polytheism done by those who believe in help of tomb dwellers. For sure, they are good works that are based on the Qur’an and Sunnah’ .(end quote)
Comment: Even If it is not clear to Haddad after reading clear statements of Qadhi Shawkani himself then i have no choice but to say They are deaf, dumb, and blind.
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!”
This is chain from musnad ahmad bin hanble
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 ،
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.
a)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
b) 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]
c) for these types of narrations by Ali bin Zaid, Ibn Kathir said:
ولكن علي بن زيد بن جدعان له مناكير وغرائب كثيرة
Ali bin Zaid bin Jad`an narrates manakeer and many gharaib of these types [Tafsir Ibn Kathir under Surah Yusaf verse 84]
“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!”
Imam Ibn Kathir said right after that:
وهذا الأثر جيد الإسناد ، لكن ذكر عمرو بن العاص في عام الرمادة مشكل ؛ فإن مصر لم تكن فتحت في سنة ثماني عشرة ، فإما أن يكون عام الرمادة بعد سنة ثماني عشرة ، أو يكون ذكر عمرو بن العاص في عام الرمادة وهما ، والله أعلم .
This athar has a powerful chain but Mentioning Amr bin al Aas in Aam al-Ramadah is a problem because Egypt was not conquered in 18th h, It is possible that Aam al-Ramadah was held after 18th h or It is a mistake to mention Amr bin al Aas in aam al-Ramadah [Al Bidaya wal Nihaya vol 7 page 91 year 18]
So Ibn Kathir mentioned the problems in the text, secondly It is Narrated An-Nu`man bin Bashir:
Allah’s Messenger (ﷺ) said, “You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.”[Sahih al-Bukhari 6011]
So there is no Istigatha through dead in this athar rather Love among the Muslimeen is mentioned.
Thirdly 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 writes 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. Against that Omar ra was against asking help from Prophets who have passed away.
Abul Aalia said: “When Tastar was invaded, we found, in the treasure house of Al-Harmazan, a bed on which lay a dead man, with a holy script at his bedside. We took the scripture to Umar Ibn Al-Khattab. He called Ka’b and he translated it into Arabic, and I was the first Arab to read it. I read it as I read the Quran.” Here, I (i.e. Khalid Ibn Dinar) said to Abul Aalia: “What was in it?” He said: “Life history, annals, songs, speech, and what is to come.” I asked: “And what did you do with the man?” He said: “We dug in the river bank thirteen separate graves. At nightfall we buried him and leveled all the graves in order to mislead people for they would tamper with him.” I asked: “And what did they want from him?” He said: “When the sky was cloudless for them, they went out with his bed, and it rained.” I asked: “Who did you think the man was?” He said: “A man called Daniel.” I asked: “And for how long had he been dead when you found him?” He said: ‘Three hundred years.” I asked: “Did not anything change on him?” He said: “No, except for the hairs of his face (beard and mustache); the skin of the prophets is not harmed by the earth, nor devoured by hyenas.”
[Narrated by Ibne Abi Duniya, Behaqi, Muhammad bin Ishaq in Maghazi, This is mentioned in Hadiya tul Mustafeed page 226 english translation, Mentioned by Ibne Kathir in his book Stories of the Prophets and Authenticated, Mentioned by Shaykh Al Bani in Fadail as Sham and Damishq page 18 and Authenticated, Ibn Abdul Hadi mentioned in as-Sarim al Munki and the Muhaqqiq of a-Sarim al Munki Aqeel Al Maqtaree said “The chain of this story is Hasan”as-Sarim al Munki page no: 170]
InshaAllah Read more: http://www.systemoflife.com/articles/aqeedah/195-umar-bin-al-khattab-and-grave-worship#ixzz2p2MEvv00
Haddad then again quoted al zawahi who died in 1936 Zawahi quoted zarqani, subki etc
Against Subki We can quote so many other Scholars
a) Ibn al Baldaji (599 h to 683 h) said in “Sharah al Mukhtar”:
ويكره أن يدعو الله تعالى إلا به فلا يقول أسألك بفلان أو بملائكتك أو أنبيائك أو نحو ذلك ، لأنه لا حق للمخلوق على خالقه
It is disliked to ask Allah with the right of someone. This is not allowed to say O Allah I ask you by the right of so and so and your Angels and Messengers and like that because there is no right of the creation over their creator [Ziyarah al Qaboor by Imam Barqivi Hanafi page 47]
b) Ibn al Jawzi 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
c) al-Imaam Birqivi al-Hanafi says in Ziayarah al qaboor
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!”
see also http://systemoflife.com/index.php?option=com_content&view=article&id=168:shaykh-ul-islam-ibne-tamiyah-ra&catid=152:refutations&Itemid=214
see refutation of Subki by Ibn e abdul hadi (teacher of Ibn e rajab al hanblee)
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):
قد شنع التاج السبكي ـ كما هو عادته ـ على المجد، فقال: ويحسن التوسل والاستغاثة بالنبـي صلى الله عليه وسلم إلى ربه ولم ينكر ذلك أحد من السلف والخلف حتى جاء ابن تيمية فأنكر ذلك وعدل عن الصراط المستقيم وابتدع ما لم يقله عالم وصار بين الأنام مثلة انتهى.
وأنت تعلم أن الأدعية المأثورة عن أهل البيت الطاهرين وغيرهم من الأئمة ليس فيها التوسل بالذات المكرمة صلى الله عليه وسلم، ولو فرضنا وجود ما ظاهره ذلك فمؤل بتقدير مضاف كما سمعت؛ أو نحو ذلك ـ كما تسمع إن شاء الله تعالى ـ
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”
3rdly Subki said regarding the verse
إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ) للعلم بأنه لا يعبد غير الله ولا يستعان غيره
It is You we worship and You we ask for help) Known that Do not Worship other than Allah neither rely on any other.[Fatawa as-Subki 1/13]
Fourthly The Tawassul, Isti’ana and Tashaffu’ Ibn al-Subki mentions here involves directly addressing Allah alone. I.e. for one to say: ‘O Allah, grant me the Prophet’s intercession on the Last Day’, and this is not at all Shirk, because one is addressing and requesting Allah alone.
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 Taymaiyyah who said asking from dead is shirk.
Ibn Hajar asqalani mentioned
وكتب الذهبي إلى السبكي يعاتبه بسبب كلام وقع منه في حق ابن تيمية فأجابه.
ومن جملة الجواب :
وأما قول سيدي في الشيخ تقي الدين فالمملوك يتحقق كبير قدره وزخارة بحره وتوسعه في العلوم النقلية والعقلية وفرط ذكائه واجتهاده وبلوغه في كل من ذلك المبلغ الذي يتجاوز الوصف والمملوك يقول ذلك دائماً وقدره في نفسي أكبر من ذلك وأجل مع ما جمعه الله له من الزهادة والورع والديانة ونصرة الحق والقيام فيه لا لغرض سواه وجريه على سنن السلف وأخذه من ذلك بالمأخذ الأوفى و غرابة مثله في هذا الزمان بل من أزما
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”
[“Al-Aqd Ath-Thameen” of Al-Fasi v 2 p 187, “Tanbih Al-Ghabee” of Al-Baqa’i p 143, “Al-Qawl Al-Munbi” of As-Sakhawi, “Mughni Al-Muhtaj” of Ash-Shirbini]
<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.>>
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.
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.'”
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. Even Muhammad ibn Sulayman alKurdi Shafiee (d 1104) said after allowing tawassul through Prophets
أما جعل الوسائط بين العبد وبين ربه، فإن كان يدعوهم كما يدعو الله تعالى في الأمور ويعتقد تأثيرهم في شيء من دون الله فهو كفر، وإن كان مراده التوسل بهم إلى الله تعالى في قضاء مهماته مع اعتقاده أن الله هو النافع الضارّ المؤثر في الأمور فالظاهر عدم كفره وإن كان فعله قبيحاً
“ Regarding making intermediaries between the slave and His Lord: “If he asks them [i.e. the intermediaries] like he asks Allah in matters [i.e. directly], believing that they bring about effects in a matter and not Allah, then that is disbelief. And if the intention is tawassul through them to Allah, the Exalted, in the fulfilment of important matters, while believing that Allah is He who causes all benefit and harm in matters, and the one who brings about effects in matters, then apparently this is not disbelief, although his action is despicable.” (Bughyat al-Mustarshidin, p. 308, 369)
And then the Article says
An Incident of Istighatha During the Lifetime of the Prophet (s)
It is related that:
One night, the Prophet of Allah – may Allah bless him and grant him peace – was in his house and was heard to proclaim ‘I am here!’ (labayk!) three times and ‘You have been granted help’ also three times (nusirta!). Umm al- Mu’minin, Maymunah – may Allah be well pleased with her – asked the Prophet – may Allah bless him and grant him peace – whom he had been talking to since there was no one present. He – may Allah bless him and grant him peace – replied, ‘I was talking to a person called Rajiz from the tribe of Bani Ka’ab. He asked for help from me against the Quraysh.’ Umm al- Mu’minin, Maymunah – may Allah be well pleased with her – said that when she finished Fajr prayer the next morning, she heard Rajiz calling out in the streets of Madina: “Ya Rasul Allah! Help us and call the servants of Allah to help us.”
Hafidh Tabrani himself said
وفي ذلك يرغبون لم يروه عن جعفر إلا محمد بن نضلة تفرد به يحيى بن سليمان ولا يروى عن ميمونة إلا بهذا الإسناد
“..No one has narrated this from Ja`far except Muhammad ibn Nadlah Yahyaa ibn Sulaimaan was (also) alone in narrating it, and it is not narrated from Maimoonah (radiyallaahu `anhaa) except with this Chain.”
here we can see double standards of GF HADDAD, he himself said
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?!
Why the double standards?!(end quote)
Further Critique on Chain
Imaam Haythami in Majma al Zawaid in Hadith No: 10232 Vol 6 Page 160
رواه الطبراني في الصغير والكبير وفيه يحي بن سليمان بن نضلة وهو ضعيف
“Narrated by Tabrani in Sagheer and Al Kabeer, It has Yahyaa ibn Sulaimaan ibn Nadlah who is a weak”
Ibne Hibban said
Makes mistake and Iham
Thiqqat vol 9 page 269
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?
2nd narrator Muhammad bin nadla
Sheikh Shua’yb al Arnau’t in his Tehqeeq of Sharh Muskhil al Athar (Vol 14 Page 391 no: 5701) commenting on a different hadith he said that Chain is Weak and he could not find a biography of Muhammad bin Nadhla.
A brother in A forum said taken from (http://www.siratemustaqeem.com/phpBB/viewtopic.php?f=17&t=5046)
On top of this, the person whom he narrated it from, his uncle Muhammad ibn Nadlah seems to be an unknown narrator (majhool-ul-`ayn). I failed to find any Imaam’s comments regarding him, or any person narrating from him other than his nephew. Shaykh Abdul-Quddoos Nadheer said in his checking of Majma`-ul-Bahrayn: “I did not find his biography… it is not known who he is.” (5/118-119).
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Tawassul Series Hadith of Maimuna Where Prophet Said Labbayk
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”