Tabarruk through Holy Relics of Prophets & Auliyah

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الحمد للہ وحدہ الصلاۃ والسلام علی من لا نبی بعدہ ۔
اما بعد

Contents

a) Tabarruk through the Holy Relics of Prophet Peace be upon him
b)
Claims of the people that we have Relics of Prophets are false

c) Seeking blessings from picture of Nalain (sandals) of Prophet peace be upon him
d) Seeking Blessings from the places where Prophet peace be upon him prayed
e) Seeking Blessings from the grave of Prophet peace be upon him

f) Seeking blessing from relics of righteous

  • a) Tabarruk through the Holy Relics of Prophets Peace be upon them

It is allowed to seek blessings through the Holy Relics of Prophets peace be upon them if they are really from his (peace be upon him) relics.

 Shaykh al-Albaani (may Allaah have mercy on him) said:

It is essential to note that we believe it is permissible to seek blessing from the relics of the Prophet (peace and blessings of Allaah be upon him), and we do not denounce it, contrary to what our opponents think, but this seeking of blessing is subject to certain conditions, including the following: Correct faith that is acceptable to Allaah. If a person is not a Muslim who believes sincerely in Islam, Allaah will never grant him any good by his seeking blessing in this manner. It is also stipulated that the one who wants to seek blessing have found one of the genuine relics of the Prophet (peace and blessings of Allaah be upon him). We know that relics such as his garments, hair, etc. have been lost and it is not possible for anyone to prove with certainty that any of them exist.[Al-Tawassul (1/145)]

Proof for above claim is

Qur`an says
[012:093] "Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family."
[012:094] And when the caravan departed, their father said: "I do indeed feel the smell of Yoosuf (Joseph), if only you think me not a dotard (a person who has weakness of mind because of old age)."
[012:095] They said: "By Allah! Certainly, you are in your old error."
[012:096] Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, I know from Allah that which you know not. " 

From hadith

a) Narrated Ibn Sirrn:

I said to 'Ablda, "I have some of the hair of the Prophet which I got from Anas or from his family." 'Abida replied. "No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it."[Sahih Bukhari Volume 1, Book 4, Number 171]

b) Narrated IsraiI:

Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"[Bukhari Volume 7, Book 72, Number 784]

c) It is mentioned in Bayhaqi's Shuaib al Eman

عن عبد الرحمن بن أبي قراد أن النبي - صلى الله عليه وسلم - توضأ يوما ، فجعل أصحابه يتمسحون بوضوئه ، فقال لهم النبي صلى الله عليه وسلم : " ما يحملكم على هذا ؟ " قالوا : حب الله ورسوله . فقال النبي صلى الله عليه وسلم : " من سره أن يحب الله ورسوله أو يحبه الله ورسوله فليصدق حديثه إذا حدث ، وليؤد أمانته إذا اوتمن ، وليحسن جوار من جاوره "
Once Prophet peace be upon him was performing ablution and his companions started rubbing their bodies with his ablution, Prophet peace be upon him said: Which thing makes you to do this? Sahaba said: Love of Allah and his Prophet, Prophet Peace be upon him replied: One who likes to love Allah and his Prophet and who likes that Allah and his Prophet Love him; he should speak the truth, should not take from the amanah(trust/faithfulness), be good to neighbors[Shatabi in Kitab al Qayim "Al Aitesam" 1/139 Musannif Abdul Razzaq no:19748 Shoaib al Eman of Imam Behaqi no:1533,Mirqaat al Mafateeh hadeeth no: 4990 Shaykh Al Albani said "This hadeeth is Hasan" see detail in Silsilah as Saheeha hadeeth no:2998]

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d) Narrated by Umm Alqamah that Muawiyah bin Abi Sufiyan Came to Madeenah and asked for Blanket and hair of Prophet Peace be upon him from Aisha RA then He (Muawiyah) covered himself with the blanket, dipped the hair in water, drank and put on his body.[Tareekh Damishq 62/106 and chain is Hasan as Shaykh Zubair Ali Zai said in Majallah Al Hadith no: 29 page 60]

Note: this athar is proof that how much Muawiyah RA loved Prophet peace be upon him and it is also proof  for Seeking Blessings through the Holy Relics of Prophet Peace be upon him if they are really from Prophet.

  • b) Claims of the people that we have Relics of Prophets are false

1) Ibn Katheer (may Allaah have mercy on him) said, speaking of the garments of the Prophet (peace and blessings of Allaah be upon him):
قلت : وهذه الأثواب الثلاثة لا يدرى ما كان من أمرها بعد هذا .
I say: It is not known what happened to these three garments after that. [Al-Bidaayah wa'l-Nihaayah (6/10) and al-Seerah al-Nabawiyyah (4/713).]
.
2)al-Suyooti (may Allaah have mercy on him) said:
وقد كانت هذه البردة عند الخلفاء يتوارثونها ويطرحونها على أكتافهم في المواكب جلوساً وركوباً ، وكانت على المقتدر حين قتل وتلوثت بالدم ، وأظن أنها فقدت في فتنة التتار ، فإنا لله وإنا إليه راجعون .

This burdah was in the keeping of the caliphs who passed it down to one another and wore it on their shoulders in processions, both walking and riding. It was being worn by al-Muqtadir when he was killed and was stained with blood. I think that it was lost during the turmoil caused by the Tatars. Inna Lillaahi wa inna ilayhi raaji'oon (verily we belong to Allaah and unto Him is our return). [Tareekh al-Khulafa' (p. 20)]

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3) Ibn Tuloon mentioned
In his book Mafaakahah al-Khullaan fi Hawaadith al-Zamaan, the events of 919 AH, when someone claimed to have in his possession a vessel and some of the sticks of the Prophet (peace and blessings of Allaah be upon him), but then they realized that these were not relics of the Prophet, rather they were relics of al-Layth ibn Sa'd.

Some of the khulafa' and senior Sahaabah preserved some relics of the Prophet (peace and blessings of Allaah be upon him), but many of them were lost in the turmoils that befell the Islamic state one after another.

For example, when the Tatars attacked Baghdad (656 AH), they burned the cloak (burdah) of the Prophet (peace and blessings of Allaah be upon him). When Timurlane attacked Damascus (803 AH), shoes that were said to have belonged to the Messenger of Allaah (peace and blessings of Allaah be upon him) disappeared.

Hence the imams doubted that it could be proven that any of the relics of the Prophet (peace and blessings of Allaah be upon him) have survived until now, and some of them are certain that it cannot be proven.

4) The great scholar Ahmad Timur Pasha said – after listing the relics attributed to the Prophet (peace and blessings of Allaah be upon him) in Istanbul:
فما صح من الشعرات التي تداولها الناس بعد بذلك : فإنما وصل إليهم مما قُسم بين الأصحاب رضي الله عنهم ، غير أن الصعوبة في معرفة صحيحها من زائفها .
There is no sound evidence to prove that any of the hairs that were in the hands of the people could be attributed to the Prophet (peace and blessings of Allaah be upon him), because the hairs that the people have were some of that which had been shared out among the Sahaabah (may Allaah be pleased with them), but it is difficult to tell what is genuine from what is not.[Al-Athaar al-Nabawiyyah (p. 82)] see also:http://www.islamqa.com/en/ref/91969/

  • c) Seeking blessings from picture of Nalain (sandals) of Prophet peace be upon him

This is the case of His (peace be upon him) real relics but some of the people even seek blessings from the PICTURE of His (peace be upon him) Nalain (sandals). I have seen this picture in Masajid of brailwis, shops, houses. They claim that this picture heals like the real relics heal. same thing was done by Mushriks they used to make pictures of holy places and people and used to seek blessings, that is why Ibn e Ktheer said

Allah the Exalted rebukes the idolators for worshipping idols and taking rivals to Him. They built houses for their idols to resemble the Ka`bah built by Prophet Ibrahim, Allah's Khali [Tafsir al Quran ayah 19 of surah 53]
 
This is also supported by the hadith
Narrated 'Aisha: Um Habiba and Um Salama mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet about it, on which he said, "If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection."  (Bukhari Book #8, Hadith #419)
 
  • d) Seeking Blessings from the places where Prophet peace be upon him prayed

There are some narrations in this matter

1) Umar ibn Al Khattab once saw a group of people taking turns praying in a place in which the Prophet peace be upon him used to pray. He asked the people "What is this?". They said, "The place in which the Prophet peace be upon him used to pray". Umar replied back, "Do you want to take the relics of your Prophets as places of worship? Those before you were destroyed for this. [Ibn Waddaah Al Qurtubi narrated this in his book Al Bida' wal Nahi A'anha, page 41, and ibn abi Shaybah in Al Musannaf, 376/2 and Al Albani said "it is narrated by Sa'eed ibn Mansur in his Sunnah and Ibn Waddaah with an authentic chain of transmission on the condition of the two Shaykhs (Bukhari and Muslim).

a) Ibn Battal said in his Sharh of Bukhari 3/159:
  "روى أشهب عن مالك أنه سئل عن الصلاة في المواضع التي صلى فيها الرسول صلى الله عليه وسلم ، فقال: ما يعجبني ذلك إلا مسجد قباء")
Ashab narrated from Malik that he was asked about the prayer in the places in which the Prophet (saw) prayed and he sauid: This does not please me except the mosque of Quba"

b) Ibn 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]
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c) Ibn Waddaah al-Qurtubi (199 h to 287 h) May Allaah have mercy on him said:
 قَالَ ابْنُ وَضَّاحٍ : وَكَانَ مَالِكُ بْنُ أَنَسٍ وَغَيْرُهُ مِنْ عُلَمَاءِ الْمَدِينَةِ يَكْرَهُوَنَ إِتْيَانَ تِلْكَ الْمَسَاجِدِ وَتِلْكَ الآثَارِ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا عَدَا قُبًّا وَاحِدًا ، قَالَ ابْنُ وَضَّاحٍ : وَسَمِعْتُهُمْ يَذْكُرُونَ أَنَّ سُفْيَانَ الثَّوْرِيَّ دَخَلَ مَسْجِدَ بَيْتِ الْمَقْدِسِ فَصَلَّى فِيهِ وَلَمْ يَتَّبِعْ تِلْكَ الآثَارَ وَلا الصَّلاةَ فِيهَا , وَكَذَلِكَ فَعَلَ غَيْرُهُ أَيْضًا مِمَّنْ يُقْتَدَى بِهِ , وَقَدِمَ وَكِيعٌ أَيْضًا مَسْجِدَ بَيْتِ الْمَقْدِسِ فَلَمْ يَعْدُ فِعْلَ سُفْيَانَ ، قَالَ ابْنُ وَضَّاحٍ : فَعَلَيْكُمْ بِالاتِّبَاعِ لأَئِمَّةِ الْهُدَى الْمَعْرُوفِينَ ؛ فَقَدْ قَالَ بَعْضُ مَنْ مَضَى : كَمْ مِنْ أَمْرٍ هُوَ الْيَوْمَ مَعْرُوفٌ عِنْدَ كَثِيرٍ مِنَ النَّاسِ كَانَ مُنْكَرًا عِنْدَ مَنْ مَضَى , وَمُتَحَبِّبٌ إِلَيْهِ بِمَا يُبْغِضُهُ عَلَيْهِ , وَمُتَقَرَّبٌ إِلَيْهِ بِمَا يُبْعِدُهُ مِنْهُ , وَكُلُّ بِدْعَةٍ عَلَيْهَا زِينَةٌ وَبَهْجَةٌ .
“Maalik ibn Anas and other scholars of Madeenah regarded it as makrooh to go to those mosques and athaar related to the Prophet (peace and blessings of Allaah be upon him), apart from Quba’ and Uhud.
And I heard (the scholars of Madeenah) who mentioned that Sufiyan at-Thawri went to Masjid bayt al Maqdas and prayed there, he did not go to the other athaar neither prayed there, this was also the practice of other (scholars i.e. Abu Hanifa, Shafiee, Ahmad) who are followed. Waki  also went to Majid bayt al Maqdas and he did not went further than the practice of Sufiyan. So you should follow the (practice) of known guided scholars 
(al-Bida’ wa’l-Nahiy ‘anhaa, p. 43).
 
d) Imam Abu Ishaq Al-Shaatibi (720 h) said:

 وقال ابن وضاح : سمعت عيسى بن يونس مفتي أهل طرسوس يقول : أمر عمر بن الخطاب رضي الله عنه بقطع الشجرة التي بويع تحتها النبي صلى الله عليه وسلم ، فقطعها ؛ لأن الناس كانوا يذهبون فيصلون تحتها ، فخاف عليهم الفتنة 
"Ibn Waddaah said: I heard 'Eesa ibn
 Yoonus, the mufti of the people of Tarsoos, saying: 'Umar ibn al-Khattaab (may Allaah be pleased with him) ordered that the tree beneath which the Prophet (peace and blessings of Allaah be upon him) had received the oath of allegiance (bay'ah) be cut down, because the people were going and praying beneath it, and he feared that they might fall into fitnah. [al-I'tisaam, 1/237]

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e) Ibn Hajr said:
" وجدت عند ابن سعد بإسناد صحيح عن نافع أن عمر بلغه أن قوما يأتون الشجرة فيصلون عندها فتوعدهم ، ثم أمر بقطعها فقطعت "
I found with Ibn Sa’d a saheeh isnaad from Naafi’, saying that ‘Umar heard that some people were going to the tree and praying there, so he warned them (not to do that), then he ordered that it be cut down, and it was cut down. [Fath al-Baari, 7/513, Islamqa]

2. Narrated Yazid bin Al 'Ubaid:

I used to accompany Salama bin Al-Akwa' and he used to pray behind the pillar which was near the place where the Quran's were kept I said, "O Abu Muslim! I see you always seeking to pray behind this pillar." He replied, "I saw Allah's Apostle always seeking to pray near that pillar."[Sahih Bukhari, Volume 1, Book 9, Number 481]

Comment: Now here some people are confused Response is very easy Insha`Allah 

Sahaba did this to imitate the Prophet (peace be upon him), Shaykh al Islam Ibn Taymiyyah said:

فأما الأمكنة التي كان النبي صلى الله عليه وسلم يقصد الصلاة والدعاء عندها فقصد الصلاة أو الدعاء فيها سنة اقتداء برسول الله صلى الله عليه وسلم واتباعا له كما إذا تحرى الصلاة أو الدعاء في وقت من الأوقات فإن قصد الصلاة أو الدعاء في ذلك الوقت سنة كسائر عباداته وسائر الأفعال التي فعلها على وجه التقرب
ومثل هذا ما أخرجاه في الصحيحين عن يزيد بن أبي عبيد قال كان سلمة بن الأكوع يتحرى الصلاة عند الأسطوانة التي عند المصحف فقلت له يا أبا مسلم أراك تتحرى الصلاة عند هذه الأسطوانة قال رأيت النبي صلى الله عليه وسلم يتحرى الصلاة عندها
The places where Prophet peace be upon him went to pray and supplicate then it is sunnah to pray or supplicate there as this is Itteba and Iqteda of Prophet peace be upon him... The like of it is mentioned in Sahihayn from Narrated Yazid bin Al 'Ubaid: I used to accompany Salama bin Al-Akwa' and he used to pray behind the pillar which was near the place where the Quran's were kept I said, "O Abu Muslim! I see you always seeking to pray behind this pillar." He replied, "I saw Allah's Apostle always seeking to pray near that pillar." [Iqtida Siraat al Mustaqeem 2/276]
 
Shaykh Salih bin 'Abdul-'Aziz bin Muhammad Aal ash-Shaikh said

"So the answer to this is that Ibn Umar did not seek tabarruk from these places, since he did not hold them to contain barakah in their physical essence. However, he sought complete and perfect adherence and imitation of whatever the Messenger (sallallaahu alayhi wasallam) did. Hence, he did not seek tabarruk from these things but the barakah of imitation and adherence." [Hadhihi Mafahimuna (Eng trans. and additions by Abu Iyad)]

Some Beautiful examples of Ibn Umar ra following the sunnah

a) Narrated Fudail bin Sulaiman:

Musa bin `Uqba said, "I saw Salim bin `Abdullah looking for some places on the way and prayed there. He narrated that his father used to pray there, and had seen the Prophet (ﷺ) praying at those very places." [Sahih al-Bukhari 483]
 
b) Narrated Nafi`:
 
`Abdullah bin `Umar' said, "Allah's Messenger (ﷺ) made his camel sit (i.e. he dismounted) at Al-Batha' in Dhul-Hulaifa and offered the prayer." `Abdullah bin `Umar used to do the same.
[Sahih al-Bukhari 1532]

Shaykh al Islam Ibn Taymiyyah said:
وهذا من ابن عمر تحر لمثل فعله. فإنه قصد أن يفعل مثل فعله، في نزوله وصلاته،
Ibn Umar (Ra) used to seek these type of works so that he may follow Prophet peace be upon him, that where He peace be upon him stayed and prayed. [Iqtida Siraat al Mustaqeen 2/330]

This is also supported by The following Athar

ﺣﺪﺛﻨﺎ ﻣﺮﻭﺍﻥ ﺑﻦ ﺷﺠﺎﻉ ﺣﺪﺛﻨﻲ ﺧﺼﻴﻒ ﻋﻦ ﻣﺠﺎﻫﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﺃﻧﻪ ﻃﺎﻑ ﻣﻊ ﻣﻌﺎﻭﻳﺔ ﺑﺎﻟﺒﻴﺖ ﻓﺠﻌﻞ ﻣﻌﺎﻭﻳﺔ ﻳﺴﺘﻠﻢ ﺍﻷﺭﻛﺎﻥ ﻛﻠﻬﺎ ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻢ ﺗﺴﺘﻠﻢ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﻴﻦ ﻭﻟﻢ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺘﻠﻤﻬﻤﺎ ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺒﻴﺖ ﻣﻬﺠﻮﺭﺍ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﻓﻲ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ ﺻﺪﻗﺖ
Ibn Abbas said he did tawaf of Baytullah with Muawiyah. Muawiyah kissed all the corners of the Kaba. Ibn Abbas said why are you kissing these corners when Prphet peace be upon him did not kissed? Muawiyah replied nothing in Baytullah should be left. Ibn Abbas replied The life of Prophet peace be upon him is moral for you. Muawiyah said you said it right. [MUSNAD AHMAD HADITH 1880]
  • e) Seeking Blessings from the grave of Prophet peace be upon him

a) Imam Nawawi said

ومن خطر بباله أن المسح باليد ونحوه أبلغ في البركة فهو من جهالته وغفلته؛ لأن البركة إنما هي فيما وافق الشرع وأقوال العلماء، وكيف يبتغى الفضل في مخالفة الصواب؟!
Whoever thinks that wiping the grave (of the Prophet) with the hand attains barakah, then this is a result of the foolishness and ignorance, because barakah is attained by following shariyah and from the sayings of scholars. How can barakah can be attain by going against shariyah?[Al Eydaah fil Manaasik page 456]

b) 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]
 
 
  • f) Seeking blessing from relics of righteous

Shaykh Ibn Uthaymeen said "Seeking blessing from righteous people is of two types.

1 – Seeking blessings by asking them to make du'aa' to Allaah for one. This is permissible, subject to the condition that they be known to be righteous and pious and that they will not be exposed to fitnah thereby.

2 – Seeking blessing through their relics, such as their clothes and belongings, etc. This is not permissible and is a form of reprehensible bid'ah (innovation).(Islam QA fatwa no: 26284)

a) Imam Ahmad and rejection of seeking blessings from clothes of Pious
 
Imam Ibn Mufleh quoted above narration from Khallal in his Adaab ash-Shariya 3/265 the Fasal: 
 
إنكار أحمد للتبرك به وتواضعه وثناؤه على معروف الكرخي
Imam Ahmad Rejecting taking Tabarruk from him and his humbleness and his praises for Maruf al Karkhi
 
The words are:
 
روى الخلال في أخلاق أحمد عن علي بن عبد الصمد الطيالسي قال مسحت يدي على أحمد بن حنبل ثم مسحت يدي على بدني وهو ينظر فغضب غضبا شديدا وجعل ينفض يده ويقول عمن أخذتم هذا ؟ وأنكره إنكارا شديدا .
Narrated by al-Khallal in "Ikhlaaq of Ahmad" from Ali bin Abd as-Samad at-Tiyalisi He said: I wiped my hand over Imam Ahmad bin Hanbal and then i wiped it over my body. He saw this and became very angry and said from whom you have taken this? He rejected it strongly.
 
b) Imam Abu Ishaq Al-Shaatibi (720 h) 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]

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c) The great jurist of Hanbali Madhab Ibn Rajab hanbli [736 - 795 AH 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, but 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]

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d) Imam Abu Bakr at-Tartooshi (451 h to 520 h) mentioned the following narration:

Abu Waaqid al-Laythi (may Allaah be pleased with him): They went out from Makkah with the Messenger of Allaah (peace and blessings of Allaah be upon him) to Hunayn. The kuffaar had a tree to which they would go and spend time (to seek blessings) and they used to hang their weapons on it, and it was called Dhaat Anwaat. We passed by a large green tree and we said: ‘O Messenger of Allaah, make for us a dhaat anwaat.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘By the One in Whose hand is my soul, you have said the same as the people of Moosa said: make for us a god as they have gods. Verily you are a people who know not. These are ways that you will certainly follow as did those who came before you, step by step.’ [Musnad  Ahmad (2139) and by al-Tirmidhi (2180), who said it is hasan saheeh. It was also narrated by Ibn Abi Aasim in al-Sunnah. Al-Manaawi said: its isnaad is saheeh. And it was classed as saheeh by al-Albaani in Riyaadh al-Sunnah, no. 76.]

Imam Abu Bakr at-Tartooshi 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]

e) Abdul Hai Lakhnavi al Hanafi said:
"..It should be noted that the barakah and veneration/respect is proven for the athaar of Prophet peace be upon him, that is specific for him (peace be upon him). It is prohibited to do same things to the athaar of others...
 
..The athaar (of Prophet peace be upon him) which are authentically proven from him, They should be respected/venerated on the way of Sahaba and there is no doubt to take barakah from them. And those which are not authentically attributed to him (peace be upon him), doing things with them without a proof which should be done to those athaar which are proven, it is like saying hadith to a chain less saying and practicing upon it.." [Majmu Fatawa Abdul Hai 3/175-175, taken from as-Sunnah 73-78 page 84]
 
f) Imam Ibn Rajab Hanbali also said:

 فدل على أن هذه المنزلة لا تنبغي إلا للأنبياء عليهم السلام ، وكذلك التبرك بالآثار فإنما كان يفعله الصحابة رضي الله عنهم مع النبي صلى الله عليه وسلم ولم يكونوا يفعلونه مع بعضهم ببعض ولا يفعله التابعون مع الصحابة ، مع علو قدرهم .
فدل على أن هذا لا يفعل 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 ؟
 
[ الحكم الجديرة بالإذاعة. Page 46 and 47]

 

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