This article contains proofs that Ummah will commit Shirk and will prove that asking help from other than Allah is not allowed in Islam from Quran, Sahih hadiths and understanding of the Salaf. it also covers origin of Shirk, Dua is nothing but worship and that Anbiya and Auliya are included in Mindooniallah, hence asking help from them is Shirk.
Table of contents
I) Proofs that Ummah will do Shirk
Proof 1) Muslims will follow the Jews and the Christians in everything? (Bukhari Book 56, Hadith 662)
Proof 2) Sahih muslim Chapter 15 : THE LAST HOUR WOULD NOT COME UNTIL THE WOMEN OF THE TRIBE OF DAUS WOULD GO ROUND DHI AL-KHALASA (Book 41, Number 6944)
Proof 3) Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. (ABU DAWOOD, Book 30, Number 4239)
Proof 4) Hour will not occur until a tribe from my Ummah unites with the mushrikeen and until a group of my Ummah worships idols. (al-Barqani, Kitab at-Tawheed Chapter no: 21)
II) Mushriks invoked idols of pious people to get close to Allah
III) Proof that Prostrating other then Allah is not Allowed
Proof 1) “It is not appropriate for a human being to bow to another.” (Ahmad, 3/158)
Proof 2) Sahabi Response to Prophet’s Question that if you were to pass my grave, would you prostrate yourself before it? (Abu Dawood Book 11, Hadith 2135)
Proof 3) Prophet peace be upon him graded prostration to be worship by replying “You must worship your Lord and pay due respect to your brothers.” (Musnad Ahmad)
Proof 4) Prophet Peace be upon asked Muadh bin Jabal RA not to prostrate to him (prophet) (Ibn e Majah: 1853)
Proof 5) Prophet Replied to sahabas saying It is not allowed for anyone to prostrate upon prostration of camel to prophet (Sunan Darami Vol 1 Hadith no: 17)
IV) Various Proofs that Asking from Dead is not allowed
Proof 1) Allah says I answer the prayer of the suppliant when he calls on Me (Quran 2: 186)
Proof 2) Advice of prophet to Ibn Abbas (Sahih al-Tirmidhi 2043)
Proof 3) Prophet Peace be upon him clearly says seek the help of Allah, he never said make me tawassul in between you and Allah. (Muslim)
Proof 4) Refutation of the creed that we can ask anbiya in this world
Proof 5) Tafsir of Suarh al Fatiha: You (Alone) we worship, and You (Alone) we ask for help (for each and everything) by Tabri
Proof 6) Commentary of Ibne Kathir Quran 2:186
V) Proofs that Invoking is Worship
Proof 1) Supplication is worship. Adab al mufrad chapter 296. The excellence of supplication
Proof 2) Tafsir Ibn Kathir & Imam-Qurtubi for: And your Lord said, “Invoke Me, I will respond (to your invocation) 40:60
Proof 3) Ibn e Jareer Tabree tafsir for: And the mosques are for Allah (Alone), so invoke not anyone along with Allah. (Al-Jinn 72:18)
Proof 4) Tabree tafsir for: And most of them believe not in God without associating (other as partners) with Him! (12:106)
VI) Anbiya and auliyah are Included in Mindoonillah and asking help from them is shirk after their blessed death.
1) Imam Qurtubee said under the ayah 14 of surah fatir: If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer)
2) Ibn Kathir Commented Anbiya are included in Mindoonillah
3) Ahmad bin Ali al-Maqrizi al-Misree al-Shafi’i (d. 845H) on types of shirk
4) Abu Al abbas Qurtubi comment in al-Mufhim lima Ashkal min Talkis Kitâb Muslim (2/128)]
5) Ala ud din Kasani (587 h) says its disliked if a person say in Dua and ask Allah with the Haq of messengers and prophet
6) Ibne Abdul Barr said Kalam of Allah is not creation because there is no Help from Creation (In his At Tamheed for the commentary of hadith Muwatta Imam Malik Book 51, Hadith 51.4.9)
7) Imam Ibnul Qayyim said Requesting the dead for needs, seeking their aid and turning to them is a form of Shirk (Madarij al-Salikin 1/375)
8) Ibn Rajab said Know that asking from Allah and NOTfrom his creation is necessary (Comment on hadith from Ibn Abbas: when you are asking for help ask only
9) Ibn Rajab said creed of a monotheism is not sincere if you associate dua with other creation (Tehqiq Kalimatul Ikhlaas page no: 23)
10) Ibn Rajab says: 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 (الحكم الجديرة بالإذاعة. Page 46 and 47)
11) Qadhi shawkani said They are under mud, and 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 in
12) Qadhi Shawkani went on and said no big deviant talk than what the worshipers of grave say
al-Shawkani says in mentioned the bad things of domes on graves and said If this is not kufr then there is no kufr on EARTH
13) Sultan Al Khijandi said Whoever glorifies the graves and talks to the dead and says: O Mawla! O Abdul qadir: Do such to me’, he is indeed kafir
14) Ibn e jozi said regarding deviants One of their habit is that on the 15th night of shaban they visit the graves and they take the mud from the grave of saint
15) Ibn e Jozi quoted Ibn e Aqil that they are kafir (infidels) revering the graves and paying respect to them with things which are forbidden by Shari’a
16) Ibn e Aqil said Graves are not made for kissing and decorating and roaming around and begging them for ALLAH
18) Ibn e Jozi Criticised al-Ghazali Badly when he said Sufis can see souls of Prophets and hear them.
19) Repentence of Ghazali
20) Shaikh Fakhruddeen Aboo Sa’d ‘Uthmaan al-Jiyaanee ibn Sulaymaan al-Hanafee said in “Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.
21) Ash-Shaikh Abu Tayyib Shamsul-Haqq al-‘Azeemabaadee said: The vilest of evil acts and the greatest of innovations is the practice of the people of innovation by saying: ‘0 Shaikh ‘Abdul-Qaad ir al-Jeelaanee grant us something for the sake of Allaah
22) Whoever deems to request intermediaries (prophets and scholars of religion) between Allah than to ask directly Allah is a Kaafir and a mushrik Al-Waasitah (p.5)
23) Fatawa-e-Bazaazia by Imam Kurduree d 642h Whoever say that souls of our Mashaaeikhs are Present and knowing have committed Kufr
24) Muhammad Abid al-Sindi al-Hanafi: And do not say: YA Sahib al Qabar (O the companion of grave)! O such person, help me in my affair, or be a friend of mine to Allah
25) Ibn Abideen said “Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.
26) Prophet (pbuh) said ” O Allah, do not turn my grave into an idol. (Ahmad no. 7352)
27) Prophet (pbuh) said O Allah! Do not make my grave an idol that is worshipped. (Muwatta Book 9, Number 9.24.88)
28) Imam Malik answer about a stranger who comes to the grave of the Prophet (peace and blessings of Allah be upon him) each day.
29) Ibn Rushud comment on prophet hadith: do not make my grave an idol
30) Qadi Iyaad comment about people of Madeenah who stand by the grave one or more times a day, and they send salaams and make dua for a while.
31) Ibne Abdul Barr describing Shirk Al Akbar
32) Ibne Abdul barr comment regarding graves and remnants related to the Prophets
33) Abu Waleed Baji Al Muntaqa Sharah Mawatta Malik 1/360
34) Ibne Rajab Said Fath ul Bari of Ibne Rajab 2/442,443
35) Allamah Allusi al-Hanafi Under the Qur’anic Surah 22, verse 73
36) Imam Mahmud Al-Alusi said in Tafsir of the verse “Seek Wasilah to Him” (Maidah: 35): (they say): “Ya Sayyidi Fullaan Agithni (Oh my such and such master, aid me)”. This is not from the permissible type of tawassul (intercession) at all
37) Imam Dahabee said they prostate to others (except Allah), and they seek forgiveness from them
38) Allamah Sharfuddin al-Hijawi (d: 960H / may Allah have mercy on him) stated in his book Al-Iqna’ 4:285 under the chapter ‘Ruling of Apostate
39) Allamah Mansur ibn Yunus al-Bahuti (d: 1051H) said Whoever makes between him and Allah intermediaries on whom he places his trust and to whom he supplicates and prays is kufr (infidelity); since it resembles the acts of the idolaters
40) Allamah Muhammad ibn Muflih al-Maqdisi (d: 762H / may Allah have mercy on him) said in Al-Furu’ 6:165 in the chapter ‘Ruling of Apostate
41) Ahmad bin Abdul Qadir al-Rumi [d:1041H] a learned scholar from the people of Akhisar in present day Turkey said in preface of Majalis al-Abrar: “…precaution from that which is inside it from seeking from graves and other things from the actions of disbelief
42) Shaykh Ahmad bin Abdul Qadir al-Rumi those people who seek aid [istigatha] from the creation, this is regardless of whether they are alive or dead, Muslim or non-Muslim. And shaytan takes the form of the person whose help has been sought and fulfills the need of the person who has sought help.
43) Shaykh Abdul Qadir Jailani writes: Woe to you, Aren’t you ashamed to seek your need and help from someone other than Allah, While HE is closer to you than all others
44) Al-Hafidh Ibn Hibban said he would visit the grave of Ali bin Musa and ask Allah (SWT) to relieve him of that problem
45) Ibn Taymiyya says in reference to the verse from Surah Yunus “They worship besides Allah that which neither harms them nor benefits them, saying: These are our intercessors with Allah. the pagans took intermediaries between themselves and Allah, calling upon them and taking them as intercessors without Allah’s permission.
46) Imaam Suyooti in his work said: For Verily visiting the graves with the intention that our prayers will be accepted is not allowed and it is closer to Haram.
47) Fakhrudin Ar-Razi in the Tafsir of verse 18 of surah yunus said 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)
48) Shaykh al-Islam Ibn Taymiyah said: Whoever regards the angels and Prophets as intermediaries whom he calls upon, puts his trust in and asks them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir
49) Ibrahim Ibn Mar’ee al-Maliki: said that creation seeking help in creation is like a prisoner seeking the help of another prisoner.
VII) Origin of Shirk
1) Ibn e Abbas RA said shirk came due to tazeem of the graves of pious
2) Al-Qurtubi on the origin of shirk being grave of saints
3) Ibn ‘Abidin said concerning the reason of forbidding the prayer in graveyards because the origin of idol worship is to take the graves of saints as places of worship (Masajid)
4) Ibn e Kthir said under ayah 19 of surah 53 Pilgrims during the time of Jahiliyyah. When Al-Lat died, they remained next to his grave and worshipped him.”
5) Tabree under ayah 19 of surah 53 Al-Lat was a man. When he died, pilgrims remained next to his grave and worshiped him.”
6) It says in “Majma’ al-Anhur” of the Ahnaaf: “And one becomes a kafir with the statement that the souls of the mashaykh are present, and knowing”.
7) al-Imaam Birqivi al-Hanafi equated acts at graveyards with the idol worshipers
8) Imam Birqivi hanafi (rahimuhullah) said about the lie that imam Shafi supplicated while he was standing near the grave of Abu Haneefa, and he was turned to his grave.
9) Imam Bukhari Made whole Chapter of Prophet peace be upon him seeking aid with the words of Allah not with the words of anyone else
10) Haafidh Abu Sulayman al-Khattabi (d. 386): the Prophet did not seek refuge in creation
11) Hafidh Ibne Hajar asqalani said There is no seeking Help but only to Allah and from the attributes of his dhaat.
12) Imam Ibne Khuzaimah said it is not allowed for Muslim who knows the deen of Allah to seek refuge in Creation from the evil of Creation.
13) al Manawi in his book on explanation of hadith of the blind man when Prophet Muhammad Peace be upon him was alive in the world
14) al-Mardawi said “There is no Seeking refuge in creation
15) Hafidh Al Bayhaqi said that Allah says after 23:97-98: This verse is the evidence that one who seeks help should seek help from the attributes of Allah, and his dhaat is not creation
16) Shaykh ul Islam Ibn Taymiyah replied very beautifully and said:Whoever comes to the grave of a Prophet or a righteous man and asks him for something and seeks his help, one of the three scenarios applies
17) Fatwa of Abdul Hai Lakhnawi Hanafi: The Creed of the person who believes that Auliyah knows and they can listen the one who is invoking from far and near is Invalid in fact there is a danger of Kufar
18) Fatwa of Abdul Hai Lakhnawi Hanafi: The person who believes that spirits of the Scholars are present and they know everything is a kafir
VIII) Tashahud of Ibn Masood RA ‘Peace be on the prophet (without khitab YA) Saheeh Bukhari, vol. 8
IX) Tashahud of ibn e Umar RA “As-salamu ala’n-nabiyyi wa rahmatu’llahi wa barakatuhu. As-salamu alayna wa ala ibadi’llahi’ssalihin .”(without the khitab YA)
X) Creed of Sahaba
They believed only Allah can hear from far away and can help from anywhere but not Prophet peace be upon him,and Prophet peace be upon him is not watching them not he is with them (that is creed of omnipresence of Prophet (Hadir nadir)
XI) Related Fatwas
— image — > https://systemoflife.com/images/majorsinistojoinpartnersinworshipwithallah.jpg
major sin is to join partners in worship with Allah
I) Proof that Ummah will do Shirk
Proof 1) The Prophet (Peace be upon him) said,”Surely, you will follow the ways of those nations who were before you, in everything as one arrow resembles another, (i.e. just like them), so much so that even if they entered a hole of a sand-lizard, you would enter it.”
They said, “O Allaah’s Messenger! Do you mean to say that we will follow the Jews and the Christians?”He replied, “Whom else?” (By meaning the Jew and Christians)(Bukhari Book #56, Hadith #662) and Muslim,Narrated Abu Sa’id, r.a).
Comment: Prediction of Prophet is completed and now people are following Previous people and doing shirk
Proof 2) Allah’s Messenger (may peace be upon him) said: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) (Sahih muslim Chapter 15 : THE LAST HOUR WOULD NOT COME UNTIL THE WOMEN OF THE TRIBE OF DAUS WOULD GO ROUND DHI AL-KHALASA Book 41, Number 6944)
Imam Bukhari made whole chapter “باب تغيير الزمان حتى تعبد الاوثان” “Chapter that time will change untill the worship of idols start”
Proof 3) Prophet Peace be upon him said:… I am afraid about my community of those leaders who will lead astray. When the sword is used among my people, it will not be withdrawn from them till the Day of Resurrection, and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. There will be among my people thirty great liars each of them assertinf that he is (Allah’s) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth – (according to Ibn ‘Isa’s version: (will continue to dominate) – the agreed version goes: “and will not be injured by those who oppose them, till Allah’s command comes.”(ABU DAWOOD, Book 30, Number 4239)
a) Prophet peace be upon him said:
وَلَا تَقُومُ السَّاعَةُ حَتَّى يَلْحَقَ قَبَائِلُ مِنْ أُمَّتِي بِالْمُشْرِكِينَ، حَتَّى تَعْبُدَ قَبَائِلُ مِنْ أُمَّتِي الْأَوْثَانَ،
And the Hour will not occur until the tribes from my Ummah unites with the mushrikeen’, until the tribes of my Ummah worships idols. [Musnad Ahmad 37/99 no. 22395]
The Muhaqqiq sh Shuayb al Arnaoot said:
إسناده صحيح على شرط مسلم
The chain is authentic upon the way of Myslum. [Ibid]
b) Hammoud ibn ‘Abdullah ibn Hammoud ibn ‘Abdur-Rahman at-Tuwayjiri said:
ورواه البرقاني في “صحيحه”، ولفظه: «ولا تقوم الساعة حتى يلحق حي من أمتي بالمشركين، وحتى تعبد فئام من أمتي الأوثان» .
It is also recorded by al-Barqani, in his authentic book of hadith, with the words “And the Hour will not occur until the living from my Ummah unites with the mushrikeen’ and until a group/Numbers among my Ummah worships idols” [Itihaf al-Jama’ah 2/224, see also Fath al Majeed Sharah Kitab at-Tawheed Chapter no: 21 What Has Been Said Concerning Those of This Ummah, Who Worship Idols]
c) al Hakim narrated with the following words
” لَنْ تَقُومَ السَّاعَةُ عَلَى أُمَّتِي ، حَتَّى تَلْحَقَ قَبَائِلُ مِنْهَا بِالْمُشْرِكِينَ ، وَحَتَّى تَعْبُدَ قَبَائِلُ مِنْهَا الأَوْثَانَ ”
The Hour will not come upon my ummah, until the tribes of them unites with the mushrikeen, and until the tribes among them will worship the idols. [al Mustadrak 4/448]
Proof 4) It is also recorded by al-Barqani, in his authentic book of hadith, with the addition; “…But what I fear of my Ummah is deviant leaders, and when the sword occurs between them, it will not be removed until the Day of Resurrection.
ولا تقوم الساعة حتى يلحق حي من أمتي بالمشركين، وحتى تعبد فئام من أمتي الأوثان
And the Hour will not occur until a tribe from my Ummah unites with the mushrikeen’ and until a group/Numbers among my Ummah worships idols.
There will be thirty liars in my Ummah; each of them claiming that he is a prophet. I am the finality of the prophets; there is no prophet after me. And a party of my Ummah shall remain victorious upon the truth, they will not be harmed by those who abandon them until Allah’s (subhana wa ta’ala) decree comes to them.” [Fath al Majeed Sharah Kitab at-Tawheed Chapter no: 21 What Has Been Said Concerning Those of This Ummah, Who Worship Idols]
Shaykh Salih al-Fawzan said in his commentary
Prophet (PBUH) stated that some of his nation would follow the polytheists and live in their homeland, and others would convert to polytheism, which has already come true as tombs, trees and stones have been worshiped…….. At the end of this hadith Prophet (PBUH) gave glad tidings that despite all these calamities; a small communion of his nation would remain steadfast in their adherence to Islam without being affected by their enemies machinations.[Concise Commentary on the book of Tawheed Page 196]
Comment: This is prediction of Prophet Peace be upon him
1. Last Hour will not come before the tribes of my people attach themselves to the polytheists
2. and tribes of my people worship idols.
3. There will be among my people thirty great liars each of them assertinf that he is (Allah’s) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth
Muslim Ummah will do shirk as Prophet (Peace be upon him) predicted.
for detailed article on Ummah will do shirk and the hadith Where Prophet peace be upon him said You will not do shirk is for Sahaba see here, source: http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=151
II) Mushriks invoked idols of pious people to get close to Allah
[039:003] Is it not to God that sincere devotion is due? But those who take for protectors other than God (say): “We only serve them in order that they may bring us nearer to God.” Truly God will judge between them in that wherein they differ. But God guides not such as are false and ungrateful. [023:084] Say, ‘To whom belongs the earth and whosoever is therein, if you know ?’[023:085] ‘To ALLAH,’ they will say. Say, ‘Will you not then be admonished ?’
[023:086] Say, ‘Who is the Lord of the seven Heavens, and the Lord of the Great Throne ?’
[023:087] They will say, ‘They are ALLAH’s.’ Say, ‘Will you not then take HIM as your Protector ?’
[023:088] Say, ‘In whose hand is the dominion of all things and who protects, but against Whom there is no protection, if you know ?’
[023:089] They will say, ‘All this belongs to ALLAH.’ Say, ‘How then are you being deluded ?’
Comment: Mushriks did believe in Allah and in fact invoked Angles and idols of pious people like Lat. to get close to Allah, they were only means to seek Allah’s proximity and they were not equating Allah and the idools.
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]
.
In Fath ul Majeed Page 36 to 38, Shaykh Abdul Rahman bin Hasan discussed the meaning of Ilah, i.e we should not worship anyone but only Allah, and he quoted the statements of “Zamakhsharee” “Taibi” Ibne Tamiyah” In Ibn al Qayyam’ Ibne Rajab” “Al Biqa’i” on the menaings of Ilah.
he said after quoting all this on page 37 and 38
The polytheists of earlier arabs disbelieved in the statement ‘There is no God but Allah’ verbally and practically. However recent polytheists verbally confess it though they reject it in their actions. One can find them pronounce it while worshiping others besides Allah, the Almighty. The signs of his worship are love, glorification,fear hope, Reliance, Invocation etc. Even their polytheism far exceeds that of earlier Arabs. If any of them afflicted with the calamity you find him invoking other than Allah,Sincerely thinking him to be more useful to them than Allah. . Unlike the earlier polytheist Arabs who used to Assign partners to Allah in times of welfare, but in times of distress and calamities they used to Allah alone with complete sincerity. Allah the almighty says “And when they board a ship, they supplicate Allah , sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him”[Al Ankabut verse no: 65]
Allama Rasheed Ridha said in Tafseer al Manaar
وقد سمعت من كثير من الناس في مصر وسورية حكاية يتناقلونها ربما تكررت في القطرين لتشابه أهلهما وأكثر مسلمي هذا العصر في خرافاتهم ، وملخصها أن جماعة ركبوا البحر فهاج بهم حتى أشرفوا على الغرق فصاروا يستغيثون معتقديهم ، فبعضهم يقول : يا سيد يا بدوي ، وبعضهم يصيح يا رفاعي ، وآخر يهتف : يا عبد القادر يا جيلاني . . . . . إلخ وكان فيهم رجل موحد ضاق بهم ذرعا فقال : يارب أغرق أغرق ، ما بقي أحد يعرفك .
i.e. When some people of Egypt were travelling in a ship, They started calling “Yaa Rifaai, Yaa Abdul Qadir, Yaa Jelaani” because of storm. A Mowahid was also there and people asked him to ask help. He said “YAA RABB make them drowned, no one among them knows you now.. [Tafsir al Manaar under Surah Yunas verses 21-23]
Now compare these people with Mushrikeen of that time.
Imam an-Nisaaee narrated
وَأَمَّا عِكْرِمَةُ فَرَكِبَ الْبَحْرَ فَأَصَابَتْهُمْ عَاصِفٌ فَقَالَ أَصْحَابُ السَّفِينَةِ أَخْلِصُوا فَإِنَّ آلِهَتَكُمْ لاَ تُغْنِي عَنْكُمْ شَيْئًا هَا هُنَا . فَقَالَ عِكْرِمَةُ وَاللَّهِ لَئِنْ لَمْ يُنَجِّنِي مِنَ الْبَحْرِ إِلاَّ الإِخْلاَصُ لاَ يُنَجِّينِي فِي الْبَرِّ غَيْرُهُ اللَّهُمَّ إِنَّ لَكَ عَلَىَّ عَهْدًا إِنْ أَنْتَ عَافَيْتَنِي مِمَّا أَنَا فِيهِ أَنْ آتِيَ مُحَمَّدًا صلى الله عليه وسلم حَتَّى أَضَعَ يَدِي فِي يَدِهِ فَلأَجِدَنَّهُ عَفُوًّا كَرِيمًا . فَجَاءَ فَأَسْلَمَ
‘Ikrimah traveled by sea, and he was caught in a storm. The crew of the ship said: ‘Turn sincerely toward Allah, for your (false) gods cannot help you at all in this situation.’ ‘Ikrimah said: ‘By Allah, if nothing came to save me at sea except sincerity toward Allah then nothing else will save me on land. O Allah, I promise You that if You save me from this predicament I will go to Muhammad [SAW] and put my hand in his, and I am sure that I will find him generous and forgiving.’ So he came, and accepted Islam. [Sunan an-Nasa’i 4067]
They asked Allah and now people ask Shaykh Jelani?
III) Proof that Prostrating other then Allah is not Allowed
Proof 1) It is Narrated by Anas (May Allah be Pleased with him) that the Prophet Peace be upon him said:لا يصلح لبشر أن يسجد لبشر
“It is not appropriate for a human being to bow to another.” Narrated by Ahmad, 3/158; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1936, 1937; Irwa’ al-Ghaleel, 3/158.
Proof 2) Narrated Qays ibn Sa’d: I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Apostle of Allah (peace_be_upon_him) has most right to have prostration made before him. When I came to the Prophet (peace_be_upon_him), I said: I went to al-Hirah and saw themprostrating themselves before a satrap of theirs, but you have most right, Apostle of Allah, to have (people)prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. …(Abu Dawood Book #11, Hadith #2135)
Comment: This is clear statement from Sahabi and Prophet Peace be upon him, see the creed of Sahabi that how he said in Response to Prophet’s Question that if you were to pass my grave, would you prostrate yourself before it? and Sahabi Said No. and Prophet peace be upon him himself said Do not Do so, but here we can see in Shrines People Prostrate in front of Grave. (even according to some sufis its Haram but still they try to prove prostration in front of the Grave of Prophet Peace be upon him and Pious Scholars).
Proof 3) It is narrated by Aishah {May Allah have mercy on Her}: The Prophet {Peace be upon Him} was sitting with a group of Muhajirin and Ansar. A camel came walking all the way to the Prophet {Peace be upon Him} and prostrated before him. Upon observing this spectacle, his Companions said: “O Allah’s Messenger {Peace be upon Him}! The animals and trees prostrate before you! And as long as they do it, we are more rightful in doing this to you (i.e. to prostrate before you).” The Prophet {Peace be upon Him} answered: “You must worship your Lord and pay due respect to your brothers.” (Musnad Ahmad).(copied from taqwiyat ul eeman)
Comment : Here how Prophet peace be upon him graded prostration to be worship by replying “You must worship your Lord and pay due respect to your brothers.” we should respect Prophet peace be upon him we should love him more then our life but we can not bow down on his grave.
Proof 4) Narrated by Abdullh bin Awfi ra that Muadh bin Jabal RA came from Sham and he bowed in front of Prophet Peace be upon him, Prophet Peace be upon him said, What is this Muadh? He replied i went to sham and saw them (the people) prostrating to their Priests and Leaders, and i liked in my heart that we prostrate for you, Prophet Peace Be Upon Him said: Do Not Do So [Ibn e Majah: 1853, and Ibn e Hibban Authenticated in (Al Mwarid):129 and Hakim Authenticated in Mustadrak 4/172].
Proof 5) Narrated by Jabir RA “…. We were travelling with the Prophet (Peace be upon him) when suddenly a camel came near “and prostrated to the Prophet (Peace be upon him)” The Prophet (Peace be upon him) asked: Who is the owner of this camel? At this some youngsters from Ansaar said that it belongs to them. The Prophet asked them: What have you done with it? They replied: We have been putting load (of water) on it since the past 20 years, now when he has become old and gathered excessive mass on itself so we made up our minds to slaughter him and distribute the meat amongst our friends. The Prophet (Peace be upon him) asked: Would you sell it to me? They replied: Ah! It is yours O dear Prophet (salallaho alaihi wasalam). The Prophet said, keep it but take good care of it until natural death reaches it.The Sahaba asked: O Prophet (Peace be upon him) we are more deserving of prostrating to you than the animals. The Prophet (Peace be upon him) replied: It is not allowed for anyone. Sunan Darami Vol 1 Hadith no: 17 under the chapter Page 22-23 Authenticated by Hussain Saleem Asad.
IV) Various Proofs that Asking from Dead is not allowed
Proof 1) [002:186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
Prophet (Peace be upon him) said “Oh people, be easy you are not calling upon one who is deaf or absent. Indeed, you are calling upon One who is Hearing, Seeing, Near. Indeed, the One you are calling upon is closer to one of you than the neck of his riding animal”(al-bukhari 2992 and muslim 2704)
Proof 2) The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) advised Ibn Abbaas: “….When you ask for anything then ask Allaah only, if you need help then seek it from Allaah, and know that if all the people gathered and intended to harm you then they cannot do so except that which Allaah has destined for you….”(Sahih al-Tirmidhi 2043).
Proof 3) Prophet (peace and blessings of Allaah be upon him) said:
“Strive for that which will benefit you and seek the help of Allaah, and do not be helpless. If anything (bad) happens to you, do not say, ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather you should say, ‘Qaddara Allaah wa ma sha’a fa’ala (Allaah decrees, and what He wills He does),’ for (the words) ‘If only’ open the door to the Shaytaan.” (Narrated by Muslim).
Comment: Prophet Peace be upon him clearly says seek the help of Allah, he never said make me tawassul in between you and Allah.
Proof 5) Allah says in Suarh al Fatiha You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
Tabri Commentedوَإِيَّاكَ نَسْتَعِينُ ):
وإياك رَبنا نستعين على عبادتنا إيّاك وطاعتنا لك وفي أمورنا كلها -لا أحدًا سواك، إذْ كان من يكفُر بك يَستعين في أمورِه معبودَه الذي يعبُدُه من الأوثان دونَك، ونحن بك نستعين في جميع أمورنا مخلصين لك العبادة.
(Wa Iyyaka nasta’een) : From You Our Lord we seek help for our worship and our obediance to you in all our affairs – no one but You. For the ones who disbelieved in you would ask the help of what they worshiped from the idols in their affairs, and we seek your help in all of our affairs, our worship being to you alone.
Proof 6) Imam Ahmad recorded that Anas said that the Prophet said:
«يَقُولُ اللهُ تَعَالى أَنَا عِنْدَ ظَنِّ عَبْدِي بِي وَأَنَا مَعَهُ إِذَا دَعَانِي»
(“Allah the Exalted said, ‘I am as My servant thinks of Me, and I am with him whenever he invokes Me.’) Allah accepts the Invocation [Commentary of Ibne Kathir 2:186]
V) Proof that Invoking is Worship
Proof 1) An-Nu’man ibn Bashir reported that the Prophet, may Allah bless him and grant him peace, said,: “Supplication is worship.’ Then he recited, ‘Call on Me and I will answer you.'” [Adab al mufrad chapter 296. The excellence of supplication]
Proof 2) (And your Lord said, “Invoke Me, I will respond (to your invocation). 40:60
Ibn Kathir in his Tafsir: Allah encourages His servants to call upon Him, and He guarantees to respond…..
Imam-Qurtubi states in the commentary of this verse:
فدل هذا على أن الدعاء هو العبادة. وكذا قال أكثر المفسرين
‘Your Lord said: Call upon Me, and I will respond to you!’, this proves that invocation is the act of worship, and this is what most of the mufassirin are upon’.
Proof 3) Allah says And the mosques are for Allah (Alone), so invoke not anyone along with Allah. (Al-Jinn 72:18)
Ibn e Jareer Tabree Comments:
{وَأنَّ المَساجِدَ لِلَّهِ فَلا تَدْعُوا } أيها الناس { مَعَ اللَّهِ أحَداً } ولا تشركوا به فيها شيئاً، ولكن أفردوا له التوحيد، وأخلصوا له العبادة
(And the mosques are for Allah so invoke not) O people (anyone along with Allah) and do not associate anyone as a partner to Him therein, but rather single Him out with Tawhid (Pure Monotheism) and make worship purely and sincerely for Him (alone)
Proof 4) Allah says: And most of them believe not in God without associating (other as partners) with Him! (12:106)
Tabree Commented:
بـالله، أنه خالقه ورازقه وخالق كلّ شيء، إلا وهم به مشركون فـي عبـادتهم الأوثان والأصنام، واتـخاذهم من دونه أربـابـاً، وزعمهم أنه له ولداً، تعالـى الله عما يقولون.
Their belief in Allah is their saying: Allah is our Creator, our Provider, He is creator of everything; while their Shirk is to attribute partners unto Allah in His worship the idols…
Tabaree also said
: وقوله : { وإلى ربك فارغب } يقول تعالى ذكره : وإلى ربك يا محمد فاجعل رغبتك , دون من سواه من خلقه , إذ كان هؤلاء المشركون من قومك قد جعلوا رغبتهم في حاجاتهم إلى الآلهة والأنداد . وبنحو الذي قلنا في ذلك قال أهل التأويل
“The saying of Allaah Ta’ala ((And to your Lord turn all your invocations)) Allaah mentions is: “O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the mushrikeen from your people have made their fervent desires to gods and their associates”. The people of Tafseer have also said similar to what we have just mentioned”[in his tafsir of Surah ash-Sharh (94), verse 8]
VI) Anbiya are Included in Mindoonillah
1) Imam Qurtubee said under the ayah 14 of surah fatir:
([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.)
Qurtubee’s Commentry:
أي إن تستغيثوا بهم في النوائب لا يسمعوا دعاءكم؛ لأنها جمادات لا تبصر ولا تسمع
Meaning is If you Call them for help in hard situations then they can not hear you because they are Jamadaat, they can not see nor hear.
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).
Scan:
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Allah says in Surah Isra verse 56-57
(56. Say: “Call upon those – besides Him whom you pretend. They have neither the power to remove the adversity from you nor even to shift (it from you to another person).”) (57. Those whom they call upon, desire a means of access to their Lord, as to which of them should be the nearest; and they hope for His mercy and fear His torment. Verily, the torment of your Lord is (something) to be afraid of!)
2) Ibn Kathir Commented
Allah says: (Say) O Muhammad to these idolators who worship things other than Allah, (Call upon those – besides Him whom you pretend.) such as idols and rivals of Allah. Even if you turn to them,
(They have neither the power to remove the adversity from you) they have no such power at all,
(nor even to shift (it from you to another person.)) to lift the distress from you and give it to someone else. The meaning is that the only one Who is able to do that is Allah Alone, with no partner or associate, Who is the One Who creates and issues commands.
(Say: “Call upon those whom you pretend) Al-‘Awfi reported from Ibn ‘Abbas, “The people of Shirk used to say, ‘we worship the angels and the Messiah and ‘Uzayr,’ while these (the angels and the Messiah and ‘Uzayr) themselves call upon Allah.”
(Those whom they call upon, desire) Al-Bukhari recorded from Sulayman bin Mahran Al-A’mash, from Ibrahim, from Abu Ma’mar, from ‘Abdullah:
(Those whom they call upon, desire a means of access to their Lord,) “Some of the Jinn used to be worshipped, then they became Muslims.” According to another report: “Some humans used to worship some of the Jinn, then those Jinn became Muslim, but those humans adhered to their religion (of worshipping the Jinn).”
(they hope for His mercy and fear His torment.) Worship cannot be complete or perfect unless it is accompanied by both fear and hope. Fear stops one from doing things that are forbidden, and hope makes one do more good deeds.
(Verily, the torment of your Lord is (something) to be afraid of!) meaning, one should beware of it and be afraid lest it happen. We seek refuge with Allah from that.
Comment :It is also proving that Anbiya are included in Mindoonillah as some people claim that they are not included(just idols are included) so we can ask help from them(anbiya), Imam Qurtubee and Ibn Kahir proved that they can not help us.
3) Ahmad bin Ali al-Maqrizi al-Misree al-Shafi’i (d. 845H) (he heard and took knowledge from al-Siraaj al-Balqini, Noor ud din bin hajar al-Haythami, Zayn al-Din al-Iraqi, al-Tanukhi and others who were from the scholars of Shaam and Makkah)
He said in his book Tajreed al-Tawhid al-Mufeed page no: 9
.
وشرك الأمم كله نوعان : شرك في الإلهية ، وشرك في الربوبية. فالشرك في الإلهية والعبادة هو الغالب على أهل الإشراك ، وهو شرك عباد الأصنام وعباد الملائكة وعباد الجن وعباد المشايخ الصالحين الأحياء والأموات الذين قالوا {مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى} ويشفعوا لنا عنده ، وينالنا بسبب قربهم من الله وكرامته لهم قرب وكرامة ، كما هو المعهود في الدنيا من حصول الكرامة والزلفى لمن يخدم أعوان الملك وأقاربه وخاصته . والكتب الإلهية كلها من أولها إلى آخرها تبطل هذا المذهب وترده وتقبح أهله وتنص على أنهم أعداء الله تعالى ، وجميع الرسل صلوات الله عليهم متفقون على ذلك من أولهم إلى آخرهم ، وما أهلك الله تعالى من الأمم إلا بسبب هذا الشرك ومن أجله
The polytheism of the various nations is of two types: Shirk in Ilaahiyyah and Shirk in Rububiyyah.
The Shirk in Ilaahiyyah and Ibaadah (worship) is the predominant one amongst the people of polytheism. This is the shirk of the worshippers of the idols, and worshippers of the Angels, and worshippers of the Jinn, and the worshippers of the Shaykhs and the righteous, both the living and the dead. These are the ones who said, “We do not worship them except that they may bring us closer to Allaah” (39:3), and that they may intercede for us with Allaah, and that due to their nearness to Allaah and His honouring of them, we may receive nearness and honour, just as it takes place in the [life of the] world, when nearnness and nobility is attained by the one who serves the helpers of the king, and his relatives and his special associates…
See here: http://www.wahhabis.com/articles/asnof-ahmad-bin-ali-al-maqrizi-al-shafii-d-845h-on-tawhid-shirk-rubiyyah-uluhiyyah-shafaaah.cfm
Taqi ad Din Ahmad bin Ali al-Maqrizi al-Misree al-Shafi’i (d. 845H) on Tawassul and Istigatha on Visiting the graves.
He said:
” والناس فى هذا الباب- أعنى زيارة القبور- على ثلاثة أقسام:
– قوم يزورون الموتى فيدعون لهم. وهذه هى الزيارة الشرعية.
– وقوم يزورونهم يدعون بهم, وهؤلاء هم المشركون وجهلة العوام, والطغام من غلاتهم.
– وقوم يزورونهم فيدعونهم انفسهم, وقد قال النبى صلى الله عليه وسلم ” اللهم لا تجعل قبرىوثناً يعبد”……
There are three types of people who visit the graves.
a) A Group that visits the dead and supplicate for them, this is Shar`ee visiting.
b) Another group visit them and ask through them (i.e. Directly asking him, O Abdul Qadir Jelani Ask Allah for me) these people are doing shirk in Uluhiyyah and love. 1
c) A Group visits them and Ask help from them (i.e. O Sayyadi fulaan help me), this is shirk in Rububiyah.
Tajreed al-Tawhid al-Mufeed page 70
Note that al Maqrizi was student of al-Siraaj ad din al-Balqini, al-Haythami, Zayn al-Din al-Iraqi etc who were also teachers of Ibn Hajr al Asqalani.
1. This book is also published by Dar Umar bin al-Khattaab, Cairo, 1428H with the research of Yaseen bin Ali bin Salim, who said:
ظاهر كلام المؤلف: أن هذا شرك أكبر, وقد نقل ابن القيم عن شيخه ابن تيمية أن هذا الفعل بدعة باتفاق المسلمين. (الإغاثة)(1/246).
Apparently the saying of the author is this is shirk al Akbar (i.e. O so and so ask Allah to give me so and so), Ibn al Qayyim quoted from his teacher Ibn Taymiyah that this practice is an innovation by the agreement of the Muslims. [al Igatha 1/246]
4) Abu Al abbas Qurtubi says
“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)]
5) Ala ud din Kasani (587 h) Mentioned in Bada`i al Sanai`e 5/126
(ويكره للرجل أن يقول في دعائه أسألك بحق أنبيائك ورسلك وبحق فلان لأنه لا حق لأحد على الله سبحانه وتعالى جل شأنه
It is disliked if a person say in Dua and ask Allah with the Haq of messengers and Prophets with the haq of so and so because there is no haq on anyone other than Allah subhanawa Tala Jalla Shanahu
Scan http://images.orkut.com/orkut/photos/PQAAACRpt3yoRmXTOVQT15zm5pSB6V6cpVmNhOWIn__nXgOpPmmkcQo9iUJ2n98Bte-QQQ4BvTfHrs6v9vY9vYRpwPcAm1T1UJVgwReakud1RHtlpyCG116HVa1p.jpg
Hadith says
Yahya related to me from Malik that Yahya ibn Said said that he had heard that khalid ibn al-Walid said to the Messenger of Allah, may Allah bless him and grant him peace, “I have nightmares.” The Messenger of Allah, may Allah bless him and grant him peace, said to him, “Say, ‘I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shayatin and from their being present (at death).'(Muwatta Imam Malik Book #51, Hadith #51.4.9)
6) Ibne Abdul Barr said in the commentary of above hadith in his At Tamheed
وفي هذا الحديث دليل على أن كلام الله – عز وجل – غير مخلوق ; لأنه لا يستعاذ بمخلوق
This hadith is evidence that Kalam of Allah is not creation because there is no seeking aid from Creation
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7) Imam Ibnul Qayyim said in Madarij al-Salikin (1/375):
ومن أنواعه- : طلب الحوائج من الموتى، والاستغاثة بهم، والتوجه إليهم، وهذا أصل شرك العالم؛ فإن الميت قد انقطع عمله وهو لا يملك لنفسه ضراً ولا نفعاً، فضلاً عمن استغاث به وسأله قضاء حاجته، أو سألهأن يشفع له إلى الله فيها،
“From the forms (of Shirk): Requesting the dead for needs, seeking their aid and turning to them. This is the basis for Shirk in the world. This is because the actions of the dead have ceased. He is not able to harm or benefit himself, let alone the one who seeks his aid, or asks him to fulfil his need, or asks him to intercede for him with Allah, (end) Scan Proof
8) Ibn Rajab Hanbali
He comments on the hadith from Ibn Abbas radiyallahu anhum: “When you are asking, ask only from Allah and when you are asking for help ask only from Allah.” He comments:
اعْلَمْ أَنَّ سُؤَالَ اللَّهِ تَعَالَى دُونَ خَلْقِهِ هُوَ الْمُتَعَيَّنُ، لِأَنَّ السُّؤَالَ فِيهِ إِظْهَارُ الذُّلِّ مِنَ السَّائِلِ وَالْمَسْكَنَةِ وَالْحَاجَةِ وَالِافْتِقَارِ، وَفِيهِ الِاعْتِرَافُ بِقُدْرَةِ الْمَسْئُولِ عَلَى دَفْعِ هَذَا الضَّرَرِ، وَنَيْلِ الْمَطْلُوبِ، وَجَلْبِ الْمَنَافِعِ، وَدَرْءِ الْمَضَارِّ، وَلَا يَصْلُحُ الذُّلُّ وَالِافْتِقَارُ إِلَّا لِلَّهِ وَحْدَهُ، لِأَنَّهُ حَقِيقَةُ الْعِبَادَةِ،
“Know that asking from Allah and not from his creation is necessary. That is because when you are asking you are manifesting humility and obedience to the one whom you are asking from and with that you are also depending on him. Therefore that contains a direct acceptance about the one who is asked is capable of removing harm, to give the desired thing so that there maybe be benefit. It is not permissible to show humility, submission and need except to Allah because these things in reality are worship
.وَكَانَ الْإِمَامُ أَحْمَدُ يَدْعُو وَيَقُولُ: اللَّهُمَّ كَمَا صُنْتَ وَجْهِي عَنِ السُّجُودِ لِغَيْرِكَ فَصُنْهُ عَنِ الْمَسْأَلَةِ لِغَيْرِكَ، وَلَا يَقْدِرُ عَلَى كَشْفِ الضُّرِّ وَجَلْبِ النَّفْعِ سِوَاهُ
Imam ahmad was making a du’a ” Ya Allah! Just as you have prevented my face from falling down from prostrating to somebody other than You, prevent me from asking from others than You.”[Jamiul Ulum wal Hikam, 1/571,572] Scan Proof1 Scan Proof2
9) Ibn Rajab al-Hanbali said
(وتحقيق هذا المعنى وإيضاحه أن قول العبد لا إله إلا الله يقتضي أن لا إله له غير الله وإلآله هو الذي يطاع فلا يعصى هيبة له وإجلالا ومحبة وخوفا ورجاء وتوكلا عليه وسؤالا منه ودعاء له ولا يصلح ذلك كله
the creed of a monotheist is that Allah is considered, the one to be obeyed, the one to be feared, the ones to be loved, and the one to make dua to if you associate any of these characteristics to another creature then his monotheism is not sincere [Tahqiq Kalimatul Ikhlaas page no: 23, very rough translation] Scan Proof
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10) Ibn Rajab 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] Scan Proof
He also said:
وهذا مما يدل على أن المراد نفي تأثير هذه الأسباب بنفسها من غير اعتقاد أنها بتقدير الله وقضائه، فمن أضاف شيئا من النعم إلى غير الله مع اعتقاده أنه ليس من الله فهو مشرك حقيقة ومع اعتقاد أنه من الله فهو نوع شرك خفي
“All blessings are from Allah and His virtue, so whoever ascribes any of these blessings to other than Allah with the belief that it is not from Allah is a Mushrik! And whoever ascribes these blessings to other than Allah with the belief that they are from Allah is the type of hidden shirk.”
(Lataa’if Al-Ma’aarif, p. 70)
11) 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 وصفوةالله 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)
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12) 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 has 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 big deviant talk?? 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)
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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)
13) Sultan Al Khijandi said
قال الإمام أبو الوفاء علي بن عقيل الحنبلي رحمه الله : إن من يعظم القبور ويخاطب الموتى بقضاء الحوائج ، ويقول : يا مولاي ويا سيدي عبد القادر : (إفعل لي كذا) ؛ هو كافر بهذه الأوضاع ، ومن دعا ميتا وطلبقضاء الحوائج فهو كافر
Imam abu al wafa Ibn e aqeel hanblee rahimullah said: Who ever glorifies the graves and talks to the dead and says: O Mawla! O Abdul qadir: Do such to me’, he is indeed kafir and whoever makes dua to the dead, he is kafir [Kitab hukam ALLAH al wahid al samad page 44]
The portion O Mawla Abdul Qadir is a portion from the author of this work to depict an example,same and detailed Ibaarath from Talbees Iblees of Ibn Al Jozi
14) Ibn Jawzi said regarding deviants
One of their habbit is that on the 15th night of shaban they visit the graves… and they take the mud from the grave of saint
15) Then he quoted Ibn Aqil Hanbali that He 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 القبوروإكرامها 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 الخرقعلى 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
Urdu Translation Scan page: http://ia600609.us.archive.org/BookReader/BookReaderImages.php?zip=/17/items/Talbees-e-Iblees/Talbees-e-Iblees_jp2.zip&;file=Talbees-e-Iblees_jp2/Talbees-e-Iblees_0570.jp2&scale=4&rotate=0
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Then Ibn Aqil said
والويل عندهم لمن لم يقبل مشهد الكهف ولم يتمسح بآجره مسجد المأمونية يوم الأربعاء ولم يقل الحمالون على جنازته أبو بكر الصديق أو محمد وعلي ولم يكن معها نياحة ولم يعقد على أبيه أزجا بالجص والآجر ولم يشق ثوبه إلى ذيله ولم يرق ماء الورد على القبر ويدفن معه ثيابه
According to them, woe is to one who did not kiss the Mashhad al-Kahaf and did not touch the wall of the Al-Mamuniyah mosque on Wednesday..”[Ibid]
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16) Ibn Aqil said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for being perfumed with fragrances, or decorating, or kissing, or making Tawaf around them, or taking them for Tawassul before ALLAH. [Ibn Muflih quoted al furoo 2/316]
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18) Ibn al Jawzi Criticised al-Ghazali Badly when he said Sufis can see souls of Prophets and hear them. He said
Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘ Ihyaa ‘Uloom-ud-Deen’ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of theMukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.
He (Al-Ghazaalee) also said in the book ‘ Al-Mufsih bil-Ahwaal’: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”
The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).
This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.
The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.'”[Ibn e Jozi in Talbees Iblees pg. 163 and Page 261 of Urdu Tranlsation]
19) Repentance of Ghazali: Abu Hamid Ghazali repented from all these Khurafaat like Sufis can see souls, they can hear them etc. This is called Speech of Baataniyah as said by Ibn e Jozi.
See here repentence of Ghazali : http://www.islamqa.com/en/ref/13473
20) Shaikh Fakhruddeen Aboo Sa’d ‘Uthmaan al-Jiyaanee ibn Sulaymaan al-Hanafee said in a treatise of his:
ومن ظن أن الميت يتصرف في الأمور دون الله واعتقد بذلك كفر . كذا في البحر الرائق وقال القاضي حميد الدين تاكوري الهندي في ( التوشيح ) : ( منهم الذين يدعون الأنبياء والأولياء عند الحوائج والمصائبباعتقاد أن أرواحهم حاضرة تسمع النداء وتعلم الحوائج وذلك شرك قبيح وجهل صريح قال الله تعالى : { ومن أضل ممن يدعو من دون الله من لا يستجيب له إلى يوم القيامة وهم عن دعائهم غافلون } [ الأحقاف : 5 ] وفي البحر : لو تزوج بشهادة الله ورسوله لا ينعقد النكاح ويكفر لاعتقاده أن النبي صلى الله عليه وسلم يعلم الغيب وهكذا في فتاوى قاضي خان والعيني والدر المختار والعالمكيرية وغيرها من كتب الحنفية وأماالآيات الكرمية والسنة المطهرة في إبطال أساس الشرك والتوبيخ لفاعله فأكثر من أن تحصى
“Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.” This is what is mentioned in Al-Bahrur-Raaiq. al-Qaadee Hameeduddeen Naakoree al-Hindee said in at-Tawsheeh: “From them are those who supplicate to the prophets and the pious when they have a need or are in distress, believing that their spirits are present and hear their call and know of their needs. This is vile shirk and clear ignorance, Allaah, the Most High, says:
“And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him till the Dayof Resurrection, and who are (even) unaware of their calls (invocations) to them?”
In al-Bahr (3/94) there occurs: “If such a person marries, attesting his belief in Allaah and His Messenger, then the marriage is not correct. Rather he is an Unbeliever due to his belief that the prophet knows the Hidden and Unseen.”
Its like occurs in the Fataawaa of Qaadee Khaan, al-‘Aynee, ad- Durrul-Mukhtaar, al-‘Aalamgeeriyyah and other books by the Hanafee scholars, Then as for the Noble Aayaat and sayings in the pure Sunnah in refutation of the foundations of shirk, and in pure rebuke of those guilty of it, then they are too many to be counted (end)
21) Ash-Shaikh Abu Tayyib Shamsul-Haqq al-‘Azeemabaadee said in Al-Ta’leeq al- Mughnee ‘alaa Sunan Daaraqutnee (pp.520-521):
ومن أقبح المنكرات وأكبر البدعات وأعظم المحدثات ما اعتاده أهل البدع من ذكر الشيخ عبد القادر الجيلاني رحمه الله بقولهم : يا شيخ عبد القادر الجيلاني شيئا لله والصلوات المنكوسة إلى بغداد وغير ذلك مما لايعد وهؤلاء عبدة غير الله ما قدروا الله حق قدره ولم يعلم هؤلاء السفهاء أن الشيخ رحمه الله لا يقدر على جلب نفع لأحد ولا دفع ضر عنه مقدار ذرة فلم يستغيثون به ولم يطلبون الحوائج منه ؟ أليس الله بكافعبده ؟ اللهم إنا نعوذ بك من أن نشرك بك أو نعظم أحدا من خلفك كعظمتك قال في ( البزارية ) وغيرها من كتب الفتاوى : ( من قال : إن أرواح المشايخ حاضرة تعلم يكفر )
“From the vilest of evil acts and the greatest of innovations and the most severe inventions is the practice of the people of innovation that they mention Shaikh ‘Abdul-Qaadir al-Jeelaanee, rahimahullaah, by saying: ‘0 Shaikh ‘Abdul-Qaad ir al-Jeelaanee grant us something for the sake of Allaah,’ and they misdirect their prayers to Baghdad, and many other practices.
These people are worshippers of others besides Allaah and they make a totally deficient and unjust estimate of Allaah. These ignorant people do not know that the Shaikh, rahimullah, is not able to bring them an atoms weight of good, nor to remove an atoms weight of evil from them. Why do they call upon him for help and why do they seek their needs from him? Is Allaah not sufficient for His servants?! 0 Allaah we seek Your refuge from associating anything with Your honoring any of Your creation with the honor due to You.” They also state in al-Bazzaariyyah and other books of religious rulings: “Whoever claims that the souls of the Shaikhs are present, and that they know what occurs, has become an Unbeliever.”(end)
It is mentioned in Hashiya Radd al Mukhtar
“Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.”
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22) It is mentioned in Al-Waasitah (p.5):
“ومن أثبت الأنبياء وسواهم من مشايخ العلم والدين وسائط بين الله وبين خلقه كالحُجّاب الذين بين الملك ورعيته بحيث يكونون هم يرفعون إلى الله تعالى حوائج خلقه، وأن الله تعالى إنما يهدي عباده ويرزقهموينصرهم بتوسطهم بمعنى أن الخلق يسألونهم وهم يسألون الله كما أن الوسائط عند الملوك يسألون الملك حوائج الناس لقربهم منهم، والناس يسألونهم أدباً منهم أن يباشروا سؤال الملك ولأن طلبهم من الوسائطأنفع لهم من طلبهم من الملك لكونهم أقرب إلى الملك من الطالب. فمن أثبتهم وسائط على هذا الوجه فهو كافر مشرك يجب أن يستتاب، فإن تاب وإلا قتل، وهؤلاء مشبَّهون لله، شبّهوا الخالق بالمخلوق وجعلوا للهأنداداً”.
“Whoever makes the prophets, and the scholars of the religion, intermediaries between Allaah and His creation, like the door keepers employed by earthly kings who come between them and their subjects, and thinks that they are the ones who raise up the needs of the creation to Allaah, the Most High, and that Allaah, the Most High, guides, gives provision and aid to His creation through them, meaning that the creation make request of them and then they in turn make request of Allaah, just as the intermediaries with earthly kings pass on the request of subjects to them, and the people ask them since it is not deemed correct for them to ask the king directly, and it is more beneficial for them to make their request to the intermediaries than to ask the king directly, since they are closer to the king. So whoever deems them to be intermediaries in this way, then he is a Kaafir and a mushrik. His repentance is to be sought, and he either repents or he is killed. Such people make similarity with Allaah; they take Him to be like His creation, and attribute rivals to Allaah…”(end)
Note: According to sh Rafiq Tahir It is mentioned in “مكتبة الغازي خسروبيك سراييفوا” Qalmi manuscript that this is the Risalah of Imam al Izz bin Abdus Salam that is why Shaykh al Al-Bani rahimahullah attributed this quote to Imam al Izz bin Abdus salam. On the other hand according to ” إدارة المخطوطات والمكتبات الإسلامية بوزارة الأوقاف الكويتية : 2962″ Its the Risalah of Ibn Taymiyah that is why Shaykh Rafiq Taahir attributed this statement to Ibn Taymiyah.
23) Its mentioned in Fatawa-Bazaazia by Imam Kurduree d 642 h:قال علماؤنا: من قال أرواح المشايخ حاضرة تعلم يكفر
Our Scholars Say, Whoever say that souls of our Mashaaeikhs are Present and knowing have committed Kufr.[Ibn Nujaym Hanafi Quoted this in al-Bhr Book of Seyar, Chapter of Murtadeen]
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24) Muhammad Abid al-Sindi al-Hanafi:
» ما نصه
ولا يقول : يا صاحب القبر ، يا فلان ، إقض حاجتي ، أو سلها من الله ، أو كن لي شفيعا عند الله ، بل يقول : يا من لا يشرك في حكمه أحدا ؛ اقض لي حاجتي هذه
And do not say: YA Sahib al Qabar (O the companion of grave)! O such person, help me in my affair, or be a friend of mine to Allah,’ but say: ‘ O you who no one associates with, help me in this affair'[Tawal`e al-Anwar Sharah Tanweer al-Ansaar ma ad-Durre Mukhtaar]
25) Ibn Abideen said
مطلب في النذر الذي يقع للأموات من أكثر العوام من شمع أو زيت أو نحوه قوله ( تقربا إليهم ) كأن يقول يا سيدي فلان إن رد غائبي أو عوفي مريضي أو قضيت حاجتي فلك من الذهب أو الفضة أو الطعم أوالشمع أو الزيت كذا بحر
قوله ( باطل وحرام ) لوجوه منها أنه نذر لمخلوق والنذر للمخلوق لا يجوز لأنه عبادة والعبادة لا تكون لمخلوق ومنها أن المنذور له ميت والميت لا يملك
ومنها أنه إن ظن أن الميت يتصرف في الأمور
لأمور دون الله تعالى واعتقاده ذلك كفر اللهم إلا إن قال يا الله
إني نذرت لك إن شفيت مريضي أو رددت غائبي أو قضيت حاجتي أن أطعم الفقراء الذين بباب السيدة نفيسة أو الإمام الشافعي أو الإمام الليث أو أشتري حصرا لمساجدهم أو زيتا لوقودها أو دراهم لمن يقومبشعائرها إلى غير ذلك مما يكون فيه نفع للفقراء والنذر لله عز وجل
“His saying: {{And know that indeed the vows (nadhr) made to the dead by the majority of the lay-masses and what dirhams, candles, oil and their like are taken at the mausoleums of the noble awliya to gain proximity to them}}… like one says, ‘Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or candles or oil or the like.’ His saying: {{This is baseless and haram!}} on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that “Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.”, oh Allah, except if he says, ‘Oh Allah, surely I promise you – if you cure my illness, or return me my lost possession, or fulfil my need – that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi’i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah”. (Hashiyah Rad al-Mukhtar”, 2/439).
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26) Narrated by Abu Huraira ra that The Messenger of Allah (sallallahu ‘alayhi wa sallam) said: ” O Allah, do not turn my grave into an idol. May the curse of Allah be upon those who take the graves of their Prophets as places of worship.”Related by Ahmad (no. 7352).
27) It is in Muwatta Book 9, Number 9.24.88: Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that 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.”
28) Imam Malik Said ” Imam Malik (may Allah have mercy on him) was asked about a stranger who comes to the grave of the Prophet (peace and blessings of Allah be upon him) each day. He said, : ما هذا من الأمر ، وذكر حديث : ( اللهم لا تجعل قبري وثنًا يُعبد )
‘That is not right,’ and quoted the hadith, ‘O Allah, do not make my grave an idol that is worshipped.'” [al-Jami’ li’l-Bayan by Ibn Rushd Classed as sahih by al-Albani inTahdhir al-Sajid min Ittikhadh al-Qubur Masajid, p. 24-26.]
29) Ibn Rushud Said:
فيُكره أن يُكثر المرور به والسلام عليه ، والإتيان كل يوم إليه لئلا يُجعل القبر كالمسجد الذي يؤتى كل يوم للصلاة فيه ، وقد نهى رسول الله صلى الله عليه وسلم عن ذلك بقوله : ( اللهم لا تجعل قبري وثنً
“So he regarded it as makruh to pass by it a great deal to send salam on him, and to come there every day, lest the grave become like a mosque to which people come every day to pray. The Messenger of Allah (peace and blessings of Allah be upon him) forbade that when he said, ‘O Allah, do not make my grave an idol.'”[al-Bayan wa’l-Tahsil by Ibn Rushd, 18/444-445.]
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30) Qadi Iyaad
He said that Imam Maalik was asked
Some of the people of Madina who “HAD NEITHER COME FROM A JOURNEY NOR WERE GOING ON A JOURNEY” would do that once a day or more, sometimes once or twice on Jumu’a or other days, giving the greeting and “MAKING SUPPLICATION FOR AN HOUR”.
He replied
لم يبلغني هذا عن أهل الفقه ببلدنا وتركه واسع ولا يصلح آخر هذه الأمة إلا ما أصلح أولها ولم يبلغني عن أول هذه الأمة وصدرها أنهم كانوا يفعلون ذلك ويكره إلا لمن جاء من سفر أو أراده . قال ابن القاسم : ورأيت أهل المدينة إذا خرجوا منها أو دخلوا أتوا القبر فسلموا قال ولذلك رأى .
“I have not heard of this from any of the fuqaha’of my city, Leaving it is permitted and nothing is good for the latter generations of this ummah except that which was good for its first generations. I have not heard that any of the first generations of the ummah used to do that. It is disliked “EXCEPT FOR SOMEONE WHO HAS COME FROM OR IS GOING ON A JOURNEY” Imam Ibn al-Qasim (Authentic narrator from Imam Malik) said: When the people of Madina left or entered Madina, I saw that they used to come to the grave and give the greeting. He said: “AND THAT IS MY OPINION” [Al-Shifa bi Ta’reef Huqooq al-Mustafa, 2/676, Shaykh al Islam Ibn Taymiyyah quoted same passage in Majmoo Fatawa 1/232]
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31) Ibne Abdul Barr said in the commentary of above hadith
الوثن : الصنم ، وهو الصورة من ذهب كان أو من فضة ، أو غير ذلك من التمثال ، وكل ما يعبد من دون الله فهو وثن ، صنما كان أو غير صنم ؛ وكانت العرب تصلي إلى الأصنام وتعبدها ، فخشي رسول الله صلى الله عليه وسلم على أمته أن تصنع كما صنع بعض من مضى من الأمم : كانوا إذا مات لهم نبي عكفوا حول قبره كما يصنع بالصنم ، فقال صلى الله عليه وسلم : اللهم لا تجعل قبري وثنا يصلى إليه ، ويسجد نحوه ويعبد فقد اشتد غضب الله على من فعل ذلك ، وكان رسول الله صلى الله عليه وسلم يحذر أصحابه وسائر أمته من سوء صنيع الأمم قبله ، الذين صلوا إلى قبور أنبيائهم، واتخذوها قبلة ومسجدا ، كما صنعت الوثنية بالأوثان التي كانوا يسجدون إليها ويعظمونها ، وذلك الشرك الأكبر ، فكان النبي صلى الله عليه وسلم يخبرهم بما في ذلك من سخط الله وغضبه ، وأنه مما لا يرضاه خشية عليهم من امتثال طرقهم
The idol ( Wathan) is the Statue ( Sanam) and it is the Surah from gold or from silver or anything else from tamtheel ( forms) and all that is worshiped besides Allah is an idol (wathan), whether it is a Sanam ( statue) or other, and arabs did pray in front of statues and worshiped them and the Prophet peace be upon him feared for his Ummah that they do what some people of previous generations did, when a Prophet died they stayed ( ‘akafoo) next to his grave as done for an idol, then the Prophet peace be upon him said O Allah, do not turn my grave into an idol. So that people pray in front of it and prostrate it and worship it. The people who did this the warth of Allah was on them. Prophet peace be upon him used to order his companions and others to keep away from the bad deeds of these people, Who prayed by facing the graves of their Prophets, and made them mosque like the idol worshipers did with their idols. They prostrated in front of them and they venerated them. This is Shirk al-Akbar [Tamheed v 5 p 45]
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32) 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]
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33) Abu Waleed Baji 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
34) Ibne Rajab Said
” وقد اتفق أئمة الإسلام على هذا المعنى :قال الشافعي رحمه الله : وأكره أن يعظم مخلوق حتى يتخذ قبره مسجدا ، خشية الفتنة عليه وعلى من بعده .
وقال صاحب ” التنبيه ” من أصحابه : أما الصلاة عند رأس قبر رسول الله متوجها إليه فحرام.
قال القرطبي : بالغ المسلمون في سد الذريعة في قبر النبي صلى الله عليه وسلم ، فأعلوا حيطان تربته ، وسدوا الداخل إليها ، وجعلوها محدقة بقبره ، ثم خافوا أن يتخذ موضع قبره قبلة إذ كان مستقبل المصلين ، فتتصور إليه الصلاة بصورة العبادة ، فبنوا جدارين من ركني القبر الشماليين ، وحرفوهما حتى التقيا على زاوية مثلث من ناحية الشمال ، حتى لا يتمكن أحد من استقبال قبره . ولهذا المعنى قالت عائشة : ( ولولا ذلك لأبرز قبره )”
Fath ul Bari of Ibne Rajab 2/442,443
35) Allamah Allusi al-Hanafi Under the Qur’anic Surah 22, verse 73 he says:
إشارة إلى ذم الغالين في أولياء الله تعالى حيث يستغيثون بهم في الشدة غافلين عن الله تعالى وينذرون لهم النذور والعقلاء منهم يقولون : إنهم وسائلنا إلى الله تعالى وإنما ننذر لله ونجعل ثوابه للولي ولا يخفى أنهمفي دعواهم الأولى أشبه الناس بعبدة الأصنام القائلين إنما نعبدهم ليقربونا إلى الله الله زلفى ودعواهم الثانية لا بأس بها لو لم يطلبوا منهم بذلك شفاء مريضهم أو رد غائبهم أو نحو
{Surely, those you call apart from Allah cannot create even a fly}, writes: “This is an indication rebuking those who have exceeded the limit in regards to the saints when seeking their aid at times of distress while being neglectful of Allah Most High and making vows (nadhr) to them. And the intelligent from among them say: “They are our means to Allah Most High; we are only vowing to Allah Most High and dedicating its reward to the wali”. And it is clear that in their first claim they are similar to those who worship idols who say, “We only worship them so they may bring us close to Allah”. And there is nothing wrong with their second claim as long as they do not seek from them, with that, cure for their sick or the return of their lost items or something like that”.
AND he continues:
ذلك والظاهر من حالهم الطلب ويرشد إلى ذلك أنه لو قيل : انذروا لله تعالى واجعلوا ثوابه لوالديكم فإنهم أحوج من أولئك الأولياء لم يفعلوا ورأيت كثيرا منهم يسجد على أعتاب حجر قبور الأولياء ومنهم من يثبتالتصرف لهم جميعا في قبورهم لكنهم متفاوتون فيه حسب تفاوت مراتبهم والعلماء منهم يحصرون التصرف في القبور في أربعة أو خمسة وإذا طولبوا بالدليل قالوا : ثبت ذلك بالكشف قاتلهم الله تعالى ما أجهلهموأكثر افترائهم ومنهم من يزعم أنهم يخرجون من القبور ويتشكلون بأشكال مختلفة وعلماؤهم يقولون : إنما تظهر أرواحهم متشكلة وتطوف حيث شاءت وربما تشكلت بصورة أسد أو غزال أو نحوه وكل ذلك باطل لاأصل له في الكتاب والسنة وكلام سلف الأمة وقد أفسد هؤلاء على الناس دينهم وصاروا ضحكة لأهل الأديان المنسوخة من اليهود والنصارى وكذا لأهل النحل والدهرية نسأل الله تعالى العفو والعافية .
“And the concept of [them] ‘seeking’ (from the dead person) is clear from their situation. This [meaning] is understood if they are told: ‘Make a vow for Allah Most High and allocate its reward for your parents for indeed they are in more need than those people.’ They would not do so. “And I have seen many of them prostrating at the doorsteps of the mausoleums of the friends of Allah. And among them are those who affirm that they all have the right of disposal (tasarruf) in their graves and that, however, they are different in that (in their ability of tasarruf) according to the differences in their statuses. And the ‘ulama among them enumerate the right of disposal in the graves into four or five, and when they are asked for proof they say: ‘That was established through kashf’. May Allah Most High fight them! How great is their ignorance and lies. “And among them are those who claim the saints can leave their graves and take different shapes. And their ‘ulama say their souls appear in different shapes and travel wherever they wish. At times they take the shape of a lion or a gazelle or something similar. And all of this is false, and without basis in the Book, the Sunnah and the speech of the predecessors of the Ummah. These people have ruined people’s faith and have become an object of ridicule for the people of those religions which have been abrogated, such as the Jews and the Christians, and likewise the people of other sects and the freethinkers . We ask Allah for forgiveness and well being”.
36) Imam Mahmud Al-Alusi said in Tafsir of the verse “Seek Wasilah to Him” (Maidah: 35):
And Tahqiq of Kalam (verified speech) in this place is that Istighathah with creation, and making it a Wasilah in the meaning of asking Du’a to them, there is no doubt in its permissibility if the sought person is alive, and we do not restrict this to the case of the one being asked is superior, rather one can ask the superior and the inferior, and it has been authenticated that he (saw) asked Umar (to make du’a for him) when he sought for permission for Umrah: ” Do not forget your brother in your du’a” and he ordered him as well to seek Uwais AL Qarni so he seeks forgiveness for him, and he (saw) ordered the community to ask Wasilah (place in paradise) for him as it has just been mentioned and by they sending Sala upon him.
As for when the sought person is dead or absent, it is not hidden for scholars that it is not permissible and it is from innovations that none of the Salaf did…
and he continuous
Sahih ul Bukhari” from Anas that ‘Umar ibnul Khattab when they faced drought, sought rain with Abbas and said : “O Allah we used to do Tawassul with Your Prophet (saw) and You gave us rain, and now we do Tawassul to You with the uncle of our Prophet, give us rain” and they were given rain. And if there was Tawassul with him (saw) after his death from this world, why did they turn to other? Rather they would have said : “O Allah we do tawassul with Your Prophet, give us rain”
And they are far away from turning from the Tawassul of Prophet (saw) to the Tawassul with his uncle Abbas…while they were the first forerunners, and they were more knowledgeable than us about Allah and His Prophet (saw), and the rights of Allah and His Prophet (saw), what is legislated in du’a and what is not legislated, and they were in time of huge need, they were seeking relief from difficulties and easiness of difficult, and descent of rain with all ways, this is clear proof that the legislated is what they did without others.
And what is mentioned in Qiyas of him with other saint souls with difference of status – (difference) that is denied bynone except a hypocrite – this is from what is not possible to accept, and you came to know that for swearing with him (saw) unto his Lord alive or dead, there is no clear text to justify it, and it is not said that what is in the narration of Al-Bukhari constitutes a proof for authenticity of swearing with him (saw) alive and the same for other people.(end)
and he then continued
“Allaah’s saying: “{{Oh believers, fear Allah and seek a means (wasilah) towards reaching him}}”, – Indeed people have increased supplicating to others apart from Allah from among the saints, those that are alive or dead and others. For example (they say): “Ya Sayyidi Fullaan Agithni (Oh my such and such master, aid me)”. This is not from the permissible type of tawassul (intercession) at all!”
37) Imam ad-Dahabee said
ولجهلة المصريين فيها اعتقاد يتجاوز الوصف، ولايجوز مما فيه من الشرك، ويسجدون لها، ويلتمسون منها المغفرة
“And the ignorant among the Egyptians have belief in her which is beyond description, and it is impermissible (to hold such belief) because of the Shirk that is in it, and they prostrate to her grave and seeking isthighfar from her and like that of idol worshipers[Seyar Ailam Nubala 10/106]
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He distinguished between respect and extremism, then he said:
فإن إطراء رسول الله صلى الله عليه وسلم يؤدى إلى إساءة الادب على الرب
“extremism in veneration of Prophet peace be upon him makes the person gustakh of Allah” [Meezan al aitedaal 2/650]
38) Allamah Sharfuddin al-Hijawi (d: 960H / may Allah have mercy on him) stated in his book Al-Iqna’ 4:285 published in Turkey under the chapter ‘Ruling of Apostate’:
(قال الشيخ: أو كان مبغضا لرسوله أو لما جاء به اتفاقا. وقال: أو جعل بينه وبين الله وسائط يتوكل عليهم ويدعوهم ويسألهم إجماعا. انتهى. أو سجد لصنم أو شمس أو قمر).
“The Shaykh said: or it is resentful for His Messenger or what he came with. This is agreed upon. He added: or he made between him and Allah intermediaries on whom he submits his trust and to whom he supplicates. This is also agreed upon.
39) Allamah Mansur ibn Yunus al-Bahuti (d: 1051H / may Allah have mercy on him) in Kashaf al-Qina’ stated:
((قال الشيخ أو كان مبغضا لرسوله أو لما جاء به ) الرسول (اتفاقا , وقال: أو جعل بينه وبين الله وسائط يتوكل عليهم ويدعوهم ويسألهم إجماعا انتهى) أي كفر لأن ذلك كفعل عابدي الأصنام قائلين : {ما نعبدهم إلا ليقربونا إلى الله زلفى)).
“The Shaykh said: or it is resentful for His Messenger or what the Messenger brought with him. This is agreed upon. He added: or he made between him and Allah intermediaries on whom he places his trust and to whom he supplicates and prays. This is also agreed upon.) i.e. it is kufr (infidelity); since it resembles the acts of the idolaters who say: {We worship them for no other reason but because they would bring us near to Allah
40) Allamah Muhammad ibn Muflih al-Maqdisi (d: 762H / may Allah have mercy on him) said in Al-Furu’ 6:165 in the chapter ‘Ruling of Apostate’:
(قال : أو جعل بينه وبين الله وسائط يتوكل عليهم ويدعوهم ويسألهم ( ع ) قال جماعة : أو سجد لشمس أو قمر).
“He said: Or he made between him and Allah intermediaries on whom he places his trust, to whom he supplicates and asks for help.
41) Ahmad bin Abdul Qadir al-Rumi [d:1041H] a learned scholar from the people of Akhisar in present day Turkey said in preface of Majalis al-Abrar:
واحترزما فيه من الاستمداد القبور وغيرها من فعل الكفر واهل الضلالة المضلة
“…precaution from that which is inside it from seeking from graves and other things from the actions of disbelief and the people of deviance who lead astray.”
This book is divided into 100 majalis [chapters]. He writes in chapter 17
And among them is visiting these places to offer worship there and to circumambulate them, kiss them, perform their istilam, put the dust of graves on their faces, take their soil, call on the people of the graves, ask them for aid [istigatha], and ask them for help, sustenance, well-being, children, fulfilling of loans, removing of difficulties and others needs that the worshipers of idols ask their idols. All of this is not legislated by any imam of religion, because all of this has not been done by the Prophet of the Lord of the Universe [pbuh], neither by any Sahabah, Tabi’i and any of the imams of the religion. It is impossible that any of this is permissible and righteous.”
42) Shaykh Ahmad bin Abdul Qadir al-Rumi [may Allah have mercy on him] writes in Majalis al-Abrar, chapter three titled فى بيان فضيلة الايمان :
“…And there are those people who seek aid [istigatha] from the creation, this is regardless of whether they are alive or dead, Muslim or non-Muslim. And shaytan takes the form of the person whose help has been sought and fulfills the need of the person who has sought help. So, these Muslims think that shaytan is the same person who they called for help. However, it is not as they believe. In reality, it is shaytan who misguides them when they assigned a partner to Allah. For, shaytan leads astray the children of Adam [may the peace of Allah be upon him] according to his ability. So, when shaytan helps them according to their needs, he is harming them much more than he can benefit them. Hence, that person who is a Muslim, when he seeks aid from those shaykhs who he believes in then shaytan comes to him in the shape of that shaykh because shaytan often takes the forms of the pious but he does not have the power to take the form of the Prophet of the Cherisher of the worlds [Allah bless him and give him peace]. Then, indeed that shaykh whose help has been sought, if he is from among those of knowledge, then the shaytan will not inform him of the saying of his companions who sought his help. And if he is from those who have no knowledge he informs him [the shaykh] of what they said and he [shaytan] relays to them the shaykh’s speech. So those ignorant people think that indeed the shaykh has heard their voices and answered them in spite of the long distance.
43) Shaykh Abdul Qadir Jailani writes:
O you who complain your hardship his calamities to the creatures like him .. They never give you benefit nor take a harm from you. And if you repent on them and you set them as partners in regards to the matter of Allah. They will distant you from Allah. They will be throwing you, O you who ignorant claiming to be having knowledge. Seeking salvation from difficulties by addressing your complain to those creatures like you?. Woe to you, Aren’t you ashamed to seek your need and help from someone other than Allah, While HE is closer to you than all others [Fath al-Rabbani page 117-118]
He said
اتبعوا و لا تبتدعوا، وافقوا و لا تخالفوا، أطيعوا و لا تعصوا، أخلصوا و لا تشركوا، وحدوا الحق عزّ و جلّ و عن بابه فلا تبرحوا. سلوه و لا تسألوا غيره، استعينوا به و لا تستعينوا بغيره، توكلوا عليه و لا تتوكلوا على غيره.
“Follow and obey and do not innovate. Agree with the religion and do not differ, obey and do not disobey, have sincerity and do not do Shirk. Accept Allaah as one and do not turn away from him. Ask Allaah and do not ask others. Ask him for help and do not ask anyone else for help. Have reliance and trust in him and do not have reliance in anyone else.” (al-Fath ur-Rabbaanee (pg.191,192 الفتح الرباني للجيلاني المجلس السابع والأربعون ).
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he also said
لاتسئل الخلق شئياً فانهم عجزة فقراء لايملكون لانفسهم ولالغيرهم ضراً ولا نفعا
“Do not ask the creation for anything, for they are powerless and in need. They do not possess for themselves and nor for anyone apart from them any harm or benefit.”[Fath al-Rabbani, majlis # 50 p.209]
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He also said: ” The believing slave should have firm belief that in reality there is no doer except Allah. And there is none that can give movement or peace except Allah. There is no good or evil or harm or benefit or giving or forbidding or opening or closing or death or life or grace or disgrace or wealth or poverty except all of this is in the hands of Allah. So [with complete tawhid] one becomes – in front of taqdir – like a suckling child in the arms of a wet nurse.” [Futuh al-Ghayb, Maqala #3 P.5]
He also said
المفّو ضة فهم القائلون ان اللّه فوّض تدبير الخلق الى الائمة وان اللّه
اقدر النبى صلى اللّه عليه وسلم
على خلق العالم وتدبيره
The Al-Mufawwada [a sect of Shias], they believe that Allah has entrusted the management [tadbir] of the creation to the Imams, and that Allah has given the Prophet [may Allah bless him and give him peace] the power of creating universe and its tadbir [disposing of it]. [Ghunyat al-Talibin, p.221]
44) Al-Hafidh Ibn Hibban said
…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)
“I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411]
Comment: May Allah bless Imam Ibn Hibban he only asked Allah he never said O Ali bin Musa Aid me or help me, he said he asked help from Allah.
45) Ibn Taymiyya says in reference to the verse “They worship besides Allah that which neither harms them nor benefits them, saying: These are our intercessors with Allah. Say: Do you inform Allah of something He does not know in the heavens or on the earth? Exalted is He and high above what they associate with Him!” (Yunus 18)
‘He – Subhaanahu – informed about the pagans – as has preceded – that they took intermediaries between themselves and Allah, calling upon them and taking them as intercessors without Allah’s permission. Allah Ta’ala said: “They worship besides Allah that which neither harms them nor benefits them, saying: These are our intercessors with Allah. Say: Do you inform Allah of something He does not know in the heavens or on the earth? Exalted is He and high above what they associate with Him!” Hence, Allah informed that those who took them as intercessors areMushrikun.’ Majmu’ al-Fatawa 3/105
46) Imaam Suyooti in his work :الأمر بالاتباع والنهي عن الابتداع -السيوطي Under the Chapter تعظيم الأماكن التي لا تستحق التعظيم (Veneration of those places which are not applicable for veneration)
First he replied those who say that our prayers are accepted at these places or graves or shrines etc He replied by saying
وقد كان الكفار يدعون، فيستجاب لهم فيسقون وينصرون يعافون مع دعائهم عند أوثام وتوسلهم ا. وقد قال تعالى: (كَّلاّ نمد هؤلاء وهؤلاء من عطاء ربك وما كان عطاء ربك
محظوراً
Kuffar pray in front of Idols and with the Wasilah of Idols and their prayers are Accepted ,then Rain comes to them, Help comes to them , Afiyah comes to them as Allah says (in Bani Israeel:20) On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden [Page 124 with the tehqeeq of Shaykh Mashoor bin Hasan aal Salmaan publihed by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م]
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On page 139 he said
فإن قصد القبور للدعاء رجاء الإجابة فمنهي عنه، وهو إلى التحريم أقرب. والصحابة رضي الله
عنهم – وقد أجدبوا مراتٍ – ودهمتهم نوائب بعد موته (، فهلا جاءوا فاستسقوا واستغاثوا عند قبر
النبي ( وهو أكرم الخلق على الله عز وجل، بل خرج فيهم سيدنا عمر بن الخطاب رضي الله عنه
بالعباس عم النبي ( إلى المصلى فاستسقى به، ولم يستسقوا عند قبر النبي (.
فاقتد أيها المسلم إن كنت عبد الله بسلفك الصالح، وتحقق التوحيد الخالص؛ فلا تعبد إلا الله، ولا
تشرك بربك أحداً، كما أمر الله تعالى بقوله: (فإياي فاعبدون)، وقال تعالى: (فمن كان يرجو لقاء ربه
فليعمل عملاً صالحاً ولا يشرك بعبادة ربه أحداً). فلا تعبد إلا إياه ولا تد ع إلا هو، ولا تستعن إلا به،
فإنه لا مانع ولا معطي ولا مضار ولا نافع إلا هو سبحانه وتعالى، لا إله إلا هو عليه توكلت وإليه
أنيب
For Verily visiting the graves with the intention that our prayers will be accepted is not allowed and it is closer to Haram. Sahaba faced so many difficulties after the death of Prophet (peace be upon him) drought came to them,…….. so Why didn’t they come to the grave of Prophet of Allah? Why they didn’t request him (peace be upon him) for rain? Why they didn’t call at his grave? Prophet (SAW) is the highest of the creation in the sight of Allah
In fact at the time of drought OMAR Ra went to Eid GAH with Abbas RA and asked him to pray for rain(prayer of istesqa see Sahih bukhari for detailed athar). They never prayed near grave of Prophet (peace be upon him). O Muslim If You are follower of Allah like your Salaf as Saleh were so follow them, do Research of Correct Tauheed, Do not Worship other then Allah, Do not Make Partners of Allah. As Allah Commanded (Therefore worship Me.) and Allah says (So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”) (end)
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Comment: This book is publish by مكتبة القرآن بولاق Qahirah with the Tahqeeq of Mustafa Ashoor Also دار الكتب العلمية للنشر with the Tahqeeq of Mustafa Abdul Qadir Ata, Shaykh Mashoor bin Hasan aal Salmaan also did tehqeeq of this book Published by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م Suyuti ra is clear in his stance some people may quote suyuti where He has related the tradition of Adam’s intermediation in ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) and also he quoted the tawassul of jews in his book.but this is only he has narrated not that those were his own wrdings and 2ndly Hafiz As-Suyuti himself weakened the narration of jews in his “Dur ul Manthur. and weakened the narration of Adam peace be upon him in Sharah As shifa.
47) Fakhrudin Ar-Razi in the Tafsir of verse 18 of surah yunus mentioned different sayings of scholars about how the Mushriks took idols as intermediary towards Allah, and he mentioned in fourth explanation:
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.”
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he also 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]
Imam Fakhr al Din AlRazi is only asking help from ALLAH without any innovating tawassul.
Note: 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]
48) Shaykh al-Islam Ibn Taymiyah said:
Whoever regards the angels and Prophets as intermediaries whom he calls upon, puts his trust in and asks them to bring that which will benefit him and ward off harmful things, such as asking them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir, according to the consensus of the Muslims.Majmoo’ al-Fataawa, 1/124.
49) Ibrahim Ibn Mar’ee al-Maliki d 1106 h: said in commentry of Arbaiyeen al nawawi pafe 178 ( “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. 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!
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VII) Origin of Shirk
1) Ibn e Abbas RA said shirk came due to tazeem of the graves of pious
قال ابن عباس : كان بين آدم ونوح عشرة قرون كلهم على الإسلام ثم ظهر الشرك بسبب تعظيم قبور صالحيهم
Ten centuries between Adam (aleh salam) and Nuh (Alehsalam) were on ISLAM then shirk came due to tazeem of the graves of pious (Majmoo Fatawa vol 1 page 165-167)
2) Al-Qurtubi on the origin of shirk being grave of saints
He said in his Tasfir of Surah Al-Baqarah, Eng. Tran. p 319, verse 104
“As for the Sunna, there are many firm, sound ahadith, including the hadith of ‘A’isha that Umm Habiba and Umm Salama mentioned to the Messenger of Allah a church they had seen in Abyssinia with images, and the Messenger of Allah, may Allah bless him and grant him peace, said, “AMONG THOSE PEOPLE, WHEN A RIGHTEOUS MAN DIED, THEY BUILT A PLACE OF PRAYER OVER HIS GRAVE AND ADORNED IT WITH THOSE IMAGES. THOSE ARE THE WORST OF CREATURES IN THE SIGHT OF ALLAH.” (al-Bukhari and Muslim) Our scholars have said that those earlier people did that to console themselves by seeing those images and remembering the righteous behaviour of the people buried there and they strove as they had striven and worshipped Allah at their graves. Then time passed and those after them were ignorant of their aims and Shaytan whispered to them that their fathers and forefathers had worshipped those images and so they started to worship them. The Prophet, may Allah bless him and grant him peace, warned against the same thing happening and strongly objected to people doing that. He blocked the means to that and said, “The anger of Allah is terrible against people who take the graves of their Prophets and righteous men as mosques,” and “0 Allah, do not make my grave an idol which is worshipped.”
3) Ibn ‘Abidin said concerning the reason of forbidding the prayer in graveyards:
“There is difference on the reason (for this forbiddance), it has been said because the bones and rests of the dead are there and they are impure, and this contains objection (meaning this matter is not right). It has been said (that the reason is) because the origin of idol worship is to take the graves of saints as places of worship (Masajid) and it has been said because it resembles the Jews.” [“Rad Al-Muhtar” p 254 ]
4) Ibn e Kthir said under ayah 19 of surah 53
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 Khalil..
(Have you then considered Al-Lat,) .. It was reported that Al-Lat is pronounced Al-Lat because, according to `Abdullah bin `Abbas, Mujahid, and Ar-Rabi` bin Anas, Al-Lat was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, they remained next to his grave and worshipped him.”
5) Tabree under ayah 19 of surah 53
(Have you then considered Al-Lat,)
وقالوا: كان رجلاً يَلُتّ السويق للحاج فلما مات عكفوا على قبره فعبدوه
He was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, they remained next to his grave and worshiped him.”
Imam Mujahid the student of Ibn Abbas said regaring al Laat:
كان يَلُتّ السويق للحاجِّ، فعكف على قبره.
He used to mix Sawiq (a kind of barley mash) with water for the pilgrims. people remained next to his grave. [Tafsir at-Tabri under 53:19]
He also said:
«اللاَّتَّ» قال: كان يَلُتّ السويق فمات، فعكفوا على قبره.
al Laat used to mix Sawiq (a kind of barley mash) with water for the pilgrims.When he died people remained next to his grave. [Ibid]
We often hear from extreme sufis that do not say so and so wali died, rather say (in urdu) “Pardah farma gaye hain” i.e. He veiled himself from us. This was also the creed of mushriqeen for al-Laat, Ibn Hajr a asqalani said:
والصحيح أن اللات غير عمرو بن لحي فقد أخرج الفاكهي من وجه آخر عن بن عباس أن اللات لما مات قال لهم عمرو بن لحي إنه لم يمت ولكنه دخل الصخرة فعبدوها وبنوا عليها بيتا
True is that al-Laat is other than Amr bin Luhy as it is narrated by al Faakihi from Ibn Abbas that when al-Laat died Amr bin Luhy said: He did not die rather he just entered into the stone, then he was worshiped and people made a building over it. [Fath al Bari 8/612]
6) It says in “Majma’ al-Anhur” of the Ahnaaf: by للإمام إبراهيم بن محمد الحلبي الحنفي
وَيَكْفُرُ بِقَوْلِهِ أَرْوَاحُ الْمَشَايِخِ حَاضِرَةٌ , تَعْلَمُ
“And one becomes a kafir with the statement that the souls of the mashaykh are present, and knowing”.
7) 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 وإغاثةاللهفات وغير ذلك من الحاجات، التي كان عباد الأوثان يسألونها من أوثانهم، فليس شيء من ذلك مشروعًا باتفاق أئمة المسلمين إذ لم يفعله رسول الله ولا أحد من الصحابة والتابعين وسائر أئمة الدين، بل أصلهذه 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!”
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8) Imam Birqivi hanafi (rahimuhullah) also said in “Ziyaratul quboor” :
“Salamah ibn Wardan said: “I seen Anas ibn Malik greeting prophet (sallalahu alayhi wa salam). Then he turned his back to grave (of prophet (sallalahu alayhi wa salam) and started to make /dua/. There is no contradiction on this issue between scholars. The difference is in the opinion where he should be greeted. Abu Haneefa used to turn towards /qibla/ when he greeted prophet :s:, and he didn’t turn towards grave. Some others said:”Person should turn to grave only when he is saluting”. No one from 4 imams said that (anyone) should turn to grave when he supplicate. There is only one baseless story on this issue that attributed to imam Malik. It also said that imam Shafi supplicated while he was standing near the grave of Abu Haneefa, and he was turned to his grave. And that’s blatant lie”..(“Ziyaratul quboor” on page 58)
9) Imam Bukhari Made whole Chapter
باب ما كان النبي صلى الله عليه وسلم يستعيذ بكلمات الله لا بكلام غيره ، وقال نعيم : لا يستعاذ بالمخلوق ولا بكلام العباد والجن والإنس والملائكة ، وفي هذا دليل أن كلام الله غير مخلوق وأن سواه مخلوق
Chapter: that Prophet peace be upon him seeking aid with the words of Allah not with the words of anyone else, Naeem said There is no seeking aid from Creation nor with the kalam of servents(of Allah) and Jin and Mankind and Angels. In it there is an evidence that Words of Allah are not creation
10) Haafidh Abu Sulayman al-Khattabi (d. 386):
قال الخطابى (( كان أحمد يحتج بحديث (( أعوذ بكلمات الله التامات )) بأن النبى لا يستعيذ بمخلوق )) فتح البارى 6/410
Ahmad (r) used to adduce by the hadith {“I seek refuge in the perfect Words of Allaah” } that the Prophet did not seek refuge in creation!” Scan: http://images.orkut.com/orkut/photos/PQAAALoLvWmVQkR4I8oDwJN-aXllHDsyJrcX9fp8TH0u69e8iiyHKEkuQiWkjo9V_QlYmAxBi97zY0tGqK1QmY-lJTMAm1T1UN5x2djr7a10F-a9jV6RznS9SS95.jpg
11) Hafidh Ibne Hajar asqalani said (لكنه لا يستعاذ الا بالله أو بصفة من صفات ذاته
There is no seeking refuge but only to Allah and from the attributes of his dhaat. Fath ul Bari Kitab al Eman Ch 12
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Ibne Hajar Asqalani RA said:
(قال نعيم بن حماد في الرد على الجهمية : دلت هذه الأحاديث يعني الواردة في الاستعاذة بأسماء الله وكلماته والسؤال بها مثل أحاديث الباب وحديث عائشة وأبي سعيد بسم الله أرقيك وكلاهما عند مسلم وفي الباب عن عبادة وميمونة وأبي هريرة وغيرهم عند النسائي وغيره بأسانيد جياد على أن القرآن غير مخلوق إذ لو كان مخلوقاً لم يستعذ بها ، إذ لا يستعاذ بمخلوق ، قال الله تعالى (فاستعذ بالله) ، وقال النبي صلى الله عليه وسلم : (وإذا استعذت فاستعذ بالله
Fathul Bari Kitab at Tawheed ch 13
…”There is no Seeking refuge in creation !” Allah says (ask help from Allah) and Prophet peace be upon him said (If you want to ask, ask from Allah)
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12) Imam Ibne Khuzaimah said
أفليس العلم محيطاً يا ذوى الحجا أنه غير جائز أن يأمر النبي بالتعوذ بخلق الله من شر خلقه هل سمعتم عالماً يجيز أن يقول الداعي أعوذ بالكعبة من شر خلق الله ، أو يجيز أن يقول أعوذ بالصفا والمروة أو أعوذ بعرفات ومنى من شر ما خلق الله هذا لا يقوله ولا يجيز القول به مسلم يعرف دين الله محال أن يستعيذ مسلم بخلق الله من شر خلقه
Isn’t it well known that it is not allowed by Prophet’s(peace be upon him) command to seek refuge in Creation from evil of the Creation?, Have you ever heard any scholar allowing in Dua to say: “I seek refuge in Kaaba from evil of Creation of Allah or I seek refuge in Safa & Marwa or Arafat or Mina from the evil of the Creation of Allah?” No one said this and it is not allowed for Muslim who knows the deen of Allah to seek refuge in Creation from the evil of Creation.Kitab at tawheed of Ibne Khuzaimah 1/401
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13) al Manawi in his book
in his explanation of hadith of the blind man when Prophet Muhammad Peace be upon him was alive in the world:
– (اللهم إني أسألك) أطلب منك (وأتوجه إليك بنبيك محمد) صرح باسمه مع ورود النهي عنه تواضعا لكون التعليم من جهته
(and I turn to You by your Prophet Muhammad ) he stated his name, although it is forbidden, out of humbleness because he is in state of teaching from his side. [fayd al Qadeer sharh al Jame’ as Saghir (2/134)]
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14) al-Mardawi said
ومنها : يجوز التوسل بالرجل الصالح ، على الصحيح من المذهب ، وقيل : يستحب . قال الإمام أحمد : المروذي يتوسل بالنبي صلى الله عليه وسلم في دعائه وجزم به في المستوعب وغيره ، وجعله الشيخ تقي الدين كمسألة اليمين به قال : والتوسل بالإيمان به وطاعته ومحبته والصلاة والسلام عليه ، وبدعائه وشفاعته ، ونحوه مما هو من فعله أو أفعال العباد المأمور بها في حقه : مشروع إجماعا ، وهو من الوسيلة المأمور بها في قوله تعالى { اتقوا الله وابتغوا إليه الوسيلة } وقال الإمام أحمد وغيره من العلماء : في قوله عليه أفضل الصلاة والسلام { أعوذ بكلمات الله التامات من شر ما خلق } الاستعاذة لا تكون بمخلوق .
“The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah (SWT). (Mardawi cleared the statement of Imam Ahmad by quoting Shaykh Taqi ud din) “Shaykh Taqiyudin considered it as the case of the Yameen and he said : ” Tawassul with Iman in him (peace be upon him), obedience to him(peace be upon him), love for him (peace be upon him), salam on him(peace be upon him), or with his du’a and his shafa’ah, which is from his actions or actions of worship ordered for his right, this is legislated by consensus’, and this is from Wasilah ordered ” And Seek Wasilah to Him”
Imam Ahmad and other scholars said regarding the saying of Prophet peace be upon him {“I seek refuge in the perfect Words of Allaah” } “There is no Seeking refuge in creation
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15) Hafidh Al Bayhaqi said that Allah says:
(وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ – وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ) وقال عزوجل ( فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَـنِ الرَّجِيمِ) ولا يصح أن يستعيذبمخلوق من مخلوق ، فدل أنه استعاذ بصفة من صفات ذاته ، وأمر أن يستعاذ بصفة من صفات ذاته ، وهي غير مخلوقة كما أمره الله تعالى أن يستعيذ بذاته ، وذاته غير مخلوق
[23:97] And say, “My Lord, I seek refuge in You from the incitements of the devils,[23:98] And I seek refuge in You, my Lord , lest they be present with me.” and Allah says [16:98]seek refuge with Allah from Shaytan, the outcast.
And it is not correct that the creation would seek refuge from other creation, This verse is the evidence that one who seeks refuge should seek refuge from the attributes of Allah, And He (Allah) ordered that seek refuge from the attributes of him, His attributes are not creation like Allah orderd to seek refuge from his dhaat and his dhaat is not creation[Asma wal siffat page 183]
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16) Shaykh ul Islam Ibn Taymiyah replied very beautifully and said:
Whoever comes to the grave of a Prophet or a righteous man, or what he believes to be the grave of a Prophet or a righteous man although it is not, and asks him for something and seeks his help, one of the three following scenarios applies:
(i) he is asking him for something that he needs, such as to cure his sick animals or to pay off his debt or to take revenge on his enemy or to protect him, his family and his livestock, and other things which no one can do except Allaah. This is obvious shirk and he must be told to repent. If he repents, all well and good, otherwise he must be executed.
If he says, I am asking him because he is closer to Allaah, so that he can intercede for me with regard to these matters, because I am seeking Allaah’s help through his virtue, just as people seek the ruler’s help through those who are close to him – this is also like the actions of the mushrikeen and Christians, who claim that they take their priests and monks as intercessors and ask them to intercede for them with their requests. Allaah tells us that the mushrikeen say:
” ‘We worship them only that they may bring us near to Allaah.'” [al-Zumar 39:3 – interpretation of the meaning].
And Allaah says (interpretation of the meaning):
“Have they taken (others) as intercessors besides Allaah? Say: “Even if they have power over nothing whatever and have no intelligence?” Say: “To Allaah belongs all intercession. His is the Sovereignty of the heavens and the earth. Then to Him you shall be brought back.” [al-Zumar 39:43-44]
“You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not then remember (or receive admonition)?” [al-Sajdah 32:4]
“Who is he that can intercede with Him except with His Permission?” [al-Baqarah 2:255].
The difference between Him and His creation is clear: people usually ask some of their leading figures who are in positions of honour to intercede for them with their leaders, so that intercessor asks the leader and he meets the person’s request because he hopes to gain something thereby, or because he is afraid of him, or because he is too shy to refuse, or because he is being friendly towards him, etc. But no one intercedes with Allaah, may He be glorified, until He gives permission to the intercessor. He only does what He wills, and the intercession of the intercessor is only made by His permission. The entire matter rests with Him… The idea of many misguided people, that this person is closer to Allaah than I am, and I am far away from Allaah and cannot call upon Him except through this mediation etc., all of these ideas are ideas of shirk. Allaah says (interpretation of the meaning):
“And when My slaves ask you (O Muhammad ) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)” [al-Baqarah 2:186]
In al-Saheeh it was reported that when they were on a journey, they were saying Takbeer (“Allaahu akbar”) in loud voices, and the Prophet (peace and blessings of Allaah be upon him) said:
“O people, take it easy! You are not calling upon One Who is deaf or absent; you are calling upon One Who is All-Hearing and Ever Near. The One upon Whom you are calling is closer to any one of you than the neck of his camel.”
Allaah has commanded all people to pray to Him and call on Him, and He has commanded them all to say (interpretation of the meaning):
“You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [al-Faatihah 1:5].
And He has told us that the Mushrikeen say:
” ‘We worship them only that they may bring us near to Allaah.'” [al-Zumar 39:3].
Moreover, it may be said to this mushrik: if you call upon this person, that means you think that he knows more about your situation, is more able to grant you what you ask for and is more merciful towards you. This is ignorance, misguidance and kufr. If you know that Allaah has more knowledge and is more able and more merciful, then why do you fail to ask Him, and instead turn to others? Have you not heard what al-Bukhaari and others narrated from Jaabir (may Allaah be pleased with him), who said: the Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us to pray Istikhaarah (du’aa’ seeking guidance from Allaah) in all our affairs, just as he taught us the Surahs of the Qur’aan.
Even if you know that this person is closer to Allaah than you and of a higher status than you, this may be true, but what you are implying is wrong. Even if he is indeed closer to Allaah and of a higher status, that only means that Allaah will reward him and give him more than you. It does not mean that if you call on him, Allaah will answer your prayer more than He would do if you called upon Him yourself. If you are deserving of being punished and of having your supplication rejected, for example, because your du’aa’ is offered in an improper manner, then no Prophet or righteous person will help you to do something that Allaah dislikes and is angry with. Even if that is not the case, then you should ask from Allaah because Allaah is more merciful.(Majmoo’ al-Fataawaa, 27/72-75)
17) Fatwa of Abdul Hai Lakhnawi Hanafi
Question: What is the stance for that person who believes that Auliyah knows and they can listen the one who is invoking from far and near and he talks with them(auliyah) like he talks with the person who is present and he makes vows for them and says that i made vows for them(auliyah)
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Answer: The Creed of this person is Invalid in fact there is a danger of Kufar because listening of Invocations by Auliyah is not proven and in all the periods it is speciality of Allah that he has all the knowledge of unseen for all the things, It is mentioned in Fatawah Bazaziyaah
“”And one becomes a kafir with the statement that the souls of the mashaykh are present, and knowing”.” and same book says
“If someone married by making Allah and his Prophet witness he is kafir because he thought that Prophet has a knowledge of Unseen. And vows are prohibited if they are for others then Allah. And the vows which has been made is also Prohibited like it is mentioned in Durre Mukhtar and Bahr Al Raiq and Allah knows best
Majmoo Fatawa Abdul Hai Urdu Translation Vol 1 Book of Aqaid page 46 and 47 Translated by Mufti Mohammad Barkatullah al-Hanafi
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18) Fatwa of Abdul Hai Lakhnawi Hanafi: The person who believes that spirits of the Scholars are present and they know everything is a kafir
Question: What is the ruling on the person whose creed is that spirits of the Scholars are present and they know everything?
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Answer: He is a Kafir It is mentioned in Fatawah Bazaziyaah “”And one becomes a kafir with the statement that the souls of the mashaykh are present, and knowing” Allah knows best [fatawa Abdul Hai Lakhnawi Kitab al Aqaid page no: 85]
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Imam Mur`ee bin Yusaf al Hanbali said:
ومنهم من يسأل المقبور الميت، كما يسأل الحي الذي لا يموت يقول: يا سيدي فلان، اغفرلي وارحمني وتب علي، أو يقول: اقض عني الدين، وانصرني على فلان،
وهذا حرام بالإجماع ويقارب الكفر.
And among them are those who ask from the dead in the graves as it is asked from the EVER LIVING who never dies, they say: Ya Sayyedi so and so forgive me, Have mercy on me..
This is Prohibited by the consensus and nearly a Kufr. [Shifa as-Sudur fe ziyarah al Mashahid wal qabur Page 238]
VIII) Tashahud of Ibn Masood RA
It has been narrated by Imam Bukhari in his Saheeh on the authority of Abdullah ibn Masood who said:
‘The messenger of Allah taught me the Tashhahud [with] my palm between his palms, the way he taught me the Surahs of the Qur’an [which began with the following words]: ”All compliments, prayers, and pure words are due to Allah, Peace be on you, O Prophet…” ]This was while he was among us, but after he passed away, we would say ‘Peace be on the prophet (without khitab YA)
Recorded in Saheeh Bukhari, vol. 8, The book of asking permission, Chapter 28, Hadeeth number: 6265 [English Edition, Darussalam]
IX) Tashahud of ibn e Umar RA
Mawtta imam Malik Book 3, Number 3.14.57: Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say the tashahhud saying, “In the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions belong to Allah. Peace be on the Prophet and the mercy of Allah and His blessings. Peace be on us and on the slaves of Allah who are salihun. I testify that there is no god except Allah. I testify that Muhammad is the Messenger of Allah.”
He used to say this after the first two rakas and he would make supplication with whatever seemed fit to him when the tashahhud was completed. When he sat at the end of the prayer, he did the tashahhud in a similar manner, except that after the tashahhud he made supplication with whatever seemed fit to him. When he had completed the tashahhud and intended to say the taslim, he said, “Peace be on the Prophet and His mercy and blessings. Peace be upon us and on the slaves of Allah who are salihun.”
“As-salamu ala’n-nabiyyi wa rahmatu’llahi wa barakatuhu. As-salamu alayna wa ala ibadi’llahi’ssalihin .”(end)(without the khitab YA)
X) Creed of Sahaba
Narrated Abu Huraira: Allah’s Apostle sent a Sariya of ten men as spies under the leadership of ‘Asim bin Thabit al-Ansari, the grandfather of ‘Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between ‘Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, “These are the dates of Yathrib (i.e. Medina), “and continued following their tracks When ‘Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, “Come down and surrender, and we promise and guarantee you that we will not kill any one of you” ‘Asim bin Thabit; the leader of the Sariya said, “By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. (Bukhari Book#52, Hadith #281)
Narrated Abu Huraira: Allah’s Apostle sent out ten spies under the command of ‘Asim bin Thabit Al-Ansari, the grand-father of ‘Asim bin ‘Umar Al-Khattab. When they reached (a place called) Al-Hadah between ‘Usfanand Mecca, their presence was made known to a sub-tribe of Hudhail called Banu Lihyan. So they sent about one hundred archers after them. The archers traced the footsteps (of the Muslims) till they found the traces of dates which they had eaten at one of their camping places. The archers said, “These dates are of Yathrib (i.e. Medina),” and went on tracing the Muslims’ footsteps. When ‘Asim and his companions became aware of them, they took refuge in a (high) place. But the enemy encircled them and said, “Come down and surrender. We give you a solemn promise and covenant that we will not kill anyone of you.” ‘Asim bin Thabit said, “O people! As for myself, I will never get down to be under the protection of an infidel. O Allah! Inform your Prophet about us.” Sahih Bukhari Book #59, Hadith #412)
Comment: Its clear the sahaba asked help from ALLAH that is O Allah inform our Prophet, Why cant they call like O Prophet , help us , so and so, They believed only Allah can hear/ help from anywhere not the Prophet peace be upon him,and Prophet peace be upon him is not watching them neither he is with them(that is creed of omnipresence of Prophet(Hadir nadir))
XI) Related Fatwas:
1. Is the Prophet (PBUH) an Intermediary Between Man and Allah? (fatwa issued bySheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada)
http://www.islamonline.net/servlet/Satellite?cid=1119503545772&;pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaEAskTheScholar
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2. Calling upon Prophet Muhammad (PBUH)(Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America)
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&;cid=1119503543502
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3. Intermediary between a Person and Allah (Tawassul)(Fatwa by five scholars of Al Azhar University egypt)
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&;cid=1119503544334
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4. Calling Upon Saints: Is It Permissible?)Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto,Ontario, Canada,)
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&;cid=1119503546116
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5. Is it permissible for a person to seek an intermediary between him and Allah?(IOL Shari`ah Researchers, Five Scholars from Al Azhar)
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&;cid=1119503544334
6.Visiting the Graves of Saints and Pious People(Fatwa by Former head of Al Azhar)
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&;cid=1119503544018