From: Sword of Allah <sword.of.allah.313@gmail.com>
Date: 2012/2/19
Subject: Part 2 Refuting GF HADDAD : Ya Shaykh Madad Istighatha or Istiana
To: rightway786@gmail.com, qaseem39us@yahoo.com, Fahad Ashrafi <fahad_yamin@hotmail.com>, inthi_18@yahoo.com
2ndly Messenger of ALLAH never said "If one of you loses something or seeks help or a helper , and he is in a land where there is no one to befriend, let him say "O Muhammad help or aid me or O Rasool ALLAH help me
3rdly The athar of Ibn 'Abbas, is referring to calling upon angels to help, assuming that they must be present nearby to be able to hear and therefore, help.as hadith says"Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground (Like The hadith of Hajirah RA ANGEL helped her see reply of hadith no: 1)
and for total refutation and Jirha on chains of these narrations see thse articles
Istegatha (Narration: O Slaves of Allah Help me and its reality)
and see here (under heading Calling Angels for help when losing mount) www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128
HADDAD went on by saying
Al-Zahawi said in al-Fajr al-Sadiq, a book he wrote in refutation of Wahhabism:
Reply
AL ZAHAWI (1863-1936) died in 1936, how can haddad quote him against Ahlus sunnah?? let me quote the scholar of past against Zawahi, maybe Haddad will issue Fatwa against him that he was also Wahabi.
Ibn Rajab Hanbli says:
"وكذلك التبرك بالآثار، فإنما كان يفعله الصحابة مع النبي-صلى الله عليه وسلم- ولم يكونوا يفعلونه مع بعضهم.. ولا يفعله التابعون مع الصحابة، مع علو قدرهم فدل على أن هذا لا يُفعل إلا مع النبي -صلى الله عليه وسلم- مثل التبرك بوضوئه، وفضلاته، وشعره، وشرب فضل شرابه وطعامه.
وفي الجملة فهذه الأشياء فتنة للمعظّم وللمعظّم لما يخشى عليه من الغلو المدخل في البدعة ، وربما يترقى إلى نوع من الشرك . كل هذا إنما جاء من التشبه بأهل الكتاب والمشركين الذي نهيت عنه هذه الأمة .
وفي الحديث الذي في السنن : " ان من إجلال الله إكرام ذي الشيبة المسلم ، والسلطان المقسط ، وحامل القرآن غير الغالي فيه والجافي عنه " . فالغلو من صفات النصارى ، والجفاء من صفات اليهود ، والقصد هو المأمور به .
وقد كان السلف الصالح ينهون عن تعظيمهم غاية النهي كأنس الثوري وأحمد . وكان أحمد يقول : من أنا حتى تجيئون إلى ؟ اذهبوا اكتبوا الحديث ، وكان إذا سئل عن شيء ، يقول : سلوا العلماء . وإذا سئل عن شيء من الورع يقول : أنا لا يحل لي أن أتكلم في الورع ، لو كان بشر حياً تكلم في هذا .
وسئل مرة عن الإخلاص فقال : اذهب إلى الزهاد ، إي شيء نحن تجيء إلينا ؟ وجاء إليه رجل فمسح يده ثيابه ومسح بهما وجهه ، فغضب الإمام أحمد وأنكر ذلك أشد الإنكار وقال : عمن أخذتم هذا الأمر ؟
"Although the Companions sought tabarruk with the Prophet, peace be upon him, they never did so with each other. Nor did the Tabi'un do so with the Companions, despite their tremendous rank..... This shows that it is not to be done; it could also evolve into shirk. All of this constitutes imitation of the People of the Book and the Mushriks which this ummah has been forbidden from ...A man came to him(Imam Ahmad) and he wiped his hands on his clothes, And wiped his face, Imam Ahmad became angry and denied that of the most denial and said: from whom you have learnt this?[ الحكم الجديرة بالإذاعة. Page 46 and 47]
Ibn e Aqil said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for kissing and decorating and roaming around and begging them for ALLAH [Ibn e Muflih quoted al furoo 2/272]
Haddad Said
Al-Shawkani also allows the calling on someone invisible: "In the hadith (of a`inu) there is evidence that it is permissible to ask help from those one does not see among the servants of God, whether angels or good jinn, and there is nothing wrong in doing it, just as it is permissible for someone to seek the help of human beings if his mount becomes unmanageable or runs loose." Tuhfat al-Dhakirin p. 155-156
Reply
Here Shawkani is saying it is permissible to ask help from those to whom one does not see among the servants of God, whether angels or good jinn, let us understnd this statement in the light of Quran, Sunnah, Sahaba, Scholars and Qadhi Shawkani himself
a) Regarding Angels the hadeeth says
'Abd-Allaah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Allaah has angels who travel about the earth, conveying to me the salaams of my ummah." (Saheeh Sunan al-Nasaa'i, 1215; al-Silsilat al-Saheehah, 2853).
Shaykh 'Umar al-Ashqar said:
Because the angels have subtle bodies of light, people cannot see them,especially since Allaah has not given our eyes the ability to see them. No one in this ummah has seen the angels in their true form except the Messenger (peace and blessings of Allaah be upon him). He saw Jibreel twice in the form with which Allaah created him. The texts indicate that humans can see angels if the angels appear in human form.['Aalam al-Malaa'ikah al-Abraar, p. 11]
Shaykh Umar al-Ashqar said
Chapter) The Ruling about being served by the jinn
It is clear that Allah granted the Prophet Solomon a dominion that no one will be given after him, due to his supplication. If a human is being obeyed by the jinn, not by mastery over them, but by their own pleasing, is this considered permissible? Ibn Taymiyyah has written a response to this question:
Jinn, with humans, are in different situations. If one orders the jinn to what Allah and His Messenger has ordered from the worship of only Allah and obedience to Him and His Prophet, and he also orders mankind to the same, then that person is from the most virtuous of the patrons of Allah. And he is acting as the successor of the Prophet (peace be upon him) and his lieutenant.
If a person uses the jinn for activities that are permissible and he also orders them to what is obligatory for them and prevents them from what is prohibited for them, then he is similar to a king that behaves in the same manner. Then the most he can become is a devotee of Allah among the general devotees of Allah, like the comparison between a Prophet who was given rule and a worshiping messenger of Allah: like Solomon and Joseph with respect to Abraham, Moses, Jesus and Muhammad, the blessings of Allah and peace be upon all of them.
If he uses the jinn for activities that have been prohibited by Allah and His Messenger, as idolatry, or killing one who has no right to be killed, or being an enemy of the people without fighting them, such as harming others or making them forget knowledge and other acts of oppression, or committing lewd acts- that is, he uses them to help him in sin and transgression and he is a disbeliever. If he uses them for acts of disobedience then he is a sinner, either a faasiq (wicked evildoer) or a sinner who is less than that. If the person is completely ignorant of Islamic law and uses the jinn for what he believes to be noble deeds, such as having the jinn take him to the pilgrimage, listen to innovations or take him to Arafat, then this does not fulfill the requirement of the pilgrimage, and similar other activities. The person is mislead and has been duped by such actions. [The World of Jinn and Devils by Shaykh Umar al-Ashqar, pp139 (referred to; Majmoo al-Fatawa, vol. 11, 307)http://www.ahlalhdeeth.com/vbe/showthread.php?t=588
Comment: So it is proven that Allah has angels who travel about the earth, the argument of Haddad is wrong that we can ask help from dead, no where qadhi shawkani is saying this, and Shaykh Umar al Ashqar also said one can not see angels unless he comes in the form of human, see the answer to hadeeth of Hajarah May Allah be please with her to know that, how it is permissible to ask help from angel? In short after hearing the voice of an angel and confirming she said ( 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?") see what is she saying "you have made me hear your voice", and indeed we also say if some one is in desert and if Allah sends an who Angel make him to hear his voice then surely one can ask help from him after the confirmation, and how weak is the argument of Haddad.(See further Shawkani himself criticized asking from dead)
b) Regarding asking help from Jinns Allah says "And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden"[Sura Al-Jinn number 6]
Ibne Kathir Commented
meaning, 'we used to think that we had some virtuous status over mankind because they used to seek refuge with us whenever they (men) would settle in a valley or any place in the wilderness, the open country steppes and other places.' This was the custom of the Arabs in the pre-Islamic days of ignorance. They used to seek refuge with the greatest Jinn of a particular place so that no harm or evil would afflict them. Like one would do if he entered into the land of his enemies, in the vicinity of a great and powerful man, he would seek the protection and guardianship of that man. So when the Jinns saw that the humans were seeking refuge with them due to their fear of them, they increased them in Rahaq which means fear, terror and fright. They did this so that the people would be more afraid of them and seek refuge with them even more. As Qatadah said concerning this Ayah,
(but they increased them in Rahaq.) means, "the Jinns were courageous and increased in insolence against them.'' As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, 'I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it.''' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that.'' Ibn Abi Hatim recorded from 'Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, 'We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, 'We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness.'(end quote)
Comment: This is clear from this ayah and Commentary that we can not ask help from the jinns, let us understand from Qadhi Shawkani, he never said ask help from dead people or dead auliyah in fact Qadhi shawkani said Dead people have no authority
· Qadhi shawkani said in (شرح الصدور بتحريم رفع القبور)Page no: 10
، صار تحت أطباق الثرى، لا يقدر على أن يجلب لنفسه نفعا ولا يدفع عنها ضرا، كما قال رسول الله صلى الله عليه وسلم فيما أمره الله أن يقول: (لا أملك لنفسي نفعا ولا ضرا).فانظركيف قال سيد البشر وصفوة الله من خلقه بأمر ربه أنه لا يملك لنفسه ضرا ولا نفعا ، وكذلك قال فيما صح عنه " يا فاطمة بنت محمد لا أغني عنك من الله شيئا. "
They are under mud, They have no authority of good and Bad for their own self, nor they have power to prevent the pain of any other, like ALLAH told Prophet Peace be upon him to tell the people (al araf 188). Say : "I possess no power over benefit or harm to myself.
Same like He said to his beloved Daughter "O Faatimah bint Muhammad, I cannot help you before Allah in any way"?.(end)
------------------------------------To be continued next part-----------------------------------------
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