From: Sword of Allah <sword.of.allah.313@gmail.com>
Date: 2012/2/21
Subject: Part 4 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
b) Ibn e Jozi 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 كفارعندي بهذه الأوضاع مثل تعظيم القبور وإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذالتراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرق على الشجر اقتداء بمن عبد اللات والعزى
"Ibn Aqil said: "When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari'a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves." He added: "To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari'a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: "O My Master do such and such for me", and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza.
Talbees Iblees of ibn e jozi تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام
c) al-Imaam Birqivi al-Hanafi says in Ziayarah al qaboor
فزيارة القبور لأجل الصلاة عندها والطواف بها وتقبيلها واستلامها وتعفير الخدود عليها وأخذ ترابها ودعاء أصحابها والاستعانة بهم، وسؤالهم النصر والرزق والعافية والولدوقضاء الديون وتفريج الكربات وإغاثة اللهفات وغير ذلك من الحاجات، التي كان عباد الأوثان يسألونها من أوثانهم، فليس شيء من ذلك مشروعًا باتفاق أئمة المسلمين إذ لم يفعلهرسول الله r ولا أحد من الصحابة والتابعين وسائر أئمة الدين، بل أصل هذه الزيارة البدعية الشركية مأخوذة من عباد الأصنام
"Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicate to the occupants [of the grave], seek their aid [isti'ana], ask from them help, sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols. None of this is sanctioned in Shari'ah, according to the consensus of the Imams of the Muslims, as the Messenger of Allah and none of the Companions and Followers and the imams of the faith did this. Rather, the basis of this polytheistic, bid'ati visit has been derived from the worshippers of statutes!"
Source: http://islamport.com/w/aqd/Web/4782/21.htm
Comment
Haddad consider Ibn e tamiyah to be deviant or Kafir our reply is haddad is nothing against Ibn e tamiyah RA see this topic and see almost sayings of 100 Muhadditheen and scholars praised Ibn e tamiyah ra
see refutation of Subki by Ibn e abdul hadi (teacher of ibn e rajab al hanblee)
see this link.
http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=111
Some of the fabricated Ahadith of "Shifa Us Siqam" of As-Subki: taken from the refutation of Hafiz ibn Abdil Hadi from his book "Sarim Al-Munki"
2ndly Mahmoud AL Alousi RA Defended Stance of Ibn e Tamiyah and refuted subki
Mahmoud Al Alousi is author of Rooh Al Maani (Commentary of Quran) he said in Tafsir of the verse "Seek Wasilah to Him" (Maidah: 35):
قد شنع التاج السبكي ـ كما هو عادته ـ على المجد، فقال: ويحسن التوسل والاستغاثة بالنبـي صلى الله عليه وسلم إلى ربه ولم ينكر ذلك أحد من السلف والخلف حتى جاء ابن تيمية فأنكر ذلك وعدل عن الصراط المستقيم وابتدع ما لم يقله عالم وصار بين الأنام مثلة انتهى.
وأنت تعلم أن الأدعية المأثورة عن أهل البيت الطاهرين وغيرهم من الأئمة ليس فيها التوسل بالذات المكرمة صلى الله عليه وسلم، ولو فرضنا وجود ما ظاهره ذلك فمؤل بتقدير مضاف كما سمعت؛ أو نحو ذلك ـ كما تسمع إن شاء الله تعالى ـ
And Taj As-Subki insulted Al-Majd , as he us used to and said : "And Tawassul is recommended, and likewise Istighathah with the Prophet (saw) to the Lord, and none of the Salaf or Khalaf denied this until Ibn Taymiyah came, and he denied this, and deviated from the right path and innovated…."
(Al-Alusi answered) "And you know that Du'a reported in narrations from pure Ahlul Bayt (household of the Prophet (saw)) and others from Imams, there is not in them Tawassul with his noble essence (Dhat)…the one who claims a text, then he should present it"
(end)
3rdly Subki said regarding the verse
الإمام السبكي في (فتاويه 1/13) "أدعوني أستجب لكم" بأن هذه الآية تفيد أنه لا يستعان غير الله».
'call on me and I will answer you' and this verse states that one relies on no one besides Allah(end)
Akhi Abu Sidrah (one of the author of this website) replied well when he said
According to As-Subuki in Shifa-u- Siqaam he does not distinguish between Tawassul , Isthigatha , and Tawajah , they all are one :
ولا فرق في هذا المعني بين أن يعبر عنه بلفظ ( التوسل ) أو ( الاستغاثة ) أو ( التشفع ) أو ( التجوه ).
But when Subuki mentioned they are one , he did not stop there , he mentioned what is the expression of the terms he meant , he continued as follows:
والداعى بالدعاء المذكور وما في معناه: متوسل بالنبي(ص)، لأنه جعله وسيلة لإجابة الله دعاءه.
So he is making the Prophet a Waseela in his Dua to Allah and he is not asking other than Allah , this is clear from his words.
and he explains this with an example:
قلت: ليس الكلام في العبارة وانما الكلام في المعنى وهو سؤال الله بالنبي (ص)كما ورد عن آدم ، وكما يفهم الناس من ذلك ، وانما يفهمون من التشفع والتوسل والإستغاثة والتجوه ذلك
So he meant by it وهو سؤال الله بالنبي , that is the person is asking Allah by the Prophet and then he puts the example of the reprt o Adam (alahisalaam ) asking to Allah by the Right of the Prophet (which is false report as we know) (ص)كما ورد عن آدم ، وكما يفهم الناس من ذلك ، وانما يفهمون من التشفع والتوسل والإستغاثة والتجوه ذلك
He further clears this by taking the hadith of Tawassul by one's good deeds and he makes Qiyaas to asking Allah by the Prophet , and he says if that is good , then this is more better(Again being dependent on false narrations) he says as follows:
ولسنا في ذلك سائلين غير الله تعالي ولا داعين إلا إياه، ويكون ذكر المحبوب أو العظيم سبباً للإجابة. كما في الأدعية الصحيحة المأثورة ( أسألك بكل اسم لك وأسألك بأسمائك الحسنى وأسألك بأنك أنت الله ، وأعوذ برضاك من سخطك وبمعافاتك من عقوبتك ، وبك منك ) .
So its not asking other than Allah , and not making Dua to other than Allah , and is merely saying(or mentioning) the name of the Prophet as a means that the Dua to Allah is accepted. and he gives the example of Tawassul by Allah's Names adn Attributes.
Then he brings the tawasssul of good deeds.
وحديث الغار الذى فيه الدعاء بالأعمال الصالحة وهو من الأحاديث الصحيحة المشهورة .
فالمسؤول في هذه الدعوات كلها هو الله وحده لا شريك له والمسؤول به مختلف ولم يوجب ذلك اشراكاً ، ولا سؤال غير الله
So the hadith of the cave , with the Tawassul of the good deeds , as we all know , we dont ask the Good deeds , but by our deeds to Allah , and asking him ALONE without any partner and we dont ask anyone other than Allah.
Now he makes a Qiyaas to this to the Tawassul by the Jaah or by the Haqq of the Prophet as he says follows:
كذلك السؤال بالنبي(ص)ليس سؤالاً للنبي بل سؤ ال لله به.وإذا جاز السؤال بالأعمال وهى مخلوقة فالسؤال بالنبي(ص)أولى .
By making this explicit: السؤال بالنبي(ص)ليس سؤالاً للنبي بل سؤ ال لله به
So asking through or by the Prophet , is NOT ASKING to the PROPHET
This is explicit in his wordings.
So simply by bringing statments or expression of terms , we need to know the intend what these scholars meant , and he is one of the scholars the grave worshippers use as a reference , especiially the very first sentence where he says ,its Ibn Thiymiyyah who brought something new(which is refuted by many of our scholars).
Its clear that Subuki did not believe as these people believe that we can ask the Prophets , and they can , hear , see and know our reality and Allah has made them areaon for us to ask them for our needs as .(Source: http://www.ahlalhdeeth.com/vbe/showpost.php?p=91961&postcount=23 )
4thly Subki himself praised Shaykh ul Islam Ibn e Tmaiyah who said asking from dead is shirk.
Dhahabee wrote to him, censuring him for what he had written, and his erroneous claims, to which as-Subkee replied saying,
"As for what you say with regard to ash-Shaykh Taqi ad-Deen ibn tamiyah, then I am convinced of the great scope, the ocean-like fullness and vastness of his knowledge of the transmitted and intellectual sciences, his extreme intelligence, his ijtihaad and his attainments in that which surpass description. And I have always held to this opinion. Personally, his status in my eyes is greater and more esteemed, for the asceticism, piety, religiosity, his helping the truth and standing firm on it for the sake of Allaah alone, his adherence to the path of the salaf and his abundant taking from it, and his strangeness in this time, nay any time."
------------------------------------To be continued next part-----------------------------------------
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