Discussion and analysis of You tube videos / Face book on the accusation of issue of Fazail e Amaal inviting to Shirk, Corrupt Aqeedah mistakes and disbelieve allegation and Answering.
1. It is well known that among Muslim different sects are there. These sects have their group specific Ideology.For them group ideology is above everything. If 90% Muslims of a area is not offering Salah they have no issue at all but if someone is offering Salah (Namaz) but not according to their Scholars Hadith interpretation in external position of Salah etc. (Following any other great Imam/Great Scholars interpretation), they will become very irritated and will try to amend them.And will infuse all their energy/means (right or wrong) to implement their views. I myself and many of friends and relatives have personal experience of this.
2. Some of these group/websites consider the universal effort of Dawat o Tabligh as obstruction in implementation of their group specific ideology and thought.
So with the aim of confusing general Muslim against the work of Tabligh o Dawat they will search fault in the effort.
Although no one is free from fault and Tabligh is a mass movement and people of all sorts of background are their.In the word of Maulana Ilyas it is like a Washerman Bhatti, Clothes with worst kind of impurity may also come.Their is always chance of improvement and correction and Tabligh elders meet regularly,think and give fresh guidelines. The elders of Tabligh always keep the detail life of Prophet and Sahaba as guidelines for fine detail of the work,Still mistakes are part of human life.
5.So these groups/ websites with the aim of spreading Propaganda and confusing Muslims against the work of Tabligh find an easy target that is Fazail e Amaal book.
6. . They raise the issue of Stories of Prophet Muhammad Sallallahu Alaihi wasallam and Aulia Allah from Fazail e Amaal. They alledge shirk kufr, deviated Aqeedah,inviting to disbelieve or any accusation of their choice basing on these stories.
7.Although Sheikhul hadith has written Fazail e Amaal in accordance with the principles laid down by Great Imams/Scholars on issues like use of weak Ahadith for encouragement, etc...Even Imam Bukhari R.A.has used weak Ahadith in his book Al Adabul mufrad as it was a book of Fazail, Same case with Ibne Taimmiya R.A. also. Same is the case of Issues of Karamat e Aulia and others.
Still if someone is not Comfortable with Fazail e Amaal thay may go in Jamaat/take part in its effort without using Fazaile Amaal.
They may use other books like 1.Muntakhib Ahadith(collection of Quranic Ayah and Ahadith on Iman, Salat, Ilm O Zikr, Ikram E Muslim, Ikhlas E niyah,Dawat E Ilallah,and Tark e Layani. ) 2. Hayatus Sahaba. 3. Riyadus Saliheen
3. But these groups has a one line target that is to oppose the work of Tabligh.So they have started movements against the work of Dawah on internet and you tube.They have resources/ money/special speakers for this purpose. There are certain speakers on internet who are only known with these titles, Tablighi Jamaat ki Haqeeqat , Fazail e Amaal ki Haqeeqat, Maulana Tariq Jameel ki Haqeeqat etc. We dont know any positive video talk from them, They make video only against work of Dawah and Tabligh and post with different titles and subtitles on you tube.
Tablighi Jamaat elders have no connection with internet/ You Tube .They even donot know what is going on here........VERY FEW PEOPLE OUTSIDE TABLIGHI JAMAAT IS KNOWING THAT THEIR IS OPTION OF using Muntakhab Ahadith and Riyadus Salehin........
(May Allah help the Muslims.
WHY THIS PARTICULAR GROUP IS AGIANST STORIES OF AULIA Allah in Fazail e Amaal
This Particular group has some difference of opinion from the Mainstream Ahle Sunnat Wal Jamaat.
Problem areas between Majority of Ahle Sunnat Scholars /Sunni and ......................Group Scholars of Indian subcontinent leading to Shirk allegation
1.KARAMATE AULIA
2.Waseelah from Prophet after death
3.Level of life in Qabar of Prophet and Shuhada and Aulia Allah.
4.Sufism/Tasawwuf/Tazakiya/Ihsan
1.KARAMATE AULIA
2.Waseelah from Prophet after death
3.Level of life in Qabar of Prophet and Shuhada and Aulia Allah.
4.Sufism/Tasawwuf/Tazakiya/Ihsan
Out of this waseela is being discussed here, On other three issue for Scholary discussion click here
WASEELA and its permissible type.
All Groups are Agreed on Waseela perse. And there is no controversy on the following points
1.Waseela perse (itself) is Permissible and recommended.
“O you who believe! Fear Allah and seek a means (waseelah) to him” (Surah al-Ma’ida, V: 35)
All Sunni Ulema are agreed on following type of Waseela
1. First type of waseela To make Tawassul with the names and attributes of Allah Taala :
Allah Almighty says
‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araaf v.180)
2. Second type of waseela To make Tawassul to Almighty Allah due to one having performed a certain good deed. It is permissible and unanimously accepted.
It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Duaa to Allah Taala to move the obstructing rock and they requested Allah Taala to accept their duaas due to some good deed that each of them had done.
3. Third type of Waseela Request to a Pious person who is alive for making dua for the fulfillment of ones need It is permissible and unanimously
Difference of opinionon is on Fourth 4thType of Waseelah
The controversial point is 4th type of Waseela from from prophet /Aulia a after their death.
Waseelah by supplicating to Allah Ta’ala through the rank and position of certain individuals in the sight of Almighty Allah, alive or deceased.
This includes the Prophets alayhimus salaam, the martyrs and any other pious servant of Allah like Siddiqeen Shuhada and Saliheen.
For example; if one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status of Rasulullah Sallallaahu Alayhi Wasallam in Your eyes, this form of Tawassul is permissible according to the vast majority of the Ulama and it has in fact remained part of their practise.
Majority of Ahle Sunnat Wal Jamaat Scholars Permits it and few Scholars donot permit it.
Some Agreed point on waseela among scholars
Before discussing in detail about waseela from pious following Principle that are agreed by both Sunni and Salafi Scholars is essential to know
Before discussing in detail about waseela from pious following Principle that are agreed by both Sunni and Salafi Scholars is essential to know
1. Waseela is not Dua from anyone other than Allah. Dua is an IBADAT that can be done only for Allah. When one uses Tawassul in supplication, one does not ask and seek from other than Allah.
2. While explaining/for understanding Waseela the example of King and person closer to king, Example of ladder/steps to reach the building must not be used. These are dangerous example and not proper at all and will lead to deviated thought sometimes may lead to the Shirk. Allah power/his way of doing things should never be compared it is free from all
3. Allah always command for best way.As waseela is way of quran and sunnah. So chances for acceptance of dua is more with waseela. And we should seek waseela to increase the dua acceptance . Tawassul is not only permitted, rather recommended But it is not a compulsory thing for a dua to be accepted.
Majority of Ahle Sunnat Wal Jamaat Ulema give permission for taking Waseelah from Prophet Muhammad Sallallahu Alaihi Wasallam and Aulia Allah. ....................Group Scholars do not permit it
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Discussion on the waseela from Prophet and Aulia after their death
Those majority scholars Evidences to support their position to permit it
HADITH NO 1.
Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said:
“اللَّهُمَّ إِنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ، إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ، فَتَقْضِي لِي، اللَّهُمَّ شَفِّعْهُ فِيَّ”
'O Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.'
(Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others).
Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic.
The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)
HADITH NO 2
When a person leaves the Musjid, the following du'aa is recorded,
'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza...'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking...)
In this narration, Tawassul through people is established, '...through the right of those who ask' and Tawassul through one's deeds is supported by the second part.
This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others.
The following Muhadditheen have regarded it as authentic:
Imaam ibn Khuzaymah (Kitaab Tawheed pg.17),
Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah),
Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273),
Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa),
Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272),
Hafiz Dimyati (Al-Matjarur-raabih).
Some Ahadith that give indirect evidence to permissible Position
HADITH 3.
Imam Tabrani narrates: A person came to Uthman Ghani radhiallaahu anhu with regards to seeking some assistance, but he was unable to attract the attention of the Khalifah on every attempt. The same person met Uthman bin Haneef radhiallaahu anhu, and told him his problem. Uthman bin Hunayf gave him some advice which was: ‘Perform Wudhu, pray two rak’at Nawaafil and then supplicate in this way: “Ya Allah, I ask You through the Waseela of Your Messenger Muhammad sallallaahu alayhi wasallam. The person acted accordingly and again went to Uthman bin Affan radhiallaahu anhu who helped him with his work and also said ‘If you ever need my help in future, I will be there for you.”
Hafidhh Ibn Taymiyya after writing this narration comments: ‘Maqdasi states that this narration is Sahih and Hakim declares that it fulfils the conditions of Bukhari,’ Hafidhh Ibn Tayymiah goes on to say: ‘The opinion of Uthman bin Hunayf is that it is permitted to supplicate in this way even after our Prophet sallallaahu alayhi wasallam passed away. But since this is not evident from any other companion it does not prove that it is Wajib.’ (Al-waseela Hafidhh Ibn Taymiyah page 98)
Hadith 4.
Narrated by Abdullah bin Dinar;
My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib:
“And He is of a white complexion (i.e. the Prophet) through whose face rain of the clouds is sought and who is the refuge of the orphans and is the guardian of widows.”
In another narration Ibn ‘Umar said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet sallallaahu alayhi wasallam while he was praying for rain. He did not get down until the rain water flowed profusely from every roof-gutter:
“And He is of a white complexion (i.e. the Prophet sallallaahu alayhi wasallam) through whose face rain is sought from the clouds and who is the refuge of the orphans and is the guardian of widows.
And these were the words of Abu Talib.” (Bukhari Volume 2, Book 17, Number 122)
Supporting ulema view about the Hadith of Umar Raziallah Anhu at the time of dua for rain.
In the Hadith recorded by Imam al-Bukhari and others, it is stated that at the time of Istisqaa (praying for rain) Hadhrat Umar radhi Allahu Anhu made Tawassul through the uncle of the Messenger of Allah sallallaahu alayhi wasallam, namely Sayyiduna Abbas radhi Allahu Anhu,
Umar Ibn Khattab used to pray to Allah resorting to and through Abbas Ibn Abdul Muttalib during drought to get rainfall. He used to say: “O Allah we always did beseech you by petitioning through your Prophet (s.a.w) and you used to send us rain. Now we beseech you by petitioning through the Uncle of the Prophet sallallaahu alayhi wasallam. So let the rain fall. He says: “The people would get rain.” (Bukhari Volume 2, Book 17, Number 123)
Majority of Ahle Sunnat Scholars view about this Hadeeth.
1. The usool (principle) of the muhadditheen and the fuqaha (jurists) is that ‘leaving something out is not daleel of impermissibility.’
2.Hadhrat Umar used Hadhrat Abbas to show people the status of the Prophet’s family within the society and teach people to respect them, as Ibn Hajar said in explanation of the report of Hadhrat Anas:”It is desirable to seek the intercession of saintly people and the relatives of the Prophet sallallaahu alayhi wasallam, and it shows Hadhrat Abbas’s great merit and that of `Umar due to the latter’s humbleness before al-`Abbas and his recognition of his due right.” (Fathul Bari, volume 3, page 632, beirut)
3.Hadhrat Umar radhi allahu anhu did this to make it clear that it was permissible to seek intercession through others besides the Prophet sallallaahu alayhi wasallam, i.e. the people of righteousness and good whose barakah is hoped for. This is why we read in Fath-ul-Bari, after the story of Umar seeking intercession through Hadhrat Abbas radhi allahu anhu: “We can deduce from the story of Hadhrat Abbas that it is recommended to seek the intercession of the people of righteousness and good, and the people of the House of the Prophet.”
4.The use of the Prophet’s uncle shows that tawassul is essentially through the Prophet sallallaahu alayhi wasallam, as the importance of Hadhrat Abbas radhi allahu anhu in this respect is only in his relationship to the Prophet as ‘Umar himself states with the words “the uncle of your Prophet” and as Hadhrat Abbas radhi allahu anhu states:”O Allah, The people have turned to you by means of me because of my position in relation to your Prophet sallallaahu alayhi wasallam.”Mentioned from al-Zubayr ibn Bakkar’s narration in al-Ansab by Ibn Hajar in Fath al-Bari (2:497).
5. Imam Hakim has mentioned in his Mustadrak that Hadhrat Umar radhi allahu anhu addressed the people:”O’ people, verily the Prophet sallallaahu alayhi wasallam would hold Hadhrat Abbas radhi allahu anhu in very high esteem as a son would his father, so follow the Prophet sallallaahu alayhi wasallam in [his relationship towards] his uncle and make him a means to Allah in whatever befalls you.” (Musatadrak-e-Hakim Volume 3 Page 334)
Great Imams and Scholars on Waseela
Imam Ahmad and Tawassul:
:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."
Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means 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.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).
:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."
Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means 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.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).
Imam Shawkani and Tawassul:
قال الشوكاني في تحفة الذاكرين: "وفي الحديث دليل على جواز التوسل برسول الله صلى اله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى، وأنه المعطي والمانع ما شاء .(10/ كان وما لم يشأ لم يكن" (تحفة الأحوذي 34
Al-Shawkani said, in Tuhfatul Dhakireen:
"And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to Allah, with the conviction that the [actual] doer is Allah, and that He is the Giver and the Withholder. What He wills is, and what He does not will, will never be."
Imam Nawawi on Tawassul:
النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى
[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah... (Majmu' Sharh Al-Madhhab – Kitab Al-Hajj)
Imam Ibn Khuzaymah and Tawassul:
:( 7/ ابن حجر في تهذيب التهذيب ( 339 قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.
Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.
Ibn Hibban and Tawassul:
:( 8/456/ ابن حبان في كتابه الثقات ( 14411 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.
In his Rijal book Al-Thuqat (8:456:14411), under the entry of Ali bin Musa al-Ridha, Ibn Hibban relates his own account of going to Al-Ridha's grave, performing tawassul through him and states that whenever "I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah's blessings be upon his grandfather and him) and ask Allah 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 ..."
These are not ......................present day type polemic debator.Rather they are authority on Hadeeth and scholars of undisputed integrity.So view is based on these Ahadith .
Now you can decide that What Sheikh Zakaria has followed was a well established principle among scholars of Sunnah.
allah knows the best.
JAZAKALLAH
Now you can decide that What Sheikh Zakaria has followed was a well established principle among scholars of Sunnah.
allah knows the best.
JAZAKALLAH
