This Article is in response to the following Article “The Tawassul Challenge” see here

http://www.seekingilm.com/archives/201

Even though all the quotes are already answered in different articles of our website but I am compiling them in this article. Maybe The brother who wrote the article and challenged Ahlus sunnah wal Jama`h have misconception regarding our stance because he said after asking questions

“can we agree that Tawassul is a Fiqh issue instead of an Aqeedah one?”

First of all which kind of tawassul you are talking about? There are many types of tawassul, Some are allowed, others are Bidah.

If you are talking about “O ALLAH I ASK YOU THROUGH THE STATUS OF YOUR PROPHET” then for your information Its the sufis who believe it to be the issue of Aqeedah and “Shaykh al Islam” Tahir ul Qadri wrote a whole book of 440 pages with the name of “Aqeedah Tawassul” which people can download from here:

http://www.minhajbooks.com/english/bookid/54/Book-on-Intermediation-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri.html

In which he catogerized Tawassul in six types

1. Tawassul lil-dua

2. Tawassul fe-dua

3. Tawassul Bil Dua

4. Tawassul bil Nida or Bil Istegatha

5. Tawassul bil Amaal as-Saliha

6. Tawassul bil Athaar as-Saaliheen [see Chapter 1 of the book]

We Ahlus sunnah Wal Jamah believe that Tawassul wih dhaat of Prophet peave be upon him is a fiqhi issue i.e. asking Allah by saying “O Allah, I ask You by virtue of Your Prophet” see the following quote. Sufi Nabhani quoted from Ahmad Zayni Dahlaan, who said regarding Shaykh Muhammad bin Abdul Wahab:

فمن شبهاته التي تمسك بها زعمه أن الناس مشركون في توسلهم بالنبي صلى الله عليه وسلم وبغيره من الأنبياء والأولياء والصالحين

Among his shubhaat, he claims that people are mushrik due to tawassul through Prophet peace be upon him and others among Anbiya and Saliheen. [شواهد الحق في الاستغاثة بسيد الخلق page 53]

Mahmud Shukri al Alusi blasted on these sufis due to this accusation on Ahlus sunnah in Ghayat al Amani. I just want to quote shaykh Muhammad bin Abdul wahab rahimah ullah regarding tawassul through Anbiya and Auliyah.

Sh Muhammad bin Abdul Wahab Rahimah ullah said

فكون بعض يرخص بالتوسل بالصالحين , وبعض يخصه بالنبي صلى الله عليه وسلم، واكثر العلماء ينهى عن ذلك ويكرهه فهده المسأله من مسائل الفقه،

For some scholars to allow tawassul through the righteous, or for some to restrict it to the Prophet – SallAllahu ‘alaihi wa-sallam, while majority of the scholars forbidding and disliking it; these issues are from fiqhi issues.

[فتاوي الشيخ محمد بن عبد الوهاب في مجموعه المؤلفات القسم الثالث ص 68]

Mahmud Shukri al Alusi said:

وقد رأيت أحزاباً كثيرة لجماعة من الصالحين، وليس فيها طلب شيء من مخلوق، بل كلها مناجاة لله واستغاثة به سبحانه، نعم رأيت في بعضها توسلاً بالنبي صلى الله عليه وسلم نحو قول قائلهم: أسألك إلهي بجاه المصطفى صلى الله عليه وسلم أو حقه أو نحو ذلك، وهذا ليس استغاثة، فاستشهد بكل كلام رأى فيه توسلاً وصلاة ونحو ذلك يظن أنه استغاثة وذلك من الجهل بمكان.

I have seen many groups among the Saaliheen, there is nothing in them where they asked help from creation, all of them supplicated and asked help from Allah. Yes some of them do mentioned the tawassul of Prophet peace be upon him, like saying “O Allah I ask you by Jaah of Prophet peace be upon him or Haq of Prophet peace be upon him etc. This is not Istigatha (through Prophet peace be upon him), He (an-Nabhani) made evidence to everything in which he saw “tawassul” or “sending blessings to Prophet peace be upon him” and thought it is Istigatha. What is more ignorance than this? [Ghayat al Eemani 2/396]

Mahmud Shukri al Alusi said:

أن من مكايد الغلاة؛ التشنيع على أهل الحق ودعاة التوحيد من المؤمنين أنهم يكفّرون المسلمين، ومقصودهم من ذلك تنفير القلوب عنهم، ولذلك يلقبونهم بألقاب مشعرة بالذم، كالمجسّمة والحشوية، وفي هذه الأزمنة يلقبونهم بالوهَابية، وبالمنكرين ونحو ذلك

The extremists accuse the people of truth and preachers of tawheed among the Momineen that they make takfeer of Muslims. Their intention behind this is to make people hate them. They call them by the names of Anthropomorphist and al Hashwiya and now a days they call them Wahabis and Munkir and alike. [Ghayat al Amani 1/43]

Then he said:

وأما أهل البدع فلم يكفَرهم أهل الحق.

People of truth do not make takfir on innovators. [Ibid]

Mahmud Shukri al Alusi was grandson of Shihab ud din Mahmud al Alusi the author of Tafsir Ruh al M`ani and They are al Husaini, the Sayyed.

So, I ask brother to clear his misconceptions against Ahlus Sunnah. The problem arises when the devil (Shaytan) Whisper sufis to ask Help from Prophet peace be upon him and Auliyah like Shaykh Abdul Qadir Jelani Rahimaullah and they name it tawassul.

See the following article “How the devil (Shaytan) Whisper to ask Help from Dead” and see how Imam al Birqivi Hanafi beautifully explained the deception of Devil. ( InshaAllah Read more )

Now coming to the quotes presented by the brother in his article.

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).

Response:

First of all Imam Ahmad said “ويتوسل بالنبي صلى الله عليه وآله وسلم” he did not say “”توسل بذات النبي صلى الله عليه وآله وسلم” and we know that “توسل” is a general word, which means Tawassul with Iman in Him (peace be upon him), Love with him (peace be upon him). To say that it means Dhaat of Prophet peace be upon him is false.

Sh Basheer Sahsawani said:

“Third type of Tawassul is to take wasilah of Messenger of Allah peace be upon him. Meaning Agreeing in his Risalah, Eman in his shariyah, Wasilah in following his commands…. wasilah of practicing upon the akhlaq and adaab of Rasul and loving him, wasilah of loving his ahlul bayt, companions and his followers… This type of wasilah is exact Islam and no one from the Muslim reject this. This wasilah is actually the wasilah of “Amaal Saaleha” good practices (i.e. loving, following and eeman in prophet peace be upon him is actually amal e saaleh). If someone name it the wasilah of Anbiya and righteous then there is no harm on its status because there is no aitebar on name rather aitebar is on practice.. [Siyanatul Insan under the types of tawassul]

Ibn abi al Izz hanafi said

وتارة يقول : باتباعي لرسولك ومحبتي له وإيماني به وسائر أنبيائك ورسلك وتصديقي لهم ، ونحو ذلك . فهذا من أحسن ما يكون في الدعاء والتوسل والاستشفاع .

Some say in prayer, “I ask You in the name of my obedience to Your Messenger and love for him,” or “by my belief in him and the rest of Your prophets and messengers and my believing in them,” and so on. This is one of the best types of supplications, means of approach and seeking intercession. [Sharh Aqeeda Tahawiya page 180]

Imam al Mardawi himself cleared this and the brother did not mention the full quote. See the full quote of al-Mardawi

He 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). Shaykh Taqiyudin considered it as the case of the Yameen and he said: (Using Prophet as a means in his supplication means) ” 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

Comment: So this clears the whole issue i.e. this type of tawassul does not mean tawassul of dhaat rather it means

“O Allah i ask you by my love, Iman, Obedience to your Prophet”

This is Seeking to draw close to Allah through righteous deeds which is recommended act.

Shaykh al Islam Ibn Taymiyyah said:

{يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ} . فابتغاء الوسيلة إلى الله إنما يكون لمن توسل إلى الله بالإيمان بمحمد واتباعه.

وهذا التوسل بالإيمان به وطاعته فرض على كل أحد في كل حال، باطناً وظاهراً، في حياة رسول الله صلى الله عليه وسلم وبعد موته،

“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him” Seek the means of approach to Allah, ask Allah with Faith in Muhammad peace be upon him and by following him. This Tawassul with faith in him, and following him is an OBLIGATION ON EVERYONE, INWARDLY AND APPARENTLY, IN THE LIFE OF PROPHET PEACE BE UPON HIM AND AFER HIS DEATH.

[Qaidah al Jaleelah page 1]

Ibn Muflih also accepted the quote of Ibn Taymiyyah as he said.

ويجوز التوسل بصالح ، وقيل : يستحب ، قال أحمد في منسكه الذي كتبه للمروذي : إنه يتوسل بالنبي صلى الله عليه وسلم في دعائه ، وجزم به في المستوعب وغيره ، وجعلها شيخنا كمسألة اليمين به ، قال : والتوسل بالإيمان به وطاعته ومحبته ، والصلاة والسلام عليه صلى الله عليه وسلم وبدعائه وشفاعته ، ونحوه مما هو من فعله وأفعال العباد المأمور بها في حقه مشروع ( ع ) وهو من الوسيلة المأمور بها في قوله تعالى { اتقوا الله وابتغوا إليه الوسيلة } وقال أحمد وغيره في قوله عليه السلام { أعوذ بكلمات الله التامة من شر ما خلق } : الاستعاذة لا تكون بمخلوق ، .

And tawassul with the righteous is allowed and It is said: It is recommended. Ahmed said in Mansik which is written by al-Marudhi: He sought intercession through the Prophet peace be upon him in his supplications, which is also “AFFIRMED” in Al-Mastoo’b and others. Our Shaykh (Ibn Taymiyyah) considered this matter as the case of the Yameen. He said: The tawassul is with belief in him (peace be upon him), his obedience, and his love and by sending Salat us-salam alayhi – peace be upon him and “BY his supplication and Shafa`at. (his nahw) from what he can do and the actions of the appointed servants by which its reality is legislated and it is from the Waseelah which Allah has ordained in His saying { Do your duty to Allah, “SEEK THE MEANS OF APPROACH UNTO HIM}[al-Furoo 2/159]

Ibn Muflih also said regarding the Tawassul through graves that, Ibn 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 making them Tawassul before ALLAH [Ibn e Muflih quoted al furoo 2/316]

This is how Hanbalis understood the meaning of Tawassul which is against Brailwi meaning. Let us see other quotes of Imam Ahmad mentioned by Hanbali and Hanafi Fuqaha.

It is mentioned in the same Mansik of al Marudhi that He rahimah ullah said:

ثم ائتِ الروضة وهي بين القبر والمنبر فصلِّ فيها وادعُ بما شئت، ثم ائتِ قبر النبي صلى الله عليه وسلم فقل: السلام عليك يا رسول الله ورحمة الله وبركاته، السلام عليك يا محمد بن عبد الله، أشهد أن لا إله إلا الله، وأشهد أنّك رسول الله، وأشهد أنك بلغت رسالة ربك، ونصحت لأمتك، وجاهدت في سبيل الله بالحكمة والموعظة الحسنة، وعبدت الله حتى أتاك اليقين، فجزاك الله أفضل ما جزى نبياً عن أمته، ورفع درجتك العليا، وتقبل شفاعتك الكبرى، وأعطاك سؤالك في الآخرة والأولى، كما تقبل من إبرهيم. اللهم احشرنا في زمرته، وتوفنا على سنته، وأوردنا حوضه، واسقنا بكأسه مشرباً روياً لا نظمأ بعده أبداً.

Then come to the Rawdha which is the place between the grave and Minbar (of Prophet peace be upon him), pray and supplicate whatever you want. Then come to the grave of Prophet peace be upon him and say: May Peace, mercy and blessings be upon you O Messenger of Allah. May peace be upon you O Muhammad bin Abdullah, I bear witness that there is no god but Allah and I bear witness that you are messenger of Allah, I bear witness that you informed the message of Allah and advised the ummah, and did Jihad for the sake of Allah with wisdom.. continued worshiping Allah till the death reached you, May Allah reward you better than the reward which Allah provided to his Prophets through his ummah. May Allah grant you the best of the place and accept the Shafa’ah al Kubra. And accept all of your questions like Ibraheem peace be upon him. O Allah resurrect us with him, and take our souls upon sunnah, Take us to the al Hawdh and give us water in the cup of (prophet peace be upon him) so that we may not feel thirst forever. [al Radd al Ikhnai 1/105, as-Sarim al Munki fe radd al subki 1/165, ghayat al Eemani fe radd al Nabhani 1/238]

There is no Tawassul with dhaat of Prophet peace be upon him let alone istigatha through Prophet peace be upon him.

Shaykh al Islam Ibn Taymiyyah said:

وأما السبب في وجوب محبته صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وتعظيمه أكثر من أي شخص فلأن أعظم الخير في الدنيا والآخرة لا يحصل لنا إلا على يد النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بالإيمان به واتباعه ، وذلك أنه لا نجاة لأحد من عذاب الله ، ولا وصول له إلى رحمة الله إلا بواسطة الرسول ؛ بالإيمان به ومحبته وموالاته واتباعه ، وهو الذى ينجيه الله به من عذاب الدنيا والآخرة ، وهو الذى يوصله إلى خير الدنيا والآخرة . فأعظم النعم وأنفعها نعمة الإيمان ، ولا تحصل إلا به وهو أنصح وأنفع لكل أحد من نفسه وماله ؛ فإنه الذى يخرج الله به من الظلمات إلى النور ، لا طريق له إلا هو ، وأما نفسه وأهله فلا يغنون عنه من الله شيئا

The reason why it is obligatory to love the Prophet (peace and blessings of Allaah be upon him) and venerate him more than any other person is that we cannot attain the greatest good in this world or in the Hereafter except at the hands of the Prophet (peace and blessings of Allaah be upon him), by believing in him and following him. That is because no one can be saved from the punishment of Allaah, and the mercy of Allaah cannot reach him except by means of the Prophet, by believing in him, loving him, being loyal to him and following him. This is the means by which Allaah will save him from punishment in this world and in the Hereafter. This is the means by which he will attain what is good in this world and in the Hereafter. The greatest blessing is the blessing of faith, which can only be attained through him, and which is more beneficial than his own self and his wealth. He is the one by means of whom Allaah brings people forth from darkness into light, and there is no other way to Allaah. As for a person’s self and family, they will not avail him anything before Allaah.[Majmoo’ al-Fataawa, 27/246]

Ibn Rajab Ibn Hanbali 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”

Then he mentioned Imam Ahmad

.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]

Ibn Rajab quotes Imam Ahmad again, He (Ibn Rajab) said:

“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] .

This is the aqeedah of Imam Ahmad and Hanbali Fuqaha, not that which sufis try to portray.

In fact The Aqeedah of Ahlus sunnah according to Abul Hasan Asharee (260 h to 324 h) is the following, He said:

ويلجئون أمرهم إلى الله سبحانه ويثبتون الحاجة إلى الله في كل وقت والفقر إلى الله في كل حال

They take their affairs to Allah, They ask Allah all the times regarding their need, and they beg from Allah in every situation.

Then he said

ويقرون بشفاعة رسول الله (صلى الله عليه وسلم) وأنها لأهل الكبائر من أمته

And they agree that Prophet peace be upon him will intercede for the people of great sins among his ummah [مقالات الإسلاميين واختلاف المصلين pg 291-293]

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.”

Response

Imam ash-Shawkani is talking about asking ONLY Allah and yes he did permitted tawassul through Prophet, but sufis take his statement differently and ask help from Auliyah by saying “Ya Gawth al Adham help me” as

Ahmad raza khan said

Whenever I asked help I said O GAWTH, Once I wanted to ask help from another wali but my tongue only said O gawth but not other wali`s name [Malfuzaat page 307]

This is the problem and open shirk by Consensus.

Allamah Mansur ibn Yunus al-Bahuti (d: 1051H / may Allah have mercy on him) stated in Kashaf al-Qina’ chapter regarding Murtad:

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)).

“He (Ibn Taymiyyah) said: 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.) (al Bahuti commented) i.e. it is kufr (infidelity); Because that is like the deeds of idol worshipers who say: {We worship them for no other reason but because they would bring us near to Allah.}.

Now, see what Imam ash-Shawkani said regarding these kind of sufis.

Imam ash-Shawkani (may Allah’s Mercy be upon him) said in his book ‘al-Badr al-Tali’: ‘In 1125 A.H. Our Imam (of Yemen) received two good books from Muhammad Ibn ‘Abdul Wahhab . One of the two books contains research works of Muhammad Ibn Abdul Wahhab about guiding people to monotheism and leading them away from polytheism done by those who believe in help of tomb dwellers. For sure, they are good works that are based on the Qur’an and Sunnah’ .

see also http://www.islamweb.net/emainpage/index.php?page=showfatwa&lang=E&Id=85146&Option=FatwaId

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 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 the 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)

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 little muarifat that he have 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 deviancy 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)

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)

Comment: This is the aqeedah of Imam ash-Shawkani which is clear and against what sufis portray.

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)

Response:

Comment: There is no shirk invloved in the above mentioned athar as he is not asking the Prophet peace be upon him for help rather asking ALLAH alone. Also He only mentioned the narration of Atbi and did not mention his own words as Majmu is not the book of Adhkaar. Let us see another quote of an-Nawawi where he mentioned How should a person make tawassul at the grave..

Explicit sayings of an-Nawawi.

a) He said regarding the one who visits the grave of Prophet peace be upon him Under the chapter

فصل فى زيارة قبر رسول الله صلى الله عليه وسلم وأذكارها

“Section regarding Visit to the grave of the Messenger of Allah peace be upon him, and the Dhikr made there”

He said under this heading.

وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول

One should say,”O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked” [Imam Nawawi in Kitab ul Adhkaar, Page No. 261]

Comment: This dhikr at the grave of Rasool Allah peace be upon him is explicit proof that an-Nawawi only allowed tawassul through the righteous deeds as visiting the grave of Prophet peace be upon him is one of the righteous deed as said by Shaykh ul Islaam Imam Ibn Taymiyyah raihmahullah

وإن كان المسافر إلى مسجده يزور قبره صلى الله عليه وسلم، بل هذا من أفضل الأعمال الصالحة

If a traveler goes to Masjid (alNabvi) then he should visit the grave of Prophet صلى الله عليه وسلم rather it is from the best of actions. [Majmu’a Fatwaa Ibn Taymiyyah 27/330]

Comment: In short, an-Nawawi only allowed Jaiz type of tawassul which is against the tawassul of brailwiyah.

b) Imam an-Nawawi said

ومن خطر بباله أن المسح باليد ونحوه أبلغ في البركة فهو من جهالته وغفلته؛ ألن البركة إنما هي

!فيما وافق الشرع وأقوال العلماء، وكيف يبتغى الفضل في مخالفة الصواب؟

Whoever thinks that wiping the grave (of the Prophet) with the hand attains barakah, then this is a result of the foolishness and ignorance, because barakah is attained by following shariyah and from the sayings of scholars. How can barakah can be attain by going against shariyah?[Al Eydaah fil Manaasik page 456]

c) Imam an-Nawawi said regarding the athar of Umar ra and Al Abbas ra:

يستحب أن يستسقى بالخيار من أقارب رسول الله صلى الله عليه وسلم وبأهل الصلاح من غيرهم ، وبالشيوخ والضعفاء والصبيان والعجائز وغير ذوات الهيئات من النساء ودليله ما ذكره المصنف

It is Mustahab to ask from the pious relative of Prophet peace be upon him and other pious people, The Shuyukh, The Weak ones, The Children, Old Women to ask Allah for rain, the evidence for this is mentioned by the Author. [al Majmoo Sharah al Muhzab 5/73]

These are the clear and explicit statements of Imam an-Nawawi, Brother should quote all the quotes rather than taking one quote of the scholar and challenge people of Sunnah.

d) The great sudent of Imam an-Nawawi in fiqh Qadhi Sadr ud din al Jafri also did al Istesqa through recommended sunnah other than innovative way as Ibn Kathir mentioned:

وفي هذا اليوم نودي بالبلد بصوم الناس لأجل الخروج إلى الاستسقاء، وشرع في قراءة البخاري وتهيأ الناس ودعوا عقيب الصلوات وبعد الخطب، وابتهلوا إلى الله في الاستسقاء، فلما كان يوم السبت منتصف صفر، وكان سابع نيسان، خرج أهل البلد برمتهم إلى عند مسجد القدم، وخرج نائب السلطنة والأمراء مشاة يبكون ويتضرعون. واجتمع الناس هنالك وكان مشهدا عظيما، وخطب بالناس القاضي صدر الدين سليمان الجعفري وأمن الناس على دعائه، فلما أصبح الناس من اليوم الثاني جاءهم الغيث بإذن الله ورحمته ورأفته لا بحولهم ولا بقوتهم، ففرح الناس فرحا شديدا وعم البلاد كلها ولله الحمد والمنة وحده لا شريك له.

This day it was announced in the city that people should fast and come to pray salat al Istesqa and read al Bukhari. The people accepted and supplicated after the sermons and prayers. And invoked to Allah in al Istasqa. When Saturday came on 15th of Safar which was 17th of April, the people of city came to masjid al qadam, Deputy of sultan and leaders also came in submission. People gathered and it was a great sight. Qadhi Sadr ud din bin Sulaiman al Jafri gave sermon and the people said Ameen to his prayers. Next day Allah with his mercy sent rain, not because of their power. People became very happy and it was rained in all the cities All praise and gratitude be to Allah alone with no partner[Al Bidaya wal Nihaya 14/ 112]

Note: Qadhi Sadr ud din al Jafri who prayed was student of Imam an-Nawawi in fiqh [Al Bidaya wal Nihaya 14/142] No one went to the grave of Auliyah, or asked help from dead, neither student of an-Nawawi said we should go to the graves and ask with their waseelah.

e) Imam an-Nawawi said right after quoting the narration of Atbi:

لا يجوز أن يطاف بقبره صلى الله عليه وسلم ويكره إلصاق الظهر والبطن بجدار القبر ، قاله أبو عبيد الله الحليمي وغيره ، قالوا : ويكره مسحه باليد وتقبيله ، بل الأدب أن يبعد منه كما يبعد منه لو حضره في حياته صلى الله عليه وسلم . هذا هو الصواب الذي قاله العلماء وأطبقوا عليه ، ولا يغتر بمخالفة كثيرين من العوام وفعلهم ذلك ، فإن الاقتداء والعمل إنما يكون بالأحاديث الصحيحة وأقوال العلماء ، ولا يلتفت إلى محدثات العوام وغيرهم وجهالاتهم .

‘Circumambulation to the grave of Prophet peace be upon him is not allowed, and it is Disliked to touch the wall of the grave with back and stomach, Abu Obaidullah al Haleemi and others said that, they said: It is disliked to touch it with hands and kissing it, Rather good manners are One should be far from the grave, as he would do if he were in the Prophet’s peace be upon him lifetime. This is the right opinion, as the scholars say Do not be deceived by the practice of the many of the common folks, as the following and practice should be upon AUTHENTIC AHADEETH and the sayings of the scholars, no attention should be paid to the common folks, others and ignorants [Imam an-Nawawi in Al-Majmu’, Volume No. 8, Page No. 275]

Comment: See how they hide the statements of an-Nawawi? OWN stance of Imam an-Nawawi is different from the brailwiyah

f) Shaykh Ala ud din bin al-Ataar who was student of an-Nawawi said in Tohfa tul Talibeen Tarjuma al Imam Muhiyuddin an-Nawawi

فصل في عدم بناء قبه على ضريحه

لما توفى رضي الله عنه أراد أهله وأقاربه وجيرانه أن يبنرا على ضريحه قبة وأجمعوا على ذلك، إذ جاء -رضي الله عنه- إلى أكبر امرأة من قرابته في النوم أظنها عمته، وقال لها قولي: لأخي والجماعة لا يفعلوا هذا الذي قد عزموا عليه من البنيان فإم كلما بنوا أشياء دمت عليهم، فانتبهت مزعجة فقصت عليهم الرؤيا لا فامتنعوا عن البنيان، وحوطوا على قبره بحجارة تمنع الدواب وغيرها.

وقال لي جماعة من أقاربه وأصحابه بنوي إم ساءلوه يوماً أن لا ينساهم في عرصات القيامة فقال لهم: إن كان ثم جاه والله لا دخلت الجنة وواحداً ممن أعرفه ورائي ولا أدخلها إلا بعدهم فرحمه الله ورضى عنه. لقد جمعت هذه الحكاية من الأدب مع الله عز وجل ومن الكرم مالا يخفى على متأمل فطن.

Shortly it states When he (an-Nawawi) passed away may Allah be pleased with him his family, relatives, and neaighbors intended to build a dome over his grave, and they all agreed on that. He -may Allah be pleased with him- came in a dream to the oldest women of his relatives, I think it was his aunt, and he said to her, “say to my brother and the group that don’t do this which you intend to make structure. So everytime they built something [over his grave] it got ruined(end quote)

g) He also wrote a book أحكام الموتى وغسلهم [see Al-Ailaam az-Zarkali 4/251] This book is also known as مجلس في زيارة القبور، وأحكام المقبول منها والمحذور, He said in it

هذه الأحاديث من فعله صلى الله عليه وسلم وأمره وتعليله دالة على زيارة قبر المفضول, فكيف بزيارة قبر الفاضل, فكيف بزيارة قبره صلى الله عليه وسلم, لكن للاعتبار والتذكار, لا للتآله والإكبار ولهذا قال: “لا تجعلوا قبرى وثنا” و “لا تجعلو قبري عيدا”

These ahadeeth, The practice of Prophet peace be upon him, his order and explaination are evidence of visiting the grave of the minor, then what about the visiting the grave of the righteous and visiting the grave of Prophet peace be upon him? But this (visiting) is for respect and remembering, not for worshipping and Magnificence , Therefore He (peace be upon him) said:”Do not make my grave an idol” and “Do not take my grave as a place of festivity” [Ziyarat al Qaboor by Imam Ala al-din bin Attar page 18, taken from Hadam al Manarah by Amr Abdul Munim Saleem page 89]

Comment: The students of an-Nawawi also wrote same which they heard from their teacher and there is no innovative type of tawassul in their statements.

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.

Response

We have already made a whole article on this issue. We want to mention that the brother did not translated the statement and no where the text state that Imam Ibn Khuzaimah performed tawassul. The text just states that:

Abu Bakr Muhammad ibn al-Mo’amal bin al-Hasan bin Esa said: We accompanied Imam of Ahlul Hadeeth Abi Bakr ibn Khuzaima, Abi Ali al-Thaqafi and a group of scholars on a visit to the grave of Ali ibn Musa al- Rida in Toos. I was astonished by the respect shown by Ibn Khuzaima towards it.[Tehdhib at tahdhib 7/339]

How can brother say that the Imam performed tawassul? Leave a side the authenticity of this athar, There is nothing wrong in the text because no where it says he asked help from Imam Ali bin Musa Rahimahullah, or prostate there or kissed the grave or something like that. It just says he showed his respect. This is the belief of Ahlus sunnah that one should respect the graves of the Muslim like Prophet peace be upon him and the sahaba did.

Shaykh ul Islam Ibn Tamiyah said:

فإن قبر المسلم له من الحرمة ما جاءت به السنة إذ هو بيت المسلم الميت فلا يترك عليه شيء من النجاسات بالاتفاق ولا يوطأ ولا يداس ولا يتكأ عليه عندنا وعند جمهور العلماء ولا يجاور بما يؤذي الأموات من الأقوال والأفعال الخبيثة ويستحب عند إتيانه السلام على صاحبه والدعاء له وكلما كان الميت أفضل كان حقه أوكد

The sanctity of the grave of Muslim is sunnah because the grave is the house of the dead Muslim.. [ Iqtida’ al-Siraat al-Mustaqeem page 339 and page 111 of urdu translation published by Dar us salam]

Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said:

واعلم أن حرمة النبي صلى الله عليه وسلم بعد موته ، وتوقيره ، وتعظيمه : لازم ، كما كان حال حياته ، وذلك عند ذكره صلى الله عليه وسلم ، وذكر حديثه ، وسنته ، وسماع اسمه ، وسيرته ، ومعاملة آله ، وعترته ، وتعظيم أهل بيته ، وصحابته

It should be noted that revering, respecting and venerating the Prophet (peace and blessings of Allaah be upon him) is required after his death, just as it was required during his lifetime, by showing respect when his name, is mentioned, (peace and blessings of Allaah be upon him), when you hear his hadeeth and Sunnah, when reading his seerah (biography); it also includes showing respect to the members of his household and his companions. [Al-Shifa fi Ahwaal al-Mustafa (2/40)]

Imam Ibn Khuzaimah (223 – 311 Hijri) himself 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 the 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 the 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]

Shaykh Muhammad Amin al-Suwaidi al-Shafiee, teacher of al Alusi al Hanafi said:

ومن أعظم البدع، الغلو في تعظيم القبور

The biggest innovation is extremism in veneration of the graves. [Ghayat al Amani 1/478]

Then he mentioned various innovations and said:

فتراهم إذا عضلت عليهم الأمور أوصى بعضهم بعضاً بقصد أصحاب القبور،

When someone among them find any problem, they recommend him to visit to the shrine [Ibid]

Then he said, at the grave:

وربما أن أحدهم- لكثرة أوهامه وشدة خوفه- تبطل حواسه فيزدادون كفراً، وتضحك عليهم الشياطين جهراً، وترى كثيراً منهم يعلقون مرضاهم عليهم، فيأخذون المريض وهو في غاية شدته فيدخلونه على قبره،

One of them lost his senses due to many illusions and severity of fear and gets into kufr, the shiyateen laugh out loud over them. Many of them take their patients to the shrine. [Ibid]

He also said:

قال الشيخ محمد الأمين السويدي الشافعي: ولا يجوّز ذلك إلا من جهل آثار الرسالة، ولهذه عمت الاستغاثة بالأموات عند نزول الكربات يسألونهم ويتضرعون إليهم، فكان ما يفعلونه معهم أعظم من عبادتهم واعتقادهم في رب السموات

“Shaykh Muhammad Amin al-Suwaidi al-Shafi (may Allah be merciful to him) has stated: None can regard it lawful except one who is ignorant of the traditions of the Messenger (Allah bless him and give him peace). This was the reason that seeking help from the dead in troubles spread among people. They beseech the dead and supplicate to them, as if what they do with them is greater than their worship to Allah and their belief in the Lord of the heavens.”

[“Jala al-‘Ayinayn” 1/512].

Allama Fakhr al-Din al Razi Rahimahullah said:

{ وَإِذَا سَأَلَكَ عِبَادِي عَنّي فَإِنّي قَرِيبٌ } ولم يقل فقل إني قريب فتدل على تعظيم حال الدعاء من وجوه الأول: كأنه سبحانه وتعالى يقول عبدي أنت إنما تحتاج إلى الواسطة في غير وقت الدعاء أما في مقام الدعاء فلا واسطة بيني وبينك الثاني: أن قوله: { وَإِذَا سَأَلَكَ عِبَادِي عَنّي } يدل على أن العبد له وقوله: { فَإِنّي قَرِيبٌ } يدل على أن الرب للعبد وثالثها: لم يقل: فالعبد مني قريب، بل قال: أنا منه قريب،

“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near.” HE did not say “Say I am near” following are reasons..

First: It is as if Allah is saying, my slave you are in need of waasitah in other places than dua, but in dua there is NO WAASITAH BETWEEN ME AND YOU.

Second: “And when My servants ask you, [O Muhammad], concerning Me” It is evidence that a Man is for Allah and the saying “I am Near” is evidence that Allah is for Man.

Third: Allah did not say the Man is near me, rather He said “I am near” [Tafsir al Kabeer under 2:186]

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 …”

Response

Again I don`t know from which sentence of the quote the brother said “Ibn Hibban relates his own account of going to Al-Ridha’s grave, performing tawassul through him”

I ask brother to find this quote again and provide us this exact statement. Al-Hafidh Ibn Hibban said

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 to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did many times and it worked.[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411]

Comment: May Allah heal the heart of those who said Imam Ibn Hibban performed tawassul. He clearly said during my stay in Tus, which means he did not travel only to visit the grave. May Allah bless Imam Ibn Hibban he clearly said “Ask Allah to relieve me” Tawassul is not even mentioned there He never said O Ali bin Musa Aid me or help me, He never said O Shaykh ask Allah to help me, He never said O Allah i ask you through Ali bin Musa ra. He just asked help from Allah.

Shaykh Muhammad Basheer Sahsawani said:

“المقصود من الدعاء الذي ينهى عنه عند القبر هو الدعاء الذي يقصد زيارة القبر لأجله ، ويظن أن الدعاء عند القبر مستجاب ، وأنه أفضل من الدعاء في المسجد فيقصد زيارته لأجل طلب حوائجه ، وأما الدعاء لنفسه عند القبر بالعافية وعدم حرمان الأجر وعدم الفتنة تبعاً للدعاء لأصحاب القبور والترحم عليهم والاستغفار لهم فلا ينهى عنه أحد من المسلمين”.

The dua at the grave which is prohibited is the dua in which (a man) travels toward the grave (specially for that dua) thinking that his dua will be answered at the grave and that the dua at the grave is better than the dua in the masjid. And for this reason they visit the graves and ask their needs. AS FOR THE DUA WHICH is asked at the grave for the dead and simultaneously asked for his (the visitor’s) Aafiyah, Maghfirah, To save himself from the fitna and not depriving of the ajr then NO Muslim stops you from this.

[Siyanatul Insaan page 265]

Shaykh Rafiq Tahir said:

This act in itself is neither Shirk (Associating partners with Allah) nor Biddah (Innovation In Religion). This is just an observation or a perception which has been described. And there is no evidence in this, that Ibne Hibban stood at his grave and made dua. But he is saying that “ I would visit the grave and would make dua to Allah, so Allah would accept it. It is exactly the same, if a person says that he prays salaah and make dua…..Etc.

Thus, as in the above statement, dua during the prayer is not proven, exactly in the same manner, in the statement of Ibne Hibban dua during the visit to the grave is not proven either. And then visiting a grave is a virtuous deed and after a virtuous deed a man gets closer to Allah. Thus after any virtuous deed the possibility of acceptance of dua is greater. Another thing to ponder upon is that Ibne Hibban visited his grave as long as he stayed in the vicinity, as evident from the text. Thus the justification of traveling to visit the grave by Ahlul Biddah basing their argument on this particular incident does not hold any weight. (end quote translated by Syed Mashwanee]

Let us see what the poet and adeeb Abul Fath al Busti who was student of Imam Ibn Hibban al Busti [Tabqaat ash-Shaafiyah as-Subki 5/293] said regarding asking help from others beside Allah?

Abul Fath al Busti (330 h to 400 h) said:

من اسْتَعَانَ بِغَيْر الله فِي طلب فَإِن ناصره عجز وخذلان

Whoever ask help from others beside Allah when he is in need, then his helper will be helpless (i.e. could not help him) [Qaseedah Anwaan al Hikam by Abul Fath al Busatee 1/36]

Imam Abu Yusaf ordered to ask Allah through recommended waseela

يا قوم أريدوا بعملكم الله تعالى ، فإني لم أجلس مجلساً قط أنوي فيه أن أتواضع إلا لم أقم حتى أعلوهم ، ولم أجلس مجلساً قط أنوي فيه أن أعلوهم إلا لم أقم حتى أفتضح

O Nation, Ask Allah`s acceptance through your (good) actions. Whenevr i sit in the gathering with the intention of humbleness i became dominent. But whenever i sit in the gathering with the intention of being dominent i was humiliated [Akhbar al-Qadha vol 3 page 285]

Allama Zaylee Hanafi mentioned

يُكْرَهُ أَنْ يَقُولَ فِي دُعَائِهِ بِحَقِّ فُلَانٍ، وَكَذَا بِحَقِّ أَنْبِيَائِك، وَأَوْلِيَائِك أَوْ بِحَقِّ رُسُلِك أَوْ بِحَقِّ الْبَيْتِ أَوْ الْمَشْعَرِ الْحَرَامِ؛ لِأَنَّهُ لَا حَقَّ لِلْخَلْقِ عَلَى اللَّهِ تَعَالَى

It is disliked to say in Dua and ask Allah with the right of of so and so with the right of messengers and Auliyah and prophets, with the right of house (of Allah) or sacred Mashar because there is no riht for anyone other than Allah [تبین الحقائق شرح کنز الدقائق:کتاب الکراہیہ،فصل فی البیع، vol 6 page 31]

Shaykh Muhammad ibn Tahir ibn ‘Ali al-Hanafi al-Fattani al-Gujrati (913 – 986 H) said

فإن منهم من قصد بزيارة قبور الأنبياء والصلحاء أن يصلي عند قبورهم ويدعو عندها ويسألهم الحوائج وهذا لا يجوز عند أحد من علماء المسلمين فإن العبادة وطلب الحوائج والإستعانة حق لله وحده

“”For indeed, there are from them those who intend by visiting the graves of the prophets and the righteous to pray near their graves and supplicate near them, and ask them for needs, and this [i.e. asking them for needs] is not permissible according to any of the ‘ulama of the Muslims, for indeed worship and asking for needs (talab al-hawa’ij) and seeking help (isti’anah) is the right of Allah alone.” (Majma‘ Bihar al-Anwar fi Ghara’ib al-Tanzil wa Lata’if al-Akhba vol 2, p. 73)

Scan: http://images.orkut.com/orkut/photos/OwAAAImWFi72RVkTAUHcWpXBpvQlRPQqC5DcehfLQFTTbNmYMpsBFQ5uj7RBewYDaURG-C1qQiHyktl3IR3T4EhYDoAAm1T1ULb73vo0vuO2iWWOKn_fpy6Gub94.jpg

Imam Abdul Rahman bin al Khateeb famously known as as-Suhaili (508 h to 581 h), He used to make dua by the following wordings according to Ibn Dahiya.

مالي سوى فقري إليك وسيلة … فبالافتقار إليك فقري أدفع

مالي سوى قرعي لبابك حيلة … فلئن رددت فأي باب أقرع

ومن الذي أدعو وأهتف باسمه … إن كان فضلك عن فقيرك يمنع؟

حاشا لمجدك أن تقنط عاصيا … الفضل أجزل والمواهب أوسع

ثم الصلاة على النبي وآله … خير الأنام ومن به يستشفع

(O Allah) I don’t have any other waseela before you apart from my need, I ask you by my need.

I don’t have any other door apart from you, If you reject then to whom should I go?

Who else should I call upon and take the name?, If your fadhl is stopped from me (it is only you and you and no one else)

You do not disappoint the sinner, Your fadhl and forgiveness is great.

Blessings on the Prophet peace be upon him and his family, who is best of the creations and From whom intercession will be sought. [Ibn Farhoon al Maliki (d 799 h) quoted from student of as-Suhaili who was Ibn Dahiya al Kalbi, in his book ad-Deebaj al Madhab fe Muarifat Iyaan Ullema al Madhab 1/89, Ibn Katheer quoted in al Bidaya wal Nihaya vol 12 under the biography of as-Suhayli]

Ibn Kathir mentioned following words:

يا من يرى ما في الضمير ويسمع ** أنت المعد لكل ما يتوقع

يا من يرجى للشدائد كلها ** يا من إليه المشتكى والمفزع

يا من خزائن رزقه في قول كن ** امنن فإن الخير عندك أجمع

مالي سوى فقري إليك وسيلةٌ ** فبالافتقار إليك فقري أدفع

مالي سوى قرعي لبابك حيلةٌ ** فلئن رددت فأي باب أقرع؟

ومن الذي أرجو وأهتف باسمه ** إن كان فضلك عن فقيرك يمنع؟

حاشا لمجدك أن تقنط عاصيا ** الفضل أجزل والمواهب أوسع

Short passage from The dua of Shaykh Noor ad-din ad-Diyamati

بأسمائك الحسنى دعوتك رازقي… وجئت بها يا خالقي متوسلا

بأسمائك الحسنى دعوتك سيدي … وجئت بها يا خالقي متوسلا

بأسمائك الحسنى دعوتك يا الله… وجئت بها يا خالقي متوسلا

ومبتهلاً ربي إليك بفضلها … وأرجو بها كل الأمور مسهلا

O my Raaziq I ask you by your beautiful Names, I have taken them waseela O my Creator.

O my Lord I ask you by your beautiful Names, I have taken them waseela O my Creator.

O Allah I ask you by your beautiful Names, I have taken them waseela O my Creator.

By them I ask for your fadhl, I hope all of my affairs will be easy after asking you by them. [quoted by Mahmud Shukri al Alusi in Ghayat al Eemani 2/395 from الدعوة الدمياطية بأسماء الله الحسنى]

Scan from الدعوة الدمياطية بأسماء الله الحسنى

Mahmud Shukri al Alusi made a beautiful point, making the quotes of salaf as evidence against asking help from dead.

He said:

وفي كتاب ابن أبي الدنيا- الذي ألفه في كلام المحتضرين- شيء كثير من كلام الصالحين، والأولياء والعارفين، الذي تكلموا في آخر عمرهم، وقدس حصروا الاستعانة والالتجاء به تعالى، وأنه لا ينبغي أن يستغاث بغيره،

The book of Ibn Abi duniya on what the people said while dying has many quotes of righteous, Auliyah, Aarifeen that what they said in their last age. All of them asked help and plea from Allah. And they did not asked help from any others. [Ghayat al Eemani 2/383]

The quotes of those scholars and auliyah can be seen in the following book by Ibn abi Duniya, the name is كتاب المحتضرين

Conclusion:

This challenge full of deceiving was already answered in our articles and one can see how the brother misquoted (maybe mistakenly) the statements of the Ullema of Ahlus sunnah and is unaware that actually sufis say its aqeedah issue.