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In the name of Allah, Most Merciful, Most Gracious.
Peace and Blessings of Allah be upon our Master Muhammad, his family and companions.

This will be the first of many articles that we bring you on the topic of Waseela, Tawassul and Istigatha.  We will look in detail and assess the validity of the various narrations that support intercession through the Prophet (salallaho alaihi wasalam) and the Righteous.  Each article will begin with the evidence as narrated in the books of Hadith and Tafsir by the widely recognised Scholars of Islam and also have a section on Answering the Objections raised by the misguided Khawarij (modern day Salafi/Wahabis).

 

Qur'an states:

 

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

 

Translation: We sent not the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(Al-Qur'an, Surah an-Nisa, 4:64)

 

This is a direct Divine order to seek intercession of Prophet Muhammad (Peace and blessings be upon him) and this verse is Mutlaq (not restricted to any time). None of the classical commentators of Qur'an said that it only applied to the Physical Hayat (life) of Prophet (Peace and blessings be upon him) as falsely asserted by people of Bidah (Salafis/Wahabis/Ghayr Muqalideen/Quranites/Najdis/Khawarij/Takfiri etc...). Before citing many commentaries of Qur'an we would like to present a logical rhetoric question and then provide an answer:

 

Question: When Allah is most Qarib (close) then why does He not say: Ask me in your houses and I will answer you? Why does He put the condition of going to Prophet (Peace and blessings be upon him)?

 

Answer: If the deniers of Tawassul understand this point then In shaa' Allah this article shall be a source of guidance to them and their generations to come. This verse proves from the Nass (categorical proof) of Qur'an that Tawassul in sight of Allah is an approach which He likes & prescribes. Please remember that we as Ahlus Sunnah consider both the ways to be right i.e.

a) Asking Allah without an intermediary.

b) And also asking Allah through an intermediary.

 

Both these procedures are ordained for us, so rejecting any of the two concepts can result in rejection of glorious verses of Qur'an and can even lead to Kufr (disbelief).

 

Without Tawassul of Prophets we would not have had Qur'an, nor Salaat, nor fasting nor hajj rather not even a single good deed on this earth.  Had Tawassul been shirk or Bidah then it would have been Shirk and Bidah in all forms whether through an alive person or dead (because definition of shirk does not change due to transition of life, just like making an idol of alive person is shirk similarly it is shirk of making an idol of a dead person)

 

 

1. Imam Ibn Kathir (rah) endorsing Tawassul in Tafsir of above verse:

 

وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما " وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له " .

 

Translation: Jama'at (Many scholars) have stated this tradition. One of them is Ash Shaykh Abu Mansur al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-ul-Mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says:(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Tafsir Ibn Kathir, Volume 004, Page No. 140, Under the Verse 4:64]  and also in  [Bidaya wa Nihaya (1:180)]

See Scan 01 at the bottom of this page

 

This report highlights and reveals the beautiful Aqida (belief) of Imam Ibn Kathir (rah) and he has declared it to be narrated by "JAMAAH (GROUP OF SCHOLARS)" while considering it to be Hikayat al "MASHUR (FAMOUS PLUS HE DID NOT GIVE ANY JARH)" Please note that Imam Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir for the verse [4:64] and does not object to the practice of Waseela or condemn Tawassul.

 

Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir.  This itself shows that the Wahabis aim is to try and destroy all authentic works of the Classical Scholars as it exposes their corrupt beliefs and strengthens and consolidates the beliefs of the Ahlus Sunna Wa-Jamaat.

 

The Proof on Tawassul for us comes from many Quranic verses and "ABSOLUTELY SAHIH AHADITH" which shall be mentioned later in this article.  Also note that Many scholars have cited the above report in "Manasik of Hajj and visiting the grave of Prophet (Peace and blessings be upon him)." While doing Istadlal from it none of the classical A'ima (scholars) and none of the many scholars of the Four Schools have rejected it or called this incident as Shirk or Bidah, which proves beyond any shadow of doubt that great scholars of Ahlus Sunnah cited it as Proof and believed in Tawassul.

 

 

Had there been a hint of shirk in such practice then they would have never ignored to refute it, let alone citing it in category of recommended deeds.  Also you will be surprised to know that the poetry found in this narration of Utbi was even inscribed on the windows of Masjid al-Nabawi(The Prophet's Mosque - Peace and blessings be upon him).  Shaykh Sayyid Yusuf al-Rifai rebukes the najdis by writing:

"You take advantage, every year, of the opportunity of maintaining, polishing, and refurbishing the Prophetic Mosque in order to eliminate many of the emblems of islam [still] found in the inner hall of the Mosque such as historical vestiges and praises of the Prophet, peace and greetings be upon him. You painted over many of the verses of al-Busayri's poem on the Prophetic Mantle (al-Budra), you have also tried to cover up the famous two verses-- inscribed on the windows of the Mosque- quoted in the Story of al-'Utbi as mentioned by Ibn Kathir in his Tasfir:

"O, the most exalted among the buried people,

who improved the worth of the plains and the hillocks!

May I sacrifice my life for this grave which is made radiant by you, (the Prophet),

the one who is (an embodiment) of mercy and forgiveness!"

If the custodian of the Two Sanctuaries- King Fahd - had not stopped you when the news reached him then ordered you to restore them as they were…! But what is the reason for this disrespect and obstruction of your most noble Prophet, peace and greetings be upon him, the means of access between you and your Lord? What has transpired between you and him? You seem to have forgotten His saying,

{ Those who vex the messenger of Allah, for them there is a painful doom" [9:61]

and

{ Lo! Those who malign Allah and His messenger, Allah has cursed them in the world and the Hereafter, and has prepared for them the doom of the disdained.} (33:57)"
[Shaykh Sayyid Yusuf al-Rifai, Advice to the Ulama of the Najd, Chapter of Erasing Poetry in Praise of the Prophet]

So our dear brothers and sisters, you can see for yourself that this narration has been accepted for hundreds of years and was even inscribed by the Ahle Sunna Wa Jamaat on the windows of the Prophetic Mosque until the najdi cult took over it and have begun the destruction of all the heritage and any writings that go against their cult like aqeedah.

 

2. Imam an Nawawi (Rahimuhullah) endorsing Tawassul in Tafsir of above verse:

 

ثم يرجع إلى موقفه الاول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى ومن أحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له قال (كنت جالسا عند قبر رسول الله صلى الله عليه وسلم فجاء أعرابي فقال السلام عليك يا رسول الله سمعت الله يقول (ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما) وقد جئتك مستغفرا من ذنبي مستشفعا بك إلى ربي

 

 

Translation: (The pilgrim) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafa'at) towards reaching God. In this regard “THE BEST OF SAYINGS” is the Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah) and “ALL MY OTHER ASHAAB (I.E. SHAWAFI) also narrate it by considering it HASAN/RECOMMENDED (مستحسنين له)” the narration of Utbi i.e. A Bedouin who visited the Prophet's (صلى الله عليه وسلم) grave and sat beside it said: Peace unto you O Messenger of Allah, I have heard Allah has said:

 

Had they, when they had wronged themselves, come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would certainly have found Allah Most-Propitious, Most-Merciful. (Holy Qur'an 4: 64).

 

Therefore, I have come to you for forgiveness of my sins and seeking your intercession with Allah. [Imam an-Nawawi in Al-Majmu', Volume No. 8, Page No. 274]

 

This beautiful explanation by Imam an-Nawawi (rah) proves without any shadow of doubt that great Muhaditheen (Hadith Masters) not only authenticated this very report but also considered the action as Mustahab (recommended).

We ask the Wahabis not to consider themselves superior to classical Hadith Masters especially likes of Imam an-Nawawi (rah) who is unanimously agreed to be the best commentator of Sahih Muslim and a leading authority in Shafi'i school.

 

Imam Nawawi considered this narration Hasan/Recommended and therefore also recorded this narration in his book called Kitab al-Adhkar (pg. 265-266) but the Salafis will not heed their way but instead even committed forgery with Kitab al-Adhkar by suppressing this narration.  This is how Shaykh Sayyid Yusuf al-Rifai rebuked the Najdis for this deceit:

"It has become your custom to suppress whatever does not please or satisfy you from the books of our Islamic heritage which you cannot prevent from entering the [Saudi] Kingdom because the general public need them. This is a criminal act both in Islamic Law and in secular laws against the views of the authors who are Ulema of the pious Predecessors. They cannot summon you before a judge in this world but they can certainly summon you before the Almighty Judge in the next world… Among the passages that were suppressed or altered and tampered with:

In the book of al-Adhkar by Imam Muhyi al-Din al-Nawawi as published by Dar al-Huda in al-Riyad in 1409/1989 and edited by 'Abd al-Qadir al-Arna'ut of Damascus, page 295, the chapter- title, "Section on Visiting the Grave of the Messenger, peace and greetings be upon him" was substituted with the title, "Section on Visiting the Mosque of the Messenger of Allah, peace and greetings be upon him" together with the suppression of Several lines from the beginning of the section and its end, and the suppression of al-'Utbi's story which Imam al-Nawawi had mentioned in full." [Shaykh Sayyid Yusuf al-Rifai, Advice to the Ulama of the Najd, Chapter of Falsifying Our Scholarly Heritage]

So here once again we see the hypocrisy of the Salafi/Wahabis who in reality are dumb struck and having to resort to dirty tactics by trying to destroy the evidence from the book of Imam Nawawi callled Kitab al-Adhkar but Almighty Allah will never let them succeed for truth will prevail and falsehood will perish.


Plus many other legendary scholars whom they themselves revere very highly for example Hafidh Ibn Kathir and others (whom we shall cite in this article later on), they have also used it as conclusive proof. We shall not go in detail about Sanad of this report because when Muhaditheen authenticated it then even if Wahabiyyah find some so called D'af (weakness) today it will stand as null and void according to us Ahlus Sunnah wal Jamm'ah because the Muhaditheen knew the so called Da'f better than us but they did not deny it.

If still these people are stubborn as we know they always are then they should continue reading the whole series on Waseela / Tawassul that we shall be uploading over the coming weeks as we will establish from overwhelming absolutely Sahih Hadiths the permissibility rather fairness of Tawassul.

 

3. Imam Malik (Rahimahullah) endorsing Tawassul by quoting above verse:

 

This next narration in particular is a gift for the so-called Salafis because they need to read this and ponder are they really on the path of the Salaf as-Saliheen.  If they claim they are, then they will need to accept the following narration of Imam Malik (Rahimahullah):

Imam Malik (Rahimahullah) was asked by the Khalif Abu Ja’far al-Mansur: “Shall I face the Qibla with my back towards the grave of the Messenger of Allah (sallallahu alaihi wasallam) when making du’a?” Imam Malik replied, “How could you turn your face away from him (sallallahu alaihi wasallam) when he is your means (wasila/intercessor) and your father Adam’s means to Allah on the Day of Rising? No, rather you should face him (sallallahu alaihi wasallam) and ask for his intercession so that Almighty Allah will grant it to you, for Allah said, ‘If they had only, when they were unjust to themselves, come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Most Merciful (Q4:64)’.”

Subhan'Allah this is the creed of the Ahle Sunna Wa Jamaat and now we present the authentic chain for this narration.

Narrated by Qadi ‘Iyad in his Shifa’ (2:26-27) and Tartib al-Madarik (1:113-14) with an authentic chain.  The chain is as follows: a group of the teachers of Qadi ‘Iyad narrated to him from Abu’l Abbas Ahmad ibn Dalhath (one of the Shuyukh of Ibn ‘Abd al-Barr, who is “thiqa hafidh” – Siyar 18:567), from Abu’l Hasan ‘Ali ibn al-Fihri (one of the Shuyukh of Bayhaqi, d. 488H, “muhaqqiq” – Dhahabi’s ‘Ibar 1:227), from Abu Bakr Muhammad ibn al-Faraj al-Jaza’iri (“thiqa” according to Ibn Mundhir – Sam’ani in Ansab 2:55), from Abu’l Hasan ibn al-Muntab (the Qadi of Madina in his time, and one of the top Huffaz of the Malikis – Ibn Farhun in Dibaj and Sakhawi in Tuhfa Latifa), from Ya’qub ibn Ishaq (one of the Shuyukh of Tabarani; Daraqutni: “la ba’sa bih” – Khatib in Tarikh 14:291), from Khalid ibn Humayd al-Iskandarani (d. 169H, a faqih among the companions of Imam Malik – see Tartib al-Madarik 1:178 and Khafaji’s Nasim ar-Riyad 3:397; this is not Ibn Humayd ar-Razi as some have claimed), from Imam Malik (d. 179H).

Not one of the Maliki scholars rejected it or stated it was false, and all of them accepted it and acted upon it; so no attention is payed to Ibn Taymiyya, who rejected it, supposedly knowing more about what Imam Malik said or didn’t say than the Maliki scholars themselves! What also supports this is that when the Prophet (sallallahu alaihi wasallam) himself would visit the graves of Madina and greet them and make du’a, he would face the graves, as is specifically mentioned in the hadiths about that… meaning facing the grave when making du’a is a Sunna. And when Ibn Umar (Allah be pleased with him) would come to Madina, he would first visit his (sallallahu alaihi wasallam) grave and make du’a facing him, and do the same with Abu Bakr and ‘Umar - Allah be pleased with both of them. (Hilya, 1:308-09). Nor can Ibn Taymiyya or his followers name a single Sahabi who said it was disliked or prohibited to face his grave (sallallahu alaihi wasallam) when making du’a. In addition, it is the madhhab of Imam Malik that one makes du’a facing the Prophet’s grave (not the Ka’ba) when one visits and greets him (sallallahu alaihi wasallam), as related from Malik by Ibn Wahb, Ashhab, and others, and recorded in the books of Maliki Fiqh (e.g. Ibn Mawaz, Ibn Juzayy’s Qawanin Fiqhiyya 1:95, Qarafi’s Dhakhira 3:375-76, Ibn Rushd’s Bayan wa Tahsil 18:108, 444-45, 601-03, etc). The most Imam Malik ever said – as stated in al-Mabsut by Qadi Isma’il (broken chain) – is that it is disliked specifically for residents of Madina to spend hours every day making du’a at his grave, but not for those visiting from outside Madina. There is no book of Maliki Fiqh which states that it is disliked to make du’a at his grave, or which weakens this story of Malik with Abu Ja’far. The other madhhabs also mention specifically facing him (sallallahu alaihi wasallam) when making du’a at his grave: (Hanafi): Tabaqat al-Hanafiyya 1:282, Ibn Humam’s Sharh Fath al-Qadir 3:180-81; (Shafi’i): Nawawi’s Majmu’ 8:201-02; (Hanbali): Ibn Qudama’s Mughni 3:297-99.

 

4. Imam Jalaluddin Suyuti (quoting Imam Bayhaqi) endorsing Tawassul in Tafsir of above verse:


" وأخرج البيهقي عن أبي حرب الهلالي قال : حج أعرابي إلى باب مسجد رسول الله صلى الله عليه وسلم أناخ راحلته فعقلها ثم دخل المسجد حتى أتى القبر ووقف بحذاء وجه رسول الله صلى الله عليه وسلم فقال : بأبي أنت وأمي يا رسول الله جئتك مثقلا بالذنوب والخطايا مستشفعا بك على ربك لأنه قال في محكم تنزيله ولو إنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما

 

 

Imam al-Bayhaqi (rah) has narrated from Abi Harb al-Hilali who said:... (and then he mentioned the incident of Araabi) [Imam Jalaluddin Suyuti, Tafsir Dur al Manthur under 4:64)]

 

5. Imam Qurtubi (rah) endorsing Tawassul in Tafsir of above verse:

 
روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك , ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك " ولو أنهم إذ ظلموا أنفسهم " الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد غفر لك .

 

Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace & Blessings be upon him) The Araabi did come and did throw himself on the grave of the Prophet (Peace & Blessings be upon him), he took the earth and threw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Imam Qurtubi, Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]

 

See Scan 02 at the bottom of this page

 

 

6. Imam Bayhaqi (rah) endorsing Tawassul in Tafsir of above verse:

Imam Bayhaqi in Shu‘ab-ul-Imaan(Volume no: 3, Page no:495-496, Hadith No#4178)

See Scan 03 at the bottom of this page

 

 

 

7. Ibn Qudamah endorsing Tawassul in Tafsir of above verse:

Ibn Qudamah in al-Mughni- (Book : Kitab Al Hajj Chapter : Wa Yustahabbu Ziyarat Qabr An NABI SAW Volume : 5 Page : 465, 466)

Ibn Qudamah narration has the words:  "I came to you after I have had asked for forgiveness of my sins and seeking your intercession with your Lord...."

See Scan 04 at the bottom of this page

 

 

8. Imam Abu Hayyan endorsing Tawassul in Tafsir of above verse:

Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition) or Book : Tafseer Bahr Al Muheet Volume : 3 Page : 269 Under : Surah An-Nisa, Verse number 64

See Scan 05 at the bottom of this page

 

 

9. Imam al-Mutaqi al-Hindi endorsing Tawassul in Tafsir of above verse:

Kanz ul Amaal by Imam al-Mutaqi al-Hindi (1/714, Chapter of Taubah, Page No. 502, Hadith No. 10422)

See Scan 06 at the bottom of this page

 

 

10. Ibn Asakir in Mukhtasar Tarikh Dimashq popularly known as Tarikh/Tahdhib Ibn 'Asakir (2:408)

 

11. Imam as-Subki in Sifa as-Siqam, Fi ziyaat khayr-il-anam (page 46-47)

 

12. Imam al-Nawawi again in his al-Majmu (8/202-203) and also in Kitab al-Adhkar (pg. No 265-266)

 

13. Ibn Hajar Haythami in al-Jawhar-ul-Munazzam (Page 51)

 

14. Ibn al-Jawzi in Munthir al-Gharam (Page 490)

 

15. Ibn Najjar in his Akhbar al-Madina (Page 147)

 

16. Imam Ali al-Samhudi (d.922) - The Hadith Scholar and Historian of Madina in his Wafa' al-Wafa'  (4:1361-62)

 

And many others, plus none of these Imams called it shirk or Bidah.

 

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Is the verse 4,64 still applicable after the Prophet (Peace and blessings be upon him) has veiled from this world?

 

Allah says: “…And had (idh) they – when they oppressed their souls – come to you (jaa’uk) and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, surely they would have found that Allah is Accepting of repentance (and) Merciful” (Q4:64).

This verse covers both the time of the Prophet’s (Peace and blessings be upon him) earthly life and the time after his passing, up until the Day of Judgment, and this is for a number of reasons:

1)  Firstly, this is Qur’anic revelation, and therefore it holds its force until the Day of Judgment, and there is no other verse that abrogates it.

2)  Secondly, according to the rules of Arabic grammar, when a verb comes in the form of a condition (shart), then the application of that verb is general and unrestricted (mutlaq). Therefore, it includes in its general scope all moments of time from the moment of its revelation until the Last Day, just as it includes all places from which one travels to him, whether near or far.

3)  Thirdly, according to the principles (Usul) of Fiqh, general and unrestricted texts can only be qualified and restricted with another primary proof-text (dalil) of equal status, and in this case, there is no such primary text which exists.

4)  Fourthly, the particle of the condition – “idh” – is applicable to the future just as it can apply to the past, and there are many examples in the Qur’an itself where it is used in the future tense.  Such as in: Q6:27, 30, 93 and Q32:12 and Q34:51, all of which refer to the (future) Judgment Day. This itself clarifies to those certain people who are not strong in their knowledge of Arabic that the particle “idh” can be applied to the past tense but also to the future.

5)  Fifthly, the scholars of Tafsir, such as Ibn Kathir, Qurtubi, Tha’alibi, and others all listed above, understood the verse in this way, and this is why they mentioned in their commentaries the famous story of al-‘Utbi, wherein a beduin Arab came to the noble grave and requested the Prophet (Peace and blessings be upon him) to ask forgiveness for him. Also, Ibn Mas’ud (Allah be pleased with him) also understood that this verse is applicable for all times.  [Bayhaqi (Shu’ab al-Iman, 2:376), Tabarani (M. al-Kabir, 9:220), Imam Hakim (2:305)]

 

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Objections and the Answers

 

Objection 1 - Against Imam Ibn Kathir (rah)

 

The Wahabis claim "This is weak according to Ibn Kathir, students of hadeeth know that if the muhaddith mentioned the narration with the seegha tamreedh (Hikayat al Mashoora), then it means it is weak according to him."

Answer to Objection 1 - Against Imam Ibn Kathir (rah)

 

This report highlights and reveals the beautiful Aqida (belief) of Imam Ibn Kathir (rah) and he has declared it to be narrated by "JAMAAH (GROUP OF SCHOLARS)" while considering it to be Hikayat al "MASHUR (FAMOUS PLUS HE DID NOT GIVE ANY JARH)" Please note that Imam Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir for the verse [4:64] and does not object to the practice of Waseela or condemn Tawassul.  Therefore the opponents need not try to use their own false logic and try to imply the words used by Ibn Kathir amount to seegha tamreedh.

 

Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir.  This itself shows that the Wahabis aim is to try and destroy all authentic works of the Classical Scholars as it exposes their corrupt beliefs and strengthens and consolidates the beliefs of the Ahlus Sunna Wa-Jamaat. Just think - why else would Hafiz Ibn Kathir narrate this straight after the verse [4:64].  The reality is the khawarij are dumb struck and having to resort to dirty tactics by trying to destroy the evidence from Tafsir Ibn Kathir but Almighty Allah will never let them succeed for truth will prevail and falsehood will perish.

 

Here are some more narrations from Tarikh Ibn Kathir that further verifies that he believed Sayidena Rasulullah (Peace and blessings be upon him) is able to help after he has veiled from this world.

Here are some examples from Tarikh Ibn Kathir:

Bilal bin Harith asked the Prophet, (May Allah bless him and grant him peace), for help during the famine in Madina during the khilafah of ‘Umar, (may Allah be pleased with Him).   The Messenger of Allah, (May Allah bless him and grant him peace), gave water to ‘Uthman, (may Allah be pleased with Him), from a window when he was being surrounded by his enemies and, furthermore, even comforted him by giving the news that he would be martyred and would be breaking his fast with him in paradise the next day.  The Prophet, (May Allah bless him and grant him peace), gave advice to Imam Hussayn, (may Allah be pleased with Him), regarding the battle of Karbala -when he was departing for Kufa and then later, on the night before his death. The Messenger of Allah, (May Allah bless him and grant him peace), gave news that they would meet the next day in Paradise.  [Tarikh Ibn Kathir, chapter on Khilafa of ‘Umar; chapter on Death of ‘Uthman, and the chapter on Karbala]

 

Now do the Khawarij dare to claim claim that even these narrations are fabricated?  Will you try to say that Hafiz Ibn Kathir books of Tarikh (History) and his magnificent Tafsir of Qur'an is full of fabricated and weak narrations?  Oh have some shame and loose your pride.  Just because these narrations go against your forefathers Ibn Taymiyah, Abdul Wahab, Albani etc doesn't mean you show your deceit by removing them from the new editions and construct your own misguided opinion of them.

 

Objection 2 - Against Imam Qurtubi (rah)

 

The salafis present the sayings of their so called scholar Ibn Abdul Hadi who said:  "Some liars have even raised the chain to Ali bin Abi Talib....This story mentioned from al Arabi is not evidence, its chain is Dark" [Ibn Abdul Hadi, as-Saarim al-Munkee pg.246, 247]


Answer to Objection 2 - Against Imam Qurtubi (rah)

 

We have also noticed that Wahabi sect only revolves around Ibn Taymiyyah al-Mujasmi and his fanatic students like Ibn Abdul Hadi to refute the Ahlus Sunnah on this report of Imam Qurtubi.  (This proves that Wahabis do taqlid in Aqida whereas we rely on many many great scholars who proved this incident as recommended). Ibn Abdul Hadi actually revealed to the world that he along with his master used to insult and slander the scholars frequently.

The very title of his book is pathetic and proves like bright sun that Imam as-Subki - Rahimuhullah - had destroyed Ibn Taymiyyah's ideology completely, Ibn Abdul Hadi named the book as Sarim al Munki fi radd ala Subki, he filled it with insults and pseudo rebuttals just in fanatic love of Ibn Taymiyyah whereas on the other hand Ibn Abdul Hadi even tried to prove circulating around the grave of Ibn Taymiyyah as an act of Angels -Naudhobillah !!! (see: Al-Uqud Ad-Durriyyah, 1/434), this proves that he loved his master more than Prophet Muhammad - صلى الله عليه وسلم - This is why Allah made Shifa us Siqaam by Imam as-Subki the best ever book written on topic of Tawasssul and Istighatha (seeking help) and there has been no match to it ever since.

This objection is nothing but a desperate attempt to undermine the grand work of Imam Qurtubi Rahimuhullah by an arrogant Ibn Taymiyah lover!  Imam 'Ali Al-Samhudi (d.922), the famous Hadith Scholar and Historian of Madina after mentioning this story of ‘Utbi, also mentioned that the Sahaba Imam ‘Ali (Allah be pleased with him) himself narrated a similar story [Wafa’ al-Wafa, 4:1361-62)].  This further shows that not only Imam Qurtubi took this narration of Amir-ul-Momineen Imam Ali (ra) but also Al-Samhudi did too.

 

Objection 3 - The Accusation that Ibn Khilkaan called Utbi a drunkard

 

The salafis quote a saying of Ibn Khilkaan that he described Utbi as a drunkard.  But look below at our answer and see for yourself if Utbi was a drunkard.


Answer to Objection 3 - Was Utbi a drunkard

This accusation of being drunkard is not proven from an authentic chain going back to a witness during the time of Utbi (rah) and secondly being a poet is a praise according to Holy Prophet (Peace & blessings be upon him)


عن ابنِ عَبَّاسٍ ، قال: « جَاءَ أَعْرَابِيٌّ إِلَى النَّبيِّ صلى الله عليه وسلّم فَجَعَلَ يَتَكَلَّمُ بِكَلاَمٍ، فقَالَ رَسُولُ الله صلى الله عليه وسلّم: إِنَّ مِنَ الْبَيَانِ سِحْراً، وَإِنَّ مِنَ الشِّعْرِ حُكْماً».

Translation: A desert Arab came to the Prophet (peace & blessings be upon him) and began to speak. Thereupon the Apostle of Allah (peace & blessings be upon him) said: In eloquence there is magic and in poetry there is wisdom. [Sunnan Abu Dawood, Hadith No. 5008)

So we would like to thank the Salafis for showing us this praise of Utbi (rah)

Lets look closely at what exactly does Imam Ibn kilkaan say regarding Utbi:


العتـبي أبو عبد الرحمن محمد بن عبيد الله بن عمرو بن معاوية بن عمرو بن عتبة بن أبي سفيان صخر بن حرب بن أمية بن عبد شمس القرشي الأموي، المعروف بالعُتْبيّ، الشاعر البصري المشهور؛ كان أديباً فاضلاً شاعراً مجيداً

Translation: Al-Utbi Abu Abdur Rahman Muhammad bin Ubayd Ullah bin Amr bin Muawiya bin Amr bin Utba bin Abi Sufyan Sakhr bin Harm bin Ummiyah bin Abd Shams al-Qarshi al-Amawi. "HE WAS FAMOUS WITH NAME AL-UTBI" He was "FAMOUS" poet of Basra and also an "ADEEB" FADHIL" "GLORIOUS POET" [Tarikh Ibn Khilkaan (2/417)]

So he was an "Adeeb" "Fadhil" and "Glorious poet" and through him many classical Muhaditheen/Fuqaha did Istadal which is enough as Tadeel of him.  The entire passage of Imam Ibn Khilkaan is in fact praising Utbi and the accusation of him being a alcoholic goes completely against rest of the narration.

 

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Front Cover, Tafsir Ibn Kathir, Volume 4

 

Tafsir Ibn Kathir, Volume 4, Page Number 140

 

 

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Front Cover, Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran

 

 

Tafsir Imam Qurtubi, Volume 6, Page No. 439

 

 

 

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Front Cover, Imam Bayhaqi, Shu'ab-ul-Imaan

 

 

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Front Cover, Ibn Qudamah, al-Mughni

 

 

Ibn Qudamah, al-Mughni, Volume 5, Page 465

 

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Front Cover, Imam al-Mutaqi al-Hindi, Kanz ul Amaal

 

 

Imam al-Mutaqi al-Hindi, Kanz ul Amaal, At-Taubah Chapter, Fadliha Wa Ahkaamiha, Page No. 502, Hadith No. 10422

 

 

(Page last updated 27th Dec 2014)

 

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