A blind man came to the Messenger of Allah (Allah bless him & give him peace) and said: "I've been afflicted in my eyesight, so pray to Allah for me". The Prophet (Allah bless him & give him peace) said: "Go perform ablution (Wudu), perform two Rak’at Salat and then say: "O Allah! I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy. O Muhammad! I seek your intercession with my lord for the return of my eyesight, that it may be fulfilled. O Allah! Grant him intercession for me". The Messenger of Allah (Allah bless him & give him peace) then said: "and if there is some other need, do the same" Recorded by Ibn Majah: 1385, Tirmidhi, Abu Dawud, Nasa'i, Tabarani and others, with a sound chain of narrators. That is Tawassul. Asking Allah by means of using the Prophet ( peace and blessings be upon him ) as an intercessor
Detailed answer taken from Islamqa.info: The hadeeth does not indicate that it is permissible to seek to have one’s needs met by virtue of the status of the Prophet (blessings and peace of Allah be upon him), as some people suggest; rather the hadeeth indicates that this man sought to have his needs met by virtue of the supplication of the Prophet (blessings and peace of Allah be upon him) when he said: “O Allah, I ask of You and I turn to you by virtue of our Prophet Muhammad (blessings and peace of Allah be upon him),” that is, by virtue of the supplication of our Prophet Muhammad, and when he said “O Muhammad, I have turned by virtue of you to my Lord”, i.e., by virtue of your supplication. This is indicated by the following: -1- this man came to the Prophet (blessings and peace of Allah be upon him) and asked him to offer supplication for him; if what he wanted was to have his need met by virtue of the status of the Prophet (blessings and peace of Allah be upon him), he would have stayed at home and said: O Allah, I ask to have my need met and I ask of You by virtue of the status of Muhammad. -2- Among the supplication that the Messenger (blessings and peace of Allah be upon him) taught him was to say: “O Allah, accept his intercession for me and accept my intercession for him,” i.e., accept the intercession of the Prophet (blessings and peace of Allah be upon him) for me, and intercession is a kind of supplication. Thus it implies that the Messenger (blessings and peace of Allah be upon him) offered supplication for him. The words “And accept my intercession for him” mean: accept my supplication asking You to accept his supplication. Al-Albaani (may Allah have mercy on him) said in Kitaab at-Tawassul (73, 74): One of the things that the Prophet (blessings and peace of Allah be upon him) taught the blind man was: to say “and accept my intercession for him” i.e., accept my supplication asking You to accept his (the Prophet’s) intercession, i.e., his supplication to restore my sight. Nothing other than this can be understood from this sentence. Hence you see those who ignore this part of the hadeeth ignoring it and not paying any attention to it whatsoever, because it would pull the rug out from under their feet and destroy all their arguments. If they hear it, you will see them looking at you like one who is extreme distress. That is because the intercession of the Messenger (blessings and peace of Allah be upon him) for the blind man is something understandable, but as for the intercession of the blind man for the Messenger of Allah (blessings and peace of Allah be upon him), how can that be? They have no answer for that at all. Another thing which highlights their feeling that this sentence invalidates their misinterpretations is that you never see one of them using it and saying in his supplication: O Allah, accept the intercession of Your Prophet for me and accept my intercession for him.
**All jurists comprising Imami, Shafi'i, Maliki, Hanafi and Hanbali are unanimous on the permissibility of tawassul whether during the lifetime of Muhammad or after his demise.[18][19] Syrian Islamic scholars Salih al-Nu`man, Abu Sulayman Suhayl al-Zabibi, and Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi have similarly released Fatwas in support of the practice.[20]* Al-Suyuti in his book History of the Caliphs also reports Caliph Umar’s prayer for rain after the death of Muhammad and specifies that on that occasion ‘Umar was wearing his mantle (al-burda), a detail confirming his tawassul through Muhammad at that occasion. [11]Sahih al-Bukhari narrates similar situation as: *Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for rain through Al-‘Abbas ibn ‘Abd al-Muttalib, saying, "O Allah! We used to request our Prophet to ask You for rain, and You would give us. Now we request the uncle of our Prophet to ask You for rain, so give us rain." And they would be given rain."* - Sahih al-Bukhari Book 57 Hadith 59
@@obiwan5003 Have you read what you've copied and pasted my brother? Read the last paragraph over and see who the narration mentions they requested to ask for rain. The answer is there.
@@anisdesai4692 I’m quoting Muneer. I think it’s an egregious claim. They say the follow the Quran and Sunnah, upon the way of the rightly guided salaf, but they follow none of the prominent companions or scholars
You didn't understand what he said. He said for 600 the Muslims did not have this much of an issue with this type if istighatha/tawassul until around the time of ibn Taymiyyah. You cannot find one clear evidence for the claim for tawassul by the dead. In fact you will only find evidence against. For the doubts you may have that claim to be evidence, you can read Shiekh Nasuliruddin Albanis book which removes all doubt that this method of istighatha/tawassul is not from the Quran/sunnah. P.S. How did shaitan manage to deceive the people of nuh to begin worshipping idols. The began step by step over generations. Those images/statues were of pious people. Because of allowing this type of tawassul/istighatah, the masses are now doing even worse types of tawassul and istighata.
Mashaalah brother thank you but I think you need to be sincere on approach and look at facts that’s been transmitted to us by our scholars inshalalh. Allah knows best
There was no disagreement with Abubakar or Ali. Everyone knows Ali was on the right when it came to Muawiya incident. The issue was some people took on the side of Muawiya due to fanancial support. I'm not going into details but if the four great Imams say it is permissible and if the highest eminents of scholars of Hanbali school such as Sheikh Abdul Qadir Jilani, Ibn Qudamah and Ibn al-Jawzi say it is permissble then centuries later an unknown man appears and says it is haram then who will you follow? If the four great Imams of the salaf generation and best thinkers of their era all unanimously agree Tawassul is halal who in their right mind can go against them? If you are against all four then you are not upon the sunnah and have deviated. The current salaf do not properly follow Imam Ahmad Ibn Hanbal, they follow the likes of Ibn Taymiyyah and Sheikh Abdul Al Wahhab.
The silliest argument I've ever heard against tawassul. Tawassul is proven through the verses of the Quran such as 4/64 where the command is general and authentic narrations like the one narrated by Ibn Abi Shayba from Malik al-Dar with an authentic chain as per Ibn Hajar in Fath, Ibn Kathir in al-Bidaya, al-Qastallani in al-Mawahib, Ibn Hajar al-Haythami in Sharh al-Idah and al-Samhudi in Wafa al-Wafa. Than there is the narration of Uthman Ibn Hunayf narrated by Imam al-Tabarani who himself declared it Sahih and the same was narrated by al-Bayhaqi authenticated by Imam Muhammad Ibn Yusuf al-Salihi al-Shami in Subul al-Huda and the authentic narration regarding the burial of Fatima Bint Asad, God be pleased with her, also narrated by al-Tabarani. Moreover there are authentic narrations recorded by al-Tirmidhi and Ibn Mājah in which the Prophet ﷺ clearly taught tawassul and there is no reason whatsoever to limit it to the life of the Prophet ﷺ especially when there are versions of the hadith with additional wordings suggesting that this practice maybe continued even after the lifetime of the Prophet such as the one narrated by Ibn Abi Khaythama in his Tarikh, the additional words being narrated by Hammad Ibn Salamah who is Thiqa Mamun as stated by Ibn Hibban ki his Kitab al-Thiqat. Here it is important to note that the ziyadat(Additions) of Thiqa(Trustworthy) narrators are accepted by the Muhaddithin when narrated unopposed and this is the stated position of Ibn Hibban and al-Hakim as can be found in their respective works, Kitab al-Thiqat and Muqaddimah al-Mustadrak; the position of al-Nawawi in Sharh Sahih Muslim; and of al-Zarqani al-Maliki as stated in his Sharh al-Muwatta. And also what does tawassul have to do with visiting the Noble Resting Place of RasulAllah ﷺ and asking him ﷺ to act as an arbiter in disputes, for even the modern practitioners of tawassul don't do this considering that such a belief would render the Shari'ah auxiliary. And as to the question that why did the Sahaba not make the RasulAllah ﷺ an arbiter in their disputes after his ﷺ passing away is because they understood fully well that Divine Will intended direct divine guidance for them for only a specific time and they had to the use the legal framework provided to them by the Shari'ah to solve emergent issues. Futhermore it was from the practice of the Salaf to visit the graves of the righteous and supplicate to God there and is something attested to by Ibn Abi al-Asim in his al-Ahad Wa al-Mathani who attributed this to a huge body of scholars whereas Ibn Hibban did this himself at the grave of Ali al-Rida numerous times as mentioned in his own work Kitab al-Thiqat and so did Ibn Khuzayma as was mentioned by Ibn Hajar in Tahdhib al-Tahdhib with reference to the Tarikh al-Naysabur of al-Hakim. Additionally it has been transmitted by Qadi Iyad al-Maliki with his chain going up to Imam Malik that he taught tawassul to Abu Ja'far al-Mansur and this being declared rigorously authentic (Sahih) by Imam al-Khafaji al-Hanafi in Nasim al-Riyad and fair (Hasan) by Imam al-Zarqani in Sharh al-Mawahib. Plus Imam al-Mardawi writes in his al-Insaf, “The correct position of the [Hanbali] is that it is permissible in one’s supplication (du'a) to use as one’s means a pious person, and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: "Yatawassalu bi al-Nabi ﷺ fi du`a‘ih" (“Let him use the Prophet ﷺ as a means in his supplication to Allah.”). And also quite interestingly, Imam Diya al-Din al-Maqdisi al-Hanbali in al-Hikāyāt al-Manthūra relates from Imam 'Abd al-Ghani al-Maqdisi al-Hanbali that the Imam once had some sort of a boil, recurring, which got cured when he rubbed the place with the boil against the grave of Imam Ahmad Ibn Hanbal, this being an example of tabarruk from the early Hanbalite Imams.
@Ibn Eddie Astagfirullah and fear Allah if you call it shirk. Ibn Taymiyya never went that length and called it haram at best. If you know Tawassul, you're not calling upon anybody but Allah and you're asking Allah to tell prophet Muhammed (PBUH) to make dua for you because Allah loves the prophet extremely and always accepts his dua. This is why Imam Ahmad Ibn Hanbal said it was permissable along with three other great Imams. Read his books. In fact, I can go further and show you one of the most famous Salafi scholars called Albani admitting it. “Imaam Ahmad allowed tawassul by means of the Messenger alone, and others such as Imaam ash-Shawkaanee allowed tawassul by means of him and other Prophets and the Pious.” (Source: al-Albani, At-Tawassul, p. 38) Imam Ahmed was from the salaf generation and was one of the best thinkers of his era and it's our duty to follow and emulate the salaf so which will you follow? Imam Ahmed or Ibn Taymiyyah who was not from the generation of salaf?
@Fawaz Shaikh Translation: Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak'ats and then say : “O Allah!, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and Uthman accomplished it for him ...(till the end of hadith)
The hadith is rigorously authenticated (sahih), as Tabarani explicitly states in his "al-Mu'jam al-saghir." The translator (Nuh Ha Mim Keller), wishing to verify the matter further, to the hadith with its chain of narrators to hadith specialist Sheikh Shu'ayb Arna'ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated, a judgement which was also confirmed to the translator by the Morrocan hadith specialist Sheikh 'Abdullah Muhammad Ghimari, who characterized the hadith as "very rigorously authenticated," and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously authenticated (sahih).
Tawassul(Intercession) Through Prophet Muhammad(PBUH) After His Worldly Life أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.وهذا إسناد صحيح.Malik ad-Dar i.e. treasurer of Umar (RA) relates: The people were gripped by famine during the tenure of Umar (Ibn-ul-Khattab). Then a man walked up to the grave of Prophet and said: O Messenger of Allah! ask for rain from Allah for your Ummah who is in dire straits. Then he saw the Prophet (SAW) in dream. The Prophet (SAW) said to him, Go over to Umar, give him my regards and tell him that the rain will come to you. And tell Umar that he should be on his toes, he should be on his toes (he should remain alert). He went over to see Umar and passed on to him the tidings. On hearing this, Umar broke into a spurt of crying. He said, O Allah, I exert myself to the full until I am completely exhausted. References ►Al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538 This Hadith is authenticated as **Sahih** by ►Imam Ibn Kathir in Al Bidayah Wan Nihayah Volume No. 5, Page No. 167 ►Imam Qastallani in al-Mawahib-ul-laduniyyah (4:276) ► Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1, Page 373)
Istighatha: minhajbook.kortechx.netdna-cdn.com/images-books/beseeching/beseeching_1.pdf Tawassul: minhajbook.kortechx.netdna-cdn.com/images-books/tawassul-en/tawassul-en_1.pdf Any questions on the above topics should be cleared with the above PDF's insha'Allah. You will find examples of companions doing intermediation as well as even Salafi-famed scholars allowing it. So for Wahabbi's/Salafi's to go against these concepts still is mind-boggling and quite frankly a deviation from the majority of muslims. Also, please research into the Ashaab as-Suffah. Modern-day Sufi's are spiritual descendants of them, thus refuting the ignorant claim of "there were no Sufi's during the time of the Prophet (SAW)." Oh, and last thing, I just want to make sure that some people are aware of the fact that the Salafiyyah aqeeda is a minority denomination of Islam even if it is being claimed that they are part of Ahlus Sunnah wal Jamaah. Since belifes on a few subjects in Islam are conflicting, traditional/historical Ahlus Sunnah wal Jamaah who are followers of the four Madhabs, make the overwhelming majority of mulsims today. (1.6bn+, I believe). It should also be noted that as such, many of the conflicted practises between Sunni's and Salafi's/Wahabbi's are actually accepted and performed by the very same, majority of muslims of Ahlus Sunnah wal Jamaah. In that regard, even if the Salafi's have disagreements regarding them, what the majority of Muslims do and consider to be a commendable act is acceptable in the Shariah and of course, by Allah themself. See Musnad Ahmad b. Hanbal 1:379. As I'm sure you know, we have been commanded by Rasool Allah (SAW) to follow the majority of Muslims as 72/73 sects will be in the fire and only the congregation (Majority) will be saved amongst them. So the ones who break away from matters which are regarded to be acceptable by the majority of the Ummah (Such as the above as well as Mawlid (SAW) etc...) cannot be correct. It is in fact, they, themselves, who are misguided. Asalamu Alaykum.
And We did not send any messenger except to be obeyed by permission of Allah . And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful. (Surah Nisa) This Joker is adding he's own logic in Islam ,did he did that did thay did that,lol if i use logic on your argument it's gonna hurt you badly don't do that don't fight with Islam and Allah with you stupid logic
Dear Mufti I am very much confused , I read that Imam Ahmad Ibn Hanbal considered twassul to mustahab and permissible, and this is written in early Hanbali books. Please reply , I also considered this bada'h but now I am confused because Salaf like Imam Ahmad recommend it .
@@muhjow Brother my question is that Imam Ahmad said it is Mustahab to make tawassul through the Prophet Muhammad (S) , so how can someone say that it's bida'h??? I know what you are saying but I know that, and that is not my question.
You need to understand that the Wahabi understanding of Shirk, Dua, and Ibadah is slightly different from the VAST majority of the Ummah. This confusion you are facing right now is the direct consequence of that.
bro what??? what're talking about? There's a narration about Malik Ad-Dar who came to grave of Prophet and asked Prophet to ask Allah for a rain. Ibn Kathir said that this chain is sahih
This has nothing to do with tawassul, mufti doesn’t get it, or at least he didn’t make a distinction between tawassul and istigatha even like the salafis normally do, and he shouldn’t talk about if he has no depth knowledge about the matter of intermediation , or maybe the guy meant istagatha actually , god knows best, at least he didn’t say it was shirk or anything, I respect his position and him as a person , God bless him, but the Muslims have been doing tawassul before ibn taimiyah and it’s well documented 600yrs before ibn taimiyah and even albani in his book mentions that imam Ahmad did it and recommended it centuries before ibn taimiyah
Assalamualaikum. I do not know which one to listen to. The adzan or the man talking. I am confused. Brother M. Muneer, can't you stop talking for a few minutes to at least respect the adzan n continue after? Hmmm....
Such an abomination for someone to take guidance from a racist and Arab Supremacist Nasibi like ibn Taymiyyah (LA) ... the epitome of hatred towards Prophet Muhammad (SAWW) is to take slayer of his grandson; Yazeed ibn Muawiya (LA) as Salaf Salih and righteous ... whoever takes a Nasibi as Imam or Khalifa is indeed a Nasibi and Munafiq
1) why are you insulting a scholar? are you a shia? 2) ibn taymiyah said this about yazid: "He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah." What's understood is that we neither praise or curse yazid, as those are two extremes.
@@issy02tubez Don't you take Yazid as a Salaf Salih due to him being a tab'i of Sahaba?! Nawasib like ibn Taymiyyah always talk good about AhlulBayt but they're hypocricy is in between lines of their work: Ibn Taymiyyah’s defence of Yazid bin Mu'awiya Yazid did not issue order to kill al-Hussain, and he was not pleased with the killing of Al-Hussain he even expressed his displeasure at this action, and the head of Imam hussain did not carry to sham, carried to ibn Ziyad. Sunni suorce:Majmua Al-Fatawa by Ibn Taymiyyah,Volume 4,page 486 Reality Ibn Athir narrates that ‘Ubayd Allah ibn Ziyad addressed Musafir ibn Sharih Yashkari thus, “I killed al-Hussain because Yazid made it clear that I had to choose between killing al-Hussain or myself being killed. I preferred killing al-Hussain to being killed.” Sunni source:Al-Kamil fi al-Tarikh, Volume 3, page 234 He was also a racist and Arab-supremacist as he said anyone who can speak Arabic but speak other language is a Munafiq ... Yes I am Shia proudly. Extremism like isis did not come from us; it came from Salafis like you who praise ibn Taymiyyah and refuse to stay away from Yazid, Banu Umayyah and rest of haters of Imam Ali (AS)
![DEBATE: Can You Make Du'a To The Prophet ﷺ After His Death? [PART 1]](http://i.ytimg.com/vi/oG7ZYk5_RhE/mqdefault.jpg)
A blind man came to the Messenger of Allah (Allah bless him & give him peace) and said: "I've been afflicted in my eyesight, so pray to Allah for me". The Prophet (Allah bless him & give him peace) said: "Go perform ablution (Wudu), perform two Rak’at Salat and then say: "O Allah! I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy. O Muhammad! I seek your intercession with my lord for the return of my eyesight, that it may be fulfilled. O Allah! Grant him intercession for me". The Messenger of Allah (Allah bless him & give him peace) then said: "and if there is some other need, do the same"
Recorded by Ibn Majah: 1385, Tirmidhi, Abu Dawud, Nasa'i, Tabarani and others, with a sound chain of narrators.
That is Tawassul. Asking Allah by means of using the Prophet ( peace and blessings be upon him ) as an intercessor
Yes the example you used was when the Prophet (Pbuh) was alive. Give us one when after he died and the Companions made tawassul through him please.
Detailed answer taken from Islamqa.info:
The hadeeth does not indicate that it is permissible to seek to have one’s needs met by virtue of the status of the Prophet (blessings and peace of Allah be upon him), as some people suggest; rather the hadeeth indicates that this man sought to have his needs met by virtue of the supplication of the Prophet (blessings and peace of Allah be upon him) when he said: “O Allah, I ask of You and I turn to you by virtue of our Prophet Muhammad (blessings and peace of Allah be upon him),” that is, by virtue of the supplication of our Prophet Muhammad, and when he said “O Muhammad, I have turned by virtue of you to my Lord”, i.e., by virtue of your supplication.
This is indicated by the following:
-1-
this man came to the Prophet (blessings and peace of Allah be upon him) and asked him to offer supplication for him; if what he wanted was to have his need met by virtue of the status of the Prophet (blessings and peace of Allah be upon him), he would have stayed at home and said: O Allah, I ask to have my need met and I ask of You by virtue of the status of Muhammad.
-2-
Among the supplication that the Messenger (blessings and peace of Allah be upon him) taught him was to say: “O Allah, accept his intercession for me and accept my intercession for him,” i.e., accept the intercession of the Prophet (blessings and peace of Allah be upon him) for me, and intercession is a kind of supplication. Thus it implies that the Messenger (blessings and peace of Allah be upon him) offered supplication for him.
The words “And accept my intercession for him” mean: accept my supplication asking You to accept his supplication.
Al-Albaani (may Allah have mercy on him) said in Kitaab at-Tawassul (73, 74):
One of the things that the Prophet (blessings and peace of Allah be upon him) taught the blind man was: to say “and accept my intercession for him” i.e., accept my supplication asking You to accept his (the Prophet’s) intercession, i.e., his supplication to restore my sight. Nothing other than this can be understood from this sentence.
Hence you see those who ignore this part of the hadeeth ignoring it and not paying any attention to it whatsoever, because it would pull the rug out from under their feet and destroy all their arguments. If they hear it, you will see them looking at you like one who is extreme distress. That is because the intercession of the Messenger (blessings and peace of Allah be upon him) for the blind man is something understandable, but as for the intercession of the blind man for the Messenger of Allah (blessings and peace of Allah be upon him), how can that be? They have no answer for that at all. Another thing which highlights their feeling that this sentence invalidates their misinterpretations is that you never see one of them using it and saying in his supplication: O Allah, accept the intercession of Your Prophet for me and accept my intercession for him.
**All jurists comprising Imami, Shafi'i, Maliki, Hanafi and Hanbali are unanimous on the permissibility of tawassul whether during the lifetime of Muhammad or after his demise.[18][19] Syrian Islamic scholars Salih al-Nu`man, Abu Sulayman Suhayl al-Zabibi, and Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi have similarly released Fatwas in support of the practice.[20]*
Al-Suyuti in his book History of the Caliphs also reports Caliph Umar’s prayer for rain after the death of Muhammad and specifies that on that occasion ‘Umar was wearing his mantle (al-burda), a detail confirming his tawassul through Muhammad at that occasion. [11]Sahih al-Bukhari narrates similar situation as:
*Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for rain through Al-‘Abbas ibn ‘Abd al-Muttalib, saying, "O Allah! We used to request our Prophet to ask You for rain, and You would give us. Now we request the uncle of our Prophet to ask You for rain, so give us rain." And they would be given rain."*
- Sahih al-Bukhari Book 57 Hadith 59
@@obiwan5003 Have you read what you've copied and pasted my brother? Read the last paragraph over and see who the narration mentions they requested to ask for rain. The answer is there.
@@icelolly4277... *What makes you think/assume I haven't read it already? 🤔...*
Lol took a short nap from the beginning.
Needed to think of all the nonsense before saying it
“For 600 years the Muslims were lost until ibn tamiyah arrived” …….
😂correct. The najdi trio: ibn taymiyuah->abdel wahhab-> ibni baz
I defo agree if you're being sarcastic.
@@anisdesai4692 I’m quoting Muneer. I think it’s an egregious claim. They say the follow the Quran and Sunnah, upon the way of the rightly guided salaf, but they follow none of the prominent companions or scholars
You didn't understand what he said. He said for 600 the Muslims did not have this much of an issue with this type if istighatha/tawassul until around the time of ibn Taymiyyah.
You cannot find one clear evidence for the claim for tawassul by the dead. In fact you will only find evidence against.
For the doubts you may have that claim to be evidence, you can read Shiekh Nasuliruddin Albanis book which removes all doubt that this method of istighatha/tawassul is not from the Quran/sunnah.
P.S. How did shaitan manage to deceive the people of nuh to begin worshipping idols. The began step by step over generations. Those images/statues were of pious people.
Because of allowing this type of tawassul/istighatah, the masses are now doing even worse types of tawassul and istighata.
@@ObaidahNaseerdoesn’t matter. Salafis and Wahabbis today believe before ibn taymiyyah were misguided
Jazakmullah Khayr Mufti Muneer
جزاك الله خيرا
Best book on the permissibility of tawasul and instigatha is habib kazims book
there's an Athir where the Sahabi Uthman ibn Hunayf made tawassul to Nabi when he was dead in the khhilaafah of Uthman. And a few other Athira.
They dnt bring out this hadith. They hide it and blind follow ibn taymiyyah
@Fawaz Shaikh its in the books. Why dont u read it up? And tell me who made the hadith sahih.
@Fawaz Shaikh the key points are in the comment above. Use them and find it.
@Fawaz Shaikh its in ibn majah
@Fawaz Shaikh not sure brother. U can check it up. I cant find it now. My apologies if i find it i wil let u knw
Mashaalah brother thank you but I think you need to be sincere on approach and look at facts that’s been transmitted to us by our scholars inshalalh. Allah knows best
There was no disagreement with Abubakar or Ali. Everyone knows Ali was on the right when it came to Muawiya incident. The issue was some people took on the side of Muawiya due to fanancial support. I'm not going into details but if the four great Imams say it is permissible and if the highest eminents of scholars of Hanbali school such as Sheikh Abdul Qadir Jilani, Ibn Qudamah and Ibn al-Jawzi say it is permissble then centuries later an unknown man appears and says it is haram then who will you follow? If the four great Imams of the salaf generation and best thinkers of their era all unanimously agree Tawassul is halal who in their right mind can go against them? If you are against all four then you are not upon the sunnah and have deviated. The current salaf do not properly follow Imam Ahmad Ibn Hanbal, they follow the likes of Ibn Taymiyyah and Sheikh Abdul Al Wahhab.
The silliest argument I've ever heard against tawassul. Tawassul is proven through the verses of the Quran such as 4/64 where the command is general and authentic narrations like the one narrated by Ibn Abi Shayba from Malik al-Dar with an authentic chain as per Ibn Hajar in Fath, Ibn Kathir in al-Bidaya, al-Qastallani in al-Mawahib, Ibn Hajar al-Haythami in Sharh al-Idah and al-Samhudi in Wafa al-Wafa. Than there is the narration of Uthman Ibn Hunayf narrated by Imam al-Tabarani who himself declared it Sahih and the same was narrated by al-Bayhaqi authenticated by Imam Muhammad Ibn Yusuf al-Salihi al-Shami in Subul al-Huda and the authentic narration regarding the burial of Fatima Bint Asad, God be pleased with her, also narrated by al-Tabarani. Moreover there are authentic narrations recorded by al-Tirmidhi and Ibn Mājah in which the Prophet ﷺ clearly taught tawassul and there is no reason whatsoever to limit it to the life of the Prophet ﷺ especially when there are versions of the hadith with additional wordings suggesting that this practice maybe continued even after the lifetime of the Prophet such as the one narrated by Ibn Abi Khaythama in his Tarikh, the additional words being narrated by Hammad Ibn Salamah who is Thiqa Mamun as stated by Ibn Hibban ki his Kitab al-Thiqat. Here it is important to note that the ziyadat(Additions) of Thiqa(Trustworthy) narrators are accepted by the Muhaddithin when narrated unopposed and this is the stated position of Ibn Hibban and al-Hakim as can be found in their respective works, Kitab al-Thiqat and Muqaddimah al-Mustadrak; the position of al-Nawawi in Sharh Sahih Muslim; and of al-Zarqani al-Maliki as stated in his Sharh al-Muwatta. And also what does tawassul have to do with visiting the Noble Resting Place of RasulAllah ﷺ and asking him ﷺ to act as an arbiter in disputes, for even the modern practitioners of tawassul don't do this considering that such a belief would render the Shari'ah auxiliary. And as to the question that why did the Sahaba not make the RasulAllah ﷺ an arbiter in their disputes after his ﷺ passing away is because they understood fully well that Divine Will intended direct divine guidance for them for only a specific time and they had to the use the legal framework provided to them by the Shari'ah to solve emergent issues. Futhermore it was from the practice of the Salaf to visit the graves of the righteous and supplicate to God there and is something attested to by Ibn Abi al-Asim in his al-Ahad Wa al-Mathani who attributed this to a huge body of scholars whereas Ibn Hibban did this himself at the grave of Ali al-Rida numerous times as mentioned in his own work Kitab al-Thiqat and so did Ibn Khuzayma as was mentioned by Ibn Hajar in Tahdhib al-Tahdhib with reference to the Tarikh al-Naysabur of al-Hakim. Additionally it has been transmitted by Qadi Iyad al-Maliki with his chain going up to Imam Malik that he taught tawassul to Abu Ja'far al-Mansur and this being declared rigorously authentic (Sahih) by Imam al-Khafaji al-Hanafi in Nasim al-Riyad and fair (Hasan) by Imam al-Zarqani in Sharh al-Mawahib. Plus Imam al-Mardawi writes in his al-Insaf, “The correct position of the [Hanbali] is that it is permissible in one’s supplication (du'a) to use as one’s means a pious person, and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: "Yatawassalu bi al-Nabi ﷺ fi du`a‘ih" (“Let him use the Prophet ﷺ as a means in his supplication to Allah.”). And also quite interestingly, Imam Diya al-Din al-Maqdisi al-Hanbali in al-Hikāyāt al-Manthūra relates from Imam 'Abd al-Ghani al-Maqdisi al-Hanbali that the Imam once had some sort of a boil, recurring, which got cured when he rubbed the place with the boil against the grave of Imam Ahmad Ibn Hanbal, this being an example of tabarruk from the early Hanbalite Imams.
@Ibn Eddie Astagfirullah and fear Allah if you call it shirk. Ibn Taymiyya never went that length and called it haram at best. If you know Tawassul, you're not calling upon anybody but Allah and you're asking Allah to tell prophet Muhammed (PBUH) to make dua for you because Allah loves the prophet extremely and always accepts his dua. This is why Imam Ahmad Ibn Hanbal said it was permissable along with three other great Imams. Read his books. In fact, I can go further and show you one of the most famous Salafi scholars called Albani admitting it.
“Imaam Ahmad allowed tawassul by means of the Messenger alone, and others such as Imaam ash-Shawkaanee allowed tawassul by means of him and other Prophets and the Pious.”
(Source: al-Albani, At-Tawassul, p. 38)
Imam Ahmed was from the salaf generation and was one of the best thinkers of his era and it's our duty to follow and emulate the salaf so which will you follow? Imam Ahmed or Ibn Taymiyyah who was not from the generation of salaf?
@Ibn Eddie you're mixing istigatha of the dead and "tawassul" akhi
@@Ibrahim.l20 clarify difference
Rubbing yourself on the grave of a scholar is clear cut bidah.
I’m not saying that the blessing never happened, idk, but to make this a practice would be bidah
Did the prophet ﷺ pray to Jesus or Ibrahim or Moses or Ishmael . This is sick this is shirk
I thing the questioner is asking about asking Allah by way of the Prophet not asking the Prophet directly.
@Fawaz Shaikh Translation: Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak'ats and then say : “O Allah!, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and Uthman accomplished it for him ...(till the end of hadith)
The hadith is rigorously authenticated (sahih), as Tabarani explicitly states in his "al-Mu'jam al-saghir." The translator (Nuh Ha Mim Keller), wishing to verify the matter further, to the hadith with its chain of narrators to hadith specialist Sheikh Shu'ayb Arna'ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated, a judgement which was also confirmed to the translator by the Morrocan hadith specialist Sheikh 'Abdullah Muhammad Ghimari, who characterized the hadith as "very rigorously authenticated," and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously authenticated (sahih).
@@FawazShaikh no it’s not, don’t speak without knowledge
Tawassul(Intercession) Through Prophet Muhammad(PBUH) After His Worldly Life
أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.وهذا إسناد صحيح.Malik ad-Dar i.e. treasurer of Umar (RA) relates: The people were gripped by famine during the tenure of Umar (Ibn-ul-Khattab). Then a man walked up to the grave of Prophet and said: O Messenger of Allah! ask for rain from Allah for your Ummah who is in dire straits. Then he saw the Prophet (SAW) in dream. The Prophet (SAW) said to him, Go over to Umar, give him my regards and tell him that the rain will come to you. And tell Umar that he should be on his toes, he should be on his toes (he should remain alert). He went over to see Umar and passed on to him the tidings. On hearing this, Umar broke into a spurt of crying. He said, O Allah, I exert myself to the full until I am completely exhausted.
References
►Al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538
This Hadith is authenticated as **Sahih** by
►Imam Ibn Kathir in Al Bidayah Wan Nihayah Volume No. 5, Page No. 167
►Imam Qastallani in al-Mawahib-ul-laduniyyah (4:276)
► Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1, Page 373)
Istighatha:
minhajbook.kortechx.netdna-cdn.com/images-books/beseeching/beseeching_1.pdf
Tawassul:
minhajbook.kortechx.netdna-cdn.com/images-books/tawassul-en/tawassul-en_1.pdf
Any questions on the above topics should be cleared with the above PDF's insha'Allah. You will find examples of companions doing intermediation as well as even Salafi-famed scholars allowing it. So for Wahabbi's/Salafi's to go against these concepts still is mind-boggling and quite frankly a deviation from the majority of muslims.
Also, please research into the Ashaab as-Suffah. Modern-day Sufi's are spiritual descendants of them, thus refuting the ignorant claim of "there were no Sufi's during the time of the Prophet (SAW)."
Oh, and last thing, I just want to make sure that some people are aware of the fact that the Salafiyyah aqeeda is a minority denomination of Islam even if it is being claimed that they are part of Ahlus Sunnah wal Jamaah. Since belifes on a few subjects in Islam are conflicting, traditional/historical Ahlus Sunnah wal Jamaah who are followers of the four Madhabs, make the overwhelming majority of mulsims today. (1.6bn+, I believe). It should also be noted that as such, many of the conflicted practises between Sunni's and Salafi's/Wahabbi's are actually accepted and performed by the very same, majority of muslims of Ahlus Sunnah wal Jamaah. In that regard, even if the Salafi's have disagreements regarding them, what the majority of Muslims do and consider to be a commendable act is acceptable in the Shariah and of course, by Allah themself. See Musnad Ahmad b. Hanbal 1:379.
As I'm sure you know, we have been commanded by Rasool Allah (SAW) to follow the majority of Muslims as 72/73 sects will be in the fire and only the congregation (Majority) will be saved amongst them. So the ones who break away from matters which are regarded to be acceptable by the majority of the Ummah (Such as the above as well as Mawlid (SAW) etc...) cannot be correct. It is in fact, they, themselves, who are misguided.
Asalamu Alaykum.
السلام عليكم و رحمة ﷲ و بركاته
Can you kindly check the links and send them again, they arent working
جَزاكَ اللهُ خَىْراً
Link aren’t working brother but I agree
And We did not send any messenger except to be obeyed by permission of Allah . And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.
(Surah Nisa)
This Joker is adding he's own logic in Islam ,did he did that did thay did that,lol if i use logic on your argument it's gonna hurt you badly don't do that don't fight with Islam and Allah with you stupid logic
Dear Mufti I am very much confused , I read that Imam Ahmad Ibn Hanbal considered twassul to mustahab and permissible, and this is written in early Hanbali books. Please reply , I also considered this bada'h but now I am confused because Salaf like Imam Ahmad recommend it .
You know tawasul can also be made through your own actions right? Also it can be made through LIVING people.
@@muhjow Brother my question is that Imam Ahmad said it is Mustahab to make tawassul through the Prophet Muhammad (S) , so how can someone say that it's bida'h???
I know what you are saying but I know that, and that is not my question.
Where did he say it was permissible?
You need to understand that the Wahabi understanding of Shirk, Dua, and Ibadah is slightly different from the VAST majority of the Ummah. This confusion you are facing right now is the direct consequence of that.
@@n.a3642you mean ummah are Syiah ummah?
What was the book referring to at the end ??
Tawassul it’s kind and rulings by Shaykh Al-Albani (رحمه الله)
bro what??? what're talking about? There's a narration about Malik Ad-Dar who came to grave of Prophet and asked Prophet to ask Allah for a rain. Ibn Kathir said that this chain is sahih
This has nothing to do with tawassul, mufti doesn’t get it, or at least he didn’t make a distinction between tawassul and istigatha even like the salafis normally do, and he shouldn’t talk about if he has no depth knowledge about the matter of intermediation , or maybe the guy meant istagatha actually , god knows best, at least he didn’t say it was shirk or anything, I respect his position and him as a person , God bless him, but the Muslims have been doing tawassul before ibn taimiyah and it’s well documented 600yrs before ibn taimiyah and even albani in his book mentions that imam Ahmad did it and recommended it centuries before ibn taimiyah
Source??
@@sabdopalon2179 source for what (part) exactly?
Lol he accepted that ibn taymiyyah was the first one
Ibn Tammiyah condoned it
@@johnanderson4710 so before that nobody said it am i right?
@@muhammadabdulmateen8473 what do u mean? Ibn Tammiyah condoned the practice of Tasawwul
@@johnanderson4710 the people who claim to follow him say otherwise.
@@muhammadabdulmateen8473 yeah true, his followers don’t even know what he taught
Video title: Wahabi Logic
no wonder coming from a sufi
Assalamualaikum. I do not know which one to listen to. The adzan or the man talking. I am confused. Brother M. Muneer, can't you stop talking for a few minutes to at least respect the adzan n continue after? Hmmm....
Wa aleikum salam.
I could imagine its athan from a mobile phone that somebody forgot to switch off or to make silent. Allahu alem.
🤣🤣🤣🤣🤣🤣🤣🤣
Ibn Tammiyah condoned Tasawwul
He took back his position on Tawassul (but not istigatha)
@@justneedlife2001 yeah he did, read tarikh Al barazali (his own student) he clearly retracted it on istagatha
Proof please
Such an abomination for someone to take guidance from a racist and Arab Supremacist Nasibi like ibn Taymiyyah (LA) ... the epitome of hatred towards Prophet Muhammad (SAWW) is to take slayer of his grandson; Yazeed ibn Muawiya (LA) as Salaf Salih and righteous ... whoever takes a Nasibi as Imam or Khalifa is indeed a Nasibi and Munafiq
1) why are you insulting a scholar? are you a shia?
2) ibn taymiyah said this about yazid:
"He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah."
What's understood is that we neither praise or curse yazid, as those are two extremes.
@@issy02tubez Don't you take Yazid as a Salaf Salih due to him being a tab'i of Sahaba?!
Nawasib like ibn Taymiyyah always talk good about AhlulBayt but they're hypocricy is in between lines of their work:
Ibn Taymiyyah’s defence of Yazid bin Mu'awiya
Yazid did not issue order to kill al-Hussain, and he was not pleased with the killing of Al-Hussain he even expressed his displeasure at this action, and the head of Imam hussain did not carry to sham, carried to ibn Ziyad.
Sunni suorce:Majmua Al-Fatawa by Ibn Taymiyyah,Volume 4,page 486
Reality
Ibn Athir narrates that ‘Ubayd Allah ibn Ziyad addressed Musafir ibn Sharih Yashkari thus, “I killed al-Hussain because Yazid made it clear that I had to choose between killing al-Hussain or myself being killed. I preferred killing al-Hussain to being killed.”
Sunni source:Al-Kamil fi al-Tarikh, Volume 3, page 234
He was also a racist and Arab-supremacist as he said anyone who can speak Arabic but speak other language is a Munafiq ...
Yes I am Shia proudly. Extremism like isis did not come from us; it came from Salafis like you who praise ibn Taymiyyah and refuse to stay away from Yazid, Banu Umayyah and rest of haters of Imam Ali (AS)
Ibn taymiyya wasn't Arab 😂