Abu Ja’far al Fakehead’s misuse of the words of Shaikh Muhammad Ibn Abdul Wahhaab With regards to Tawassul and Shirk.

18Mar10

Abu Ja’far al Fakehead’s misuse of the words of Shaikh Muhammad Ibn Abdul Wahhaab With regards to Tawassul and Shirk.

Abu Ja’far translated a book, which was written by a Mustafa Ibn Ahmad ash-Shatti. The book was supposed to be refutation of Muhammad ibn Abdal Wahhaab, however nothing convincing was brought forth. Abu Ja’far at times made his own comments in the text. In a section of the book Abu Ja’far misuses the words of Shaikh Muhammad Ibn Abdul-Wahhaab in order to justify his accusations against the Shaikh. His ‘proof’ again becomes a proof against himself.

Abu Ja’far quotes many statements of the Imaams of the past in which they made Tawassul by the virtues of the Prophet Sallallahu Alayhi Wasallam. Now I would ask you all (especially Abu Ja’fars followers) to open your eyes and bear witness to another blatant misquote of Abu Ja’far.

The quote are as follows:

Abu Ja’far states about Ibn Qudamah al-Maqdisi

“Renewer of the faith and depended on source of Fiqh and creed mentioned the hadith of the making intercession with the Messenger Sallallahu alahi Wasallaam and advised its use. He also stated that the first three generations used to ask the dead for their needs in similar supplications. A word of Advice, pp. 78-79 He also made a supplication, part of which was speaking in the second person and advised its use during Hajj when believers are in front of the Grave of The Messenger Sallallahu Alayhi Wasallam: “I have come to you seeking forgiveness of my sins by seeking your intercession with my lord. So I ask you Lord” I ask that you grant forgiveness based upon this intercession just as you granted it for the one who came during his lifetime” (al Mughni Vol 3 pp.600-601)

Here Abu Ja’far claims that the first three generations used to ask the dead for needs. “Ask the dead”, he claimed. However he fails to mention the sentence before it, which would give the reader a better understanding of what is being mentioned. It states “And it is narrated from al-`Utbi who said, ‘I was sitting at the grave of the Prophet (sallallahu `alayhi wa sallam) when a Bedouin approached and said, ‘Peace be upon you, O Messenger of Allah. I have heard that Allah says {And if when they wronged themselves, they came to you and repented to Allah and the Messenger seeks their pardon they would have found Allah All-Forgiving and Most Merciful.} So I have come to you seeking forgiveness….”

There are a few points to consider here:

  1. The Bedouin did not say ‘oh Prophet forgive me’
  2. 2. The Bedouin went based upon his understanding of the verse “and they came to you and repented to Allaah” repented to who? Allaah! So he did not ask the Prophet Sallallahu alayhi Wasallam for repentance nor did he rely on the assistance of the Prophet Sallallahu alayhi Wasallam

And Abu Ja’far further quotes:

Imaam Mar’ii Ibn Yusuf al Karnmi (d. 1033 AH/AD 1862): “And I ask that I might be saved from being led far astray by the one who migrated for for the sake of Allaah( i.e. the Prophet Sallallahu Alayhi Wasallaam)”(As-suhub ul Wabilah fi dara’ih il-Hanaabilah vol 3, pp.1121 – 1123)

Imaam Muhammad Badr Ud-deen al Balbani: “And we ask Allaah that he suffices us with the blessings of the Imaams and that he benefits us and the Muslims with this book. We also ask that he make this work purely for the sake of seeing the generous One, The Bestower, that he forgives me whatever mistakes I have made in this endeavour as no one is infallible besides an angel, a messenger or a prophet.” The Imaam said further “We ask the Glorified and the exalted One that keeps us established on the orthodox creed by the blessing of our Prophet, the master of all creation” ( Mukhtasar ul-Ifadat fee rub’il-Ibadaab wal Adabi wa Ziyadaat pp.492-493)

Imaam as-Safarani: I make intercession to Allaah with the noble rank of the chosen one, his pure family, his chosen nobles and his choice companions, his champions of righteousness from the rest of the emigrant and helpers. I make intercession with the rank with the rank and sacred essence of all the Prophets, Messengers, Noble and high rankling Angels, the scholars always doing righteousness, the people who know Allaah intimately and the pious ones. I make Intercession with the scared essence of all whom commentary might sincerely be done, for the sake of seeing the face of The Most Generous, that it be a cause of being saved in front of him and being given immediate admittance to the gardens of delight, that He should look to me and those who wrote it, read it and studied it with pure intention. I Ask further with this intercession that Allaah preserve me, my household, my brothers and everyone from every astray action, that whoever wrote this text, read it, understood and considered it to be given favour. Indeed he is Noble, generous, Benevolent and compassionate. Peace and blessings be upon our Master Muhammad, Master of the Messengers, his family, his companions his illuminated ummah all those who pray that we might be given good. Lord of Creation! Let it be! (Lawami ul-Anwar ul-Bahiyyah Wa Sawati ul-asrar ul-Athariyyah Vol 2 p468-469)

Imaam Muhammad ibn Humaid an-Najdi: “….Begged in prayer at the end of his work “the author has completed his work May Allaah have mercy upon him, with the mercy of the righteous and give him a place in the highest ranks of the paradise and keep him away from the great fire. Let all this be done by the sacred essence of the prophet, The chosen one, his family, and his pure companions. Make it so! The peace and blessings be upon him, his family and his righteous companions” (As-Suhub ul-Wabilah Fi Dara’ih-Hanaabilah Vol 3 pp. 1241-1242)

These are some of the quotes that Abu Ja’far presents on p.148 of the translation of ‘The Divine texts’, the so-called ‘refutation’ of Shaikh Muhammad ibn Abdul Wahhaab

Now. Abu Ja’far mentions the Imaams and their statements regarding intercession. Notice how each Imaam clearly makes du’aa to Allaah directly in each supplications as it states “And we ask Allaah”, “and I ask Allaah”, “I make intercession TO Allaah” etc. None of the Imaams asked the Prophet in manners like “oh Messenger of Allaah grant me such and such” or “Oh Prophet save me from the fire”. NO! They all asked Allaah directly! How then does Abu Ja’far justify his statement when he states that according to Muhammad Ibn Abdal Wahhaab “The Men quoted above were all guilty of idolatry and Kufr for they made them intermediaries, called upon them, asked from them” (page 150) where did they call upon the Prophet? Where did they ask the Prophet?

What the Imaams are doing is Tawassul, which the scholars past and present differed over. However none considered it to be shirk at all as it involves calling upon Allaah and NOT the Prophet Sallallahu alayhi Wasallam.

Abu Ja’far then tries to use Muhammad ibn Abdul Wahhaabs’ statements to say that according to Muhammad ibn Abdul Wahhaab they would be kuffar for the supplications they made because Muhammad Ibn Abdul Wahhaab states in his work Nawaaqidh al-Islaam

“The Second (nullifier of Islaam): Whoever places intermediaries between himself and Allaah, calling unto them and asking intercession from them, and seeking reliance in them, has committed disbelief according to the unanimous agreement (Ijmaa’).

What Muhammad ibn Abdul Wahhaab states is clear. He states that those who call upon the dead and asks them for help and relies upon their assistance has committed kufr by consensus! Even if you were to read the explanation of his book of the scholars you will see that they are stating the same thing:

“This Second Nullifier is a form of Shirk. Shirk is a general term, but this act is more specific, which is why the author has mentioned it here, even though it falls under the meaning of the First Nullifier. Nevertheless it is specific, such as when a person places the intermediary of (Prophet) Muhammad between himself and Allaah and calls unto him, saying: “O Muhammad, Assist me!” or “O Muhammad, intercede for me before my Lord!” So he places Muhammad (sallallaahu ‘alayhi wa sallam) as an intermediary between himself and Allaah. Or he places one of the angels or a wali (close friend of Allaah) or a Jinn or a grave (as an intermediary) or he supplicates to the sun or the moon, thus making them intermediaries between himself and Allaah. So he supplicates to these things until they become intermediaries between himself and Allaah; or he sacrifices an animal to them or makes an oath to them or calls to them, so that there can be an intermediary between himself and Allaah. But yet all the while he claims that this brings him closer to Allaah, as Allaah says:

“And those who take supporters besides Allaah, they say: ‘we don’t worship Them except for the purpose of bringing us closer to Allaah.’” [Surah Az-Zumar: 3]

(Explanation of Shaikh Abdul-Aziz Bin Abdillaah Ar-Raajihi) And other explanations such as the one by Shaikh Salih al Fawzan state the same thing. That what Shaikh Muhammad ibn Abdul Wahhaab is referring to those who call upon the dead, he is not referring to Tawassul. For Abu Ja’far to apply a statement regarding shirk to statements of Tawassul shows his either his ignorance or his tricks to deceive the reader.

Now we want to know what Shaikh Muhammad ibn Abdul Wahhab does say about Tawassul and what his opinion would have been regarding the quotes of the Imaams that Abu Ja’far displayed in his book: ‘There is no harm in making Tawassul through the righteous’ and Ahmad’s statement: ‘Tawassul is only allowed through the Prophet – Sallallahu ‘alayhi wa-sallam’, while they all say: ‘Istighatha (seeking aid) from the creation is not allowed’, then the difference (between the two is very clear, and it is irrelevant to what we are concerned with.

For some scholars to allow Tawassul through the righteous, or for some to restrict it to the Prophet – Sallallahu ‘alayhi wa-sallam, while majority of the scholars forbidding and disliking it; these issues are from fiqhi issues. Even though the correct opinion in our view is the majority opinion that it is disliked, we still do not censure one who practises it (Tawassul), for there is no censuring in issues of ijtihad.

However, our censure of one who calls upon the creation, is greater than the censure of one who calls upon Allaah Ta’ala (alone); for he travels to the grave beseeching, next to al-Sheikh ‘Abd al-Qadir or others, seeking the alleviation of calamites, aiding the grief-stricken, attaining the desirables; where is this all from one who calls upon Allaah, purifying His religion for Him, not calling upon anyone besides Allaah, except that he says in his supplication: I ask you by Your Prophet, messengers, or the righteous servants, or travels to Ma’ruf’s grave or others’ to supplicate there, yet only supplicates to Allaah, purifying the religion for Him, how is this relevant to what concerns us here?
(Fatawa wa masa’il alShaikh Muhammad b. ‘Abd al-Wahhab page 41) So the Shaikh states that he does not censure those that practice Tawassul Through the Prophet as there is not censure in areas of Ijtihaad! Alhamdullilaah this means that the Shaikh would not have considered them Kuffaar as Abu Ja’far al Fakehead wrongly claims, rather he states he does not censure the one who practices Tawassul.

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One Response to “Abu Ja’far al Fakehead’s misuse of the words of Shaikh Muhammad Ibn Abdul Wahhaab With regards to Tawassul and Shirk.”

  1. 1 ar.m

    Jzk


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