AHK
30-09-2005, 06:15 PM
salam aleykum
Allamah Nu'man Aloosi, son of Mahmood Aloosi Sahib Rooh Al Ma'ani and Mufti of Ahnaaf in Baghdad, said in his book Jala Ul Aynayn in answer to Ibn Hajar Al Haytami about Tawassul and its daleel about the hadeeth of blind man
“I turn ( Atawajahu) to You with Your Prophet Muhammad saw” : But the Tawassul with him, means with his du’a, as said by Umar, “ We used to do tawassul with Your Prophet saw”. The meaning of Tawajuh and Tawassul in both hadith has same meaning.
This is why he said in the end : “ Allah make him an intercessor for me in this” because Shafa’ah is only with Du’a to His Lord with certainty. If it was tawassul with his Dhat saw, this sentence would not have any meaning…
Also the saying of the blind man to the Prophet saw : “ Ask Allah He cures me” and the answer of the Prophet saw was : “ If you want you delay this and this is better, and if you want I do invoke” and the blind man said : “Invoke” is a clear daleel , a Burhan Rajih, that the tawassul of the blind man was with his du’a and not his dhat Mutaharah.
And his words “I turn ( Atawajahu) to You with Your Prophet Muhammad saw” then Teebi said : “ The ba in bika is for Isti’anah, meaning I do Isti’anah (seek help) with your du’a to Allah.
And His saying : “ I turned to ( Tawajahtu)” after his saying : “I turn to You ( atawajahu)”, there is in it the meaning of His Saying Ta’ala : “ Man lazi Yashafa’u ‘indahu ila bi iznihi”,
So it would be a khitab to someone precise in his heart, added to what he turned with him to His Lord from asking of his Prophet saw, and this is exactly Shafa’ah, and this is why he came with past tense after present tense,
And the moofid from all this is that is that this invoker did tawassul with his Shafa’ah of his Prophet saw, as if he put in his mind the time he called him, and this happens a lot in maqamat khitabiyah and Qarain I’tibariyah, as the man praying says : “ As Salam Alayka Ya Ayuha NabiyuWa rahmatullahi wa Barakatuhu”
See all of his long answer, that this kind of TAwassul did not come from Salaf, also about asking the Prophet saw in the grave to invoke Allah, then shaykh Aloosi hanafi said that if it was legislated, then Sahabah would have run to that, also Tabii and this matter would become soemthing undeniable.
As prayer, Zakah are denied by Nobody, and Sahabah were people seeking for good, and we do not have one saheeh isnad from them that they asked Prophet saw to make Shaf'ah for them.
How can people from Mutaakhireen claim this practice, and they do not bring any isnad from Sahabah, any text from any Imam enabling this
Kashmiri at least that he did not see muhadithoon permitting istifadah from graves
The student of Allammah Anwar Shah Kashmiri, Ashiq Mirathi wrote in note in Faydul Bari, Kitab Jihad, v 3 p 434 under saying “This matter ( tawassul with names), I do not like to enter it, nor do I claim any prove from Salaf, nor do I make Inkar” :
“ I say : maybe, this is because the shaykh had good opinion of people of Haqaiq, rather he was one of them, and when he was seeing a contradiction between people of Shari’ah and Haqaiq in a matter, he stopped his toungue from any answer, looking at both sides.
Sometimes I saw him leaning to the people of Haqaiq, if it was one of their matter. I asked him once about Istidadah from Ahle Quboor, is this permissible, and he said to me : “ As for Muhadith, I do not see them permitting this, but I do permit this, as it is established for people of Haqaiq, except that it should be for people qualified for that, as for the one who is drown in thulumat, there is no good for him” end of Mirathi’s words
So one can see that Kashmiri has fairness to see that he did not see Muhadith from Salaf and else permitting this kind of Tawassul
He at least has fairness, that this practice is from Sooofiyah, and not Muhadith and people of Sharee'ah
While other people claim actions, and they bring nothing to justify it, except actions of unknown Tabii, with an isnad having someone whose condition is not known, that is ahad.
And they Attack Ahle Sunnah for denying something they cannot prove from Salaf, any Imam.
Allamah Ibn Abdel Hadee blamed Subkee for bringing such fabricated narrations to justify his claims, with even fabricated narrations. What is that ?
May Allah guide us to fairness
Allamah Nu'man Aloosi, son of Mahmood Aloosi Sahib Rooh Al Ma'ani and Mufti of Ahnaaf in Baghdad, said in his book Jala Ul Aynayn in answer to Ibn Hajar Al Haytami about Tawassul and its daleel about the hadeeth of blind man
“I turn ( Atawajahu) to You with Your Prophet Muhammad saw” : But the Tawassul with him, means with his du’a, as said by Umar, “ We used to do tawassul with Your Prophet saw”. The meaning of Tawajuh and Tawassul in both hadith has same meaning.
This is why he said in the end : “ Allah make him an intercessor for me in this” because Shafa’ah is only with Du’a to His Lord with certainty. If it was tawassul with his Dhat saw, this sentence would not have any meaning…
Also the saying of the blind man to the Prophet saw : “ Ask Allah He cures me” and the answer of the Prophet saw was : “ If you want you delay this and this is better, and if you want I do invoke” and the blind man said : “Invoke” is a clear daleel , a Burhan Rajih, that the tawassul of the blind man was with his du’a and not his dhat Mutaharah.
And his words “I turn ( Atawajahu) to You with Your Prophet Muhammad saw” then Teebi said : “ The ba in bika is for Isti’anah, meaning I do Isti’anah (seek help) with your du’a to Allah.
And His saying : “ I turned to ( Tawajahtu)” after his saying : “I turn to You ( atawajahu)”, there is in it the meaning of His Saying Ta’ala : “ Man lazi Yashafa’u ‘indahu ila bi iznihi”,
So it would be a khitab to someone precise in his heart, added to what he turned with him to His Lord from asking of his Prophet saw, and this is exactly Shafa’ah, and this is why he came with past tense after present tense,
And the moofid from all this is that is that this invoker did tawassul with his Shafa’ah of his Prophet saw, as if he put in his mind the time he called him, and this happens a lot in maqamat khitabiyah and Qarain I’tibariyah, as the man praying says : “ As Salam Alayka Ya Ayuha NabiyuWa rahmatullahi wa Barakatuhu”
See all of his long answer, that this kind of TAwassul did not come from Salaf, also about asking the Prophet saw in the grave to invoke Allah, then shaykh Aloosi hanafi said that if it was legislated, then Sahabah would have run to that, also Tabii and this matter would become soemthing undeniable.
As prayer, Zakah are denied by Nobody, and Sahabah were people seeking for good, and we do not have one saheeh isnad from them that they asked Prophet saw to make Shaf'ah for them.
How can people from Mutaakhireen claim this practice, and they do not bring any isnad from Sahabah, any text from any Imam enabling this
Kashmiri at least that he did not see muhadithoon permitting istifadah from graves
The student of Allammah Anwar Shah Kashmiri, Ashiq Mirathi wrote in note in Faydul Bari, Kitab Jihad, v 3 p 434 under saying “This matter ( tawassul with names), I do not like to enter it, nor do I claim any prove from Salaf, nor do I make Inkar” :
“ I say : maybe, this is because the shaykh had good opinion of people of Haqaiq, rather he was one of them, and when he was seeing a contradiction between people of Shari’ah and Haqaiq in a matter, he stopped his toungue from any answer, looking at both sides.
Sometimes I saw him leaning to the people of Haqaiq, if it was one of their matter. I asked him once about Istidadah from Ahle Quboor, is this permissible, and he said to me : “ As for Muhadith, I do not see them permitting this, but I do permit this, as it is established for people of Haqaiq, except that it should be for people qualified for that, as for the one who is drown in thulumat, there is no good for him” end of Mirathi’s words
So one can see that Kashmiri has fairness to see that he did not see Muhadith from Salaf and else permitting this kind of Tawassul
He at least has fairness, that this practice is from Sooofiyah, and not Muhadith and people of Sharee'ah
While other people claim actions, and they bring nothing to justify it, except actions of unknown Tabii, with an isnad having someone whose condition is not known, that is ahad.
And they Attack Ahle Sunnah for denying something they cannot prove from Salaf, any Imam.
Allamah Ibn Abdel Hadee blamed Subkee for bringing such fabricated narrations to justify his claims, with even fabricated narrations. What is that ?
May Allah guide us to fairness