This question is about "Tawasuff."
Clearly, the attitude of the sect of State salaf (Saudi Arabia) is to avoid doing this act of worship and breaks the Aqeedah of Tawheed, even the people of the city in Saudi Arabia have shown their displeasure at this, and this Aqidah has even been adopted by the magnets and the Harmain Khateebs (two Harams sacred). Please give your words of wisdom on this controversial issue?
In the Name of Allah, Most Gracious, Most Merciful,
Tawassul (using intermediaries in supplication to Allah, the Most High) through the Messenger of Allah (Allah bless him and give him peace), Awliya and righteous believers is allowed, rather recommended according to the four Sunni schools of Islamic law.
This has been the general belief held by scholars of this Ummah throughout the ages. The Salaf (predecessors) from the first generation had this agreement and this has been the way of Madhhabs four Sunni Fiqh.
Tawassul The meaning is: we ask Allah Almighty through the medium and intercession of another person. For example, it says: "Oh Allah I ask forgiveness for my sins through Wasila (intercession) of the Messenger of Allah (Allah bless him and give him peace)."
Tawassul can be accomplished through one of their events fair, the Prophet (Allah bless him and give him peace), the righteous who have died and those still alive.
All these types of Tawassul is permissible and lawful aceptable.La the Tawassul is proven from the Qur'an, the Sunna, continued the practice of the Islamic community and reason.
Some of the evidence on the validity of Tawassul:
1) God the Almighty says:
"you who believe, fear Allah and seek means (Wasila) to him" (Sura al-served, V: 35)
The word "Wasila" (a means of approach) in its general indication includes Tawassul (intercession) by individuals, and through actions.
2) God Almighty says:
"If only I had, when they wronged themselves, come to you (O Muhammad, Allah bless him and give him peace) and asked forgiveness of Allah and the Messenger of Allah had asked forgiveness for them, would have found Allah Forgiving, Merciful. " (Sura Al-Nisa, V: 64)
These two verses are clear about the eligibility and Tawassul recommendation. The distinction made by some, between the living and the dead in this issue only from someone who believes in the perishing of souls after death, which would lead to denying the resurrection.
Furthermore, when one uses Tawassul supplication, one does not ask and seek another than Allah Almighty. Only the high position, status and rank of the person through which takes place Wasila used as intercession. In other words, the server is saying: "Oh, Allah! The Prophet determined or agent of yours is very close to you. I have no good work, but I have no love of mercy. Allah for forgiveness and forgive my sins, because of that love and connection I have with this pious servant of yours. "
Now, every person with a healthy mind is determined that there is no reason to distinguish and differentiate between the living and the dead. This is why why Subki scholars such as Imam, Hafiz Ibn Kathir, Imam An-Nawawi (may Allah have mercy on them all) and many others have declared admissible Tawassul through the fair, whether living or dead to the mercy of Allah.
3) Imam al-Tirmidhi (Allah have mercy on him) and others are related to Uthman ibn Hunaif (Allah be pleased with him):
"A blind man came to the Messenger of Allah (Allah bless him and peace) and said: "I have been humiliated in my view, so pray to Allah for me." The Prophet (Allah bless him and give him peace) said: "Go make ablution (wudu), perform two Salat and then Rak'at say, "Oh, Allah I ask you and turn through my Prophet Muhammad, the prophet of mercy. O Muhammad I seek your intercession with my Lord for the return of my sight, which can be fulfilled. Allah, grant him intercession for me. " The Messenger of Allah (Allah bless him and give him peace) and then said, "and if there is any other need, do the same." (Recorded by Tirmidhi, Abu Dawud, Nasa'i, Tabrani and others, with a sound chain of narrators).
express content of this Hadith proves the legal validity of Tawassul through a living person. Implicitly shows the validity of Tawassul through a deceased person as Tawassul through a person living or dead, is not through a physical body or through the life and death, rather, through the positive connotation linked to the person both in life and death.
4) On the other hand, Imam Tabrani relates in his al-Mu'jam al-Kabir of information in the same Hunaif ibn Uthman (Allah be pleased with him) that a person who visited him repeatedly about what I needed but Uthman paid no attention to him. The man met his son and called for the question-this was after the death of the Messenger of Allah (Allah bless him and give him peace) and after periods of Sayyiduna Sayyiduna Abu Bakr and Omar (may Allah be pleased with them) - so Uthman (Hadith that was collected and the scholars) said: "Go to the place of Wudu, then come to the mosque, perform two rak` ats and then say: "Allah, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad I speak through you to my Lord, to fulfill my need to" ... .... until the end of the Hadith.
text is a clear and explicit bis Sahabi (Companion) to demonstrate the legal validity of Tawassul through the dead. The Hadith has been classified as authentic (Saheeh) by al-Bayhaqi, Mundhiri, al-Haythami and many others.
5) In the Hadith recorded by Imam Al-Bukhari and others, Comrade Umar (Allah be pleased with him) did Tawassul through the uncle of the Messenger of Allah (Allah bless him and give him peace), Sayyiduna Abbas (Allah be pleased with him), to ask God Almighty for rain in time of drought.
These and many other hadith are clear on the legality and validity of Tawassul. This is why the big traditional Sunni scholars have held this belief over time. Even at the present time, most Muslims belong to the Ahl al-Sunnah wa al-Jama'ah in most of the world have this belief.
Many of the books in Arabic and other languages \u200b\u200bhave been written in refutation of those who believe that Tawassul Shirk. Scholars from Syria, Jordan, Lebanon, Kuwait, UAE, India, Pakistan and Saudi Arabia have rejected the position of the minority-called Salafi sect.
As some scholars Haramayn are concerned, there views on aqida are generally in the blind following of Imam Ibn Taymiyya ... The Imam, despite having great knowledge on many issues chose a path that was different from the path of most of the Islamic community, and students generally do not accept their views.
At the same time, we must be cautious in not having any mistaken belief in Aqidah. There must be convinced that Almighty God alone has influence over all, externally and internally. In addition, one must have the conviction that the appeal (DUA) is not accepted without Tawassul. This is the real Tawhid. Allah Ta'ala
best Muhammad ibn Adam Darul Iftaa
Leicester, United Kingdom
http://daruliftaa.com/questions.asp?int
Note: Fatwa: non-binding legal opinion issued by a specific competence paraexpresarla, the mufti .
0 comments:
Post a Comment