السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ
May the peace, blessings and mercy of Allah be upon you all.
Quotes from classical scholars will be posted here to enlighten us on the permissibility of seeking Intercession though the best of creation, Muhammad ﷺ, a mean for oneself (Tawassul). This is important because in our time, this issue is being attacked and falsely regarded as "polytheism" even though it is clearly supported by texts from the classical scholars.
Al-Sayyid al- 'Allama 'Abd al-Rahman bin Muhammad al-Mashhur (d. 1320 AH) - the Faqih of Hadhramawt - said in his book Bughyat al-Mustarshidin 4/483-484 (Fiqhi book according to the Shafi'i Madhhab) under the chapter "al-Tawassul bi Ahl al-Fadhl wal Radd 'ala Ahl al-Bida'..." (he refers to the 'Allama Muhammad bin Sulayman al-Kurdi (d. 1194 AH) - the Mufti of the Shafi'iyya in al-Madina al-munawwara - towards the end of quote):
مسألة: ج): التوسل بالأنبياء والأولياء في حياتهم وبعد وفاتهم مباح شرعاً، كما وردت به السنة الصحيحة، كحديث آدم عليه السلام حين عصى، وحديث من اشتكى عينيه، وأحاديث الشفاعة، والذي تلقيناه عن مشايخنا وهم عن مشايخهم وهلم جرا، أن ذلك جائز ثابت في أقطار البلاد وكفى بهم أسوة، وهم الناقلون لنا الشريعة، وما عرفنا إلا بتعليمهم لنا، فلو قدّرنا أن المتقدمين كفروا كما يزعمه هؤلاء الأغبياء لبطلت الشريعة المحمدية، وقول الشخص المؤمن يا فلان عند وقوعه في شدة داخل في التوسل بالمدعوّ إلى الله تعالى وصرف النداء إليه مجاز لا حقيقة، والمعنى يا فلان أتوسل بك إلى ربي أن يقيل عثرتي أو يردّ غائبي مثلاً، فالمسؤول في الحقيقة هو الله تعالى، وإنما أطلق الاستعانة بالنبي أو الولي مجازاً، والعلاقة بينهما أن قصد الشخص التوسل بنحو النبي صار كالسبب، وإطلاقه على المسبب جائز شرعاً وعرفاً وارد في القرآن والسنة، كما هو مقرّر في علم المعاني والبيان، نعم ينبغي تنبيه العوام على ألفاظ تصدر منهم تدل على القدح في توحيدهم، فيجب إرشادهم وإعلامهم بأن لا نافع ولا ضارّ إلا الله تعالى، لا يملك غيره لنفسه ضرّاً ولا نفعاً إلا بإرادة الله تعالى، قال تعالى لنبيه عليه الصلاة والسلام: {قل إني لا أملك لكم ضرّاً ولا رشداً} اهـ.
قلت: وقال بعض المحققين: ولا يظهر لي أن حكمة توسل عمر بالعباس رضي الله عنهما دون النبي هي مشروعية جواز التوسل بغيره عليه السلام، وذلك لأن التوسل به أمر معلوم محقق عندهم، فلو توسل بالنبي عليه السلام لأخذ منه عدم جواز التوسل بغيره لله تعالى. وعبارة ك: وأما التوسل بالأنبياء والصالحين فهو أمر محبوب ثابت في الأحاديث الصحيحة وقد أطبقوا على طلبه، بل ثبت التوسل بالأعمال الصالحة وهي أعراض فبالذوات أولى، أما جعل الوسائط بين العبد وبين ربه، فإن كان يدعوهم كما يدعو الله تعالى في الأمور ويعتقد تأثيرهم في شيء من دون الله فهو كفر، وإن كان مراده التوسل بهم إلى الله تعالى في قضاء مهماته مع اعتقاده أن الله هو النافع الضارّ المؤثر في الأمور فالظاهر عدم كفره وإن كان فعله قبيحاً
Subject: Performing Tawassul (taking means to ones Lord) with the Prophets (Anbiya`) and the Righteous (Awliya`) in their life and after they have passed away is allowed according to the divine law, just like it can be found in the authentic Sunna like the narration of Adam - peace be upon him - when he lapsed in obedience and the Hadith of the one who complained of his eye and the narrations of intercession.
That which we have learned from our teachers and they from their teachers - and so on - is that this is allowed and established in the territories of the land and they are enough as role models! They are the ones who have transmitted to us the divine law, and we would not have known [the divine law] without them teaching it to us, so if we were to consider the earlier scholars [before us] to have disbelieved - as these mindless people (Najdis are intended!) claim - then the Shari'a al-Muhammadiyya (i.e. the divine law that the Prophet - sallallahu 'alayhi wa sallam - was sent with) would become invalidated.
The statement of the believer 'O so and so' (Ya Fulan) when in hardship is included in Tawassul with the one called [from the creation] unto Allah ta'ala, and turning the call to [the creation] is done metaphorically and not in reality. The meaning [of this call] is 'O so and so, I'm taking you as means to my Lord that He...' pardons my mistake or returns to me my lost for example, so the one asked in reality is Allah ta'ala, but the usage of seeking help with a prophet or a righteous person is done metaphorically. The relationship between them is that if someone intends Tawassul with a Prophet, then he (the Prophet) becomes like a mean (Sabab) [for him] and using [the call] upon the mean is allowed according to the divine law, the tradition and is found in the Qur`an and the Sunna, just like it is established from the science of Ma'ani and Bayan.
Yes, one should alert the laymen regarding those wordings that are made by them which imply negation of their [belief] in Tawhid (Oneness of Allah ta'ala) and it's obligatory to show them the [correct] way and to inform them that there is no one who benefits or harms except Allah ta'ala. No one other than Him possesses benefit or harm for himself except with the will of Allah ta'ala.
Allah ta'ala said to His Prophet - peace and blessings be upon him - [the following]: { Proclaim, “I am not the master of any harm or benefit for you.” } [72:21].
I say: Some of the scholars of verification said: It does not appear to me that the wisdom behind the Tawassul of 'Umar with al-Abbas - may Allah be pleased with both of them - without the Prophet - [shows] the validity of the permissibility of performing Tawassul with other than [the Prophet] - peace be upon him - [only], because [the permissibilty of] Tawassul with him (the Prophet) is a known and established issue for them (the companions), so if ['Umar] would have performed Tawassul with him it could have been understood as the absence of permissibilty of Tawassul with other than him unto Allah ta'ala.
The expression of "Kaf" (abbreviation for 'Allama Muhammad bin Sulayman al-Kurdi*, because he's quoted a lot in the work alongside four other scholars) [is as follows]:
As for taking the Prophets and the Righteous as means (Tawassul) [to one's Lord], then it's a recommended issue, established by authentic narrations and it has been agreed upon performing it. Rather Tawassul has been established with good deeds even though they're accidents (A'radh), so with selves [or persons] (Dhawat) it's even more [established]!
As for making intermediaries between the slave and his Lord: If he calls them as he calls Allah ta'ala in the issues and he believes that they have [real] influence (Ta`thir) in any issue instead of Allah ta'ala, then this is disbelief (Kufr), but if he intends [performing] Tawassul with them to Allah ta'ala in the fulfillment of his needs while believing that Allah is the one who benefits and harms [in reality] and has [real] influence [alone], then the apparent is that he has not disbelieved, even if that which he's doing is abominable.
- end of quote -
Link - المسترشدين المجلد الرابع.pdf (archive.org)
May the peace, blessings and mercy of Allah be upon you all.
Quotes from classical scholars will be posted here to enlighten us on the permissibility of seeking Intercession though the best of creation, Muhammad ﷺ, a mean for oneself (Tawassul). This is important because in our time, this issue is being attacked and falsely regarded as "polytheism" even though it is clearly supported by texts from the classical scholars.
Al-Sayyid al- 'Allama 'Abd al-Rahman bin Muhammad al-Mashhur (d. 1320 AH) - the Faqih of Hadhramawt - said in his book Bughyat al-Mustarshidin 4/483-484 (Fiqhi book according to the Shafi'i Madhhab) under the chapter "al-Tawassul bi Ahl al-Fadhl wal Radd 'ala Ahl al-Bida'..." (he refers to the 'Allama Muhammad bin Sulayman al-Kurdi (d. 1194 AH) - the Mufti of the Shafi'iyya in al-Madina al-munawwara - towards the end of quote):
مسألة: ج): التوسل بالأنبياء والأولياء في حياتهم وبعد وفاتهم مباح شرعاً، كما وردت به السنة الصحيحة، كحديث آدم عليه السلام حين عصى، وحديث من اشتكى عينيه، وأحاديث الشفاعة، والذي تلقيناه عن مشايخنا وهم عن مشايخهم وهلم جرا، أن ذلك جائز ثابت في أقطار البلاد وكفى بهم أسوة، وهم الناقلون لنا الشريعة، وما عرفنا إلا بتعليمهم لنا، فلو قدّرنا أن المتقدمين كفروا كما يزعمه هؤلاء الأغبياء لبطلت الشريعة المحمدية، وقول الشخص المؤمن يا فلان عند وقوعه في شدة داخل في التوسل بالمدعوّ إلى الله تعالى وصرف النداء إليه مجاز لا حقيقة، والمعنى يا فلان أتوسل بك إلى ربي أن يقيل عثرتي أو يردّ غائبي مثلاً، فالمسؤول في الحقيقة هو الله تعالى، وإنما أطلق الاستعانة بالنبي أو الولي مجازاً، والعلاقة بينهما أن قصد الشخص التوسل بنحو النبي صار كالسبب، وإطلاقه على المسبب جائز شرعاً وعرفاً وارد في القرآن والسنة، كما هو مقرّر في علم المعاني والبيان، نعم ينبغي تنبيه العوام على ألفاظ تصدر منهم تدل على القدح في توحيدهم، فيجب إرشادهم وإعلامهم بأن لا نافع ولا ضارّ إلا الله تعالى، لا يملك غيره لنفسه ضرّاً ولا نفعاً إلا بإرادة الله تعالى، قال تعالى لنبيه عليه الصلاة والسلام: {قل إني لا أملك لكم ضرّاً ولا رشداً} اهـ.
قلت: وقال بعض المحققين: ولا يظهر لي أن حكمة توسل عمر بالعباس رضي الله عنهما دون النبي هي مشروعية جواز التوسل بغيره عليه السلام، وذلك لأن التوسل به أمر معلوم محقق عندهم، فلو توسل بالنبي عليه السلام لأخذ منه عدم جواز التوسل بغيره لله تعالى. وعبارة ك: وأما التوسل بالأنبياء والصالحين فهو أمر محبوب ثابت في الأحاديث الصحيحة وقد أطبقوا على طلبه، بل ثبت التوسل بالأعمال الصالحة وهي أعراض فبالذوات أولى، أما جعل الوسائط بين العبد وبين ربه، فإن كان يدعوهم كما يدعو الله تعالى في الأمور ويعتقد تأثيرهم في شيء من دون الله فهو كفر، وإن كان مراده التوسل بهم إلى الله تعالى في قضاء مهماته مع اعتقاده أن الله هو النافع الضارّ المؤثر في الأمور فالظاهر عدم كفره وإن كان فعله قبيحاً
Subject: Performing Tawassul (taking means to ones Lord) with the Prophets (Anbiya`) and the Righteous (Awliya`) in their life and after they have passed away is allowed according to the divine law, just like it can be found in the authentic Sunna like the narration of Adam - peace be upon him - when he lapsed in obedience and the Hadith of the one who complained of his eye and the narrations of intercession.
That which we have learned from our teachers and they from their teachers - and so on - is that this is allowed and established in the territories of the land and they are enough as role models! They are the ones who have transmitted to us the divine law, and we would not have known [the divine law] without them teaching it to us, so if we were to consider the earlier scholars [before us] to have disbelieved - as these mindless people (Najdis are intended!) claim - then the Shari'a al-Muhammadiyya (i.e. the divine law that the Prophet - sallallahu 'alayhi wa sallam - was sent with) would become invalidated.
The statement of the believer 'O so and so' (Ya Fulan) when in hardship is included in Tawassul with the one called [from the creation] unto Allah ta'ala, and turning the call to [the creation] is done metaphorically and not in reality. The meaning [of this call] is 'O so and so, I'm taking you as means to my Lord that He...' pardons my mistake or returns to me my lost for example, so the one asked in reality is Allah ta'ala, but the usage of seeking help with a prophet or a righteous person is done metaphorically. The relationship between them is that if someone intends Tawassul with a Prophet, then he (the Prophet) becomes like a mean (Sabab) [for him] and using [the call] upon the mean is allowed according to the divine law, the tradition and is found in the Qur`an and the Sunna, just like it is established from the science of Ma'ani and Bayan.
Yes, one should alert the laymen regarding those wordings that are made by them which imply negation of their [belief] in Tawhid (Oneness of Allah ta'ala) and it's obligatory to show them the [correct] way and to inform them that there is no one who benefits or harms except Allah ta'ala. No one other than Him possesses benefit or harm for himself except with the will of Allah ta'ala.
Allah ta'ala said to His Prophet - peace and blessings be upon him - [the following]: { Proclaim, “I am not the master of any harm or benefit for you.” } [72:21].
I say: Some of the scholars of verification said: It does not appear to me that the wisdom behind the Tawassul of 'Umar with al-Abbas - may Allah be pleased with both of them - without the Prophet - [shows] the validity of the permissibility of performing Tawassul with other than [the Prophet] - peace be upon him - [only], because [the permissibilty of] Tawassul with him (the Prophet) is a known and established issue for them (the companions), so if ['Umar] would have performed Tawassul with him it could have been understood as the absence of permissibilty of Tawassul with other than him unto Allah ta'ala.
The expression of "Kaf" (abbreviation for 'Allama Muhammad bin Sulayman al-Kurdi*, because he's quoted a lot in the work alongside four other scholars) [is as follows]:
As for taking the Prophets and the Righteous as means (Tawassul) [to one's Lord], then it's a recommended issue, established by authentic narrations and it has been agreed upon performing it. Rather Tawassul has been established with good deeds even though they're accidents (A'radh), so with selves [or persons] (Dhawat) it's even more [established]!
As for making intermediaries between the slave and his Lord: If he calls them as he calls Allah ta'ala in the issues and he believes that they have [real] influence (Ta`thir) in any issue instead of Allah ta'ala, then this is disbelief (Kufr), but if he intends [performing] Tawassul with them to Allah ta'ala in the fulfillment of his needs while believing that Allah is the one who benefits and harms [in reality] and has [real] influence [alone], then the apparent is that he has not disbelieved, even if that which he's doing is abominable.
- end of quote -
Link - المسترشدين المجلد الرابع.pdf (archive.org)