Post by Mohammed Aarif Waghoo on Feb 4, 2014 9:56:07 GMT 5.5
THE DOCTRINE OF TAWASSUL IN QURAN
ENGLISH:
The Doctrine of Tawassul In the Light of Quran
Translation: We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(4:64)
Imam Ibn Kathir (rah) endorsing Tawassul in tafsir of above verseCapture_2013.04.19_01
Translation: Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]
ENGLISH:
The Doctrine of Tawassul In the Light of Quran
Translation: We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(4:64)
Imam Ibn Kathir (rah) endorsing Tawassul in tafsir of above verseCapture_2013.04.19_01
Translation: Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]
Important Note: This report is only shown to reveal the beautiful Aqida of Imam Ibn Kathir (rah) and he has declared it to be narrated by “JAMAAH” and considered it Hikayat al “MASHUR” Please note that Imam Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir. Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir as we stated in another article of fabrications in this blog.The Proof on Tawassul for us comes from many Quranic verses and “ABSOLUTELY SAHIH AHADITH” which shall be mentioned later. Also note that Many scholars have cited the above report in “Manasik of Hajj and visiting the grave of Prophet (Peace be upon him) and they have done Istadlal from it and none of the classical Imams called this incident as Shirk or Bidah, which proves beyond any shadow of doubt that great Imams of Ahlus Sunnah cited it as Proof and believed in Tawassul, had there been a hint of shirk in such practice then they would have never ignored to refute it let alone citing it in category of recommended deeds.
2. Imam al-Nawawi (rah) mentions Utbee’s narration as proof in chapter of visiting the grave of Prophet and the Remembrance made there, in his book called “al-Adhkaar”
Capture_2013.04.19_08Translation: He (Utbi) said: “As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: “Peace be upon you, O
Messenger of Allah! I have heard Allah saying: “If they had only, when they were unjust to themselves, come unto thee and asked
Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most
Merciful” (4:64)..Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Imam Nawawi in Kitab ul Adhkaar, Page No. 179, Published by Dar ul Ma'rifah, Beirut, Leabon].
Note: The Arabic of this specific quote is taken from a Salafi website where a Salafi himself accepted Tawassul. This is a great proof of “Haqq (truth)” being so bright that even people of falsehood have no option but to accept it.
3. Imam Jalaluddin Suyuti in “Dur al-Manthur“
روثنملا ردلا يف يطويسلاو ١ / ٠٧٥ – ٣٢
روثنملا ردلا يف يطويسلاو ١ / ٠٧٥ – ٣٢ Capture_2013.04.19_09
Imam al-Bayhaqi (rah) has narrated from Abi Harb al-Hilali who said:… (and then he mentioned the incident of Araabi) [Tafsir Dur al Manthur under 4:64)]
4. Imam Qurtubi (rah) on Tawassul:
Capture_2013.04.19_10Its related from Abu Sadiq (ra) that Imam Ali (ra) said: “Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said:
“Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between
those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me.” After that a call from the grave did came: “Theres no doubt, you are forgiven!” [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse,
4:64]
The incident of the Bedouin has also been recorded by the following:
1. Bayhaqi in Shu‘ab-ul-Imaan (3:495-6#4178).
2. Ibn Qudamah in al-Mughni (3:557).
3. Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir popularly known as Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki in Shifa’-us-siqam fī ziyaat khayr-il-anam (pp. 46-7).
4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition)
5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422)
6. Imam al-Nawawi again in his al-Majmu’ (8/202-203)
7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51).
And many others, plus none of these Imams called it shirk or Bidah.
For a Huge List of Authentic References and Original Menuscripts CLICK HERE
4:64]
The incident of the Bedouin has also been recorded by the following:
1. Bayhaqi in Shu‘ab-ul-Imaan (3:495-6#4178).
2. Ibn Qudamah in al-Mughni (3:557).
3. Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir popularly known as Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki in Shifa’-us-siqam fī ziyaat khayr-il-anam (pp. 46-7).
4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition)
5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422)
6. Imam al-Nawawi again in his al-Majmu’ (8/202-203)
7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51).
And many others, plus none of these Imams called it shirk or Bidah.
For a Huge List of Authentic References and Original Menuscripts CLICK HERE