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Islams Reformers

The bigotry of the religion reformers or bigots of science who surfaced lately to blame all previous scholars, basic fundamental beliefs or practices

prayer very often and

prayer very often and attained their wishes through it. As reported by at-Tabarânî and al-Baihaki, a man whose request was not accepted by the Caliph ’Uthmân (radiy-Allâhu ’anh) went to Hadrat ’Uthmân ibn Hanîf, a Sahâbî, and asked his help. He taught him this prayer. When he approached the Caliph after saying the prayer, his request was accepted. In a hadîth reported by at-Tabarânî, Rasûlullah (’alaihi ’s-salâm), when praying, said, ‘For the right of Thine Prophet and Thine other prophets preceding him’. Tawajjuh, tawassul, istighâtha and tashaffu’ through him, through other prophets or Awliyâ’ all mean the same thing. Islam has also declared it permissible to put some kind of deed or ’ibâda as an intermediary. The Hadîth informs that, of old, some people who were imprisoned in a cave, entreated by mentioning their old deeds done only for the sake of Allâhu ta’âlâ and the stone that had plugged the opening of the cave opened the way and they were rescued. While a prayer is accepted for the sake of one’s own good deeds, it is certain that the prayers sent through those who have performed the best deeds will be accepted. ’Umar ibn al-Khattâb (radiy-Allâhu ’anh) prayed for rain by putting Hadrat ’Abbâs (radiy-Allâhu ’anh) as an intermediary. None of us, Sahâbat al-kirâm objected to it. The reason why he did not pray through Rasûlullah (’alaihi ’s-salâm) or through his blessed grave but through Hadrat ’Abbâs was because he deemed himself very low and considered Rasûlullah’s (’alaihi ’s-salâm) relatives higher than himself. His praying through Hadrat ’Abbâs, in actual fact, meant praying through Rasûlullah (’alaihi ’s-salâm). The words ‘tawassul’, ‘tawajjuh’ or ‘istighâtha’ do not show that the one through whom you pray is higher than the one to whom you pray, because the one with a high status is made an intermediary while asking from the one with a higher status. ‘Istighâtha’ means ‘asking for help from somebody by putting someone else as an intermediary’. The former is higher than the intermediary. Muslims, when praying through Rasûlullah (’alaihi ’s-salâm) or Awliyâ’, do not think otherwise. Nothing else comes to their hearts when saying these words. Allâhu ta’âlâ alone is the One who is prayed to and is asked from; the Prophet is an intermediary, a mediator between. Only Allâhu ta’âlâ helps by creating or making; the Prophet is the cause, the intermediary of the help. Allâhu ta’âlâ is the Real Helper, and Rasûlullah (’alaihi ’s-salâm) is the symbolic helper. A hadîth reported by al-Bukhârî declares, ‘On the Rising Day, they will pray first through Âdam, then through Mûsâ and then – 134 –

through Muhammad (’alaihimu ’s-salâm).’ ‘Praying through Rasûlullah’ means ‘asking him to pray’. He is alive in his grave and perceives the demand of the person who asks from him. According to an authentic narration, there was dearth in the time of Amîr al-Mu’minîn ’Umar (radiy-Allâhu ’anh) and a Sahâbî visited Rasûlullah’s (’alaihi ’s-salâm) grave and said, ‘O Rasûl- Allâh! Pray for your umma so that it shall rain! Your umma are about to perish.’ Rasûlullah (’alaihi ’s-salâm) showed himself to him in his dream and said that it would rain. And it did rain. He also said in the dream, ‘Go to ’Umar! Tell him my salâm! Give him the good news that it will rain. Tell him to act mildly.’ ’Umar (radiy-Allâhu ’anh) was severe and strict in carrying out the commands of the religion. The Sahâbî told the Caliph about his dream. The Caliph listened and wept. According to some reports, this Sahâbî was Bilâl ibn Hârith al-Muzanî (radiy-Allâhu ’anh). Here, the point is not the dream but the Sahâbî’s praying through Rasûlullah (’alaihi ’s-salâm) in his dream. As it is seen, Rasûlullah (’alaihi ’s-salâm) can be asked also after his death, as it was done when he was alive, to pray so that one’s wishes might come true. In addition to the fact that wishes have come true through his praying and intercession, there is the fact that others’ prayers sent through him before he was born, when he was alive or after his death have been accepted. On the Rising Day, he will intercede with Allâhu ta’âlâ for his umma, and his intercession will be accepted. This fact has been reported as ijmâ’ by Islamic scholars. Hadrat ’Abdullah ibn ’Abbâs (radiy-Allâhu ’anhumâ) reported the hadîth saying that Allâhu ta’âlâ declared to ’Îsâ (’alaihi ’ssalâm), ‘O ’Îsâ! Believe in Muhammad (’alaihi ’s-salâm)! And command your umma that those of your umma who will live in his time should believe in him! Had it not been for Muhammad (’alaihi ’s-salâm), I would not have created Prophet Âdam (’alaihi ’s-salâm). Had it not been for Muhammad (’alaihi ’s-salâm), I would not have created Paradise and Hell. I created the ’Arsh on the water. It moved. When I wrote, “Lâ ilâha ill Allâh,” on it, it stopped.’ This hadîth was reported with sahîh references by Hâkim. Would not a prayer be accepted, which is asked for the sake of such a prophet, who has such a high status and infinite honour, and who attained Allâhu ta’âlâ’s blessings? Would not a prayer sent by asking for his intercession be accepted?” [1] The [1] This passage is translated from Ibn Hajar al-Makkî’s Jawhar almunzam. It is also quoted in Shawâhid al-haqq. – 135 –

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