𝐃𝐢𝐝 𝐒𝐡. 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐛. `𝐀𝐛𝐝-𝐞𝐥-𝐖𝐚𝐡𝐚𝐛 𝐚𝐧𝐝 𝐒𝐡. 𝐈𝐛𝐧 𝐁𝐚𝐚𝐳 𝐚𝐜𝐜𝐮𝐬𝐞 𝐈𝐦𝐚𝐦 𝐀𝐡𝐦𝐚𝐝 𝐨𝐟 𝐂𝐨𝐦𝐦𝐢𝐭𝐭𝐢𝐧𝐠 𝐒𝐡𝐢𝐫𝐤❓
❖ 𝙄𝙣𝙩𝙧𝙤𝙙𝙪𝙘𝙩𝙞𝙤𝙣
﷽
The grave worshippers tried to justify their shirk by using the story of Imam Ahmad b. Hanbal (may Allah bestow His mercy upon him) in which he got lost and sought help from angels.
This shobha was already debunked in the following thread:
﷽
The grave worshippers tried to justify their shirk by using the story of Imam Ahmad b. Hanbal (may Allah bestow His mercy upon him) in which he got lost and sought help from angels.
This shobha was already debunked in the following thread:
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The pagans of our time have decided to counter our response using the fatwa of Sh. Muhammad b. `Abd-el-Wahab in his famous book Kashf-u-Shobohaat and Sh. Ibn Baaz who both said that seeking help from angels is an act of shirk.
This thread 🧵 will refute this argument of the Quburis.
Before delving into the subject, it is worth mentioning the reward of defending the scholars of Islam from the slanders of the deviants.
Imam a-Tirmidhi narrated with his chain from Abu a-Dardaa (may Allah be pleased with him) who narrated that the Prophet (peace be upon him) said:
Whoever protects his brother's honor, Allah protects his face from the Fire on the Day of Resurrection.
| Sunan a-Tirmidhi, 1931.
If this is the reward for defending the honor of our Muslim brothers and sisters then how great would the reward be for defending the honor of the scholars?
This thread 🧵 will refute this argument of the Quburis.
Before delving into the subject, it is worth mentioning the reward of defending the scholars of Islam from the slanders of the deviants.
Imam a-Tirmidhi narrated with his chain from Abu a-Dardaa (may Allah be pleased with him) who narrated that the Prophet (peace be upon him) said:
Whoever protects his brother's honor, Allah protects his face from the Fire on the Day of Resurrection.
| Sunan a-Tirmidhi, 1931.
If this is the reward for defending the honor of our Muslim brothers and sisters then how great would the reward be for defending the honor of the scholars?
❖ 𝘾𝙡𝙖𝙧𝙞𝙛𝙮𝙞𝙣𝙜 𝙩𝙝𝙚 𝙋𝙤𝙨𝙞𝙩𝙞𝙤𝙣 𝙤𝙛 𝙎𝙝. 𝙈𝙪𝙝𝙖𝙢𝙢𝙖𝙙 𝙗. `𝘼𝙗𝙙-𝙚𝙡-𝙒𝙖𝙝𝙖𝙗
When Sh. Muhammad b. `Abd-el-Wahab and Sh. Ibn Baaz said that it’s shirk to call upon the angels for help, they were referring to angels in a general sense for whom there is no evidence that they are present with us or capable of fulfilling said task.
That being said, in this case we cannot use a fatwa that speaks about a general matter to place a judgement on matter that is very specific like this one.
If we read the same book which they cite (i.e. Kashf-u-Shobohaat) we find that Sh. Muhammad b. `Abd-el-Wahab had a response to a similar story.
In short, the story refers to Jibril offering help to Sayiduna Ibrahim (peace be upon them both).
Jibril (peace be upon him) is an angel who—at the time of the story—was alive, present, and able whilst Ibrahim (peace be upon him) is a human the same way Imam Ahmad who’s also a human sought help from a specific group of angels who were alive, present, and able as we’ve shown in the thread mentioned above.
Sh. Muhammad b. `Abd-el-Wahab (may Allah bestow His mercy upon him) did not consider this to be an act of shirk. He said:
And they have another doubt and that is the story of Ibrahim (peace be upon him) when he was thrown into the fire. Jibril appeared to him in the air and said: “Do you need help?”. Then Ibrahim said: “From you, no”.
They (i.e. the Quburis) said: “If seeking help from Jibril was an act of shirk then he wouldn’t have offered it to Ibrahim”.
Thus, the answer is that this is of the same kind as the first doubt. Verily, Jibril offered to benefit him in a matter in which he is capable of. Indeed, he (Jibril) is as Allah described “one mighty in power” - [Q. 53:5].
So if Allah gave him permission to take the fire of Ibrahim and that which was around it on the earth and the mountains and to throw it into the east or the west then he would have done so. And if Allah commanded him to put Ibrahim in a far away place far from them then he would have done so. And if He commanded him to raise him then he would have done so.
This is like a rich man,who has a lot of money, seeing a man in need. So he offers to spend (for the sake of Allah) on him or offers him a gift with which he may fulfill his need. Thus, that man who is in need refuses to take anything and remains patient until Allah provides for him with which he owes gratitude to nobody.
| Kashf-u-Shobohaat, by Sh. Muhammad b. `Abd-el-Wahab, pp. 84 85.
When Sh. Muhammad b. `Abd-el-Wahab and Sh. Ibn Baaz said that it’s shirk to call upon the angels for help, they were referring to angels in a general sense for whom there is no evidence that they are present with us or capable of fulfilling said task.
That being said, in this case we cannot use a fatwa that speaks about a general matter to place a judgement on matter that is very specific like this one.
If we read the same book which they cite (i.e. Kashf-u-Shobohaat) we find that Sh. Muhammad b. `Abd-el-Wahab had a response to a similar story.
In short, the story refers to Jibril offering help to Sayiduna Ibrahim (peace be upon them both).
Jibril (peace be upon him) is an angel who—at the time of the story—was alive, present, and able whilst Ibrahim (peace be upon him) is a human the same way Imam Ahmad who’s also a human sought help from a specific group of angels who were alive, present, and able as we’ve shown in the thread mentioned above.
Sh. Muhammad b. `Abd-el-Wahab (may Allah bestow His mercy upon him) did not consider this to be an act of shirk. He said:
And they have another doubt and that is the story of Ibrahim (peace be upon him) when he was thrown into the fire. Jibril appeared to him in the air and said: “Do you need help?”. Then Ibrahim said: “From you, no”.
They (i.e. the Quburis) said: “If seeking help from Jibril was an act of shirk then he wouldn’t have offered it to Ibrahim”.
Thus, the answer is that this is of the same kind as the first doubt. Verily, Jibril offered to benefit him in a matter in which he is capable of. Indeed, he (Jibril) is as Allah described “one mighty in power” - [Q. 53:5].
So if Allah gave him permission to take the fire of Ibrahim and that which was around it on the earth and the mountains and to throw it into the east or the west then he would have done so. And if Allah commanded him to put Ibrahim in a far away place far from them then he would have done so. And if He commanded him to raise him then he would have done so.
This is like a rich man,who has a lot of money, seeing a man in need. So he offers to spend (for the sake of Allah) on him or offers him a gift with which he may fulfill his need. Thus, that man who is in need refuses to take anything and remains patient until Allah provides for him with which he owes gratitude to nobody.
| Kashf-u-Shobohaat, by Sh. Muhammad b. `Abd-el-Wahab, pp. 84 85.
❖ 𝙏𝙝𝙚 𝙋𝙤𝙨𝙞𝙩𝙞𝙤𝙣 𝙤𝙛 𝙎𝙝. 𝙄𝙗𝙣 𝘽𝙖𝙖𝙯
Sh. Ibn Baaz commented on the previous speech of Sh. Muhammad b. `Abd-el-Wahab (may Allah be pleased with them both) and said:
Jibril is a great angel, Allah has given him a certain amount of power. Thus, he offered to save him and rescue him with that which he is capable of doing. So Ibrahim answered saying that he is not in need of him but his need, rather, is to Allah the almighty. Thus, if Allah commanded Jibril to take Ibrahim to the direction of the heavens or to a far away place or to turn off the fire then he is able to do so.
| Sharh Kashf-e-Shobohaat, by Ibn Baaz, p. 128.
Sh. Ibn Baaz commented on the previous speech of Sh. Muhammad b. `Abd-el-Wahab (may Allah be pleased with them both) and said:
Jibril is a great angel, Allah has given him a certain amount of power. Thus, he offered to save him and rescue him with that which he is capable of doing. So Ibrahim answered saying that he is not in need of him but his need, rather, is to Allah the almighty. Thus, if Allah commanded Jibril to take Ibrahim to the direction of the heavens or to a far away place or to turn off the fire then he is able to do so.
| Sharh Kashf-e-Shobohaat, by Ibn Baaz, p. 128.
❖ 𝙏𝙝𝙚 𝙑𝙞𝙚𝙬𝙨 𝙤𝙛 𝙊𝙩𝙝𝙚𝙧 𝙎𝙘𝙝𝙤𝙡𝙖𝙧𝙨
1 Sh. Hamad b. Nasir a-Najdi responded to the story of Imam Ahmad and said the following:
If the hadith is authentic then there is no proof in it for the act of calling upon the dead and the absent. Verily, the hadith was mentioned in the supplications of traveling. It means that if a person loses their animal and could not find it then, indeed, Allah has made servants from among His righteous servants—meaning the righteous among the jinn or the angels or from his troops who are known to nobody but Him: “And nobody knows of the troops of your Lord except Him” - [Q. 74:31].
As for the report of the Prophet (peace be upon him) about Allah having servants to whom He has assigned this matter so that if someone lost the animal and called out with that which the Prophet (peace be upon him) commanded them in the hadith so that they would take hold of their animal for them, then these are servants of Allah who are alive, Allah has given them the ability over that, the same way He has given it to humans.
Thus, he is calling upon one who can hear, help out with himself, sees with his eyes the same way he calls upon his companions from among the humans who are with him. So what does this have to do with seeking help from the people of the graves (i.e. the deceased)!? Rather this is from that which is permissible to ask for from the living. Indeed, man is allowed to ask the creation among the living for that which they are capable of doing. As Allah said: “The man of his (own) party asked him for help against his foe” - [Q. 28:15]. And as Allah said: “But if they seek your help in religion, it is your duty to help them” - [Q. 8:72]. And the same way the people will seek help, on the day of resurrection, from Adam, then from Nuh, then from Ibrahim, then from Mussa, then from `Eisa, until they come to our Prophet Muhammad (peace be upon him). Rather, this is the same as man seeking help from his companions among humans.
| a-Durar a-Saniya, by `Abd-u-Rahman al-`Asimi a-Najdi, vol. 11, pp. 48 49.
1 Sh. Hamad b. Nasir a-Najdi responded to the story of Imam Ahmad and said the following:
If the hadith is authentic then there is no proof in it for the act of calling upon the dead and the absent. Verily, the hadith was mentioned in the supplications of traveling. It means that if a person loses their animal and could not find it then, indeed, Allah has made servants from among His righteous servants—meaning the righteous among the jinn or the angels or from his troops who are known to nobody but Him: “And nobody knows of the troops of your Lord except Him” - [Q. 74:31].
As for the report of the Prophet (peace be upon him) about Allah having servants to whom He has assigned this matter so that if someone lost the animal and called out with that which the Prophet (peace be upon him) commanded them in the hadith so that they would take hold of their animal for them, then these are servants of Allah who are alive, Allah has given them the ability over that, the same way He has given it to humans.
Thus, he is calling upon one who can hear, help out with himself, sees with his eyes the same way he calls upon his companions from among the humans who are with him. So what does this have to do with seeking help from the people of the graves (i.e. the deceased)!? Rather this is from that which is permissible to ask for from the living. Indeed, man is allowed to ask the creation among the living for that which they are capable of doing. As Allah said: “The man of his (own) party asked him for help against his foe” - [Q. 28:15]. And as Allah said: “But if they seek your help in religion, it is your duty to help them” - [Q. 8:72]. And the same way the people will seek help, on the day of resurrection, from Adam, then from Nuh, then from Ibrahim, then from Mussa, then from `Eisa, until they come to our Prophet Muhammad (peace be upon him). Rather, this is the same as man seeking help from his companions among humans.
| a-Durar a-Saniya, by `Abd-u-Rahman al-`Asimi a-Najdi, vol. 11, pp. 48 49.
2 Imam Mahmud Shukri al-Alusi quoted a large portion of Kashf-u-Shobohaat—including the part about the story of Jibril and Ibrahim (peace be upon them both)—and said:
And this is the Tawhīd [oneness of Allah] that humiliates a-Nabhani and his likes from the extremists and the tyrants. And what we have transmitted from the Sheikh is a beneficial speech to those who have insight and understanding and it is by which whatever a-Nabhani mentioned regarding the clarification of al-istighaatha has perished.
| Ghayat-ul-Amani, by Mahmud Shukri al-Alusi, vol. 1, p. 393.
And this is the Tawhīd [oneness of Allah] that humiliates a-Nabhani and his likes from the extremists and the tyrants. And what we have transmitted from the Sheikh is a beneficial speech to those who have insight and understanding and it is by which whatever a-Nabhani mentioned regarding the clarification of al-istighaatha has perished.
| Ghayat-ul-Amani, by Mahmud Shukri al-Alusi, vol. 1, p. 393.
3 Sh. Muhammad b. Saleh al-`Uthaymeen also commented on the speech on the earlier segment of Kashf-u-Shobohaat and said:
And the answer to this doubt is that Jibril offered him a matter which is possible, he is able to act on it. Thus, if Allah allowed Jibril to save Ibrahim he could due to the power which Allah, the Most High, gave him as Allah described him to be “one mighty in power” - [Q. 53:5].
| Sharh Kashf-e-Shobohaat, by Sh. Ibn `Uthaymeen, p. 99.
And the answer to this doubt is that Jibril offered him a matter which is possible, he is able to act on it. Thus, if Allah allowed Jibril to save Ibrahim he could due to the power which Allah, the Most High, gave him as Allah described him to be “one mighty in power” - [Q. 53:5].
| Sharh Kashf-e-Shobohaat, by Sh. Ibn `Uthaymeen, p. 99.
4 Sh. Sultan al-`Umayri said:
As for the istighaatha that is mentioned in the narration about losing the animal, then all of the narrations that have come with this meaning are weak and are not established. And assuming they are established, this is not from the kind of help that is sought from those who are absent or from the creation in which they are asked to do that which none but Allah can do. Rather it is from the kind of help that is sought from the creation that is present and asked to do that which they are able to do. And this is proven from through that which is mentioned in a number of variants of these narrations, like his saying: “Verily, Allah has someone present on earth who will stop it (the animal)”. This proves that help (in this context) is sought from a creation that is present either from among that angels or the jinn.
And it is based on this meaning that the narration from Imam Ahmad must be understood. Indeed, `Abdullah said that he heard his father say: “I went to Hajj five times, twice by ride (on an animal) and thrice on foot or twice on foot and thrice by ride. Thus, I got lost on the way to a hajj and I was walking, so I started to say: “O servants of Allah, show me the route!”. I kept on saying it until I found the (correct) route”. And that which a-Nawawi said: “One of our major scholars told us that he had lost his animal which I think was a mule and he knew about this hadith so he spoke based on it and Allah stopped it for them. And I once was with a group and we lost an animal and they struggled to find it. Thus, I spoke it (i.e. the hadith) and it (the animal) stood on the spot with no other cause except for this statement”.
Thus, if this action from Imam Ahmad proves that he sees this narrations about the loss of an animal to be established, then its wordings prove that the calling is dedicated to servants (of Allah) who are present and were sent by Allah, the Most High, in service of His faithful servants.
| al-Barahin al-Jaliya, by Sh. Sultan al-`Umayri, p. 93.
As for the istighaatha that is mentioned in the narration about losing the animal, then all of the narrations that have come with this meaning are weak and are not established. And assuming they are established, this is not from the kind of help that is sought from those who are absent or from the creation in which they are asked to do that which none but Allah can do. Rather it is from the kind of help that is sought from the creation that is present and asked to do that which they are able to do. And this is proven from through that which is mentioned in a number of variants of these narrations, like his saying: “Verily, Allah has someone present on earth who will stop it (the animal)”. This proves that help (in this context) is sought from a creation that is present either from among that angels or the jinn.
And it is based on this meaning that the narration from Imam Ahmad must be understood. Indeed, `Abdullah said that he heard his father say: “I went to Hajj five times, twice by ride (on an animal) and thrice on foot or twice on foot and thrice by ride. Thus, I got lost on the way to a hajj and I was walking, so I started to say: “O servants of Allah, show me the route!”. I kept on saying it until I found the (correct) route”. And that which a-Nawawi said: “One of our major scholars told us that he had lost his animal which I think was a mule and he knew about this hadith so he spoke based on it and Allah stopped it for them. And I once was with a group and we lost an animal and they struggled to find it. Thus, I spoke it (i.e. the hadith) and it (the animal) stood on the spot with no other cause except for this statement”.
Thus, if this action from Imam Ahmad proves that he sees this narrations about the loss of an animal to be established, then its wordings prove that the calling is dedicated to servants (of Allah) who are present and were sent by Allah, the Most High, in service of His faithful servants.
| al-Barahin al-Jaliya, by Sh. Sultan al-`Umayri, p. 93.
❖ 𝘾𝙤𝙣𝙘𝙡𝙪𝙨𝙞𝙤𝙣
Thus, to conclude what has been stated above, it is clear that the Sufi grave-worshippers (the brethren of the Rafida) have falsely represented our position regarding al-istighaatha.
Allah, the Most High, permitted us to seek help from the creation who are alive, present, and able to fulfill whatever help is sought from them.
“So help me with strength (of men), I will erect between you and them a barrier” - [Q. 18:95].
The angels from whom Imam Ahmad sought help were alive, present, and are able to fulfill what they were asked for in such conditions.
Thus, to conclude what has been stated above, it is clear that the Sufi grave-worshippers (the brethren of the Rafida) have falsely represented our position regarding al-istighaatha.
Allah, the Most High, permitted us to seek help from the creation who are alive, present, and able to fulfill whatever help is sought from them.
“So help me with strength (of men), I will erect between you and them a barrier” - [Q. 18:95].
The angels from whom Imam Ahmad sought help were alive, present, and are able to fulfill what they were asked for in such conditions.
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