Er det forbudt at sige “Ya Rasul Allah”?

Ask Imam :: Fatwa on the Prohibition of “Ya Rasul Allah Madad”

The Question: i just wanted to get one thing more cleared up. The folks at sunnipath,seem to give the impression that permissibility of using words like “Yarasoolullah madad” is the view of majority of ummah

The Answer:

It is important to understand a fundamental issue regarding substantiations in Shari’ah. The order and sequence of substantiations is as follows: a)Qur’aan, b) Hadith, c) Ijmaa and, d) Qiyaas (analogy)

Majority ruling as a substantiation follows far beyond the four fundamental substantiations. It is only when there are no substantiations preceding that and there are differences of opinion among contemporary Ulama. The issue in reference, saying ‘Yaa Rasoolullah’ and seeking help from Rasoolullah[sallallaahu alayhi wasallam] is clear. Only Allah is Omnipresent and we seek the help of Allah Alone. It is obsolutely incorrect to regard Rasulullah [sallallaahu alayhi wasallam] as Omnipresent and address him as ‘Yaa Rasoolullah’ with that belief. It is also incorrect to seek the assistance of Rasoolullah [sallallaahu alayhi wasallam] and address him as ‘Yaa Madad’. The prohibition of these two issues are clearly in the very first source of substantiations – the Qur’aan. There is no need to consider the issue from an angle of majority view. Consider this – Allah condemns Kufr whereas the majority of the world is in Kufr. Will that make Kufr correct?

Comment: How does that make one different from Salafis?

Imam Taqi al-Din Subki makes clear that tawassul (seeking means) and istighatha (calling upon others) are conceptually the very same, and that they were both permitted by the imams of early and late Islamic scholarship, without noteworthy disagreement until Ibn Taymiyya came along in the 7th Islamic Century.

Imam Muhammad Zahid al-Kawthari wrote a brilliant treatise, Mahq al-Taqawwul fi Mas’alat al-Tawassul (see Arabic text), explaining how the permissibility of tawassul is entailed by sound Sunni understanding of Divine Oneness and the difference between means and effects.

Imam Kawthari (Allah have mercy on him) is regarded as an Imam in the Islamic Sciences and the “Sword of Ahl al-Sunna” by the ulema across the Muslim lands was because he truly had [a] mastery right across the Islamic sciences; [b] very wide reading built on that mastery; [c] clear understanding of the way of Ahl al-Sunna; [d] commitment to that way.

As for Istighatha [calling upon the dead], see:
Istighatha: Calling Someone Other Than
Allah for Help
Calling on Other than Allah?

Related answers:

Sunni Saint Worshippers? – Shaykh Nuh Keller

Istighatha: Calling Someone Other Than
Allah for Help – Shaykh Muhammad ibn Adam

Tawassul Through the Awliya

Tawassul through the pious

Making tawassul through one’s actions

Tawassul of `Umar through al-`Abbas

Al-Shafi`i’s Tawassul with Abu Hanifa

Calling on Other than Allah?

We need to understand are a few issues:

a) It is a fundamental belief of Muslims that only Allah benefits or harms; that only Allah gives and takes;

b) It is also a fundamental belief of Muslims that Allah has created means for humans to take;

c) However, the relationship between these created means and their effects is only normative: it is Allah who creates the means, and Allah who creates the results.

This is why Shaykh Abd al-Rahman al-Shaghouri (Allah have mercy on him), the great spiritual guide and master of the sciences of faith (aqida) from Damascus, explained,

“Taking means is necessary, and denying that they are effective is
necessary. Whoever negates means is denying the Wisdom of Allah, and
whoever relies upon means is associating others with Allah.”

This is the understanding upon which Muslims ‘call upon other than Allah.’

It is no different from taking medicine when sick, or going to a mechanic when your car is giving trouble: if you think that the medicine itself creates the healing, or that the mechanic is the one himself creates the fixing, then you have serious innovation in belief. It is conceptually the same as asking another Muslim in person to make dua for us–we do so understanding that their dua for us is a means, and that it is Allah alone who gives.
The sound understanding is that Allah creates the healing when you use the medicine, and He creates the fixing when the mechanic does their job: we affirm these means, but also affirm that it is Allah who created both the means and the resultant effect.

This is pure affirmation of Divine Oneness. How can it ‘smack of shirk’?

A few nice songs:

Ya Imam al-Rusli – Ustadh Mahmoud Faris

Ya Rasul Allahi Ya Sanadi – Maghribi

al-Wadhifa al-Shadhiliyya - Recited by Shaykh Amjad Rasheed. The Wadhifa contains a high understanding of the spiritual reality of the Messenger of Allah (peace and blessings be upon him).

Madad Ya Rasul Allah – Khalid Belrhouzi

Fundet via Shaykh Faraz Rabbanis Seeker’s Digest

Fiqh om at nedkalde velsignelser over Profeten, fred være med ham

The Fiqh of Sending Peace & Blessings on the Prophet ( Allah bless him with the best of blessings and give him the most perfect of peace)

Answered by Sidi Sohail Hanif

The Fiqh of Sending Peace & Blessings on the Prophet (Allah bless him with the best of blessings and give him the most perfect of peace, and upon his family, companions, and followers)

  

 

In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.

Allah most high says “Allah and his angels send blessings on the prophet, o you who believe, send blessings on him and salute him with all respect.” [Qur’an, 33:56]

The messenger of Allah (Allah bless him and give him peace) said “the one in whose presence I am mentioned and does not send blessings on me is a miser.” [reported by Tirmidhi, who declared it well and rigorously authenticated]. The meaning of sending blessings on the Prophet (Allah bless him and give him peace)

The great 19^thCentury Shaykh al-Azhar, Imam Bajuri mentions in his supercommentary (hashiya) on the Sanusiyyain aqida,

“There are three meanings for salat (‘sending blessings’):

The first is purely linguistic and it is prayer (du`a) in it’s most general sense.

The second is purely legal and it is the spoken elements and physical actions that start with the saying Allahu Akbar(‘Allah is most great’) and ends with the greetings of peace (taslim), with specific preconditions. [f: Namely, the ritual prayer.]

The third is both linguistic and legal. According to the majority, it is mercy when attributed to Allah; and seeking forgiveness (istighfar) when attributed to any other than Him, whether angels and others…

As for the word ‘salam’, it’s meaning is security. The purpose of this is to reassuring the Prophet (Allah bless him and give him peace) about what he fears for his nation…Some have explained it as greeting, meaning, when attributed to Allah, that He address him with His beginninglessly eternal speech to indicate the loftiness of his immense rank.” [Ibrahim al-Bajuri, Hashiya al-Bajuri `ala al-Sanusiyya, pg 7, Mustafa al-Babi al-Halabi]

Imam al-Sakhawi, in his Qawl al-Badi`, added that linguistically, the word salat (‘sending blessings’) returns to two meanings. The first is supplication (du`a) and seeking blessings (tabarruk). Allah’s saying, “And pray for them, indeed your prayer is a source of tranquility,” carries this sense. The second meaning is worship. It can also be used to mean seeking forgiveness (istighfar), blessings (baraka), recitation, mercy, and forgiveness. Therefore, the meaning of the word salat depends on the context, as well as the one offering it, and the one it is being directed to.

The ruling of sending the peace and blessing on him (May Allah bless him and give him peace)

Imam Haskafi mentions in his Durr al-Mukhtar concerning sending the peace and blessings on the prophet (Allah bless him and give him peace),

“It is obligatory once in a persons life, without any difference of opinion… and it is differed upon concerning it’s necessity every time he is mentioned (Allah bless him and give him peace) the chosen opinion according to Tahawi is that it is necessary (wajib) every time he is mentioned and the opinion of the school is that is repeating it is recommended [f: that is, saying it once in a session is necessary, and repeating it every time the Prophet’s name is mentioned is recommended].”

Ibn Abidin explains,

“sending of blessings on the prophet (Allah bless him and give him peace) is necessary once in each session [where his name is mentioned] … and its repetition is recommended [if the prophet’s name (Allah bless him and give him peace) is repeated].” [radd al-muhtar `ala al-durr al-mukhtar,1:246, bulaq ed.] This was taken from the position verified by Imam Abu’l Barakat al-Nasafi in his al-Kafi and Imam Kamal ibn al-Humam in his Zad al-Faqir.

Places and time when the sending of peace and blessings on the Prophet (Allah bless him and give him peace) is recommended

Imam al-Haskafi mentions,

“it is recommended in all times, when possible.”

Ibn ‘Abidin adds,

“The scholars have specifically mentioned a number of places when it is recommended: · on Fridays during the day and the night before, in the morning and evening,

· upon entering the mosque and upon exiting,

. when visiting his blessed grave (Allah bless him and give him peace),

· when at Safa and Marwa,

· during the Friday sermon and other sermons [f: the khatib; as for those listening, they do not do so with their tongues, but within themselves],

· after replying to the adhan,

· when the call to commence the prayer is given (iqamah),

· in the beginning, middle and end of a supplication (du`a) [f: because the salat on the Prophet (Allah bless him and give him peace) is accepted by Allah, and He will not reject that which is between it, out of His supreme generosity, as the scholars mention],

· after the du’a of qunut [in the witr prayer],

· when meeting and parting,

· during the ablution,

· when having forgotten something,

· when giving an admonition,

· when commencing and completing the reading of hadith,

· for all authors, students, and teachers,

· people getting married and people marrying others off,

· in letters,

· and before all important matters.” [Radd al-Muhtar, 1:348, Bulaq]

What is the reward and benefit of the peace and blessings

Imam al-Sakhawi records numerous benefits and rewards of sending blessings on the blessed prophet (Allah bless him and give him peace). These include:

1. Allah’s sending blessings on the slave

Abu Huraira (Allah be pleased with him) relates that the Prophet (Allah bless him and give him peace) said, “He who sends blessings on me once, Allah sends him blessings ten times.” [Muslim, Abu Dawud, & Tirmidhi]

Anas ibn Malik (Allah be pleased with him) relates that the Prophet (Allah bless him and give him peace) said, “He who sends blessings on me once Allah sends blessings on him ten times and removes from him ten sins and raises him by ten degrees.” [al-Nasa'i].

2. Forgiveness

Abu Kahil relates that the Prophet (Allah bless him and give him peace) said, “O Abu Kahil, whoever sends blessings on me three times every day and three times every night out of love for me and longing for me, it is his right on Allah that He forgive him his sins for that day and night.”

3. Sufficiency for one’s worldly and other-worldly affairs for the one who makes all of his prayers blessings on the prophet (Allah bless him and give him peace)

Ubayy ibn Ka`b relates: I said, “O Messenger of Allah, I send much blessings on you. What proportion of my prayer should I devote to you?” He said, “As much as you like.” I said, “A quarter?” He said, “As much as you like, and if you increased it would only be better for you.” I said, “Then a half?” He said, “As much as you like and if you increased then it would only be better for you.” I said, “Then two thirds?” He said, “As much as you like and if you increased it would only be better for you.” I said, “I’ll devote all of my prayers to sending blessings on you.” The Prophet (Allah bless him and give him peace) said, “In that case it will suffice you from your worries and your sins will be forgiven. “ [Reported by Tirmidhi who declared it well authenticated]

4. Attaining intercession of the Prophet (Allah bless him and give him peace)

Abu al-Darda’ relates that the Messenger of Allah (Allah bless him and give him peace) said, “Whoever sends blessings on me ten times in the morning and ten in the evening will have my intercession on judgement day.” [Tabarani]

Imam al-Sakhawi mentions other benefits, including:

• attaining the pleasure of Allah Most High and His mercy,
• protection from His anger,
• being shaded by Allah’s throne on judgement day,
• purification of the heart from hypocrisy,
• and seeing our Beloved Prophet (Allah bless him and give him peace) in one’s sleep. [al-Qawl al-Badi' fi al-salat 'ala al-Habib al-Shafi', 203]

May Allah fill our hearts with love of His beloved Prophet. May He inspire our tongues to send much blessings on him (Allah bless him and give him peace) and guide us to lead our lives in accordance to his exalted and noble sunna.

And Allah alone gives success.

Sohail Hanif, with Faraz Rabbani.

The invocation of Blessings and Peace

The Invocation of Blessings and Peace upon the Prophet of Allah (may Allah bless him and give him peace.)   

Translated by Khalid Williams from ‘Abwab al-Faraj’ by the esteemed Sheikh Muhammad bin Alawi al-Maliki al-Hassani, may Allah forgive and be pleased with him, who died in Makkah in Ramadan, 2004

In the Name of Allah, the Compassionate, the Merciful.

Among the greatest means of obtaining ease in times of hardship is invocating blessings and peace upon the Prophet of Allah (may Allah bless him and give him peace), which the Prophet (may Allah bless him and give him peace) himself clarified for us how in a tradition narrated by Ubai bin Ka’ab (may Allah be pleased with him), who said; ‘I said, ‘O Messenger of Allah, I supplicate often, so how much of my supplication should I devote to you?’ He replied, ‘as you desire’. I said, ‘a quarter of it?’ He said ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘half of it?’ He said, ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘two-thirds of it?’ He said again, ‘as you desire, but if you were to increase upon this, it would be better for you.’ Finally I said, ‘and if I dedicate my supplication in its entirety to you?’ He said, ‘then your needs will be satisfied, and your sins forgiven.’[1]

It is clear that he whom Allah satisfies his worldly needs has been truly blessed with Allah’s kindness and mercy. He also has been given security from all that he fears, and has attained the utmost protection from all harm and evils; indeed he is carried aboard the ship of salvation. This means he is secure from all things which create worries and needs, secure from poverty, debt, subjugation, weakness, disease, fear, and all other calamities and disasters; he has guaranteed that his worldly affairs will be upright and good. . And should he obtain, alongside this, forgiveness from the sins and salvation from the perils of the Day of Resurrection, so that he may enter Paradise in peace, he has most certainly guaranteed that his affairs in the Hereafter will be good and upright, too.

What more could the worshipper require besides this? And all of this is obtained through invoking blessings and peace upon the Messenger of Allah (may Allah bless him and give him peace); with it lies the key to guaranteeing goodness in the affairs of this life, and in the Hereafter.

We will now give mention to some of the benefits of invocating blessings and peace upon our Master Muhammad (may Allah bless him and give him peace), by way of drawing from the works of the scholars of Islam, namely Sheikh ibn al-Qayyim, and Sheikh ibn Hajar al-Haytami.

1 Responding to the order of Allah, Exalted and Magnificent.[2]

2 Following the lead of Allah, Exalted and Magnificent in the sending of blessings upon His Messenger (may Allah bless him and give him peace), although the blessings (Salawat) differ, being from us supplication and request, and being from Allah exaltation and ennoblement.

3 Following the Angels in invocation of the Messenger (may Allah bless him and give him peace), also.

4 The attainment of ten blessings from Allah for the one who invokes one blessing upon His Messenger (may Allah bless him and give him peace).[3]

5 He who sends blessing upon the Prophet (may Allah bless him and give him peace), Allah raises him by ten degrees.

6 He also has written for him ten good deeds.

7 He also has erased from his record ten bad deeds.[4]

8 The invocation increases the chance of one’s supplication being answered if it follows the supplication, as the invocation of blessings upon the Prophet (may Allah bless him and give him peace) lifts those supplications up to the Lord of the Worlds which were stalled between the heavens and the earth. [5]

9 It is a means to receive the intercession of the Prophet (may Allah bless him and give him peace), whether or not a specific intercession is sought.

10 It is a means to have one’s sins forgiven.

11 It is a means for Allah to satisfy his bondman’s worldly needs.

12 It is a means to draw near to the Prophet (may Allah bless him and give him peace) on the Day of Resurrection.[6]

13 It compensates for giving charity for those who are too poor to give it.

14 It is a means of fulfilling one’s needs (Qada’ al-Hawa’ij)

15 It is a means to receive the Prophet’s (may Allah bless him and give him peace) blessings, and the Angels likewise.[7]

16 It is a means of purification for he who invokes it.

17 For one who sends blessings on him (may Allah bless him and give him peace) it is glad tidings in his life that he has been granted his place in Paradise as is mentioned by Al-Hafiz Abu Musa in his book on the matter, for which he brought Hadith as evidence.

18 It is a means of salvation from the horrors of the Day of Resurrection, as also mentioned by Abu Musa with evidence.

19 It is a means for the Prophet (may Allah bless him and give him peace) to return the blessings and greeting upon he who invokes it.[8]

20 It is a means of ennobling a meeting or gathering and a means to prevent any ill talk or conduct occurring therein, so that it will not return upon its participants as a hardship on the Day of Resurrection.[9]

21 It is a means to remember something which has been forgotten.

22 It is a safeguard against poverty.

23 It saves one from being branded a miser if one were to omit it upon the Prophet’s name (may Allah bless him and give him peace) being mentioned.[10]

24 It saves one from being cursed and disgraced because the one who omits the blessings and prayers upon hearing the Prophet’s name (may Allah bless him and give him peace) risks receiving Allah’s anger.[11]

25 It keeps the one who invokes it steadfast upon the path to Paradise, and keeps he who neglects it from traveling the path.

26 It safeguards a meeting from turning ill; a meeting without the mention of Allah Exalted and His Messenger (may Allah bless him and give him peace), and without the praise and glorification of Allah and the invocation of blessings on His Messenger (may Allah bless him and give him peace) has no blessing nor benefit.

27 It is a cause for the perfection of any speech which begins with the praise of Allah the Exalted and the blessings of His Messenger (may Allah bless him and give him peace).

28 It is a cause for the bondman to find light cast in abundance in his life to guide him on the Straight Path.

29 It refines the worshipper’s character and manners.

30 It is a means for Allah to preserve those in the heavens and the earth praising and commending he who invokes it.

31 It is a means of the worshipper to obtain blessing for himself in his work, life and provision.

32 It is a means of obtaining the mercy of Allah.

33 It sustains, increases and multiplies love for the Messenger of Allah (may Allah bless him and give him peace), which is among the core bases of Faith, without which faith cannot be complete.

34 It earns the Prophet’s (may Allah bless him and give him peace) love for the bondsman.

35 It is a means of the worshipper’s guidance, and a source of vitality for his heart.

36 It causes the worshipper’s name to be shown to the Prophet, and the mention of the worshipper to him (may Allah bless him and give him peace).[12]

37 It is a means for the worshipper to find ease upon crossing the pass over the Hellfire.

38 Invoking blessing and peace upon the Prophet (may Allah bless him and give him peace) is an infinitesimal recompense of his right upon us, and of the thanks which we owe for the grace which Allah has bestowed upon us by sending him (may Allah bless him and give him peace), although what he truly deserves is innumerable, either for us to comprehend or to bestow, or even to will. However Allah, because of His Boundless Generosity, is pleased with his bondsmen even with the small amount of thanks they can offer.

39 Invoking blessing and peace upon the Prophet (may Allah bless him and give him peace) in itself contains remembrance of Allah the Exalted, and is an expression of thanks to Him and a recognition of His immense favour upon His bondsmen by sending him (may Allah bless him and give him peace).

Appendix

It is narrated[13] that Abu Ja’far, the Commander of the Believers, asked Imam Malik, ‘O Abu Abdullah! Should I face the Qiblah and supplicate, or face the Prophet of Allah (may Allah bless him and give him peace) and supplicate?’ Malik replied, ‘and why would you turn your face away from him, and he is your intercessor, and the intercessor of your father Adam (may peace be upon him) on the Day of Judgement? Face him, and seek his intercession, for Allah has said: “If they had only, when they were unjust to themselves, come unto you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful.”’[14]

NOTES

[1] Narrated by Ahmad, Tirmidhi, and Hakim, who declared it to be a rigorously authenticated tradition of the Prophet (may Allah bless him and give him peace).

[2] Qur’an 33:56; ‘Verily, Allah and His Angels send blessings on the Prophet: O you who believe! Send blessings on him, and salute him with a worthy salutation.’ (check another translation)

[3] Muslim narrated in his Sahih from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and give him peace) said ‘he who invokes blessings on me once, Allah sends ten blessings upon him.’

[4] Al-Nisa’i narrated in ‘Invocations of the day and night’, from ‘Umar bin Dinar (may Allah be pleased with him) that the Prophet (may Allah bless him and give him peace) said ‘he of my community who invokes blessings upon me sincerely, Allah will bless him ten fold and raise him ten degrees, and he will have written for him ten good deeds, and erased from his record ten bad deeds.’

[5] Tirmidhi narrated that ‘Umar ibn al-Khattab (may Allah be pleased with him) said ‘Verily, supplications are stalled between the heavens and the earth, and are not lifted up until the supplicant invokes blessings upon the Prophet (may Allah bless him and give him peace).’

[6] Tirmidhi related from Abdullah bin Mas’ud (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and give him peace) said ‘the closest people to me on the Day of Resurrection will be those who invoked the most blessings upon me.’

[7] Tirmidhi narrated from ‘Amir bin Rani’ah (may Allah be pleased with him) that the Prophet (may Allah bless him and give him peace) said ‘he who invokes blessings upon me, the Angels send blessings upon him equal to that which he invoked, so let the worshipper invoke some, or increase upon that.’

[8] Abu Dawood related in his Sunan from Abu Hurairah (may Allah be pleased with him) that the Prophet (may Allah bless him and give him peace) said ‘No-one greets me except that Allah returns my soul to me, so that I may return his greeting.’ He also related, as did Al-Nisa’i and ibn Majah, from Aws bin Aws (may Allah be pleased with him), that the Prophet (may Allah bless him and give him peace) said ‘Verily, your best day is Friday, so invoke blessings upon me in abundance on this day, for your invocation is shown to me.’ They said, ‘O Messenger of Allah! How can our invocations be shown to you after your bones have turned to dust? He replied ‘Verily, Allah has forbidden the earth from consuming the bodies of the Messengers.’ Al-Nawawi declared them both rigorously authenticated traditions (in his book ‘Al-Adhkar’ and elsewhere).

[9] Tirmidhi said that many of the People of Knowledge considered that if a single man invokes blessings on the Prophet (may Allah bless him and give him peace) during a meeting, this will be sufficient for the whole meeting (see Al-Adhkar, number 301)

[10] Tirmidhi related from ‘Ali (may Allah beautify his countenance) that the Prophet (may Allah bless him and give him peace) said ‘he who, when I am mentioned before him, fails to invoke blessings upon me is a miser.’

[11] Tirmidhi related from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and give him peace) said ‘disgraced (Ar. raghima anf) be the man who, when I am mentioned before him, fails to invoke blessings upon me.’

[12] Al-Nisa’i narrated ibn Hibban, al-Dhahabi, al-Hakim, ibn al-Qayyim, and others, all of whom declared it a rigorously authenticated tradition, that ibn Mas’ud (may Allah be pleased with him) related that the Prophet (may Allah bless him and give him peace) said ‘Verily, Allah has angels that roam the earth and convey to me the greeting of my Community.’

[13] In al-Sayyid Mustafa al-Bakri’s commentary of the Salawat of Muhammad ibn Abi al-Hasan al-Bakri.

[14] Qur’an 4:64

Kærlighed til Profeten Muhammad

Love for the Holy Prophet Muhammad   

And know that the loftiest of exemplars, the most noble and the greatest and the most binding to all Muslims is the Messenger of Allah, Allah bless him and grant him peace: verily he is by unanimous agreement the Greatest Exemplar. And the obligation due to him is the greatest after that of Allah; and the adab with him the most emphasised of the adab and obediences. For whosoever loves him and immensely esteems him, he has indeed loved Allah and whosoever obeys him has indeed obeyed Allah. Says Allah, the Exalted: "Say, if ye do love Allah, follow me: Allah will love you and forgive you your sins. For Allah is the Oft-Forgiving, Most Merciful" (al-'Imran: 31). And says the Exalted: "He who obeys the Apostle, obeys Allah" (an-Nisaa: 80). And says the Exalted: "So take what the Apostle assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in punishment" (al-Hashr: 7). And says the Exalted: "Then let those beware who withstand the Apostle's order, lest some trial befall them, or a grievous Penalty be inflicted on them" (an-Nur: 63).

And says the Exalted: "Verily, those who plight their fealty to thee do no less than plight their fealty to Allah: the Hand of Allah is over their hands: then anyone who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah, Allah will soon grant him a great reward" (al-Fat'h: 10). And says the Exalted: "So it is those who believe in him, honour him, help him and follow the light which is sent down with him – it is they who will prosper" (al-A'araf: 157). And says the Exalted: "O who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not. Those who lower their voice in the presence of Allah's Apostle – their hearts has Allah tested for piety: for them is Forgiveness and a great reward" (al-Hujurat: 2-3).

And says he, upon whom be blessings and peace: "One of you does not believe until I become dearer to him than the soul that lies between the two sides".

And says he, upon whom be blessings and peace: "One of you does not believe until his desire follows what I have come with". And says he, upon whom be blessings and peace of Allah: "Were Musa and Isa alive, they cannot but follow me". And says he, upon whom be blessings and peace: "Whosoever obeys me, has indeed obeyed Allah and whosoever disobeys me has indeed disobeyed Allah". And says he, upon whom be blessings and peace: "All of you will enter paradise except those who refuse". And they said: "And who refuses?" And said he, upon whom be blessings and peace: "Whoever obeys me enters Paradise, and whosoever disobeys me has indeed refused". And says he, upon whom be blessings and peace: "Who annoys me, annoys Allah and whosoever annoys Allah, He puts him into Hell".

And what goes to perfect love to him and high esteem and beneficient adab towards him, blessings and peace be upon him, is love for the people of his house and his companions, esteem for them and respect. Says Allah, the Exalted: "Say (O Prophet): no reward do I ask of you except the love of those near of kin" (ash-Shura: 23).

And says the Exalted: "The vanguard (of Islam), the first of those who foresook (their home) and of those who gave them aid, and (also) who followed them in (all) good deeds – well-pleased is Allah with them, as they are with Him" (at-Tawbah: 100).

And says he, upon whom be blessings and peace of Allah: "Love Allah for such of His bounties as He nourishes you with, and love me because you love Allah and love the people of my House because you love me". And says he, upon whom be blessings and peace to 'Abbas, may Allah be pleased with him: "Iman does not enter the heart of one until they love you for the sake of Allah and for your nearness to me". And says he, upon whom be blessings and peace, to Fatima and 'Ali and al-Hassan and al-Husayn, may Allah be pleased with them: "I am at war with those you are at war with and at peace with those you are at peace with". And says he, upon whom be blessings and peace, in the hadith of Zayd bin Arqam, may Allah be pleased with them: "And my issues are the people of my house. I remind you, in the Name of Allah, about people of my house". And says Abubakr, may Allah be pleased with him: "Have a conscientious regard to Muhammad in the people of his house". And says he, upon whom be blessings and peace: "Uphold me in my companions; do not take them as targets after me; whosoever loves them loves them because of my love; and whosoever is disaffected against them is disaffected against them because of disaffection against me; and whosoever molests them has indeed molested me; and whosoever molests me has indeed invoked the wrath of Allah and whoever invokes the wrath of Allah risks penalty from Him". And says he, upon whom be blessings and peace: "Do not abuse my companions. Verily, in the Name of Him in Whose Hands my soul is: were one of you to spend the like of the mountain of Uhud in gold he would not attain the rank of one of them, not even half of it".

Let a Muslim who is solicitous about his religion therefore beware of hating a member of the house of the Apostle, may Allah bless him and grant him peace, or one of his companions because that harms his religion and his Hereafter. And because of it, he gets counted among those who offend His Prophet and annoy him, Allah bless him and grant him peace. Let him love them and praise them on account of good (in them) in the same manner as Allah has praised them as well as His Apostle.

Imam 'Abdallah Ibn 'Alawi al-Haddad, An All Out Call to Islam and a General Admonition (Ad-Da'wah at-Taammah wat-Tadhkirah al-'Aammah)

Fundet via Red Sulphur

The Grave of the Prophet Muhammad (Allah bless him and grant him peace)

According to the consensus (ijma’) of all the scholars, the piece of land on which rests the blessed body of the Messenger of Allah (Allah bless him and give him peace) is more virtuous than anything and everything which includes the Ka’ba and the throne ('arsh) of Allah Most High. 

    The great Hadith scholar and Hanafi jurist (faqih), Mulla Ali al-Qari (Allah have mercy on him) states in his al-Maslak al-Mutaqassit fi al-Mansak al-Mutawassit, a commentary on Imam al-Sindhi’s Lubab al-Manasic (aka: Manasic Mulla Ali al-Qari):

“All the scholars agree on the fact that the most virtuous of cities are the cities of Makkah al-Mukarramah and Madina al-Munawwarah, Allah increase them in honour and respect. Then the scholars differed as to which one of the two is more virtuous…Some stated that Makkah is more virtuous than Madinah and this is the opinion of the three Imams (m: Abu Hanifa, Shafi’i and Malik), and has also been narrated from some Companions (Allah be pleased with them). Others stated that Madinah is more virtuous than Makkah and this is the opinion of some Maliki scholars and those who followed them from the Shafi’i school. It was said that this was also narrated from some of the Companions (Allah be pleased with them). It is possible that this was during the lifetime of the Messenger of Allah (Allah bless him & give him peace) or it was for those who migrated to Madinah from Makkah (muhajirun). Another (third) opinion states that they are both equal but this opinion is unknown, unrelated and incomprehensible. It seems that those who held this view saw the contradiction between the actions of the Ulama and the contradiction in the proofs, thus opted to remain silent (m: and not hold one more virtuous over the other).

However, the above difference of opinion is with regards to other than the blessed grave of the Messenger of Allah (Allah bless him & give him peace) and the Ka’ba, for Ka’ba is more virtuous than Madinah with the exception of the Prophet’s (Allah bless him & give him peace) grave according to all the scholars. Similarly, the blessed grave of the Messenger of Allah (Allah bless him & give him peace) is more virtuous than Masjid al-Haram without any difference of opinion among the scholars. So much so that the majority of the scholars (jumhur) have stated that, the piece of land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous of lands on the face of this earth by the consensus (ijma’) of all the scholars…even more virtuous than Ka’ba…and the throne (arsh), as some of them have explicitly mentioned.

Thus, Qadhi Iyadh and others (Allah have mercy on them all) have related the consensus of the Ummah on the fact that the land on which lies the blessed Messenger of Allah (Allah bless him & give him peace) is more virtuous than even Ka’ba, and that the difference of opinion among the scholars is besides the grave.”
(Manasic Mulla Ali al-Qari, p. 531-532)

Qadhi Iyadh al-Maliki (Allah have mercy on him) states:

“There is no difference of opinion (la khilaf) in that the grave of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous land on earth.”
(al-Shifa’ bi ta’rif huquq al-Mustafa, p. 595)

The great Hanafi jurist (faqih), Imam al-Haskafi (Allah have mercy on him) states:

“And Makkah is more virtuous than Madinah according to the preferred opinion with the exception of the land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace), for that is virtuous unrestrictedly (mutlaqan), even more than Ka’ba, 'Arsh and the Kursi.”

Allama Ibn Abidin (Allah have mercy on him) also agrees with the above statement of Imam al-Haskafi in his super-commentary (hashiya), thus relates from the Manasic of Mulla Ali al-Qari, which has been mentioned earlier.    Therefore, there is complete consensus of the Ulama on the fact that the area of the land on which rests the body of the Messenger of Allah (Allah bless him & give him peace) i.e. his grace is more blessed and more virtuous than everything which includes the Ka’ba and the throne of Allah Almighty.

This is in accordance with the belief of the Ahl al-Sunnah wa al-Jama’ah that only Allah Almighty Himself has a greater rank than the Messenger of Allah (Allah bless him & give him peace). The Messenger of Allah (Allah bless him & give him peace) is the best and most beloved of all creation, thus even the land where his body rests was given this status that it became the most virtuous of lands.

Some people may think how can the grave of the Messenger of Allah (Allah bless him & give him peace) be more virtuous than even the throne ('arsh) of Allah Most High? The answer to this is that Allah Most High is not sitting (in every sense of the word) on his throne. He is pure from time and space, thus the 'Aqidah of the Ahl al-Sunnah wa al-Jama’ah is that Allah Almighty is not restricted to any time or space, though His knowledge encompasses everything. The Messenger of Allah (Allah bless him & give him peace) is resting in his blessed grave, although his soul may travel to other places.

And Allah knows best.

Muhammad ibn Adam al-Kawthari

Fundet via Sunnipath

Overdreven Lovprisning af Allahs Profet

I Allāhs navn, Den Nådige, Den Barmhjertige,   

Imām al-Bukhārī overleverer i sin Sahīh fra Sayyīdunā ‘Umar ibn al-Khattāb (Allāh være tilfreds med ham), at han hørte Allāhs Sendebud (Allāhs fred og velsignelser være med ham) sige: »Overdriv ikke i jeres lovprisning af mig ligesom de kristne lovpriste Maryams søn, for jeg er kun en slave. Så, kald mig derfor Allāhs slave og Hans Sendebud« (Sahīh al- Bukhārī, nr.: 3261).

Meningen med denne hadīth er ganske tydelig og simpel, nemlig at man skal undgå overdrivelse, når man lovpriser Allāhs Sendebud (Allāhs evige fred og velsignelser være med ham) ligesom de kristne lovpriste Sayyīdunā ‘Isa (fred være med ham). Alt andet ud over dette er implicit blevet tilladt i denne hadīth.

Derfor, er vi nødt til at se på hvordan de kristne overdrev i deres ærbødighed for Sayyīdunā ‘Isa (fred være med ham). De kristne overdrev i lovprisningen af Sayyidunā ‘Isa (fred være med ham) i sådan en grad, at de anså ham for at være enten en Gud, Guds søn eller Guds partner. Derfor, er det fuldstændig ulovligt og vantro at ophøje Allāhs Sendebuds (Allāhs fred og velsignelser være med ham) status således, at man anser ham for at være en Gud, Guds søn eller Allāhs partner.

Allāh den Ophøjede er En og unik i Sin essens og Sine attributter, som Imam at-Tahawī (Allāh være ham nådig) stadfæster: »Om Allāhs enhed (tawhīd) siger vi – med Allāhs hjælp – at Allāh er En uden partnere« (al-‘Aqīda at-Tahawīyya, s.5).

Den ansete kommentator af Sahīh al-Bukhārī, Imām Hāfiz Ibn Hajar al-‘Asqalānī (Allāh være ham nådig), fastslår i sin redegørelse af denne hadīth, idet han citerer Ibn al-Jawzī:

»Årsagen bag dette forbud (dvs.: imod overdreven lovprisning af Profeten) skyldtes som nævnt i Mu‘ādhs hadīth, at han (Sayyīdunā Mu‘ādh, Allāh være tilfreds med ham) søgte Allāhs Sendebuds (Allāhs fred og velsignelser være med ham) tilladelse til at kaste sig i støvet for ham. Allāhs Sendebud (Allāhs fred og velsignelser være med ham) forbød dette. Efterfølgende, frygtede Allāhs Sendebud (Allāhs fred og velsignelser være med ham), at andre ville overdrive endnu mere, derfor var han hurtig til at forbyde den slags overdrivelse meget eftertrykkeligt. Ibn at-Tīn sagde: »betydningen af ’overdriv ikke i jeres lovprisning af mig’ er, lovpris mig ikke, som de kristne gør det. I sådan en grad, at nogle overdrev og anså ham (Sayyīdunā ‘Isa) for Guds partner. Nogle folk hævdede, at han var Gud selv, hvorimod andre sagde, at han var Guds søn« (Ibn Hajar al-‘Asqalānī, Fath al-Bārī, 12/183-184).

Ovennævnte passage fra en af de største kommentarer til Sahīh al-Bukhārī indikerer tydeligt, at forbuddet gælder imod at tillægge Allāhs Sendebud (Allāhs fred og velsignelser være med ham) Allāhs rang og status på nogen som helst måde. Han er ikke Gud, ej heller Guds partner eller søn. Han er Allāhs Tjener og Hans elskede Sendebud (evige fred og velsignelser være med ham).

Denne hadīth forbyder på ingen måde megen og umådeholden lovprisning af Allāhs elskede. Vores tilstedeværelse skyldes Allāhs Sendebud. Han er vor mester og vor elskede. Han er den, som vil gå i forbøn for os og han er vores leder. Vi elsker ham højt, mere end noget andet og nogen anden i denne Verden. Derfor, bør vi velsigne og lovprise ham, så meget som muligt. Hvis ikke vi lovpriser Allāhs Sendebud (Allāhs fred og velsignelser være med ham), og viser ham ærbødighed, hvem skal vi da lovprise.

Så længe man undgår at betragte Allāhs Sendebud (Allāhs fred og velsignelser være med ham) som Allāh Den Ophøjedes jævnbyrdige og tilskriver ham guddommelighed, er der absolut intet forkert i at overdrive i kærligheden til ham og lovprisning af ham. Som forfatteren til Qasida al-Burda, Imām al-Busayrī (Allāh være ham nådig) så smukt sagde:

»Forkast hvad de kristne hævder om deres Profet.Og beslut dig så for hvad du ønsker at sige i lovprisning af ham (Allāhs evige fred og velsignelser være med ham).«Og Allāh ved bedst.

[Dansk oversættelse © Noura Akhiat 2005]

- Af Mufti Muhammad ibn Adam al-Kawthari

Fundet via Islamisk

Haqiqat al-Muhammadiya

Mas'ud Spørgsmålene   

Spørgsmål 7

Mange Pakistanere og folk af Naqshbandi tariqaen (og måske andre) anser Profeten (Allah velsigne ham og skænke ham fred) for at være Nur Allah, "Allahs Lys", og finder det anstødeligt at vi kalder Profeten (Allah velsigne ham og skænke ham fred) bashar, et "menneske", selv om Qur'anen udtrykkeligt siger at han er det. Jeg er også blevet gjort opmærksom på en hadith i Tirmidhi der siger, at profeterne (fred være med dem) blev skabt af Allahs Nur, og at den første iblandt dem var Profeten Muhammad (Allah velsigne ham og skænke ham fred). Har du noget viden om dette?

Svar
Profeten (Allah velsigne ham og skænke ham fred) er Allahs Lys, dette er noget en troende [z: mu'min] kan sige fordi Qur'anen bekræfter det i verset:

Der er kommet til jer et Lys fra Allah, og en Åbenbar Bog" (Qur'an 5:15)

i hvilket ordet Lys er blevet tolket af adskillige klassiske Qur'anske eksegeter som følger:

(Jalal al-Din al-Suyuti:) "Det er Profeten (Allah velsigne ham og skænke ham fred)" (Tafsir al-Jalalayn, 139).

(Ibn Jarir al-Tabari:) "Med Lys mener Han Muhammad (Allah velsigne ham og skænke ham fred), ved hvem Allah har illumineret sandheden, manifesteret Islam, og tilintetgjort flerguderi; da han er et lys, som gør sandheden klar, for hvem der end søger illumination af ham,"(Jami' al-Bayan, 6.161).

(Fakhr al-Razi:) "Der er forskellige standpunkter omkring det, det tidligste er det, at Lyset er Muhammad, og at Bogen er Qur'anen" (al-Tafsir al-Kabir, 11: 194).

(al-Baghawi:) "Det betyder Muhammad (Allah velsigne ham og skænke ham fred), eller ifølge et svagere standpunkt, Islam" (Ma'alam al-Tanzil, 2.228).

Og Qurtubi (i Ahkam al-Qur'an, 6.118) og Mawardi (i al-Nukat wa al-'uyun, 2.22) nævner, at det at tolke Nur som "Muhammad" (Allah velsigne ham og skænke ham fred) var også det standpunkt som [Imamen af arabisk grammatik Ibrahim ibn Muhammad] al-Zajjaj indtog (d. 311/923).

Alt dette viser at ifølge Qur'anen er Profeten (Allah velsigne ham og skænke ham fred) et lys fra Allah. Det er de tidligste eksegeters (mufassirin) tolkning, for al-Tabari var de tidlige muslimers (salaf) sheikh i tafsir; hvorimod det at tolke Nur som Islam er en tolkning der kom til senere.

Hvad angår det, at Profeten (Allah velsigne ham og skænke ham fred) er bashar, eller et "menneskevæsen," så er det ubetvivleligt, fordi det er Qur'an og aqida. Dog siger Qur'anen ikke blot at han er menneske, den siger:

Sig: jeg er blot et menneske som jer, som er guddommeligt inspireret om at jeres gud er Én Gud". (Qur'an 18: 10)

Dette, vigtige og uddybende led i verset viser os, at Profeten (Allah velsigne ham og skænke ham fred) var et menneske forskelligt fra ethvert andet menneske, dengang eller nu. For ingen af os kan sige om sig selv, at han er guddommeligt inspireret, som Allahs Profet (Allah velsigne ham og skænke ham fred) var. Snarere forholder det sig, som i en poetisk ode til Profeten (Allah velsigne ham og skænke ham fred), der ofte bliver sunget ved sammenkomster, efter man har sunget al-Busayris Qasida al-Burda [Oden: Profetens Kappe]:

Muhammad er menneske, dog ej som menneskeheden;
Han er en rubin, hvor andre mennesker er som sten.

Selvom Profeten (Allah velsigne ham og skænke ham fred) er Allahs Lys, er han selvfølgelig skabt lys [z: i modsætning til uskabt lys, Allah]. Enhver som tror på andet har begået fejlen, som de kristne begik i forhold til Jesus (fred være med ham), eller hinduerne med deres Avatarer. Vi så i diskussion til slut i spørgsmålet (5) foroven, at en tilskrivende konstruktion (idafa) som Nur Allah ikke viser, at Nur eller "Lys" er en egenskab ved Allah. Snarere er den tilskrivende konstruktion her af en art kaldet idafa tashrif, eller en "hædrende tilskrivning", som i titlen Bayt Allah, "Allahs Hus," for Kaabaen i Mekka: navngivet for dens ærværdighed, ikke fordi Allah bor der, endnu mindre fordi det er en guddommelig egenskab. Eller som hun-kamelen der blev sendt til Thamud, i Qur'anen kaldet Naqat Allah, "Allahs hun-kamel," som en hædrende tilskrivning; navnlig, pga. dens urørlighed ifølge den tids Shari'a – ikke fordi Allah red på den, eller fordi den var en guddommelig egenskab.

Hvad angår det at Profeten (Allah velsigne ham og skænke ham fred) er den første skabning: blandt de islamiske lærde, som har samlet værker over hans karaktertræk, er hadith mesteren (hafiz) Jalal al-Din al-Suyuti, med sit to-binds værk al-Khasa'is al-kubra [Det større kompendium over unikke egenskaber], hvis første kapitel hedder "Det særskilte ved, at Profeten (Allah velsigne ham og skænke ham fred) blev skabt som den første blandt profeterne, hans profetskabs forrang, og det at slutte pagt med ham." Kapitlets første hadith gengives af Ibn Abi Hatim i hans Tafsir [Qur'anisk eksegese], og af Abu Nu'aym i Dala'il al-nubuwwa [Beviser på profetskab], gennem talrige overleveringskæder, fra Qatada, som beretter fra Hasan [al-Basri], fra Abu Hurayra (Allah være veltilfreds med ham), om Qur'an verset:

Se! Hvorledes Vi sluttede pagt med profeterne, med dig, og Noah, Abraham, Moses, og Jesus, Marias søn; og med dem sluttede Vi en betydelig pagt" (Qur'an 33: 7)

at Profeten (Allah velsigne ham og skænke ham fred) sagde, "Jeg var den første af Profeterne som blev skabt, og den sidste af dem som blev udsendt." Suyuti har nedskrevet ni andre hadith der viser, at Profeten (Allah velsigne ham og skænke ham fred) var den første af profeterne som blev skabt; blandt andet den hadith gengivet af Bukhari i hans Tarikh [Historie], og af Ahmad, Tabarani, Hakim, og Bayhaqi, at Maysara al-Fajr (Allah være veltilfreds med ham) sagde, "Jeg spurgte, 'O Allahs sendebud, hvornår var du profet?' og han sagde, 'Da Adam var mellem sjæl og legeme'" (al-Khasa'is al-kubra, 3-4).

Hvad angår "en hadith i Tirmidhi der siger, at profeterne (fred være med dem) blev skabt af Allahs Nur, og at den første iblandt dem som blev skabt var Profeten (Allah velsigne ham og skænke ham fred)," så har jeg svært ved at forstille mig, at den er i Tirmidhi, eller noget andet sted, med en acceptabel overleveringskæde, for Suyuti ville nok ikke have undladt at nævne den i sin Khasa'is, siden det er den slags ting bogen handler om, og Suyuti er en hadith mester (hafiz), og dog er den ikke deri. Under alle omstændigheder rækker det Qur'anen siger om Profeten (Allah velsigne ham og skænke ham fred), at han er et Lys fra Allah.

Sluttelig, i sufiernes metafysik, eller i det mindste hos dem jeg har mødt, er Profeten (Allah velsigne ham og skænke ham fred) både "Allahs Lys" og "et menneskevæsen," og den manglende evne til at forbinde de to sider er en manglende forståelse for storheden ved Haqiqat al-Muhammadiyya, den "Muhammedanske Virkelighed".

For at få et begreb om deres udgangspunkt må vi konstatere, at Allah skabte universet, for at Hans navne og egenskaber måtte blive manifesteret, dvs. for at Han måtte blive kendt, for Han siger:

Ej skabte Jeg mennesker og djinn for andet end at tilbede Mig (Qur'an 51:56)

(al-Baghawi:) Mujahid [ibn Jabir al-Makki (d. 104/722)], sagde, at det betyder "for andet end at kende Mig," som er en gyldig tolkning, for havde Han ikke skabt dem, ville de ikke have kendt til Hans eksistens og Hans enhed (Ma'alam al-tanzil, 5.230).

Nuvel, de guddommelige navne, såsom al-Rahman (den Mest Barmhjertige), al-Karim (den Mest Gavmilde), al-Rafi' (Han som Opløfter), al-Khafid (Han som Nedsænker), al-Sabur (den Mest Tålmodige), al-Muntaqim (Hævneren), og de andre, indebærer og omfatter eksistensen af et helt spektrum af menneskelige tilstande – men partikulære, ultimative, evige, og i deres fulde manifestation – udfaldet af paradiset og helvedet.

Disse udfald [z: paradis og helvede] for deres vedkommende indebærer et logos eller en betingende orden der styrer dem, en oplysende lov der gør dem og deres indvåneres tilstande gennemskuelige og forståelige, en ultimativ standard. Det er hvad vi kalder Shari'a eller "Religiøs Lov", i princippet uadskillelig fra sit guddommelige udspring, for den er ét med Allahs tale, Qur'an, og sunna, Hans gerning der bestod i at inspirere Profeten (Allah velsigne ham og skænke ham fred). En del af Loven er, at "ingen af jer skal indtræde i paradis ved jeres gerninger" (snarere ved Allahs nåde), men niveauerne deri [z: paradisets forskellige niveauer] modsvarer gerninger, hvis egenskaber og forudsætninger er givet i åbenbaringen.

Set ud fra manifestationen af guddommelige navne og egenskaber – deres endelige udfald består i menneskers skæbner, foruden hvilke de ville være umanifesteret – er den islamiske Shari'as komme, i dens endelige og fuldendte form, ved afslutningen af menneskehedens historie, det skabte univers' raison d'être eller "eksistensberettigelse"; og ontologisk forud for den: i Allah den Ophøjedes tidløse uforanderlige viden.

Og fikspunktet for dette lysenes lys, hovedsagen bag dets tilsynekomst, og stedet for dets manifestation – på en måde en sammenfatning af alt skabt og årsag til dets tilsynekomst – er al-Haqiqat al-Muhammadiyya, eller Den "Muhammedanske Virkelighed", dvs. Profeten (Allah velsigne ham og skænke ham fred) hvis bevidsthed var identisk med denne Shari'a.

Vi kan aldrig hævde at kende alle Profetens fuldkommenheder (Allah velsigne ham og skænke ham fred), kun det at Allah i Sin Bog beskriver ham som "lys"; og på samme tid, måtte han være et menneske, så at den Religiøse Lov kunne manifesteres, og imperativet om at adlyde den kunne gøres bindende for alle mennesker. Og Allah ved bedst.

Noter i parentes markeret med z er af oversætteren.

[The Mas'ud Questions, The Re-Formers of Islam,©Nuh Ha Mim Keller 1995]
[Dansk oversættelse © Yusuf Zanella 2004]

Originaltekst: Haqiqat al-Muhammadiyya   - Af Nuh Ha Mim Keller