Salafi Disease of Literalism vs. Seeking Help & Benefit from Rasool Allah [saww]

Chapter 1- Introduction to Literal Approach of Salafies in Understanding Quran

Salafies believe that whole Quran is Literal and there is no Majaz (figurative Expressions) in it. So, one can always see them interpreting Verses of Quran Literally. Examples of their literal Approach are:

·         Giving Physical attributes to Allah. Such that He has a PHYSICAL BODY like foots, arms, fingers, eyes etc.

·         Taking Throne of Allah in literal sense. Such that there is a very big throne upon which Allah is sitting etc

·         Taking the Literal Meaning of Bidah instead of it’s Shari meaning (Detailed articles on Bidah, Physical Body of Allah and His Throne are coming soon Insha-Allah)

·         All the verses of Quran that say that one cannot let the Dead hear.  Please see our article  Can the dead hear?

And many more issues where they use total literalism.

This disease of Literalism is causing a lot of Fitna among Muslim Ummah and a main reason of differences between them. Insha-Allah, you will be able to see that this disease has caused following harms in them:

1.       It has made Salafism a composition of only 3 things i.e. Shirk, Bidah and Haram.

2.       It made them to TAKE only that part of Quran and Sunnah, which suits to their Literal Interpretations and Beliefs, and thereby Neglecting and Hiding the other part of Quran and Sunnah, which contradict their beliefs.

In the later chapters, the Salafi attitude of Neglecting/Hiding/Avoiding/Discouraging of the other part of Quran and Sunnah (which contradicts to their ideas) will be discussed in Detail. Insha-Allah.

Chapter 2- A Preview of Salafi Claim that whole Quran is Literal

Can Rasool Allah [saww] Help and Benefit us?

Salafies response to above question is “NO”. They say that Rasool Allah [saww] has died and has no connection with this world. And if someone seeks help or benefit from Rasool Allah saww then he will become Mushrik. For example, they deduce from the following verse that Help can only be sought from Allah:

إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ {5}

[Yusufali 1:5] Thee do we worship, and Thine aid (help) we seek.

قُلْ أَنَدْعُو مِن دُونِ اللّهِ مَا لاَ يَنفَعُنَا وَلاَ يَضُرُّنَا {71}

[Yusufali 6:71]  Say: Shall we call on that besides Allah, which does not benefit us nor harm us.

The problem with Salafi interpretation is this that:

·         Firstly, they take into consideration only that part of Quran and Sunnah, which suits to their beliefs, leaving away the other part of Quran and Sunnah. 

(In fact, there are other verses of Quran and many Ahadith of Rasool Allah saww. which clearly show that Help and benefit can also be sought from pious Awlia of Allah and also from Signs of Allah (Sha’air Allah)).

·         Secondly, they believe that whole Quran is literal and there is no Majaz (figurative expression) in it.

(In fact, there are both literal and figurative expressions in Quran and it must be interpreted accordingly. And if we don’t differentiate between these two, then there will occur several Contradictions in Quran).

It is very important to understand the above two facts. Let us seek some more guidance from Quran in this matter.

Who takes the Souls out at the time of Death?

In verse 39:42, Allah is saying that it is He who takes the souls out at death.

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا {42}

[Yusufali 39:42] It is Allah that takes the souls (of men) at death;

But in verse 4:97, Allah says that Angels take the souls of men out at the time of death.

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ {97}

[Yusufali 4:97] When angels take the souls of those who die in sin against their souls…

Is it Shirk to say that angels take the souls out? Or should we believe that there is a Contradiction in Quran?

Of course not.

Rule: It is neither Shirk nor Contradiction, but when Allah says that He takes the souls out, then Angels are already included in it allegorically, who take the souls out with the permission of Allah.

It is the case with Help and benefit too. There are verses in which Allah says that He is the only and sufficient Helper in absolute terms. And our Salafies are ONLY quoting these verses. They interpret them absolute literally and claim that it is shirk to seek help and benefit from Rasool Allah [saww].

But there, they forget completely that there are also other verses and Ahadith, which clearly show that Awlia Allah can also help and benefit us (or they have to neglect these verses of Quran and Ahadith in order to avoid the Contradictions in their Beliefs).

Is Allah the Only and Sufficient Wali (Protector / Guardian)?

In verses 4:123 and 4:45 Allah says that He is the Only and Sufficient Protector (Guardian).

لَّيْسَ بِأَمَانِيِّكُمْ وَلا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلاَ يَجِدْ لَهُ مِن دُونِ اللّهِ وَلِيًّا {123}

[Yusufali 4:123] …whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector (Waliyan)…

وَاللّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللّهِ وَلِيًّا {45}

[Yusufali 4:45] But Allah hath full knowledge of your enemies: Allah is enough for a protector (Waliyan),…

But in verses 5:55 and 66:4, Allah says that He is Wali and along with Him, His messenger saww, true believers who establish prayers and pay zakaat when they bow down ( reference to Imam Ali as. when he gave his ring to beggar in state of bowing) are also the protectors/guardians.

إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ {55}

[Pickthal 5:55] Your guardian (Waliukum) can be only Allah; and His messenger and those who believe, who establish worship and pay the poordue, and bow down (in prayer).

وَمَن يَتَوَلَّ اللّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُواْ فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ {56}
[Pickthal 5:56] And whoso taketh Allah and His messenger and those who believe for guardian (will know that), lo! the party of Allah, they are the victorious.

Is it associating partners to Allah, when we say that Rasool Allah (saww) and some believers are also our Walies along with Allah?

And if we accept that Rasool Allah saww. and these some believers are also our Walies, does it mean that Allah is not the Only Wali (i.e. beside Him there are other Walies too)? And does it mean that He is not enough as Wali?

The simple answer to above question is, contrary to Salafi claim that whole Quran is Literal, there are figurative expressions in Quran, which must be interpreted accordingly.

Rule: When Allah says that He is the ONLY and SUFFICIENT Wali, then Rasool Allah [saww] and some believers are already included in it allegorically.

(Allah has used it 43 times in Quran in a sense that He is the only Guardian, or take no guardian beside him, and He is enough as Guardian and 4 times Allah said in Quran that Rasool Allah [saww], some Momineen, Gabriel (as) and angels are too our guardians.)

Salafi Tactics: You will find them ONLY quoting those verses in which Allah says that He is the Only and Sufficient Wali. And by quoting only these verses (and avoiding the other verses), Salafies try to give such an impression as if it is Shirk to believe that Rasool Allah [saww] can also be a Wali. 

Unfortunately, normal muslim brother and sisters, who don’t have enough and in-depth knowledge of Quran, they are easily been deceived by these Salafi Tactics. And they also start thinking that Wali can be only Allah. And other fellow Muslims, who consider Rasool Allah [saww] too as a Wali, are committing shirk.

Can anyone Intercede us beside Allah?

In verse 39:43-44, Allah says that there is no intercessor beside Allah.

أَمِ اتَّخَذُوا مِن دُونِ اللَّهِ شُفَعَاء قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ {43}

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ {44}

[Yusufali 39:43-44] What! Do they take for intercessors others besides Allah? Say: "Even if they have no power whatever and no intelligence?" Say: "To Allah belongs exclusively (the right to grant) intercession:

But in verses 19:87 and 43:86, Allah says that there are some people who can also intercede us with the permission of Allah.

لَا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِندَ الرَّحْمَنِ عَهْدًا {87}

[Yusufali 19:87] None shall have the power of intercession, but such a one as has received permission (or promise) from (Allah) Most Gracious.

وَلَا يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ الشَّفَاعَةَ إِلَّا مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ {86}

[Yusufali 43:86] And those whom they invoke besides Allah have no power of intercession;- only he who bears witness to the Truth, and they know (him).

Is it associating partners to Allah, when we say that Rasool Allah saww can also intercede us by the permission of Allah? Are there contradictions in Quran?

Rule: When Allah says that He is the sole Intercessor, then some pious people are already allegorically included in it, who intercede with the permission of Allah.

( There are 10 times in Quran that Allah says that there is no Intercessor except him. And there are 7 times that Allah says that there are some pious people and angels who can intercede us, with Allah’s  permission).

Salafi Tactics: They always quote ONLY  those verses in which Allah says that all the intercession belongs to Him. But they totally neglect and discourage to mention those verses, which say that some other people and angels have also been given the power by Allah to intercede us.

Fadhl (Grace / Bounty) is only in Hands of Allah?

You will find Salafies often quoting the following verse with great stress.

لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ مِّن فَضْلِ اللَّهِ وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَن يَشَاء وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ {29}

[Yusufali 57:29] That the People of the Book may know that they have no power whatever over the Grace of Allah, that (His) Grace is (entirely) in His Hand, to bestow it on whomsoever He wills. For Allah is the Lord of Grace abounding.

By quoting this type of verses, Salafies want to compare us (i.e. Shia and Ahle-Sunnah brothers, who believe that Rasool Allah saww has also been given the powers and authority to benefit us) to the Kuffar and Ahle-Kitab (Christians and Jews).

They try to prove that as those Kuffar and Ahle Kitab committed shirk by having such Beliefs, in the same way, we (i.e. Shias and Ahle-Sunnah brothers) are also committing shirk.

But there-by, they neglect completely that other part of Quran and Sunnah. Please see the following verses.

وَلَوْ أَنَّهُمْ رَضُوْاْ مَا آتَاهُمُ اللّهُ وَرَسُولُهُ وَقَالُواْ حَسْبُنَا اللّهُ سَيُؤْتِينَا اللّهُ مِن فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللّهِ رَاغِبُونَ {59}

[Shakir 9:59] And if they were content with what Allah and His Messenger gave them, and had said: Allah is sufficient for us; Allah will soon give us (more) out of His grace and His Messenger too;

Is Allah himself committing shirk by saying that His Messenger can also GIVE to others along with Him?

يَحْلِفُونَ بِاللّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلاَمِهِمْ وَهَمُّواْ بِمَا لَمْ يَنَالُواْ وَمَا نَقَمُواْ إِلاَّ أَنْ أَغْنَاهُمُ اللّهُ وَرَسُولُهُ مِن فَضْلِهِ فَإِن يَتُوبُواْ يَكُ خَيْرًا {74}

[Yusufali 9:74] They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty (Fadhl) with which Allah and His Messenger had enriched them! If they repent, it will be best for them;

And do we really associate Rasool Allah [saww] as a Partner to Allah when we say that he [saww] can also ENRICH the others out of his Bounty (Fadhl) along with Allah?

Salafi Tactics:  Since all these kind of verses go directly against the Self Invented definition of Shirk of Salafies, therefore, they are compelled to neglect and avoid them. They discourage the mentioning of these types of verses, because they fear that it will lead the people towards Shirk.

We hope that our dear Readers would now be able to better understand the Evils of this Literal Approach. Let us go towards Help from Rasool Allah [saww]

Is Allah the Only and Sufficient Helper?

Salafi claim that Allah is the Only and Sufficient Helper. And we (Shias and our Ahle-Sunnah brothers), agree with them 100% on this statement.

Allah says in Quran:

وَاللّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللّهِ وَلِيًّا وَكَفَى بِاللّهِ نَصِيرًا {45}

[Yusuf Ali 4:45]  But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper.

قُلْ مَن ذَا الَّذِي يَعْصِمُكُم مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا {17}

[Yusufali 33:17]  ........Nor will they find for themselves, besides Allah, any protector or helper.

Saying this that we agree with Salafies on the above (i.e. Allah is the Only and Sufficient Helper), we would like to ask  Salafies if they too agree with us on the following?

Our claim is this that when Allah says that He is the Only and Sufficient Helper, then Rasool Allah [saww], Gabriel (as), righteous believers and angels are already included in it allegorically.

Please look at the following verse.

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ {4}

[Pickthal 66:4] If ye (wives of Muhammad) twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend (Mawlaho), and Gabriel and the righteous among the believers; and furthermore the angels are his helpers.

Does this verse really mean that Allah is not the ONLY and SUFFICIENT Helper. Are there contradictions in Quran?

And do we really associate Partners to Allah when we believe that Gabriel (as), some righteous believers and angels can also be our Mawla (guardians) and Naseer (helpers), along with Allah?

If we still follow the Literal Approach and Self Defined definition of Shirk by our Salafi friends, then certainly we are going to make Allah himself a Mushrik (naudo-billah), and along with Him all those too, who believe in Whole Quran.

And please also look at this verse.

وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا {75}

[Yusufali 4:75] ….. Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect (Waliyan); and raise for us from thee one who will help (Nasira) (us)!"

When Allah is enough as Protector (Waliyan) and Helper (Nasira), then why these people asked Allah for another person who should protect and help them?

And when Allah is giving the attributes of Wilayat (protection) and Nusrat (help) to this person, then why to claim that no one other than Allah can Benefit us (either by protecting or helping)? Indeed there are pious people of Allah, who can Benefit us by the permission of Allah.

And it is not shirk to take these Awliya (friends of Allah) too as our Protectors and Helpers, along with Allah (i.e. they are not separated from Allah in these attributes, but Allah has kept them with Him).

And the opposite party is Shaitan and his Awliya (friends). If we take Shaitan or his  Awliya as our Protector and Helper, then surely it is Shirk.

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ {153}

[Pickthal 2:153] O ye who believe! Seek help in steadfastness and prayer.

NOTE: There are a lot of more verses of Quran and Ahadith, where help and benefit has been sought allegorically by others than Allah. And one is not allowed to interpret them literally, otherwise several contradictions will appear in Quran.

Is Prophet Yusuf (as) became Mushrik, when he said “Lord” to his Egyptian Master?

And if Salafies are still not ready to accept the use of figurative expressions, then we challenge them to answer this question that why Prophet Yusuf (as) used the word “Rabi” (lord) for his Egyptian Master:

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ وَغَلَّقَتِ الأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ {23}

[Yusufali 12:23] But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, thou (dear one)!" He said: "Allah forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!"

Need we to comment any more about figurative expressions in Quran?

(For us it is clear that Yusuf (as) used this word in figurative sense, as he was grown up in the house of his Egyptian Master)

Difference between Special and Common Attributes

of Allah (swt)

In order to understand what is Tawheed and what is Shrik, it is very important to understand the difference between Special and Common Attributes of Allah (swt).

Special attributes are those, which Allah (swt) has only reserved for Himself. For example “Worship” is reserved for Allah only (for Signs of Allah i.e. Sha’ir Allah, there is only reverence, but no worship). Making Shariah is only a work of Allah and no one can make even a small law at his own.

Whole of Surah Ikhlas is full of these special attributes of Allah (swt):

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
قُلْ هُوَ اللَّهُ أَحَدٌ {1}

[Yusufali 112:1] Say: He is Allah, the One and Only;

اللَّهُ الصَّمَدُ {2}

[Yusufali 112:2] Allah, the Eternal, Absolute;

لَمْ يَلِدْ وَلَمْ يُولَدْ {3}

[Yusufali 112:3] He begetteth not, nor is He begotten;

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ {4}

[Yusufali 112:4] And there is none like unto Him.

·         But it is not worshipping Rasool Allah (saww) to say that he is karim

·         And it is not worshipping Rasool Allah (saww) to say that he enrich us through his grace (Fadhl)

·         And it is not worshipping Rasool Allah (saww) to say that he is our Wali

·         And it is not worshippin Rasool Allah (saww) to say that he benefit us through his intercession

·         And it is not worshipping Rasool Allah (saww) to say that he helps us by the permission of Allah (swt)…..

If Salafies don’t differentiate between these Special and Common type of attributes, then surely they are going to make all of us Musrikeen along with Allah and his beloved Rasool (saww).

Salafiyya vs. Jahmiyya

The highly praised Alim of Salafies “Abu Muntasir” writes in his famous booklet “Understanding the Evils of Innovations”:

“The Jahmiyya were a group of people, who denied the attributes of Allah using logic and argumentation, because they thought that would make Allaah similar to a man!”

But  when we look at the behaviour of present day Salafies, it seems that:

“The present day Salafiyya  are a group of people, who deny the attributes of Rasool Allah [saww], because they think that would make Rasool Allah [saww] similar to Allah!”

And Allah knows the best.

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Chapter 3- Is it Shirk to believe that Rasool Allah [saww] can also Benefit /help us, along with Allah?

Unfortunately, the disease of Literalism has compelled our Salafi friends to make a lot of amendments in Islamic Sharia by declaring a lot of things Haram.

For example, we believe that Rasool Allah [saww] can also benefit us (Muslims) along with Allah (by His permission)..

But for our Salafi friends, all this is nothing than worshipping Rasool Allah [saww] by making him a partner of Allah in His attributes.

قُلْ أَنَدْعُو مِن دُونِ اللّهِ مَا لاَ يَنفَعُنَا وَلاَ يَضُرُّنَا {71}

[Yusufali 6:71]  Say: Shall we call on that besides Allah, which does not benefit us nor harm us. 

Mr. Khidr from  www.ansar.org represents this belief of Salafies in the following words:

And Abu Aminah Bilal Philip (one of the most respected Salafi Alim) represents this belief of Salafies in the name of “Tauheedul Ebadah” in the following words:

Please note that above mentioned verse is only meant for Kuffar and their idols. But Salafies want to paste all these type of verses upon Muslims and Rasool Allah [saww] .

There are other verses of Quran and several Ahadith, which confirm that Rasool Allah [saww] has been given the power to benefit the Muslims. But Salafies, in order to defend their doctrine, all together neglect that part of  Quran and Sunnah.

Let us seek more guidance from Quran and Sunnah in this regard.

Ummul Momineen Aisaha and  Asma bint Abu Bakr used to seek cure against diseases through Shirt/(jubba/robe) of Rasool Allah[saww].

Sahih Muslim, 1^st Chapter of book of Clothing:

`Abd Allah, the freed slave of Asma’ the daughter of Abu Bakr, the maternal uncle of the son of `Ata’, said:

………. She (Asma bint Abu Bakr) said: “Here is the cloak (jubba) of Allah’s Messenger,” and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said:

“This was Allah’s Messenger’s cloak with `A’isha until she died, then I got possession of it. The Apostle of Allah  used to wear it, and we washed it for the sick so that they could seek cure thereby.”

·         Can anyone still deny the witnesses of Ummul Momineen Aisah and her sister Asma bint Abu Bakr that even the jubba of Rasool Allah [saww] was also able to benefit and cure the sick?

·         Did Ummul Momineen Hadhrat Aisah and her sister Sahabia Asma bint Abu Bakr made that jubba of Rasool Allah [saww], a partner to Allah by seeking benefit through it?

·         Why didn’t they asked Allah DIRECTLY for the cure from sicknesses?

·         Did they really sought help from that jubba in a Literal Sense that it had Absolute power to benefit them. Or they actually sought help from Allah, but from seeking help from jubba, they only meant that Barakah of Rasool Allah [saww] also includes in their request to Allah?

Salafi Double Standards: Even our Salafi friends suffer with the disease of Literalism, but still they are able to understand the Hidden Intentions of Aisaha and Asma bint Abi Bakr in this case.

But when it comes to our asking for help from Rasool Allah [saww] in allegorical sense (and in reality, we are asking from Allah), they are simply denying the existence of any such “Hidden Intention”. And they start coming up with all the verses of Quran which are actually for Kuffar and their idols.

And if they think that they are the Truthful Ones, then why don’t they paste their favourite verse upon Aisha and her sister Isma bint Abu Bakr:

إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ {5}

1:5 "You alone do we worship and from You alone do we seek help".

And why don’t they paste all the verses of Quran in which Allah says that beside Allah, no one can benefit or harm them:

 

قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ {66}
[Yusufali 21:66] (Abraham) said, "Do ye then worship, besides Allah, things that can neither be of any good (benefit) to you nor do you harm?”

…………….. Double Standards………..????????

According to Quran, Even the Shirt of Prophets (as) can benefit / help us.

Allah testifies in Quran that even the Shirt of Prophet Yousuf (as) was able to benefit the others, and had the power of giving sights to the blind.

اذْهَبُواْ بِقَمِيصِي هَـذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ {93}

[Yusufali 12:93-96]  "Go with this my shirt, and cast it over the face of my father: he will come to see (clearly)……………….Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight.

·         Can anybody still deny the witness of Quran and say that it is associating  partners to Allah, when we say that the shirt of Yusuf (as) also got the power to benefit others?

·         And did Prophet Yaqoob (as) committed shirk by seeking the benefit/help from the Shirt of Yusuf (as), instead of asking it DIRECTLY from Allah?

Umm Salama used to sought help / benefit from Hairs of Rasool Allah [saww] against Diseases and against Evil Eye.

Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled "What is mentioned about gray hair:

`Uthman bin `Abd Allah ibn Mawhab said, "My people sent me with a bowl of water to Umm Salama." Isra'il approximated three fingers indicating the small size of the container in which there was some hair of the Prophet. `Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Umm Salama (and she would dip the Prophet's hair into it and it would be drunk). I looked into the container (that held the hair of the Prophet) and saw a few reddish hairs in it."

Sahih al-Bukhari, Volume 7, Book 72, Number 784

·         Can anyone still deny that Rasool Allah [saww] cannot benefit us?

·         Did Umm Salama became Mushrika for not asking Allah DIRECTLY for health against disease and protection against evil eye?

·         Can anyone deny the existence of Rule of ? (Salafies don’t deny it in case of Umm Salama and don’t label her a Mushrika, but do deny it in our case and issue the fatwa of shirk against us).

Anas said: "When the Prophet shaved his head (after pilgrimage), Abu Talha was the first one to take of his hair."

Sahih Muslim Book 007, Number 2991

Anas also said: "The Prophet threw stones at al-Jamra, then sacrificed, then told the barber to shave his head right side first, then began to give the hair away to the people."

Sahih Muslim Book 007, Number 2992

Anas said: "Talha was the one distributing it."

 Sahih Muslim Book 007, Number 2993 

Rasool Allah [saww] used to benefit the newborns by Reading upon them and by giving his [saww] blessed breath and saliva in the mouth of newborns.

The Prophet had everyone in Madina bring their newborn, whom he would read upon and into whose mouth he would do nafth and tifl (breath mixed with saliva). He would instruct their mother not to suckle them that day until nightfall. He did the same later in Mecca.

Bukhari Volume 5, Book 58, Number 248

The names of over 100 of the Ansar and Muhajirin who received this particular blessing have been transmitted with isnads, and are found in the main books of biographies.

Can anyone still deny that Rasool Allah [saww] has been given with no power to benefit us. And we worship him by seeking Benefit from him?

Tabarrukat of Aale Musa and Aale Haroon benefited Bani Israel

Allah says in Quran:

وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلآئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ {248}

[Pickthal 2:248]  And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.

Ibne Kathir says in his Tafseer, that in that ark, there were Tabarukkat of Musa (as) and Haroon (as), like their shoes, Ammama and other things. Bani Israel were ordered to put arch in front of them during the wars. And due to the barakah of that arch, they defeated their enemies.

Now question is why Allah didn’t place the “SAKINA” (i.e. comfort / tranquillity / peace of reassurance) directly  in the hearts of Bani Israel. But instead  of doing it, He placed it into that Arc (which contained the Tabarukkat of Aale Musa and Aale Haroon).

But for Salafies, it is still worshipping and Shirk to believe that Rasool Allah [saww] can benefit us along with Allah (by his permission).

Rasool Allah [saww] thought that his [saww] Shirt, Breath and Saliva can benefit the people.

Narrated Jabir:

The Prophet came to (the grave of) 'Abdullah bin Ubai after his body was buried. The body was brought out and then the Prophet put his saliva over the body and clothed it in his shirt.

Bukhari, Volume 2, Book 23, Number 360

·         Is the witness of Rasool Allah [saww] not enough that even his [saww] Shirt, Breath and Saliva can also benefit the others from the punishment of grave?

·         Did Rasool Allah [saww] really commit shirk by believing that there are some things (other than Allah) that can confer benefit?

Rasool Allah [saww] used his [saww] Saliva in order to cure the sick

 
Narrated Sahl:

On the day (of the battle) of Khaibar the Prophet said, "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Apostle asked, "Where is 'Ali?" He was told that 'Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. 'Ali said, "Should I fight them till they become like us (i.e. Muslim)?" The Prophet said, "Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels."
Bukhari, Volume 4, Book 52, Number 253

Narrated Yazid bin Abi Ubaid:

I saw the trace of a wound in Salama's leg. I said to him, "O Abu Muslim! What is this wound?" He said, "This was inflicted on me on the day of Khaibar and the people said, 'Salama has been wounded.' Then I went to the Prophet and he puffed his saliva in it (i.e. the wound) thrice., and since then I have not had any pain in it till this hour."
Bukhari, Volume 5, Book 59, Number 517

·         Need we to give any more comments on  Salafies scholarship?

Narrated Thumama:

Anas said, "Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home." Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. "When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.
Bukhari, Volume 8, Book 74, Number 298

Taking benefits from the places of Standing of Prophets

Allah says in Quran about the benefit of standing place of Ibrahim (as):

فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ {97}

[Pickthal 3:97]  Wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind,

And Allah also tells in Quran about the Samari, who took benefit from the dust, from where Jibrael (as) passed away. When Samari put that mud into the idol of calf (which he made himself), that  idol started speaking due to the sacred blessing of that dust. Allah tells us in quran:

إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا {98}

[Pickthal 20:96] He (Samiri) said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger (Jibrael), and then threw it in.

[Note: Almost all the Ahadith of Rasool Allah (saww) tells us that this messenger was Jibrael (as). Please also note that Maulana Modoodi contrary to almost all other “Mufassirrin” from 1^st century uptill this 14^th century, refused to accept that the Barakah in footsteps of Jibrael (as) here (while this thing goes against the Salafi Doctrine). But Quran and Prophetic Ahadith are so much clear that even Saudi Published Urdu Quran also accepted the Barakah in the footsteps of Jibrael (as).]

And also when one blind Sahabi asked Rasool Allah [saww] to pray in one part of his house, so that he can take that place as place of worship and attain benefit from it’s barakah.

Narrated Mahmuid bin Rabi' Al-Ansari:

'Itban bin Malik used to lead his people (tribe) in prayer and was a blind man, he said to Allah's Apostle , "O Allah's Apostle! At times it is dark and flood water is flowing (in the valley) and I am blind man, so please pray at a place in my house so that I can take it as a Musalla (praying place)." So Allah's Apostle went to his house and said, "Where do you like me to pray?" 'Itban pointed to a place in his house and Allah's Apostle, offered the prayer there
Bukhari,Volume 1, Book 11, Number 636

(Please also see Sahih Muslim Book 001, Number 0053 and Malik’s Muwatta book 9, Number 9.24.89)

And also the Sahaba used to get benefit of Barakah by the house in which Rasool Allah [saww] entered.

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?

Bukhari, Volume 5, Book 58, Number 159

Sahaba seeking help/benefit in need from hands of Rasool Allah [saww]

The first hadith Imam Ahmad related from Anas ibn Malik in his Musnad  is:

 "The whole Community of the people of Madina used to take the hand of the Prophet and rush to obtain their need with it."

Ahmad Musnad 3:98  #11947

(Source: Encyclopedia of Islamic Doctrine)

 
Narrated 'Aisha:

The Prophet, during his fatal ailment used to blow (on his hands and pass them) over his body while reciting the Mu'auwidhat (Surat-an-Nas and Surat-al-Falaq). When his disease got aggravated, I used to recite them for him and blow (on his hands) and let him pass his hands over his body because of its blessing. (Ma'mar asked Ibn Shihab: How did he use to do Nafth? He said: He used to blow on his hands and then pass them over his face.)
Bukhari, Volume 7, Book 71, Number 647
Also narrated by Malik in al-Muwatta; Book 50;  Number 50:4:10

 

Umm Aban, daughter of al-Wazi` ibn Zari` narrated that her grandfather Zari` al-`Abdi, who was a member of the deputation of `Abd al-Qays, said: "When we came to Medina, we raced to be first to dismount and kiss the hand and foot of Allah's Apostle... (to the end of the hadith)"

Abu Dawud, 41: 5206

(Source: Encyclopedia of Islamic Doctrine)

al-Tabarani in al-Awsat and al-Kabir (4:16), and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa'id (4:211) narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet.

Hudhaym said to the Messenger of Allah: "I have sons and grandsons, some of whom are pubescent and others still children." Motioning to the young child next to him, he said: "This is the youngest." The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, "barakallahu fik," which means: "May Allah bless you." After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.

Companions of  Rasool Allah [saww] sought barakah from his Grave

Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet.  He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone."

Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa' al-siqam (p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2). (Source: Encyclopedia of Islamic Doctrine)

Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

Ibn Majah 2:1320 (Source: Encyclopedia of Islamic Doctrine)

 
Narrated Hisham's father:

'Aisha said to 'Abdullah bin Az-Zubair, "Bury me with my female companions (i.e. the wives of the Prophet) and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).''

Narrated Hisham's father: 'Umar sent a message to 'Aisha, saying, "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr) ?" She said, "Yes, by Allah." though it was her habit that if a man from among the companions (of the Prophet ) sent her a message asking her to allow him to be buried there, she would say, "No, by Allah, I will never give permission to anyone to be buried with them."
Bukhari, Volume 9, Book 92, Number 428

Please pay attention to the words of Aisha, when she says:

“…and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).''

These words tell themselves that Sahaba Karam regarded the grave of Rasool Allah [saww] as sanctified (and that is contrary to Salafi doctrine, who regard grave of Rasool Allah [saww] as almost an idol and a source of Shirk. Naudobillah).

Rasool Allah (saww) ordered Sahaba to seek Barakah from the well, where she-camel of Salih drank water

Narrated 'Abdullah bin 'Umar:

The people landed at the land of Thamud called Al-Hijr along with Allah's Apostle and they took water from its well for drinking and kneading the dough with it as well. (When Allah's Apostle heard about it) he ordered them to pour out the water they had taken from its wells and feed the camels with the dough, and ordered them to take water from the well whence the she-camel (of Prophet Salih) used to drink.

Bukhari, Volume 4, Book 55, Number 562

Respecting valley of Tuwa and seeking Barakah from it is not worshipping it

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى {12}

[Pickthal 20:12] Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.

Umar and Hajar-e-Aswad

Umar while visiting the Kaba, said before the Hajar al-aswad, "You cannot do anything! But I kiss you in order to follow Rasulullah ('alaihi 's-salam)." 'Ali (as) said upon hearing this, "Rasulullah (saww) said, 'On the Day of Judgment, the Hajar al-aswad will intercede for people.' " [This hadith is reported by at-Thirmidhi, an-Nasai, al-Baihaki, at-Tabarani and al-Bukhari in his History.] And 'Umar thanked 'Ali (as).
(Source: Religion reformers in Islam
Also see “Al-Farooq” by Shibli Naumani, page 323, published by Maktaba Rehmania, Pakistan)

[Note: Salafies and Deobandies propagate the distorted version of above tradition. They tell only till Umar’s words and all together hide the saying of Mawla Ali (as) regarding intercession of Hajar-e-Aswad on day of judgement. Detail discussion on this distorted tradition is coming at the end of this article. Insah-Allah.

Salafi attitude towards such type of Ahadith

Salafies are not ready to take guidance from this part of Quran and Sunnah since it is in direct contradiction to their doctrine of Literalism. It is uunfortunate that their Ulama try their best to hide / neglect such type of Ahadith in order to keep the people ignorant of them. 

That is why most of the simple people, who follow the Salafi path, they are fully unaware of existence of this part of Quran and Sunnah. These poor people are following only that, which the Salafi Ulama tell them.

Chapter 4- Asking Allah Directly, or Asking Allah Indirectly through Rasool Allah [saww]

Introduction

The Salafi Self Invented Logic is this that Allah can Only be Asked Directly. And it is Shirk to believe that Allah has put some Mediums between Him and His creatures. They say:

·         If Allah is (naudo-billah) Deaf that He cannot hear us directly?

·         Or if He is blind that He cannot see us?

And they quote a lot of verses from Quran in their defense. For example:

 

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ {16}

[Yusufali 50:16]  ...... (Allah says) for We are nearer to him than (his) jugular vein.

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ {186}

[Yusufali 2:186] …..  When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me:

So Salafi logic is, if Allah is so near to us, and when He can hear us, and when He has all the powers, ......... then why to look at others to approach to Him. For them, Allah has not put any barriers between Him and His creature, and can be approached directly.

Our Response:

Salafi are only selective in quoting the Quran. They are not taking the whole Quran and Sunnah into consideration and they are only following their logic, while we follow the Logic of Quran. Let us see the whole message of Quran and then let us decide what is the truth.


 

Allah wants to include Rasool Allah [saww] between Him and His creatures, while Salafies want to exclude Rasool Allah [saww] between them and Allah

Allah says in Quran:

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا {64}

[Yusuf Ali 4:64] ...... 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.

All the Muffassireen of Quran (including the Salafi Muffassireen) are unanimous that this verse was revealed when some of the Sahaba made a severe mistake. Afterwards, they realized their mistake and wanted to do Tawba (asking forgiveness from Allah for their sin).

And they asked Allah DIRECTLY for the forgiveness. But look carefully, how Allah responded:

·         Allah rejected to accept their DIRECT request of forgiveness.

 

·         Then Allah ordered them to first to go to Rasool Allah [saww], and then to ask Allah for the forgiveness.

·         And Rasool Allah [saww] must also ask for their forgiveness.

Allah told those Sahaba, that if they act upon these steps (i.e. to include Rasool Allah [saww] in their request for forgiveness), only after that they will find Allah indeed Oft-returning, Most Merciful.

Now the following questions arise in the mind:

·         It was a matter between Allah and those Sahaba. Rasool Allah [saww] had nothing to do with it. Then still why he [saww] had been involved in this case?

·         Is Allah dependant on the „Astaghfar“ of Rasool Allah [saww], in order to give forgiveness to anyone? Then why not those Sahaba DIRECTLY asked the forgiveness, and why not Allah forgave them DIRECTLY?

·         Allah himself asks Muhammad [saww] to do „Astaghfar“ for others. But why Allah (swt) want to give “Extra Duty” to Muhammad (saww)? After all, Muhammad (saww) didn’t commit any mistake, they why this “Extra Burdon” on him to do “Astaghfar” for others?

NOTE: This is not the only place where Allah asked His beloved Rasool [saww] to ask forgiveness on the behalf of others, but Allah has been constantly asking His beloved Rasool [saww], in the Quran,
to do Astaghfar for his Ummah.

[Pickthal  3:159]         ............ So pardon them and ask forgiveness for them.

[Pickthal  4:106-107]  And seek forgiveness of Allah (for others).            Lo! Allah is ever Forgiving, Merciful. And plead not on behalf of (people) who deceive themselves.

[Pickthal  8:33] But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.

[Pickthal 9:80-84]  Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. ……. And never (O Muhammad) pray for one of them who dieth, nor stand by his grave.

[Pickthal 9:103] Take alms of their wealth, wherewith thou mayst purify them and mayst make them grow, and pray for them. Lo! thy prayer is an assuagement for them.

[Pickthal 9:113]  It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.

[Pickthal 24:62]  …So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah.

[Pickthal 47:19]  ..So know (O Muhammad) that there is no Allah save Allah, and ask forgiveness for thy sin and for believing men and believing women.

[Pickthal 60:12]   …then accept their allegiance and ask Allah to forgive them.

[Pickthal 63:5-6]   And when it is said unto them: Come! The messenger of Allah will ask forgiveness for you! They [the hypocrites]  avert their faces and thou seest them turning away, disdainful. Whether thou ask forgiveness for them or ask not forgiveness for them is all one for them; Allah will not forgive them.

 

Hundreds of Ahadith Show that Sahaba asked Allah through Wasilah of Rasool Allah (saww)

Let me quote some of the Ahadith from our previous Chapter 3.

Sahih Muslim, 1^st Chapter of book of Clothing:

`Abd Allah, the freed slave of Asma’ the daughter of Abu Bakr, the maternal uncle of the son of `Ata’, said:

………. She (Asma bint Abu Bakr) said: “Here is the cloak (jubba) of Allah’s Messenger,” and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said:

“This was Allah’s Messenger’s cloak with `A’isha until she died, then I got possession of it. The Apostle of Allah  used to wear it, and we washed it for the sick so that they could seek cure thereby.”

·         Allah is indeed closer to us than our jugular vein, but why then these 2 ladies sought health from Juba of Rasool Allah (saww), instead of asking Allah Directly?

·         Did these 2 ladies thought that Allah is (Naudobillah) deaf that He could not hear their prayers Directly?

Need we to comment any more?

Here one more Hadith from Umm-ul-Momineen Umm Salama. Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled "What is mentioned about gray hair:

`Uthman bin `Abd Allah ibn Mawhab said, "My people sent me with a bowl of water to Umm Salama." Isra'il approximated three fingers indicating the small size of the container in which there was some hair of the Prophet. `Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Umm Salama (and she would dip the Prophet's hair into it and it would be drunk). I looked into the container (that held the hair of the Prophet) and saw a few reddish hairs in it."

Sahih al-Bukhari, Volume 7, Book 72, Number 784.

No comments from our side anymore. Please see all the Ahadith in our previous chapter, which show that Sahaba Karam asked Allah (swt) through the Wasila of Rasool Allah (saww).

Our Challenge that Rasool Allah [saww] was not a Salafi

Due to the presence of above verses, it was a common practice among Sahaba Karam, that they visited Rasool Allah [saww] and asked him to do Dua to Allah on their behalf.

We challenge that Rasool Allah [saww] was not a Salafi, otherwise he would have told the Sahaba things like this:

·         Why they make him a Wasila between them and Allah, like Kuffar used to do with their idol gods?

·         They don’t need him [saww] to bring their message to Allah, as He can hear their each and every call himself, as He is closer to them than their jugular vein.

·         Go and ask Allah DIRECTLY.

Contrary to all this, Rasool Allah [saww] encouraged this practice and always did Dua for them.

Hadhrat Musa (as) was also not a Salafi

Allah says in Quran:

وَأَوْحَيْنَا إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِب بِّعَصَاكَ الْحَجَرَ فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ {160}

[Yusuf Ali 7:160]  …We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs:…… We gave them the shade of clouds, and sent down to them manna and quails,

Did Prophet Moses (as) told his Ummah that:

·         They committed shirk by asking him (as) for water. They must have asked Allah DIRECTLY for water, because He is the only Provider of every thing.

·         And why Allah kept quite on this shirk and not threatened/corrected  them upon it. Contrary to threatening them, Allah bestowed them with Man-o-Salwa and His other blessings.

Prophet Yaqoob (as) was also not a Salafi

Allah says in Quran:

واْ يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ {97}

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّيَ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ {98}

[Pickthal 12:97-98]  They said: O our father! Ask forgiveness of our sins for us, for lo! we were sinful. He said: I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful.

If  Prophet Jacob (as) had been a Salafi, he (as) would have told his sons why they had come to him. They must go and ask Allah DIRECTLY for forgiveness of their sins.

And Allah is also not a Salafi. Had He been a Salafi, He would have become double angry with Jacob (as) and his sons, instead of forgiving them.

Salafi Aqeedah vs. Our (Shia and Ahle-Sunnah brothers) Aqeedah about asking Allah through Rasool Allah [saww]

We believe that Allah swt is closer to us than jugular vein, and He has all the power to hear us directly and to fulfill our demands. And there is no harm in asking Allah directly.

But we also believe if the intercession of Rasool Allah [saww] also includes in our petitions to Allah, then it is a better way to approach Allah. And this is a proved fact by Quran and Sunnah.

It is same as Allah also hears us when we pray in our houses. But if the Dua is made in Holy Kaba, then barakah of Masjid-ul-Haram also includes in it and chances of acceptance of our prayers increase.

If Salafies want to demolish this practice of Islam in name of Shirk (while it goes against their self made Aqaeed), then we are not ready for this innovation.

Allah has promised Rasool Allah [saww] that He has raised high his [saww] Dhikr along with His Dhikr. Allah says in Quran:

وَرَفَعْنَا لَكَ ذِكْرَكَ {4}

[Yusufali 94: 4]  And (didn’t We) raised high the esteem (Dhikr) (in which) thou (Muhammad) (art held)?

In comparison to Salafi’s usage of Logic and behaviour of neglecting that part of Quran and Sunnah, which goes against their Aqaeed, we don’t use our own Logic, and take guidance from whole Quran and Sunnah.

We don’t make anything Haram on us in name of Shirk and Bidah, which has been made Halal for us from Allah. Quran says:

قُلْ مَنْ حَرَّمَ زِينَةَ اللّهِ الَّتِيَ أَخْرَجَ لِعِبَادِهِ وَالْطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِي لِلَّذِينَ آمَنُواْ فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ {32}

[Yusufali 7:32]  Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand.

May Allah give us the Taufeeq to act upon the whole of His guidance. Amin.

Chapter 5- An Article by  Ahle-Sunnah Alim on Shirk

Today, some people, who obviously have no fear of Allah, accuse the simple Muslim of Shirk. This is in spite of the fact that Islam and Shirk are 2 opposing and mutually exclusive phenomenon - Islam came to seek out the roots of Shirk! Further, just as committing Shirk is a major crime, falsely accusing a Muslim of Shirk is also a severe
crime.

The Prophet said "Verily, I fear about a man from you who will read the Quran so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind him and will attack his neighbour with the sword accusing him of Shirk. The Prophet was asked - which of the two was commuting Shirk - the attacker or the attacked. The prophet replied - the attacker (the one accusing the other of Shirk).

The classification of this Hadith is Jayyid. (Tafseer ibn Kathir; Vol. 2  p265, Amjid Academy, Lahore Pakistan)

With the grace of Allah, the aforementioned hadith proves that accusing the Ahl-e-Sunnah wal Jamaat of Shirk over every little matter is baseless. In the light of this hadith the judgement issued against us, rather than fitting us, returns back to the accusers and rests with them.

What is Shirk?

It seems appropriate to define Shirk in the light of the Quran and Sunnah.There are 3 types of Shirk - Shirk in Worship, Shirk in Personality and Shirk in Attributes.


 

·         Shirk in Worship - accepting anyone/ thing other than Allah, as being worthy of worship.

·         Shirk in Personality - considering any other being equivalent to Allah.

·         Shirk in Attributes - considering another's attributes similar to the attributes of Allah.

In prohibiting Shirk in worship Allah warns:

"So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord" (AI Kahf 18, v 110).

"And your Lord has decreed that you worship none but Him" (Bani Israel 17, v 23)

In negating Shirk in personally and attributes Allah states:

"And there is none co-equal or comparable to him" (AI-lkhlaas 112, v4)

When Allah will throw the mushrikeen and their deities (idols) into hell, the mushrikeen will cry out to their idols

"By Allah we were truly in a manifest error, When we held you (idols) as equals with the lord of all the worlds" (As Shu'raa 42,v 97,98)

These verse clearly show that Shirk in Worship, Shirk in personality and Shirk in Attributes are grave crimes. Allah states that Shirk is a major travesty. "Verily Shirk is a great wrong" (Luqman 31, v3)

By Allah! We (Ahle Sunnah) do not commit Shirk in either the worship of Allah nor in His personality and nor in His Attributes.

What is Worship?

It seems necessary to allay any suspicions and confusions by establishing 3 definition of Worship.

Imam Baghwi defines worship as - submitting with humility and humbleness. (Mualim-ut- Tanzeel p.22 vol 1)

Allama Alousi writes - `The highest rank of humility is worship' (Ruh-ul-Ma'ani vol 1 p86)

Qazi Baidaawi writes – "Worship is the end limit of humility and humbleness." (Baidaawt vol 1 p9)

Abu Hayyaan Andlousi writes- "Humbleness is lbadah" (Al Bahr ul Muheet vol 1 p23)

Numerous other mufassireen have provided a similar definition that lbaadah is to express the utmost humility in front of someone."

However the heart does not find contentment from such a definition for the following reasons.

1.       The companions expressed the utmost humility before the Prophet. It is difficult to envisage any greater humility or humbleness This relationship between the companions and the Prophet can be understood through the following famous incident (which is presented in the words of a Wahabi Scholar Safee-ur-Rehman Mubaarakpuri).

"After this Urwa came to ascertain the relationship of the Prophet and his Companions. After returning to his colleagues he said "Oh people, I have both been seen the Caesars of Rome and kings such as Negus, (but) I have not seen the Romans show the amount of respect to any of their emperors which the companions of Muhammad show to Muhammad. By God, whenever he would wash (the water) would land into one of their hands and they would rub it ove their faces and bodies and whenever he would command anything they would all run to fulfil it. When he spoke they kept their voices muted and through respect they refrain from looking directly at him.(Ar Raheeq-ul-Makhtoom p.s40, Maktaba Salafia Lahore).

2.       Standing with folded arms in the prayer constitutes ibaadah and so too does standing after Ruku with open arms. However, similar expressions of humility before the Prophet were deemed respect and not worship. Clearly rubbing saliva on the face is a greater expression of humility than simply standing with folded arms.


 

3.       Qiyaam (standing) in prayer is ibaadah, so too is ruku, sajdah and sitting upon two thighs. All of these actions are expressions of humility, but when compared to sajdah, they are lesser expressions of humility. Thus if worship was only the

4.       utmost degree of humility, then qiyaam, ruku and sitting would not be considered ibaadah for they are not the ultimate levels of humility.

5.       The mushrikeen of Makkah in explainining their rationale for worshipping idols pleaded:

"We worship them only that they may bring us close near to Allah"(Az
Zumar 39, v 3)

This verse reveals that although the mushrikeen showed humility before idols, it was not the utmost level of humility. This, they reserved for Allah.

Thus, explaining ibaadah as only the ultimate level of humility leads to difficulty. We must conclude in the light of the above that worship is not simply humility and submission. Rather, worship is to display humility and respect for an entity whilst believing it to be absolute and self existent"

If humility is displayed for someone, if respect is shown for someone whilst considering him not absolute and self-existent - but rather as creation and non-absolute - then this humility is reverence and not worship.

To clarify this further, a number of examples are presented:

In prayer, we stand with our arms folded in decorum. Whilst recognising Allah as absolute and self-existent our standing with folded arms is regarded as worship.


 

However, when we stand with arms folded in respect before our father, teacher or master, recognising them as creation and dependant, this action is considered not worship but respect.

After performing the ruku in prayer, we stand with open arms in decorum, regarding Allah as absolute and self existent such as stance in prayer is deemed as worship. However, for example, during the national anthem, people also stand with arms at their side, but this action is not seen as worship but is considered respect.

The Angels prostrate before Allah considering Him absolute and self-existent and such a prostration is rightly recognised as worship. However, these same angels prostrated before Hazrat Adam, but not whilst considering him as a deity but as a creation and the beloved of Allah. Instead of him being absolute and self-existent,
they recognised him as a dependent. Thus this prostration of theirs was a sign of respect and not worship.

Thus worship is not simply humility and submission or the utmost level of humility but it is the respecting and submitting to an entity considered as absolute and self-existent.

Note : In Islamic Shariah, a prostration of respect is not permitted.

 ( Taken from Abqaat p154, Idara Hifz-e-Muaarif-e-Islami, Shah Alam Market Lahore)

Chapter 6- Salafi Bidah in Respecting the

Signs of Allah شَعَائِرَ اللَّهِ

Allah says in Quran:

ذَلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ {32}

[Yusufali 22:32] Such (is his state): and whoever holds in honour the symbols of Allah, (in the sacrifice of animals), such (honour) should come truly from piety of heart.

Despite this clear guidance of respecting the signs of Allah, Salafies deem it to be against their self-invented “Tawheed”. Due to their “Literal Approach”, they are unable to differentiate between “Worshipping” and “Respecting” the signs of Allah. They issue fatwas of “Shirk” for respecting the signs of Allah by comparing it to the actions of Mushrikeen, who also showed respect to their idols.

Salafies have innovated in the “Sharia of Islam” and “Prohibited a lot of actions of respecting the Sha’air Allah (although they were kept Halal by Allah), and we are lashed by Saudies for showing our respect to Sha’air Allah. Insha-Allah, we will see this later in this chapter.

Let us first see some of the ways of paying respect to the signs of Allah.

1. Respect for sacred Months and animals who are named for sacrifice for Allah during Hajj.

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللّهِ وَلاَ الشَّهْرَ الْحَرَامَ وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا {2}

[Yusufali 5:2] O ye who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month, nor of the animals brought for sacrifice, nor the garlands that mark out such animals, nor the people resorting to the sacred house, seeking of the bounty and good pleasure of their Lord.

The respect of sacred months is not to fight during these months. And respect for the animals, who are brought for sacrifice during Hajj is this that they are not ridden and they are given with good food and water.

Just remember the respect for the she-camel of Salih (as).

وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَا قَوْمِ اعْبُدُواْ اللّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ قَدْ جَاءتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ هَـذِهِ نَاقَةُ اللّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللّهِ وَلاَ تَمَسُّوهَا بِسُوَءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ {73}

[Yusufali 7:73] To the Thamud people (We sent) Salih, one of their own brethren: He said: "O my people! worship Allah: ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! This she-camel of Allah is a Sign unto you: So leave her to graze in Allah's earth, and let her come to no harm, or ye shall be seized with a grievous punishment.

All this is respect of signs of Allah, not the worship of them.

2. Taking the shoes off in order to show the respect, as Musa (as) was asked by Allah when he wanted to enter the sacred valley of Tuwa.

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى {12}

[Pickthal 20:12] Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.

3. Offering Salah at the places of Barakah, like we are ordered to pray at “Maqam of Ibrahim”.
   
    

فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً {97}

[Pickthal 3:97]  Wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind

 

4. Doing Tawaaf يَطَّوَّفَ of signs of Allah as in case of Safa and Marwa

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ {158}

[Yusufali 2:158] Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth.

5. Kissing the things which have Barakah in them. For example, we kiss Hajar-e-Aswad, while it has Barakah in it, people kiss the wall of Ka’aba, Sahaba Karam used to kiss the hands of Rasool Allah (saww) etc.

Sahaba Karam showed respect to each and every Tabarruk of Rasool Allah (saww) in many many different ways. E.g. competing for ablution water of Rasool Allah (saww), passing hairs of Rasool Allah (saww) into water and then drinking it, …… (please see chapter 3, which is full of such new acts of respects by Sahaba Karam).

In brief, there are a lot of ways to show respect to Sha’air Allah. In previous nations, even Sajdah of Tazeem was also considered as a very virtuous act, but later prohibited in Shar’ia of Muhammad (saww).

Sajdah of Tazeem (Prostration of Reverence)

This was considered as one of the most virtuous act with great rewards in the previous Shar’as. For example sun, moon and stars prostrated Yusuf (as).

إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ {4}

[Yusufali 12:4] Behold! Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!"

Similarly, Quran says that Yaqoob (as) and his sons prostrated before Yusuf (as).

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدًا وَقَالَ يَا أَبَتِ هَـذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا {100}

[Yusufali 12:100] And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: "O my father! this is the fulfilment of my vision of old!

And also when angels prostrated before Adam(as).

وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ {34}

[Yusufali 2:34] And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.

Although Sajdah of Tazeem was considered a very virtuous act in the previous Shar’ias, but in the Shar’ia of Muhammad (saww), it was “Prohibited”. This prohibition is very well established in Ahadith [e.g. Rasool Allah (saww) told had it been allowed to do Sajdah to anyone else than Allah, then he would have ordered women to prostrate their husbands].

Bottom line is this, each and every creature of the universe is doing “Sajdah of Tazeem” to Rasool Allah (saww), except the human beings. Just remember when the priest “Buhaira” told that he was watching all the sings of “Nabuwah” in Muhammad (saww), as all the trees and stones were prostrating him.

Salafi Innovations in “Actions” of showing Respect to Sha’air Allah

Shia and Ahle-Sunnah Ulama are unanimous in it that “Prostration of Tazeem” has been “Prohibited” in Islamic Shar’ia, but it doesn’t necessarily constitute “Shirk”.

So, if anybody is seen doing Sajdah of Tazeem out of his love, then he should be told that it is not Halal anymore in Shar’ia of Muhammad (saww). But declaring that he has become Mushrik due to this Sajdah, is an innovation in Islamic Shar’ia, because there exists no proof for it. Salafies have no authority over Sharia, and cannot innovate in it at their own.

Not only Sajdah of Tazeem, but they have declared a lot of other things to be Haram and Shirk too, which have not been made Haram by Allah. For example, following things are also shirk and bidah for Salafies.

• Touching and Kissing the walls of Masjid-e-Haram or Masjid-e-Nabi is Shirk and Bidah.
• Showing any kind of respect to “Rawdah” of Rasool Allah (saww) is Shirk and Bidha.
• Showing respect to water of Zamzam and drinking it with “Niyyah” that it will benefit us is Shirk for them.
• Showing respect to places and graveyards which were visited by Rasool Allah (saww) is “Shirk” and “Bidah” for them.
• They demolished a lot of things like grave of Hadhrat Hawa (Eve) in Jeddah, house of Rasool Allah (saww) in Median (where he stayed after migrating from Mecca), the grave of Prophet Elisha in AlAwjam, the graves of martyrs of Uhad, the house of Mawla Ali (as) where Hasan and Hussain (as) were born and a lot of other sacred places.

And all this destruction is done while people used to visit these sacred places and used to pay respect to these “Sha’air Allah”.

But look how Sahaba Karam paid respect to such places:

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?

Bukhari, Volume 5, Book 58, Number 159

Unfortunately, Salafies are unable to understand such things and for them all is “Shirk” , “Bidah” and “Haram”. And these Saudi Salafies have already did a lot of destruction to such sacred places

May Allah hasten the Zahoor of Imam-e-Zamana (as) and safe us from the “Shar” of this “Fitna”. Amin.

Chapter 7- Salafies follow only Bidahs of Umar, instead of Sunnah of Rasool Allah (saww).

Yes, it is true the Salafies are following the Bidahs of Umar in their Doctrine, instead of following the Sunnah of Rasool Allah (saww). Insha-Allah, in this chapter, we will see all these innovations.

But first let us introduce one of the most authentic Saudi backed  Salafi website www.salafipublications.com . They have an article on “Tabarruk” in which they accepted the half Truth about Rasool Allah (saww) i.e. Sahaba Karam used to seek benefit from the Barakah of the relics of Rasool Allah (saww).

But they denied the remaining half, in order to defend some of the innovations of Umar, on which their whole doctrine rests.

The particulars of articles are as under:

It can be viewed online at The Understanding of Tabarruk with Ahl us-Sunnah

So, let’s begin with Allah’s help.

Salafies acceptance that Sahaba used to seek benefit from the Tabarrukat of Rasool Allah (saww)

One wonder, why Salafies don’t issue the fatwas of Shirk against these Sahaba by using their normal objections i.e.

• Allah is more closer than jugular vein, did they think that Allah cannot hear them?
• Why didn’t they ask Allah Directly for the Barakah?
• Why don’t Salafies compare the actions of Sahaba with the actions of Mushrikeen, when they sought benefit from their idols?

But Salafies have “Double Standards”. They have reserved such type of objections only for us.

Salafi Innovation of denying Barkah in those places which Rasool Allah (saww) visited or rested

Indeed there is also Barakah in the places which Rasool Allah (saww) visited or where he rested.

But Salafies have to deny such kind of Barakah, in order to defend the innovations of Umar and their doctrine too, which is solely based upon these innovations.

Let us see what Quran says and what is Sunnah of Rasool Allah (saww) as compared to Salafi claim.

Allah says in Quran about the benefit of standing place of Ibrahim (as):

فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ {97}

[Pickthal 3:97]  Wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind,

And Allah also tells in Quran about the Samari, who took benefit from the dust, from where Jibrael (as) passed away. When Samari put that mud into the idol of calf (which he made himself), that  idol started speaking due to the sacred blessing of that dust. Allah tells us in quran:

إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا {98}

[Pickthal 20:96] He (Samiri) said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger (Jibrael), and then threw it in.

[Note: Almost all the Ahadith of Rasool Allah (saww) tells us that this messenger was Jibrael (as). Saudi Government’s published Quran with Urdu translation and Tafseer says in the Tafseer of above mentioned verse that that sand become blessed while Jibrael (as) passed over it. And when Samiri put that in idol of calf, it started speaking due to that Barakah]

And also when one blind Sahabi asked Rasool Allah [saww] to pray in one part of his house, so that he can take that place as place of worship and attain benefit from it’s barakah.

Narrated Mahmuid bin Rabi' Al-Ansari:

'Itban bin Malik used to lead his people (tribe) in prayer and was a blind man, he said to Allah's Apostle , "O Allah's Apostle! At times it is dark and flood water is flowing (in the valley) and I am blind man, so please pray at a place in my house so that I can take it as a Musalla (praying place)." So Allah's Apostle went to his house and said, "Where do you like me to pray?" 'Itban pointed to a place in his house and Allah's Apostle, offered the prayer there
Bukhari,Volume 1, Book 11, Number 636

(Please also see Sahih Muslim Book 001, Number 0053 and Malik’s Muwatta book 9, Number 9.24.89)

And also the Sahaba used to get benefit of Barakah by the house in which Rasool Allah [saww] entered.

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?

Bukhari, Volume 5, Book 58, Number 159

Narrated Yazid bin Al 'Ubaid:

I used to accompany Salama bin Al-Akwa' and he used to pray behind the pillar which was near the place where the Quran's were kept I said, "O Abu Muslim! I see you always seeking to pray behind this pillar." He replied, "I saw Allah's Apostle always seeking to pray near that pillar."

Volume 1, Book 9, Number 481

Narrated Ibn 'Umar:
The Prophet entered the Ka'ba along with Usama bin Zaid, 'Uthman bin Talha and Bilal and remained there for a long time. When they came out, I was the first man to enter the Ka'ba. I asked Bilal "Where did the Prophet pray?" Bilal replied, "Between the two front Pillars."
Volume 1, Book 9, Number 483

And also Prophet Muhammad (saww) ordered his Sahaba to drink water only from that blessed Well, from where the she-camel of Salih (as) used to drink water.

Narrated 'Abdullah bin 'Umar:

The people landed at the land of Thamud called Al-Hijr along with Allah's Apostle and they took water from its well for drinking and kneading the dough with it as well. (When Allah's Apostle heard about it) he ordered them to pour out the water they had taken from its wells and feed the camels with the dough, and ordered them to take water from the well whence the she-camel (of Prophet Salih) used to drink.

Bukhari, Volume 4, Book 55, Number 562

Need we to comment anymore on Salafi Alim’s claim that there is no barakah in the places that are visited by Rasool Allah (saww)?

In fact, the merits of Madina, of prayer in Madina, of visiting the Masjid al-Nabawi, of living in Madina, of not cutting its trees, etc. are all based on the fact that the Prophet is there. The fact that it is a sanctuary (haram) and a preserve (hima) is well documented in numerous ahadith. It is even strongly recommended not to enter Madina except on foot, and many Companions, Tabi`in, and Tabi` al-Tabi`in never entered it except on foot, in respect for the Holy Presence of the Prophet.

Narrated Ali ibn Abu Talib:

The Prophet said: "Madina's fresh grass is not to be cut, its game is not to be driven away, and things dropped in it are to be picked up only by one who publicly announces it, and it is not permissible for any man to carry weapons in it for fighting, and it is not advisable that its trees are cut except what a man cuts for the fodder of his camel. [Abu Dawud, 10: 2030]

(Source: Encyclopedia of Islamic Doctrine)

Note: There is a lot more documentation of Madina being Haram.

Another Bidah by this Salafi Alim and indeed there is physical Barakah in Masjid-ul-Haram and Masjid-ul-Nabi. And physical Barakah can be sought from each and every inch of these mosques.

Let this Photos answer the Salafi Alim ( I will provide you with photos in next mail. Insha-Allah. It’s a photo of Kaba and people are kissing it’s walls.)

But question is, how to obtain this physical Barakah from these Masajid?

Answer is, by showing respect to them as they are Sha’air Allah. Any physical act, which can show respect, can be performed to obtain this Barakah. For example, touching and kissing it walls, making them spots of worship, etc. Just look how Allah commanded Musa (as) to show physical respect to His sign.

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى {12}

[Pickthal 20:12] Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.

A Challenge to Salafies

Instead of using their conjectures, it’s a challenge to Salafies to show us single Hadith, in which Rasool Allah (saww) denied Barakah in the places that he visited or where he rested.

How strange, the mud, from where Jibrael (as) went away, can become blessed one. But the places where Master and Mawla of Jibrael (as) [i.e. Rasool Allah (saww)] has passed or lived, it contains no Barakah?]

Bidah of Umar bin Khattab vs. Sunnah of Rasool Allah (saww)

Our Salafi friends have to understand that Islam is not the name of following the Bidahs of Umar Ibn Khattab, but of following Sunnah of Allah and Sunnah of his Prophet (saww). So, we ask our Salafi friends to bring us even a SINGLE verse of Quran, or Single Prophetic Hadith, which prohibits respecting and places, where these Prophets passed away or rested.

Contrary to Umar’s conjecture, Allah himself ordered to show respect to and follow the track of such places. E.g.

• Allah says follow the tracks of Hadhrat Hajrah (as) and do Tawaf between Safa and Marwa, while Umar Ibn Khattab says it is destruction of nations.
• And Rasool Allah (saww) prayed in the home of blind Sahabi Utban, so that he make that spot a place of worship, while Ibn Khattab says it’s destruction of nations.
• And Prophet (saww) forbade the Sahaba to drink water from the well of Kuffar, but ordered them to drink from the well, from where she-camel of Hadhrat Salih (as) used to drink. While Ibn Khattab says it’s destruction of nations.
• Allah says to make the praying place of Ibrahim as our place of Salah (praying), while Ibn Khattab says it to be destruction of nations.
• And see these Sahaba:

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?

Bukhari, Volume 5, Book 58, Number 159

Narrated Yazid bin Al 'Ubaid:

I used to accompany Salama bin Al-Akwa' and he used to pray behind the pillar which was near the place where the Quran's were kept I said, "O Abu Muslim! I see you always seeking to pray behind this pillar." He replied, "I saw Allah's Apostle always seeking to pray near that pillar."

Volume 1, Book 9, Number 481

If Ibn Khattab is correct, then these Sahaba are the destroyed ones.

• And what about Abdullah Ibn Umar? Was he also a destroyed one, when he prayed at the places, where Rasool Allah (saww) prayed?
  
   

Narrated Ibn 'Umar:
The Prophet entered the Ka'ba along with Usama bin Zaid, 'Uthman bin Talha and Bilal and remained there for a long time. When they came out, I was the first man to enter the Ka'ba. I asked Bilal "Where did the Prophet pray?" Bilal replied, "Between the two front Pillars."
Volume 1, Book 9, Number 483

[Please also see the article below, where we show how Ibn Umar followed the tracks of Rasool Allah (saww)]

• And why Madina was given the status of “Haram”? Why Sahaba entered it only bare footed?

Narrated Ali ibn Abu Talib:

The Prophet said: "Madina's fresh grass is not to be cut, its game is not to be driven away, and things dropped in it are to be picked up only by one who publicly announces it, and it is not permissible for any man to carry weapons in it for fighting, and it is not advisable that its trees are cut except what a man cuts for the fodder of his camel. [Abu Dawud, 10: 2030]

(Source: Encyclopedia of Islamic Doctrine)

Umar Ibn Khattab always thought that he got the birth right to make new innovations in Shar’ia of Islam. If we add all his innovations, then surely he becomes innovator No. 1 in Islam. (Please see our article “Bidah” in order to see some of innovations by Umar).

Allah prohibited only “Sajdah of Tazeem”, when it comes to “respecting the signs of Allah”. But Umar Ibn Khattab went several steps ahead of Allah, and he prohibited all that what he wished.

In fact, his problem was the same as Salafies have (surely Salafies inherited it from Umar) i.e. his mind didn’t have the ability to differentiate between “Respecting” the signs of Allah and “Worshipping” them.

We repeat our challenge to Salafies i.e. instead of coming up with conjectures/innovations of Umar Ibn Khattab, show us a single verse by Allah (swt), or a single  hadith of Rasool Allah (saww), in which they had made it Haram and prohibited the people from doing it.

Umar Ibn Khattab vs. his son Abdullah Ibn Umar

Even Ibne Umar, the son of Umar Ibn Khattab, was not ready to accept the innovations of his father. He refused to follow many innovations of his father like in Mutta of Hajj and in Mutta of Nisa’a. And again in case of “Respecting the Sha’air Allah”, he refused to follow the innovations of his father.

Narrated Nafi':

Ibn 'Umar never offered the Duha prayer except on two occasions:

(1) Whenever he reached Mecca; and he always used to reach Mecca in the forenoon. He would perform Tawaf round the Ka'ba and then offer two Rakat at the rear of Maqam Ibrahim.

(2) Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer. Ibn 'Umar narrated that Allah's Apostle used to visit the Mosque of Quba (sometime) walking and (sometime) riding. And he (i.e. Ibn 'Umar) used to say, "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset."
Sahih Bukhari, Volume 2, Book 21, Number 283

And we read in Mughni 3:559; al-Shifa' 2:54; Ibn Sa`d, Tabaqat 1:13; Mawsu`at Fiqh `Abdullah ibn `Umar p. 52:

 Ibn `Umar used to touch the seat of the Prophet's minbar and then wipe his face for blessing
(Source: Encyclopedia of Islamic Doctrine)

Similarly, Umar also innovated when he cut the tree, under which Rasool Allah (saww) took oath of allegiance from his Shaba. This tree has also been mentioned in Quran. Sahaba Karam used to seek Barakah from this tree. But Umar ordered to cut it while his “Literal” mind was also unable to differentiate between “Respecting” and “Worshiping” the sings of Allah. [Ibn Sa`d (1:73)] (Source: Encyclopedia of Islamic Doctrine)

However Ibn `Umar didn’t follow the innovation of his father and he derived blessings even from walking in the same spots where the Prophet had walked and praying exactly where he had prayed both at the Ka`ba and on his travels,  and that he watered a certain tree under which Prophet had prayed so that it would not die. Bayhaqi (Sunan 5:245) (Source: Encyclopedia of Islamic Doctrine)

Narrated Ibn 'Umar:
The Prophet entered the Ka'ba along with Usama bin Zaid, 'Uthman bin Talha and Bilal and remained there for a long time. When they came out, I was the first man to enter the Ka'ba. I asked Bilal "Where did the Prophet pray?" Bilal replied, "Between the two front Pillars."
Volume 1, Book 9, Number 483

Ibn Umar also didn’t follow the other innovations of his father in Mutta of Woman and in Mutta of Hajj.

Umar vs. Hajar-e-Aswad and Tehrif in this tradition by Salafies

In fact, it’s only a half part of the tradition. As we already pointed out, Umar was also suffering from the Disease of Literal approach. But at this moment, when Mawla Ali (as) corrected him, he understood it. Here is the complete version of the above mentioned tradition.

Umar while visiting the Kaba, said before the Hajar al-aswad, "You cannot do anything! But I kiss you in order to follow Rasulullah ('alaihi 's-salam)." 'Ali (as) said upon hearing this, "Rasulullah (saww) said, 'On the Day of Judgment, the Hajar al-aswad will intercede for people.' " [This hadith is reported by at-Thirmidhi, an-Nasai, al-Baihaki, at-Tabarani and al-Bukhari in his History.] And 'Umar thanked 'Ali (as).
(Source: Religion reformers in Islam
Also see “Al-Farooq” by Shibli Naumani, page 323, published by Maktaba Rehmania, Pakistan)

In almost every “Tawheed” book of Salafies, one will find this distorted tradition. And the remaining part of tradition, which goes against Salafi Doctrine, that is concealed by Salafies.

Allah says in Quran:

YUSUFALI: Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah's curse, and the curse of those entitled to curse,-

[Note: Some Salafies claimed that the part of Mawla Ali’s statement about Black Stone is weak and not correct.

I tell these Salafies that one doesn’t need to be a great philosopher to reach to the truth. If they only stop worshipping Umar, they will find the way towards Haq. They need only a little Logic and common sense.

Can these Salafies tell us:

• How dare Umar claim that Hajar-e-Aswad cannot benefit us. Did he think that Rasool Allah (saww) let his Ummah to indulge in an useless and Polytheistic action till Qiyammah?
• Didn’t Umar know that even the water, which had touched the hairs or Jubba of Rasool Allah (saww), was able to benefit us by curing the diseases and against an evil eye?
• Didn’t Umar know how the Saliva of Rasool Allah (saww) cured the wounds and diseases?
• Didn’t Umar know the Barakah in the dust from where the angel Jibrael (as) passed away?
• Didn’t Umar know how Tabarrukat of Musa and Harron, which were in arch of Sakina, helped Bani Isreal in wars against their enemies?............ (and a lot more things).

In the presence of all these clear proofs, it’s strange that how Umar dared to claim that Hajar-e-Aswad cannot benefit us. Didn’t he know that Hajar-e-Aswad was respected and kissed by a lot of Prophets.

And more strange thing is this that Salafies still want to follow only the conjectures and innovations of Umar and want to leave the clear guidance of Rasool Allah (saww) all together. They still want to claim that Maulla Ali (as) was either wrong or he never told Umar any thing about intercession of black stone.

What else can be said except praying that may Allah, the people get rid of there blind worship of Umar. Illahi Amin.

Chapter 8- Innovations of Salafies regarding places of Ziyyarrat

Saudi Salafies have declared a lot of things Haram, which were kept Halal by Allah (swt). Not only these things are Halal, but Allah and His beloved Rasool (saww) promised great reward for these things. But Saudi Salafies lash the Muslims from performing these things.

Let’s have a closer look to these innovations, with Allah’s help.

Salafi 1^st  Innovation- it’s not allowed to go to any other place of Ziyyarrah except mosque of Rasool (saww).

The authentic Saudi Governments site www.islam-qa.com has a fatwa of Sheikh Salaah al-Budayr, the Imam of Masjid-e-Nabi, who writes:

It’s and innovation and this prohibition is not from Quran or Sunnah of Rasool Allah (saww).

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?

Bukhari, Volume 5, Book 58, Number 159

It’s a challenge to Salafies to bring a single verse of Quran, or single hadith of Rasool Allah (saww), which prohibits it. [I know that they will come up with innovations of Umar. But it’s not acceptable, while Umar has no right to make anything Haram in Sharia of Islam. Please see our previous chapter]

Salafi 2^nd Innovation- Destruction of Graveyards in name of Shirk.

Another innovation of Salafies is to destroy the graves of Anbia(as) and Ahle Bait, in name of Shirk.

Did Rasool Allah (saww) ever destroyed any graves of Muslim or ordered the Sahaba to do so, so that no sing of his grave be left?

No, certainly not. Contrary to this, look how Rasool Allah (saww) wanted to show the grave of Hadhrat Musa (as) to his companions.

Narrated Abu Huraira:

…. Then Moses asked, "O my Lord! What will be then?" He said, "Death will be then." He said, "(Let it be) now." He asked Allah that He bring him near the Sacred Land at a distance of a stone's throw. Allah's Apostle (p.b.u.h) said, "Were I there I would show you the grave of Moses by the way near the red sand hill."
Bukhari, Volume 2, Book 23, Number 423

 

[Please also note in above tradition that how Prophet Musa (as) is wishing to be buried in a Sacred Land, while Salafies say that it’s shirk to believe that such things can benefit us except Allah (swt)]

Now let’s look at the Salafies destruction of such graves, in name of Shirk.

• The destruction of grave of Hawa (as) [Eve] in Jeddah.
• The destruction of grave of Prophet Elisha in Ewjawm city.
  
   
• The destruction of Janatul-Baqi, with graves of Imam Hassan (as), Imam Zainul Abidin (as), Imam Baqar (as) and Imam Jaffar-e-Sadiq (as). There are a lot of other companions of Rasool Allah (saww), who are buried here.

• 1925 AD Jannat al-Mu'alla, the sacred cemetery at Makkah was destroyed alongwith the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims.

[Provide you with the Photo later on]

• The grave of Hazrat Abdullah, the father of the Prophet (s) in Madina
• The graves of the martyrs of Uhud (a)

Here is a partial list of other places, which were destructed by Salafies, in name of Shirk.

• The house of sorrows (Bayt al-Ahzan) of Sayyida Fatima Zehra (a) in Madina, where she used to weep and mourn after the Prophet (SA).
• The Salman al-Farsi (RA)mosque in Madina
• The Raj'at ash-Shams mosque in Madina
• The complex (mahhalla) of Banu Hashim in Madina
• The house of Imam Ali (a) where Imam Hasan (a) and Imam Husayn (a) were born
• The house of Hazrat Hamza (RA), (the prince of martyrs).
• The house of Imam Ja'far al-Sadiq (a) in Madina
• The house of the Prophet (s) in Madina, where he lived after migrating from Makkah

These house have been demolished by Saudies, due to the fear of Shirk. But look at the behaviours of Sahaba Karam.

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?

Bukhari, Volume 5, Book 58, Number 159

Salafi 3^rd Innovation- It’s Haram to seek blessing from the Rawdah of Rasool Allah (saww)

The Imam of Masjid-e-Nabi, Sheikh Salaah al-Budayr, continues to write:

Let us divide the above claim of Sheikh Salaah al-Budayr into sub parts, so that we can see his innovations easily.

1) Imam of Masjid-e-Nabi claims that there is no Barakah in Rawdah of Rasool Allah (saww)

Off course the Rawdah of Rasool Allah (saww) is one of the most blessed places in the universe. Just remember

1)     The Barakah in places where Rasool once prayed and the blind Sahabi took it as worship spot.

2)     The Barakah in the well, from where she-camel of Salih (as) used to drink water.

3)     The Barakah at the Maqam-e-Ibrahim.

4)     The Barakah in house where Rasool Allah (saww) entered.

5)     The Barakah in Madina.

And if the dust from where Jibrael (as) passed away can become blessed, then what about the blessing in the place where Master and Mawla of Jibrael (saww) is taking rest?

2) Imam of Masjid-e-Nabi claims that touching, clinging or kissing any part of Rawdah of Rasool Allah (saww) is shirk and Haram.

Another innovation in Islamic Sharia by this Salafi Imam. It’s a challenge to Salafies to show even a single verse or hadith of Rasool Allah (saww), which says that it’s Haram to do the above acts of respect, in order to seek Barakah.

Just look the Sunnah of Sahaba Karam:

Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet.  He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone."

Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa' al-siqam (p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2). (Source: Encyclopedia of Islamic Doctrine)

Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

Ibn Majah 2:1320 (Source: Encyclopedia of Islamic Doctrine)

Salafi 4^th Innovation. Prohibiting Women to visit the Rawdah of Rasool Allah (saww)

What an innovation by Saudi Salafies that poor women are absolutely not allowed to visit the Rawdah of Rasool Allah (saww). These Salafies must look at the following facts:

• Aisha (a woman) lived in that Hujrah for whole of her life.
• Aisha (a woman) was not afraid to go to Janat-ul-Baqi even at nights, while she used to follow Rasool Allah (saww) [out of fear that perhaps he is unjust to her and went to another wife]. Sahih Muslim,Book 004, Number 2127
• And Aisha (a woman) asked Rasool Allah (saww) of how to greet the Dead, when she has to pass through  the graveyard. And Rasool Allah (saww) instructed her the way of greeting the Dead.
  
  (Aisha narrated that she asked the Apostle of Allah): Messenger of Allah, how should I pray for them (when I pass through graveyard)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.
  Sahih Muslim,Book 004, Number 2127
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