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This content has been automatically translated. View original in Arabic
Peace be upon you and the mercy of Allah, dear brothers.
The day before yesterday, amidst many preoccupations, I remembered that I had attended a situation and did not clarify what I truly see as right. So, I decided to clarify and advise the general public. I wrote a post and published it on Facebook, and I returned to what I was doing. Hours passed, and then this post received great support, and in return, many responses. So, I would like to clarify some matters.
First, the post, for those who do not know, is about a song whose lyrics are: "O Imam of the Messengers, my support, You are, after Allah, my reliance, In this world and the Hereafter, O Imam of the Messengers, take my hand." Or "O Messenger of Allah, take my hand."
I mentioned in my post that these words are uncomfortable, and that I searched and found a fatwa specifically about them on the Islam Question and Answer website, prohibiting these words absolutely, especially since the Prophet (peace be upon him) has passed away. This is a form of supplication, meaning supplicating to him (peace be upon him) instead of supplicating to Allah the Almighty.
The objections of the objectors were directed at the methodology of the research and the result. So, some say: "Do you mean you searched on Google and found a fatwa of prohibition, then you publish it? Is this how knowledge is taken?"
Of course, dear ones, those who follow the various topics presented by the poor servant with legal grounding and detailed evidence in any topic we present, I think they will see it as laughable to imagine that my knowledge in the matter is a quick search on Google, and that this is my first encounter with every topic of supplication, seeking help, intercession, the difference between them, and the disagreement in these matters.
First, the fatwa website that I searched is not Google, but the website, as far as I know, is the most precise on the network in terms of the consistent methodology and presentation of evidence. If you disagree with the methodology of those in charge of the site, say that openly and explain to us why and bring the better alternative. But to compare it to Google and claim that I took the speech from Google, this is the first of lying and slander.
So, why did you rely on this site then, my dear? I relied on it because I realize that problematic phrases like the phrases of the song "O Imam of the Messengers" may find someone who interprets them and says to you: "No, this does not mean supplicating to the Prophet and seeking help from him (peace be upon him)." So that I do not come to the people with an opinion that is hasty or narrow-minded, I look to see if there is a scholar who accepts such an interpretation.
Are the scholars limited to those mentioned by this site that I referred to? Of course not. But it is the custom of this site that if there is a significant disagreement, it mentions this disagreement and then gives its opinion. And the matter is not that what the site approves is the clear truth, nor is there evidence that because it said these words are forbidden, they are forbidden. Rather, we have general evidence for the prohibition of such words.
Is it possible that there are things I have not been informed of that prevent me from deterring people from these words? This is what I reviewed the site for. Otherwise, it happens that I review fatwas on the site and do not agree with them, so I search for the matter and ask the scholars, and I make an effort to reach what I see as corresponding to the evidence. And if this is little in reality, it is because I find this site in general to be appropriate.
So, I do not rely on the fatwas of this site, why do you address me as if I am convinced by it? Can you tell me, what site do the Muslims of the earth agree on these days? Al-Azhar? Or the Egyptian Dar al-Ifta? Or Dar al-Ifta in any other country? According to your method, I will not be able to enjoin good and forbid evil, because any reference I mention will not be agreed upon by all the addressees, and I must bring a reference that all Muslims agree upon, or I should remain silent and not speak about what is permissible or forbidden.
I, dear ones, aim not to raise issues in which there is significant disagreement. There are major clear-cut rulings that should not be disagreed upon, which I focus on in my call, and I do not want to distract from them with debates on matters that accept disagreement.
After the Islam Question and Answer site addressed the issue of intercession, it mentioned the disagreement therein, and said within a fatwa: "Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said in Majmu' al-Fatawa: 'And the one who asks is asking Allah without Allah.'" Meaning the person who turns to Allah in supplication but asks Allah through someone, as if he says: "I ask You, O Lord, by Your Prophet or by the status of Your Prophet." Ibn Taymiyyah mentioned cases of this, then said: "And if he means it, some have permitted it, and the first is more likely as previously mentioned." So, he presented the disagreement and gave his opinion. Therefore, I do not speak about the issue of intercession because there is disagreement therein, even though I adopt a certain opinion.
You may say: "O brother, what do I need with Ibn Taymiyyah and all these scholars of yours. What these scholars of yours see as non-significant disagreement, another scholar sees as significant." Again, a reference is needed, otherwise, we will not enjoin good and forbid evil. I present the evidence and support my position with the statements of the scholars whom I accept that this matter is one in which disagreement is not permissible. And you present your evidence and bring the statements of the scholars you rely upon, and the people will hear from me and from you. This is simply the story of my return to a fatwa site with a methodology. So, whoever is confident in his evidence, let him present it, not starting with lies claiming that we take our knowledge from Google.
Now, returning to the words of this song. Why do we see them as forbidden? Before I answer, allow me to recite some verses from a poem, and tell me if there is anything in them: "O God of the universe, my hope, O refuge of the fearful and the humble, A glance, O Sender of the Messengers, And a helper who has resolved my knot, Your servant has extended his hand to you, An extension, O Possessor of extensions."
What do you think? Verses with which we address Allah the Almighty. Is there anything in them, do you think? I do not think anyone would object. So, what do you think if you knew that the addressee in the original text of these verses is the Prophet (peace be upon him)? Where is this? In the same poem from which the verses I criticized were taken, in the same poem "O Imam of the Messengers, my support, you are, after Allah, my reliance in this world and the Hereafter, O Messenger of Allah, take my hand." The same poem.
It is well-known that this poem, the poem "O Imam of the Messengers, my support," is by Al-Rawas from the sheikhs of the Rifa'iyya order. Regardless of the correctness of the attribution to him or not, it is sufficient for you that if you review many of the forums singing this poem, you will find among its verses: "O son of Abdullah, my hope." Notice that a short while ago I brought you a poem with the same words but changed it to be directed to Allah the Almighty, it is originally not directed to Allah, but it was said in addressing the Messenger of Allah (peace be upon him), so you say: "O son of Abdullah, my hope, O refuge of the fearful and the humble, a glance, O most generous of the Messengers." What is this but shirk with Allah the Almighty? Words that are not befitting except for Allah the Almighty are said to the Prophet (peace be upon him).
The same poem contains "O leader of the messengers, O my support." Therefore, our criticism of the words "O leader of the messengers" is for the words themselves and their context as well. The words themselves are problematic. If you say, "This is not their meaning," we will say to you, "Bring their context, brother." Regardless of who recited the verses and their context, I can interpret some of their words without shirk. No way, we bring up the rest of the verses so that when you now argue with us about their meanings and say that the meanings you mention are not intended nor do they occur to anyone, we say to you, no, but these are the apparent meanings and their context shows that when your words were placed, they were placed and composed originally with a corrupt belief and corrupt meaning. Therefore, your words do not only bear corrupt meanings but their apparent meaning is corrupt.
Now, let's come to the words that were criticized in the post, which are: "O leader of the messengers, O my support, you are my dependence after Allah in this world and the hereafter, O leader of the messengers, take my hand." Someone might say, "Brother, this is an invocation, and invocation is a controversial matter." No, no, no, the issue here is not the matter of invocation. If it were an invocation, I would not have spoken about it. If it were "O my Lord, I ask You by the status of Your Prophet," I would not have spoken about it, and at the same time, I do not deny those who speak about it, but I, for myself, focus on the definitive matters in my supplication and do not want distraction or the one with the turban, but rather the legal evidence.
When you say "O Messenger of Allah, peace be upon him, 'O my support,'" what does support mean? You seek help from him in times of hardship. Well, do we seek help from our Prophet, peace be upon him, in times of hardship? You might say, "Well, do we not seek help from the living humans?" Yes, we seek help from them as a means, and we believe that they do not benefit us nor harm us except as Allah wills, but Allah has made them means. If a person dies, is he one of the permissible means? Do I go to the grave of my father, may Allah have mercy on him, and say to him, "O my father, you are my support, help me and take my hand"? But the Messenger of Allah is greater than the living. Yes, my beloved, but this has nothing to do with our topic. Imagine when I come to you and say you need to carry this item with me, you would say, "How can you ask me to help you when the Messenger of Allah is greater than me?" What would this be called without reproach?
The song says, "You are my dependence after Allah." How does this mean dependence? I rely on him. How does one rely on the Messenger, peace be upon him? Then he says to you, "In my worldly life and the hereafter, O Messenger of Allah, take my hand." Notice, he does not say, "Intercede for me in the hereafter," no, in my worldly life and the hereafter, take my hand. How does the Messenger of Allah, peace be upon him, mean? How does the Messenger, peace be upon him, remove your stumbles and help you?
Someone might say, "This is not his Sunnah, his Sunnah, peace be upon him, is the one that takes your hand." Do people understand this, or do they imagine the Messenger of Allah, peace be upon him, as an intermediary between us and Allah, or that he personally, in a miraculous way, assists them and removes their stumbles due to his great status?
Someone might say, "But this is metaphorical, rhetorical, we can interpret the words in a correct meaning." Did the leader of the messengers, peace be upon him, teach us this, especially in the matter of supplication which is worship as he, peace be upon him, said? Did he teach us this in dealing with what touches the pillar of monotheism that you come to verses of a poem charged with seeking help and directing supplication to the Prophet and say, "No, I will take these verses and carry their problematic words on metaphorical meanings"?
The Messenger of Allah, peace be upon him, who commanded us to be extremely cautious in matters of creed, to the extent that when the companions said, "As Allah willed and as Muhammad willed," and he knew that they did not intend shirk by it but rather a correct meaning, but nevertheless, he, peace be upon him, said to them, "Do not say 'As Allah willed and as Muhammad willed,' but rather say 'As Allah willed alone.'" He corrected the speech to preserve the pillar of monotheism.
The Messenger of Allah, peace be upon him, as in the Sahih of Bukhari, when the female captives in his presence beat the drums and mourned some of those killed at Badr, one of them said, "And we have a Prophet who knows what is in our tomorrow," so the Prophet, peace be upon him, said, "Leave her and say what you were saying before." That is, return to the previous speech. And in a narration with a good chain of transmission by Ibn Hajar, he, peace be upon him, said in response to this statement, "None knows what is in the morrow except Allah." So does the Prophet, peace be upon him, actually know some of what is in the morrow or does he not know? Yes, he knows what Allah has informed him of the unseen future, so it was possible to say that the maid's word carries a correct meaning, but he, peace be upon him, nevertheless preserves the pillar of monotheism and maintains the distinction between the Creator and the creature in the hearts of the people. And this is one of the things that greatly increases our love for the Messenger of Allah, peace be upon him, and this is the difference between him and the false claimants of prophecy.
In the hadith that was authenticated by a group of scholars regarding its chain of transmission, some people said, "O Messenger of Allah, O best of us and son of the best of us, and our master and son of our master," so he, peace be upon him, said, "O people, say what you say and do not let the devil make you heedless, I am Muhammad, the slave of Allah and His Messenger, I do not like for you to raise me above the status that Allah, the Mighty and Sublime, has placed me."
The Messenger of Allah, peace be upon him, who taught us and said, "If you ask, then ask Allah, and if you seek help, then seek help from Allah." How if he heard after his death, "O my support, O my dependence in this world and the hereafter, take my hand"? Is all of this not an addition and confusion for the people in their matter of creed? And he said, "Will the people not be thrown on their faces in Hellfire except for the harvest of their tongues?" This is even in backbiting and gossip, so how much more in what confuses the people's monotheism?
The Messenger of Allah, peace be upon him, warned against any negligence in these words. Monotheism is clear and shirk is clear. So how in our time, and there are those who circumambulate graves and call upon those within them, and there is an official Hajj to shrines under the supervision of ministries of endowments and recommendations from American planning centers to support these activities, and there are official scholars who misguide the people in this matter and disguise their religion? Do you come and participate in misleading the misguided and confusing the confused and say to me a metaphorical meaning?
The one who increases our love for the beloved chosen one, peace be upon him, do you also increase in loving his companions, peace be upon him? Were the companions of the Prophet, peace be upon him, whom he commanded us to follow, saying after his death, "O Messenger of Allah, O my support, take my hand"? Or any speech close to it in meaning? Again, I say after his death, do not give me poetry in his lifetime, peace be upon him.
The leader of the messengers, peace be upon him, taught us to be cautious in all matters of our religion, even in what is below the matter of monotheism and directing supplication, saying, "Indeed, the permissible is clear and the impermissible is clear, and between them are dubious matters that many people do not know. So whoever avoids the dubious matters clears his religion and his honor, and whoever falls into the dubious matters falls into the impermissible like the shepherd who grazes around the pasture, about to enter it. Verily, for every king there is a pasture, and verily, the pasture of Allah is His prohibitions." This is even in food and clothing, so what about the matter of seeking help and seeking aid?
Assume that the words of this song are not prohibited with absolute prohibition but contain some dubious matters. Are you not pushing people towards what you know is, at best, a dubious matter, and you know that many people are ready to fall into the impermissible in these matters because they have not learned to distinguish between the permissible and the impermissible, and you say to us that it can be carried on the metaphorical meaning?
For your information, my brothers, I published the post two days ago, and I know it will receive criticism. Although I greatly dislike engaging in responses, I am occupied with a matter that I hope Muslims will unite upon, such as the issue that affects Muslim children and even the children of the world. However, protecting people's beliefs from confusion is a top priority. I remind myself and you that the public interest does not work according to the way "the listeners demand," and whoever remains silent about an evil out of fear of people, Allah will strip him of his dignity.
In conclusion, despite the presence of harsh criticism, the abundance of objections indicates that among those who follow me, there are people who disagree with me. This pleases me that the good I aspire to reach different groups. However, let those who disagree with me, who mocked and attacked, allow me to whisper in their ears: Is what I did, O you who mocked and attacked, a response to the saying of Allah the Most High: "Humiliating to the believers, mighty over the disbelievers"? As for myself, when I advised about the words of the song, I advised with gentleness and kindness. Did you respond to goodness with goodness? Ask yourself, did you have the same zeal and anger when you saw those who seek help from the Bedouin and Lady Zainab and visit shrines? Did you have the same condemnation and eagerness to defend Islam when you saw its sanctities being violated?
And I say to my followers in general: I have told you on more than one occasion that you are my large family, so expect me to be precise in the information, but do not expect me not to sometimes show simplicity or spontaneity in expression, like the issue of the fatwa website. How many spontaneous situations or jokes did I wish to share with you but I suppressed them to avoid causing commotion. How many situations did I not respond to, or important ideas did I not present until I mastered their expression, so the idea was buried and its time was lost. This is tiring, dear ones. When I deal with followers, I do not expect to deal with investigators in a room who want to frame me in any way, nor with lurking enemies. I love to reserve my enmity for the enemies of Islam and to deal with all Muslims as if they are my brothers.
Therefore, I say in conclusion to those who wronged the poor servant out of ignorance and good intention: Your forgiveness in this world and the hereafter, but I wish you would realize that you have wronged him if you are convinced. And I say to those who wronged with ill intent: I ask Allah to guide you. Peace be upon you and the mercy of Allah.