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Posted By Topic: Sharh Sudoor Fee Thahreemi-ir-Raf-al-Quboor - Ash-Shawkaanee

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abdul.azeem
03-25-2008 @ 4:30 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Posts: 305
Joined: Nov 2002
          

مسألة رفع القبور، والبناء عليها، كما يفعله الناس من بناء المساجد والقباب على القبور



The Mas'alah Of Raising The Graves, and the building on top of it, as the people practise it from building mosques and domes upon the graves.



Introduction:- This magnificient article authored by Imam Alee Ash-Shawkaanee, then San'aanee rahimahullaah, the Aalim of Yemen and this risaalah has been explained in 5 tapes by Shaykh Abdul Muhsin hafidhahullaah. He has also made thakhreej of this article along together with Imam San'aanee's work.

The soofees use the permitting of Shawkaanee tawassul with the station of the Prophet Sallallahu alaihi wa sallam and build around it their whole manhaj of claiming that he was Soofee!!! This is one of the many examples of trivial hijacking of Shawkaanee & other scholars by the soofees in order to confuse the common people.

Hence I hope this will dispell the real manhaj of Shawkaanee and his stance towards TOMBS, GRAVES and MONUMENTS being built upon them insha Allaah!


فنقول: اعلم أنه قد اتفق الناس، سابقهم ولاحقهم، وأولهم وآخرهم من لدن الصحابة رضوان الله عنهم إلى هذا الوقت: أن رفع القبور والبناء عليها بدعة من البدع التي ثبت النهى عنها واشتد وعيد رسول الله لفاعلها، كما يأتي بيانه، ولم يخالف في ذلك أحد من المسلمين أجمعين،

We say : Know! That the people have agreed upon, the preceding generations and their succeeding ones, from the formost of them and the latter from amongst them, included amongst them are the Companions ridhwaan Allaahi Anhum up until this current time:

That raising of graves and building over them is a bidıah from the bidıah
Whose forbiddance (being haraam)  has been established  and the increment of  terrible  threat of the Messenger of Allaah Sallallaahu alaihi wa sallam upon those who indulge in it ( the act of raising the graves), as it has been reported from him, and there is not one amongst the jamaah of muslimeen  who disagrees about it,

لكنه وقع للإمام يحي بن حمزة مقالة تدل على أنه يرى أنه لا بأس بالقباب والمشاهد على قبور الفضلاء،

Except what has been authorized by Imam Yahya bin Hamzah whose maqaalah (article/treatise) shows that he saw no harm in building of  domes and structures upon the graves of righteous people,

ولم يقل بذلك غيره، ولا روي عن أحد سواه، ومن ذكرها من المؤلفين في كتب الفقه من الزيدية فهو جرى على قوله واقتداء به. ولم نجد القول بذلك ممن عاصره، أو تقدم عصره عليه لا من أهل البيت ولا من غيرهم

And none besides him have said that , and it has not been reported from anyone except him and from what has been mentioned by the authors in the books  of fiqh, from it Az-Zaidiyyah (a sect from the Sheeıah) who  leaned towards (this qawl) and adopted this view (of Yahya). And we did not find this saying from the one who witnessed it in the previous generations either from the Ahl-il-Bayt or from other than them,  

وهكذا اقتصر صاحب البحر الذي هو مدرس كبار الزيدية، ومرجع مذهبهم ومكان البيان لخلافهم في ذات بينهم،

And that is what was summarized by the author of al-bahr who is from amongst the major teachers of Zaydiyyah, is that the references from their (own) madhıhab and their position in this saying indicates a disagreement amongst themselves,

وللخلاف بينهم وبين غيرهم، بل اشتمل على غالب أتوال المجتهدين وخلافاتهم في المسائل الفقهية، وصار هو المرجوع إليه في هذه الأعصار،

And the disagreement amongst them and amongst others, whose basis is predominantly interpretations of mujthahideen and their disagreements in the issues of fiqh and now he (the author) returns towards these in this conflict.  

وهذه الديار لمن أراد معرفة الخلاف في المسائل، وأقوال القائلين بإثباتها أو نفيها من المجتهدين: فإن صاحب هذا الكتاب الجليل لم ينسب هذه المقالة- أعنى جواز رفع القباب والمشاهد على قبور الفضلاء- إلا إلى الإمام يحيى وحده. فقد قال ما نصه:

And these positions from those who desired to seek to understand the disagreement in these issues, and the statements of the people who affirm or negate  with their confirmation or their denial from the Mujthahideen :, the author of this outstanding book did not attribute this article ı I mean the legality of raising tombs and structures upon the graves of righteous ı except that (this attribution) is made towards Imam Yahya alone ( and no one else from the mujthahideen). So then he said quoting his statement:

مسألة الإمام يحي: لا بأس بالقباب والمشاهد على قبور الفضلاء والملوك؟ لاستعمال المسلمين ولم ينكره. انتهى


Masıalah of Imam Yahya : There is no harm in the (construction of) domes and  structures on the graves of the righteous ones or the Kings?
The Muslims have been acting upon it and have not opposed it. End.

فقد عرفت من هذا أنه لم يقل بذلك إلا الإمام يحيى، وعرفت دليله الذي استدل به، وهو استعمال المسلمين مع عدم النكير، ثم ذكر صاحب البحر هذا الدليل الذي استدل به الإمام يحيى في الغيث واقتصر عليه، ولم يأت بغيره.

Then from this we come to know that there is no one who said as such except Imam Yahya and we also know the basis upon which he made it permissible which is: he utilized the actions of the Muslims (in general) and their not being opposed to such an action. Then the author of al-Bahr mentioned this very same evidence (Common Muslims acting upon it) upon which Imam Yahya based his view and it was just confined to him alone and (this view) has not come from anyone besides him.

,


فإذا عرفت هذا تقرر لك أن هذا الخلاف واقع بين الإمام يحيى وبين سائر العلماء، من الصحابة والتابعين، ومن المتقدمين من أهل البيت والمتأخرين، ومن أهل المذاهب الأربعة وغيرهم. ومن جميع المجتهدين أولهم وآخرهم،

If this (underlying reality) is understood, then the difference in this (matter) is confined to Imam Yahya (on one side) and the other Scholars from the Sahabah and the Taabiıeen, the earlier Ahl-il-Bayt and the latter ones, the (Imams and their students) of the four Madhaahib, the whole of Mujthahideen and others (on the other side)  will be visibly clear and distinctly settled for you.

ولا يعترض هذا بحكاية من حكى قول الإمام يحيى في مؤلفه، ممن جاء بعده من المؤلفين

And this (fact) does not impede/obstruct this narration that has been narrated from the statement of Imam Yahya in his book, from the authors who succeed him (some of them merely blind following and adopting this view and others quoting merely quoting this view while discussing this issue).

. فإن مجرد حكاية القول لا يدل على أن الحاكي يختاره ويذهب إليه، فإن وجدت قائلا من بعده من أهل العلم يقول بقوله هذا ويرجحه،
فإن كان مجتهدا كان قائلا بما قاله الإمام يحيى ذاهبا إلى ما ذهب إليه بذلك الدليل الذي استدل به،

And just because the author has quoted something (in his book) does not necessitate that he has adopted it and preferred it by choosing it, and if there is found from the latter ones anyone from the ahl-il-ilm who are of this opinion (of Yahya) and say the like of this saying, preferring it, then he is either from the Mujthahid who adopts a view similar to that of what Imam Yahya has adopted and bases his (view upon the same) evidence and deduces (from it) as has been cited by Imam Yahya

,وإن كان غير مجتهد فلا اعتبار بموافقته. لأنها إنما تعتبر أقوال المجتهدين لا أقوال المقلدين،

Or (the only other possibility is that)  he is not from the Mujthahideen, (and if that is the case) then there is no credibility of his views. This is due to the fact that that indeed the statements of Mujthahideen carry reliable deductions ( if their evidence and deduction agrees with the Qurıaan and the Sunnah they are accepted otherwise they are rejected) and not the statements of the Muqallideen.

فإذا أردت أن تعرف: هل الحق ما قاله الإمام يحيى، أو ما قاله غيره من أهل العلم. فالواجب عليك رد هذا الاختلاف إلى ما أمرنا الله بالرد إليه. وهو كتاب الله وسنة رسوله صلى الله عليه وسلم.

And if you desire to know: If what Imam Yahya has said is the haq (the truth) or what has been said by the others from the ahl-il-ilm ( in opposition to him), then it is an obligation upon you to return back this disagreement (khilaaf) towards what Allaah has Commanded so which is returning to Him and that is Kitaab Of Allaah (the Qurıaan) and the Sunnah of the Messenger of Allaah Sallallahu Alaihi Wa Sallam.
فإن قلت: بين لي العمل في هذا الرد حتى تتم الفائدة، ويتضح الحق من غيره، والمصيب من المخطئ في هذه المسألة. قلت: افتح لما أقوله سمعا، واتخذ له فهما، وأرهف له ذهنا

For verily, I say: Between the action of returning, until the benefit takes place, and the haq (truth) becomes visibly clear from other than it (falsehood) , and the one upon the truth become distinct from the one who is upon error in this issue.. I say: Open (your mind) until you hear that which I say, and take from it the (correct) fahm (understanding) and polish with it your mindsı
. وها أنا أوضح لك الكيفية المطلوبة. وأبين لك مالا يبقى عندك بعده ريب، ولا يصاحب ذهنك وفهمك عنده لبس، فأقول:

And here I shall elaborate for you in a needful manner as befitting .And I clarify for you after which (insha Allaah) there remains not any dimension of doubt, and it does not assort your mind and understanding even with a smidge of ambiguity or confustion, then I say

قال الله سبحانه: (وَمَا آتَاكُمْ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا )

Allaah Said, free is He from all imperfections:

And whatsoever the Messenger (Muhammad Sallallahu Alaihi Wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allıh. Verily, Allıh is Severe in punishment. (Al-Hashr 59:7)

فهذه الآية فيها الإيجاب على العباد بالائتمار بما أمر به الرسول صلى الله عليه وسلم والأخذ به، والانتهاء عما نهى عنه صلى الله عليه وسلم وتركه.

So verily, this Aayah, in it there is (that which should be) affirmed  by the servants (of Allaah) to take and accept (without any hesitation) from what has been commanded by the Messenger Sallallahu Alaihi Wa Sallam and put an end to that which has been forbidden by him Sallallahu Alaihi Wa Sallam and abstaining from it.
وقال سبحانه

: (قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمْ اللَّهُ)

And He Said, free is He from all imperfections,

Say (O Muhammad Sallallahu Alaihi Wa Sallam to mankind): "If you (really) love Allıh then follow me (i.e. accept Islımic Monotheism, follow the Qur'ın and the Sunnah), Allıh will love you and forgive you of your sins. And Allıh is Oft-Forgiving, Most Merciful." (Aali Imran 3:31)

، ففي هذه الآية: تعليق محبة الله الواجبة على كل عبد من عباده باتباع رسوله صلى الله عليه وسلم، وأن ذلك هو المعيار الذي يعرف به محبة العبد لربه على الوجه المعتبر، وأنه السبب الذي يستحق به العبد أن يحبه الله،

And in this aayah: Holding fast/attaching oneself to Love(Muhabbah) of Allaah being waajib upon all the slaves from amongst His slaves (which can only be accomplished) by following devoutly the Messenger of Allaah Sallallahu alaihi wa sallam and indeed that is the distinct standard and a determining factor to recognize a slaveıs Muhabbah towards his Rab upon a manifestly dependable criterion. And this is the only ground by virtue of which a slave deserves Muhabbah of Allaah (i.e. by following the Messenger of Allaah Sallallahu Alaihi Wa Sallam and not the statement of any others who oppose the statement of the Messenger)

وقال الله سبحانه: (مَنْ يُطِعْ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ)

And Allaah free is He from all imperfections said: He who obeys the Messenger (Muhammad Sallallahu Alaihi Wa Sallam), has indeed obeyed Allıh, but he who turns away, then we have not sent you (O Muhammad Sallallahu Alaihi Wa Sallam) as a watcher over them. (An-Nisa 4:80)
ففي هذه الآية: أن طاعة الرسول طاعة لله،
And in this aayah: The obedience to the Messenger if in reality obedience to Allaah.

وقال: (وَمَنْ يُطِعْ اللَّهَ وَالرَّسُولَ فَأُوْلَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنْ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُوْلَئِكَ رَفِيقًا)

And He said:

And whosoever obeys Allıh and the Messenger (Muhammad Sallallahu Alaihi Wa Sallam), then they will be in the company of those on whom Allıh has bestowed His Grace, of the Prophets, the Siddiqın (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr AsıSiddiq), the martyrs, and the righteous. And how excellent these companions are! (An-Nisa 4:69)

فأوجب هذه السعادة لمن أطاع الله ورسوله، وهى أن يكون مع هؤلاء الذين هم أرفع العباد درجة عنده، وأعلاهم منزلة.

Then such saıaadhah( great honour of being in the company of the Prophets, Siddeequn, martyrs and righteous) is granted to the one who obeys Allaah and His Messenger, and such a slave shall be with the slaves possessing highest of degrees and honourable with Allaah, and higher is their position (with Allaah ı which is only obtained by being obedient to Allaah and His Messenger ı And as-Siddeeq did not obtain this position except by being obedient to Allaah and His Messenger and same is the case with the martyrs, the righteous)

وقال: (تِلْكَ حُدُودُ اللَّهِ وَمَنْ يُطِعْ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ الْفَوْزُ الْعَظِيم ُ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُهِينٌ).

And He Said:

These are the limits (set by) Allıh (or ordainments as regards laws of inheritance), and whosoever obeys Allıh and His Messenger (Muhammad Sallallahu Alaihi Wa Sallam) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success. (An-Nisa 4:13)

And whosoever disobeys Allıh and His Messenger (Muhammad Sallallahu Alaihi Wa Sallam), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. (An-Nisa 4:14)

وقال سبحانه: (وَمَنْ يُطِعْ اللَّهَ وَرَس&#






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