ibn Baz Contradicted Imam ash-Shafi'i (r.a.) & Imam Ahmad ibn Hanbal (r.a.) on Tabarruk

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In his Kitab Majmu’ Fatawa wa Maqalat Mutanawwi’ah li Samahat ash-Shaykh ‘Abd al-‘Aziz ibn ‘Abdullah ibn Baz, the Wahhabi innovator, ibn Baz an-Najdi said, “It is impermissible to seek blessing from anyone other than the Prophet (s.a.w.), not from his wudhu’ or his hair or his sweat or anything else from his body.  All of that applies only to the Prophet (s.a.w.), because of the goodness and blessing that Allah has Put in his body and whatever he touches.

Hence the swahabah did not seek blessing from any one of their number during the lifetime of the Prophet (s.a.w.) or after his death, not with the Khulafah ar-Rashidin or anyone else.  This indicates that they knew that this applied only to the Prophet (s.a.w.) and not to anyone else.  And because this is a means that could lead to shirk and worshipping someone other than Allah.

Similarly, it is impermissible to seek means of drawing closer to Allah by virtue of the position and status of the Prophet (s.a.w.), or his person, or his attributes, or his blessing, because there is no evidence for that, and because these are among the means that may lead to shirk and they are ways of exaggerating about him.”

In contrast, we consider the opinion of the real scholars of the Salaf, not these kafirun from the Wahhabi sect.  Imam ash-Shafi’i (r.a.); Imam Ahmad; Imam ibn ‘Asakir (r.a.), in Tarikh Dimashq; and Imam ibn al-Jawzi (r.a.), in Manaqib Imam Ahmad ibn Hanbal; all say different in this example below.  Imam ash-Shafi’i (r.a.) had a dream that pertained Imam Ahmad ibn Hanbal (r.a.), his student.  Imam ibn Hanbal (r.a.) was informed that he would be tried by the Mu’tazilah in the minha, the inquisition, pertaining to Khalq al-Qur’an, the Qur’an being created.

Imam Shafi’i (r.a.) said, “I saw the Prophet (s.a.w.) in my dream.  He said that I should convey salam to Ahmad and inform him that soon he will have to undergo tests and trials regarding Khalq al-Qur’an, but he should not admit to it.  In virtue of that, his knowledge will remain until the day of Qiyamah.”

When Imam Ahmad (r.a.) received the letter, he began crying.  He sent his shirt to Imam ash-Shafi’i (r.a.) with the messenger.  When the messenger reached Egypt, Imam ash-Shafi’i (r.a.) came to know that Imam Ahmad (r.a.) had given his shirt as a gift for bringing the letter.  He said, “Moisten the shirt in water and give it to me so that I can gain barakah from it.”  It is also narrated that he drank the water in which the shirt was moistened.  Imam Ahmad (r.a.) sent his shirt to Imam ash-Shafi’i (r.a.), indicating his own stand on tabarruk, while Imam ash-Shafi’i’s (r.a.) belief is all the clearer.  But to ibn Baz, they are all exaggerators leading the community of Muslims towards shirk.

This allegation is, first and foremost, an attack upon the Prophet (s.a.w.) and his companions.  If the act of seeking tabarruk was an exaggeration and a means to shirk, then the fact that the Prophet (s.a.w.) allowed this and that the swahabah and Salaf, continued seeking tabarruk from the relics of the Prophet (s.a.w.), despite his passing away, would mean the Prophet (s.a.w.), his companions and the Salaf were exaggerating and leading the community of Muslims towards shirk, and that they are responsible for the shirk that Wahhabis claim the later community of Muslims were upon.  Their claim has led many Muslims away from the sunnah.  It is also deceitful of ibn Baz to claim that there is no dala’il, evidences of tabarruk, and tawaswswul when there are numerous incidences in the Qur’an, the ahadits and the manaqib of the Salaf.


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