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Rebuttal of Alleged Tawassuls
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Before proceeding it should be made clear that:
In Islaam, worship (ibaadah) has been thoroughly explained, its definition, its pillars, its conditions, its types and forms. And as such there is a clear criterion in the matter of legitimate and illegitimate worship. With respect to "tawassul" which simply means to seek a means of nearness and approach, and then there is a legitimate form of tawassul, which is seeking nearness to Allaah through a) Calling upon Him by way of His Names and Attributes b) Doing sincere, righteous correct deeds and calling upon Him by way of them, and these righteous deeds include having faith in the Prophets and having love of them, all of which can be used as a means of nearness to Allaah c) the supplication of a righteous person. As for the innovated forms of tawassul, some of which are avenues leading to major shirk and some of which constitute major shirk (and these are covered in other articles), then they involve the physical bodies, or the "status", or the "honour", or the "right", of the Prophets or the Righteous, and this is not the place to go into this subject in detail, but will be addressed in other articles inshaa'Allaah, however it is important to realize some of them fall into the ruling of innovation (which open up the avenues that lead to shirk) and others are major shirk (giving worship to others besides Allaah).
Here is the allegation:
الحافظ إبراهيم الحربى : توسل بقوله " قـبر معروف الكرخى هو الترياق المجرب" - تاريخ بغـداد 1/122
Al-Hafidh Ibraaheem al-Harbee made tawassul by his saying, "The grave of Ma'roof al-Karkhee is a tried and tested antidote." (Taarikh Bagdhaad 1/122)
Al-Khateeb al-Baghdaadee relates it as follows:
أخبرنا إسماعيل بن أحمد الحيري قال أنبأنا محمد بن الحسين السلمي قال سمعت أبا الحسن بن مقسم يقول سمعت أبا علي الصفار يقول سمعت إبراهيم الحربي يقول قبر معروف الترياق المجرب
The chain of narration includes: (أبو عبد الرحمن السلمي محمد بن الحسين), Abu Abdur-Rahmaan as-Sullamee Muhammad bin al-Hussain.
The ruling upon him is that he is "da'eef" at least. And here are the views of the Scholars regarding him:
Then there is a second person in the chain of narration: ( أبو الحسن أحمد بن محمد بن يعقوب بن مقسم المقري), Abu al-Hasan Ahmad bin Muhammad bin Ya'qub bin Muqsim al-Muqri, and his condition is worse than as-Sullamee.
From what has preceded, the narration is not authentic regarding Ibraaheem al-Harbee, and even if it was authentic, there is nothing within it that is evidence for the permissibility of tawassul or istighaathah (seeking rescue) by way of the physical essences (which is what the dispute is about).
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