Wasila (وسیلہ) of a Dead Person

[mehwish_ali]

قرآنی ترجمے میں تحریف
​

Allah says in the Holy Quran Chapter 17 Surah Al-Isra (سورة الإسراء) verse 57:

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا​

Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.

وہ لوگ جنہیں یہ پکارتے ہیں جو ان میں سے زیادہ مقرب ہیں وہ بھی اپنے رب کی طرف نیکیوں کا ذریعہ تلاش کرتے ہیں اور اس کی مہربانی کی امید رکھتے ہیں اور اس کے عذاب سے ڈرتے ہیں بےشک تیرے رب کا عذاب ڈرنے کی چیز ہے​

اس آیت مبارکہ کا اصل ترجمہ یہ ہے (قوسین میں لکھے گئے الفاظ مفہوم واضح کرنے کے لیے ہیں):۔

[القران 17:57] أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا

ترجمہ: اور وہ لوگ جنہیں یہ پکارتے (پوجتے) ہیں (یعنی ملائکہ، جنات، عیسیٰ و مریم اور عزیز علیہما السلام وغیرہ)، وہ تو خود اپنے رب کی طرف وسیلہ ڈھونڈتے ہیں کہ کون ان میں سے (شفاعت کرنے والا) (اللہ کی بارگاہ میں) زیادہ قریب ہے اور وہ خود اس کی رحمت کے امیدوار ہیں اور (وہ خود) اس کے عذاب سے ڈرتے ہیں، بیشک آپ کے رب کا عذاب ڈرنے کی چیز ہے۔

اس آیتِ مبارکہ میں اللہ تعالیٰ نے دو ایسی چیزیں کھل کر ذکر کر دی ہیں کہ جو اہلحدیث حضرات کو تاقیامت ہضم نہیں ہو سکتیں۔

1. پہلا یہ کہ اس آیت میں اللہ تعالیٰ اپنے برگزیدہ انبیاء و ملائکہ کا ذکر کر رہا ہے جو اللہ کے قریب پہنچنے کے لیے اپنے میں سے "زیادہ بزرگ" اور "زیادہ مقرب" کا "وسیلہ" پکڑتے ہیں تاکہ اس زیادہ مقرب وسیلے کی شفاعت سے اللہ کے اور قریب پہنچ سکیں۔
   
   
2. دوسرا یہ کہ یہ آیت یہ بھی بیان کر رہی ہے کہ اللہ کے یہ مقرب انبیاء "اپنی وفات" کے بعد بھی بزرگی میں اپنے برتر انبیاء کا وسیلہ ڈھونڈتے ہیں (اور بزرگی میں اللہ کے نزدیک تر یہ انبیاء بھی (کہ جنکا وسیلہ پکڑا جا رہا ہے) اگرچہ کہ"وفات" پا چکے ہیں، مگر انکی وفات اس چیز میں مانع نہیں کہ وہ انکی شفاعت کریں)۔

مسئلے کا مختصر بیان


یہاں دو سوال اٹھتے ہیں:

• پہلا یہ کہ انہیں ترجمے میں یہ تحریف کرنے کی کیوں ضرورت پیش آئی؟
  
  
• دوسرا یہ کہ انہوں نے اس آیت کا جو ترجمہ کیا ہے، اُس میں وہ تحریفی الفاظ کیا ہیں؟
  

تو پہلا مسئلہ کہ ان حضرات کو تحریف کی یہ ضرورت کیوں پیش آئی، تو اسکی وجہ یہ ہے کہ ان حضرات کا عقیدہ ہے کہ وسیلہ "صرف اور صرف انسان کے اپنے نیک اعمال ہیں"۔ چنانچہ رسول (ص) اور اللہ کے دیگر برگزیدہ بندوں اور فرشتوں کی شفاعت کو یہ وسیلہ تسلیم نہیں کرتے۔

چونکہ قران کی یہ آیت براہ راست اہلحدیث حضرات کے عقائد کو غلط ثابت کر رہی ہے، اس لیے ان حضرات کے پاس اسکے سوا کوئی اور راستہ نہیں رہ گیا کہ وہ اس آیت کے ترجمے و تفسیر میں تحریف کر دیں تاکہ وسیلے کے متعلق انکا خود ساختہ عقیدہ قائم رہ سکے۔

اور دوسرا مسئلہ یہ ہے کہ ہم سمجھیں کہ ان حضرات نے اس ترجمے میں کیا تحریف کی ہے۔

سعودیہ میں شاہ فہد نے قران کا جو اردو ترجمہ شائع کروایا ہے (جسکے مترجم جونا گڑھی صاحب ہیں)، اس میں انہوں نے اس آیت کے ترجمے میں تحریف کرتے ہوئے یوں کر دیا ہے:

[جوناگڑھی 17:57] جنہیں یہ لوگ پکارتے ہیں خود وہ اپنے رب کے تقرب کی جستجو میں رہتے ہیں کہ ان میں سے کون [اپنے نیک اعمال کی بدولت] زیادہ نزدیک ہو جائے وہ خود اسکی رحمت کی امید رکھتے ہیں اور اسکے عذاب سے خوفزدہ رہتے ہیں۔

چنانچہ اس آیت کے ٹکڑے "ایھم اقرب" کا ترجمہ انہوں نے کر دیا ہے "ان میں سے کون اللہ کے زیادہ نزدیک ہو جائے"۔ یعنی ان فوت شدہ انبیاء میں یہ مقابلہ لگا ہوا ہے کہ قبروں میں اپنی عبادت کے نیک عمل کے ذریعے ایک دوسرے کی نسبت اللہ کے زیادہ قریب ہو جائیں۔ (دیکھئیے اس عقیدے کے عالم دین "قریب اللہ صاحب" کا انگریزی ترجمہ، جو ہم آگے نقل کریں گے اور اس میں آپ کو یہ ذرا کھل کر نظر آ جائے گا اور یہ حضرات انٹرنیٹ پر اپنے انگلش آرٹیکلز کے لیے قریب اللہ کا یہی ترجمہ استعمال کر رہے ہیں)۔

تو ان حضرات نے آیت کے اس ٹکڑے "ایھم اقرب" کے ترجمے میں تحریف کر کے اسکو اپنے عقیدے کے مطابق ڈھال لیا ہے۔

"ایھم اقرب" کا صحیح ترجمہ


آئیے اب "ایھم اقرب" کے صحیح ترجمے کا ان حضرات کے ترجمے سے تقابل کرتے ہیں:

صحیح ترجمہ:
"ایھم" ۔۔۔ کون ان میں سے
"اقرب" ۔۔۔ قریب ترین ہے (نوٹ: "ہے" زمانہ حال کا صیغہ ہے جسے انگریزی میں "پریزنٹ سمپل" کہتے ہیں۔
ان حضرات نے اس "ہے" کو فعل زمانہ مستقبل میں تبدیل کر کے یہ ساری تحریف کی ہے
عربی قواعد کی ترکیب ذرا مختلف ہے اور اسکا ذکر ہم بعد میں تفصیل سے کریں گے اور ثابت کریں گے کہ اہلحدیث ترجمہ یقینی طور پر غلط ہے۔ انشاء اللہ۔)

ان حضرات کا ترجمہ:
"ایھم" ۔۔۔ ان میں سے کون
"اقرب" ۔۔۔ زیادہ نزدیک ہو جائے ("ہو جانا" زمانہ مستقبل کا صیغہ ہے اور یہ تحریف کر کے ان حضرات یہ ثابت کرنا چاہتے ہیں کہ "ان میں سے کون [اپنی قبر میں کی گئی عبادات کو وسیلہ بنا کر] زیادہ نزدیک ہو جائے۔)

بات بہت نازک ہے اور بہت چالاکی سے یہ تحریف کی گئی ہے۔ ہماری قارئین سے درخواست ہے کہ وہ بہت توجہ سے اس بحث کو پڑھتے جائیں اور ہم بہت گہرائی میں جا کر ہر زاویے سے اس غلط ترجمے کی تحریف کو اللہ تعالیٰ کی مدد سے واضح کریں گے۔ انشاء اللہ۔

چند وہ علماء جنہوں نے صحیح ترجمہ کیا


اب قبل اسکے کہ ہم "ایھم اقرب" کے صحیح ترجمے پر بحث کو آگے بڑھائیں، بہتر ہے کہ چند صحیح تراجم کو دیکھ لیا جائے۔

[القران 17:57] أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا

[احمد رضا 17:57] وہ مقبول بندے جنہیں یہ کافر پوجتے ہیں وہ آپ ہی اپنے رب کی طرف وسیلہ ڈھونڈتے ہیں کہ ان میں کون زیادہ مقرب ہے اس کی رحمت کی امید رکھتے اور اس کے عذاب سے ڈرتے ہیں بیشک تمہارے رب کا عذاب ڈر کی چیز ہے

[طاہر القادری 17:57] یہ لوگ جن کی عبادت کرتے ہیں (یعنی ملائکہ، جنّات، عیسٰی اور عزیر علیہما السلام وغیرھم کے بت اور تصویریں بنا کر انہیں پوجتے ہیں) وہ (تو خود ہی) اپنے رب کی طرف وسیلہ تلاش کرتے ہیں کہ ان میں سے (بارگاہِ الٰہی میں) زیادہ مقرّب کون ہے اور (وہ خود) اس کی رحمت کے امیدوار ہیں اور (وہ خود ہی) اس کے عذاب سے ڈرتے رہتے ہیں، (اب تم ہی بتاؤ کہ وہ معبود کیسے ہو سکتے ہیں وہ تو خود معبودِ برحق کے سامنے جھک رہے ہیں)، بیشک آپ کے رب کا عذاب ڈرنے کی چیز ہے

[محمود الحسن دیوبندی 17:57] وہ لوگ جن کو یہ پکارتے ہیں وہ خود ڈھونڈتے ہیں اپنے رب تک وسیلہ کہ کونسا بندہ بہت نزدیک ہے۔ اور امید رکھتے ہیں اسکی مہربانی کی اور ڈرتے ہیں اسکے عذاب سے۔ بے شک تیرے رب کا عذاب ڈرنے کی چیز ہے۔

تفسیر از شبیر احمد عثمانی (مکتب دیوبند):
۔۔۔ مطلب یہ ہے کہ جن ہستیوں کو تم معبود و مستعان سمجھ کر پکارتے ہو، وہ خود اپنے رب کا بیش از بیش قرب تلاش کرتے ہیں۔ ان کی دوا دوش صرف اس لیے ہے کہ خدا کی نزدیکی ھاصل کرنے میں کون آگے نکلتا ہے، ان میں جو زیادہ مقرب ہیں وہ ہی زیادہ قرب الہی کے طالب رہتے ہیں اور سوچتے ہیں کہ کسی سب سے زیادہ مقرب بندہ کی دعاء وغیرہ کو حصولِ قرب کا وسیلہ بنائیں۔

[پیر کرم الازھری 17:57] وہ لوگ جنہیں یہ مشرک پکارا کرتے ہیں وہ خود ڈھونڈتے ہیں اپنے رب کی طرف وسیلہ کہ کونسا بندہ (اللہ سے) زیادہ قریب ہے اور امید رکھتے ہیں اللہ کی رحمت کی اور ڈرتے رہتے ہیں اسکے عذاب سے۔
[تفسیر از پیر کرم الازھری] مطلب یہ ہے کہ کمشرکین جن کو خدا بنائے ہوئے ہیں اور جن کو اپنی تکالیف و مصائب میں پکارتے ہیں یہ خدا نہیں بلکہ وہ تو خود ہر لمحہ ہر لحظہ اپنے رب کریم کی خوشنودی حاصل کرنے کے لیے مصروفِ عمل رہتے ہیں۔ اگر واقعی وہ خدا ہوتے جیسے مشرکین کا خیال ہے تو پھر انہیں کسی کی عبادت اور رضاجوئی کی کیا ضرورت تھی۔ مسئلہ: اس سے معلوم ہوا کہ مقرب بندوں کو بارگاہ الہی میں وسیلہ بنانا جائز ہے اور اللہ تعالی کے مقبول بندوں کا طریقہ ہے۔ اس آیت میں غور کرنے سے معلوم ہوتا ہے کہ کسی غیر کی عبادت کرنا ممنوع ہے لیکن مقبولانِ بارگاہ ایزدی کا وسیلہ پکڑنا اور انس ے التماسِ دعا کرنا جائز ہے ۔

عربی قواعد کے مطابق "ایھم اقرب" کا ترجمہ


پہلی بات جو آپ نوٹ کریں وہ یہ ہے کہ "ایھم اقرب" میں کوئی "فعل" کا صیغہ استعمال نہیں ہوا ہے۔ چنانچہ عربی زبان کے لحاظ سے اس میں "فعل حال" یا "فعل مستقبل" کا کوئی بحث ہی نہیں ہے۔

عربی زبان میں "جملہ" کی دو اقسام ہوتی ہیں:

1) الجملات الفعلیۃ
("فعلیہ جملے" یعنی Verbal Sentence )

2) الجملات الاسمیہ
("اسمیہ جملے" یعنی Noun Senteces )

عربی میں جملے کے ان اقسام کی مثال اردو یا انگریزی زبان میں نہیں مل سکتی۔ "فعلیہ جملے" وہ ہوتے ہیں جو کسی "فعل" سے شروع ہوتے ہیں جبکہ "اسمیہ جملے" وہ ہوتے ہیں جو کسی "اسم" سے شروع ہوتے ہیں۔ اب یہ چیز عربی زبان میں بالکل قابل قبول ہے (بلکہ کچھ صورتوں میں بہتر ہے) کہ فعل "ہے" کو جملے سے نکال دیا جائے۔ مثال کے طور پر عربی زبان میں یہ کہنا بالکل درست ہو گا: "الکتاب کبیر"، جسکا مطلب ہے "یہ بڑی کتاب ہے"۔
آپ یہ بھی کہہ سکتے ہیں "یکن الکتاب کبیرا" جس میں آپ "یکن" کا فعل استعمال کر رہے ہیں جسکا مطلب ہے "ہے"۔ مگر یہ ناخوشگوار عربی ہے اور یہ بہتر طریقہ ہے کہ "یکن" کو نکال دیا جائے اور صرف "الکتاب کبیر" کہا جائے۔ اب اوپر کی آیت میں "ایھم اقرب" بالکل اسی طرح کا جملہ ہے، یعنی کسی بھی "فعل" کے بغیر اور اسی لیے اسکے ترجمہ کرتے ہوئے ہمیں "ہے" استعمال کرنا ہو گا۔
چنانچہ "الکتاب کبیر" کا ترجمہ ہم "یہ ایک بڑی کتاب ہے" کریں گے بجائے اسکے کہ یہ کہیں "یہ ایک بڑی کتاب ہو جائے"۔ چنانچہ اہلحدیث ترجمہ "ہو جائے" ہر صورت میں غلط ہے۔
اگر "ایھم اقرب" کے اس جملے میں کوئی "فعل" استعمال ہو جاتا تو زمانہ حال یا زمانہ مستقبل کے متعلق شاید کچھ غلط فہمی ہو جاتی، مگر اس سلسلے تو سرے سے کسی غلط فہمی کی گنجائش ہی نہیں ہے۔
چنانچہ "ای" کا مطلب ہے "ان میں سے" اور "اقرب" کا مطلب ہے "قریب ترین"، یعنی "ان میں سے کون قریب ترین ہے"۔
اب حضرات کو چیلنج ہے کہ وہ اس جملے کا ترجمہ "قریب ہو جائے" ثابت کریں۔

سورۃ النساء کی آیت 11 میں "ایھم اقرب" کا ترجمہ


اللہ تعالیٰ کا شکر ہے کہ اُس نے پہلے سے ہی خود یہ انتظام کر کے رکھا ہوا ہے کہ ترجمے میں غلطی صاف پکڑی جائے۔ اور یہ انتظام ایسے کیا کہ یہی جملہ "ایھم اقرب" اللہ تعالی نے سورۃ النساء کی آیت 11 میں استعمال کیا ہے۔

[القران 4:11] ۔۔۔آبَآؤُكُمْ وَأَبْنَاؤُكُمْ لاَ تَدْرُونَ أَيُّهُمْ أَقْرَبُ

اللہ کا شکر ہے کہ اُس کے انتظام کے باعث اب یہاں آ کر اہلحدیث عقائد رکھنے والے تمام مترجمین پکڑے گئے اور اِن سب نے یہاں "ایھم اقرب" کا ترجمہ "جو ان میں سے قریب ترین ہے" کیا۔ ذیل میں دیکھئیے یہ تمام تراجم:

[جوناگڑھی 4:11] ۔۔۔ تمہارے باپ ہوں یا تمہارے بیٹے تمہیں نہیں معلوم کہ ان میں سے کون تمہیں نفع پہنچانے میں زیادہ قریب ہے۔
[مودودی 4:11] ۔۔۔ تم نہیں جانتے کہ تمہارے ماں باپ اور تمہاری اولاد میں سے کون بلحاظ نفع تم سے قریب تر ہے۔
[قران آسان تحریک (شبیر احمد) 4:11] ۔۔۔ تمہارے ماں باپ اور تمہاری اولاد، نہیں جانتے تم کہ کون ان میں سے قریب تر ہے
[احمد علی 4:11] ۔۔۔ تمہارے باپوں اور تمہارے بیٹوں میں سے کون تمہیں زیادہ نفع پہنچانے والا ہے

غرض، یہاں آپ جس مرضی مترجم کا ترجمہ لے لیں، اُس نے "ایھم اقرب" کا ترجمہ "ان میں سے جو قریب ترین ہے" ہی کیا ہے اور صرف سورۃ بنی اسرائیل کی سترھویں آیت کا ترجمہ کرتے ہوئے ان حضرات کو "فعل مستقبل" کی بیماری لاحق ہو گئی ہے اور یہ جانتے بوجھتے اس تحریف کے مرتکب ہو رہے ہیں (بلکہ یہ اس معنوی تحریف پر مجبور ہیں کیونکہ قران پاک کی صرف یہ ایک آیت ان کے عقائد کا مکمل گلا کاٹ رہی ہے)۔
​

 

[babadeena]

@Mewish,
what you wish to convey with such a long post:
a) To whom these verses have been addressed: (who are "They")
b) What is the main theme of these verses;
c) Definitely this verse is not dealing with Idols, Mushraykeen etc.

 

[Truthslapper]

I have read the comments of both the sides and although don't completely agree with both of them but as long as one believes that there is one ALLAH SWT and Prophet PBUH is the Final Prophet and worship is only to ALLAH SWT then there isn't a major problem. Those who have problems actually have problems with everyone be it Sunni, Shia etc and we know who those people follow. There will always remain people on earth who have nothing to spread but hatred as long as Satan is there. There have been so many people who are Muslim making factories but there will always be a few Kafir labelling factories who will label everyone a Kafir but themselves. I can only pity these sort of "muslims". Prophet PBUH is Rahmatul-lil-Alimeen so please don't degrade my Prophet PBUH by propogating your extremist and fanatic views, thanks.

 

[Siasat-pk]

Mahwish Ali, please see below the translation done by many other translators accepted world over:

Source: http://www.searchtruth.com/chapter_...ir=1&show_pickthal=1&show_mkhan=1&show_urdu=1

Allah says in the Holy Quran Chapter 17 Surah Al-Isra verses 57

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا​

Translation by Yusuf Ali
Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.

Translation by Shakir:
Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.

Translation by Pickthal:
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.

Translation by Mohsin Khan:
Those whom they call upon [like 'sa (Jesus) - son of Maryam (Mary), 'Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest; and they ['sa (Jesus), 'Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!

وہ لوگ جنہیں یہ پکارتے ہیں جو ان میں سے زیادہ مقرب ہیں وہ بھی اپنے رب کی طرف نیکیوں کا ذریعہ تلاش کرتے ہیں اور اس کی مہربانی کی امید رکھتے ہیں اور اس کے عذاب سے ڈرتے ہیں بےشک تیرے رب کا عذاب ڈرنے کی چیز ہے​

Mahwish Ali, at the begining of this post I have quoted about a dozen verses of Quraan against your believe of “waseela”. Do you have courage to reject those verses as well???

 

[Abdul Allah]

Mahwish Ali, please see below the translation done by many other translators:

Source: http://www.searchtruth.com/chapter_...ir=1&show_pickthal=1&show_mkhan=1&show_urdu=1

Allah says in the Holy Quran Chapter 17 Surah Al-Isra verses 57

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا​

Translation byYusuf Ali
Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.

Translation byYusuf Shakir:
Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.

Translation byYusuf Pickthal:
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.

Translation byYusuf Mohsin Khan:
Those whom they call upon [like 'sa (Jesus) - son of Maryam (Mary), 'Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest; and they ['sa (Jesus), 'Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!

وہ لوگ جنہیں یہ پکارتے ہیں جو ان میں سے زیادہ مقرب ہیں وہ بھی اپنے رب کی طرف نیکیوں کا ذریعہ تلاش کرتے ہیں اور اس کی مہربانی کی امید رکھتے ہیں اور اس کے عذاب سے ڈرتے ہیں بےشک تیرے رب کا عذاب ڈرنے کی چیز ہے​

Mahwish Ali, at the begining of this post I have quoted about a dozen verses of Quraan against your believe of waseela. Do you have courage to reject those verse as well???

No one is denying any Ayat(verse) of Quran. people are showing disagreement on interpretation of those Ayat, but with Quranic Ayat. you must have read them as well.

 

[samar]

Mahwish Ali, please see below the translation done by many other translators:

Source: http://www.searchtruth.com/chapter_...ir=1&show_pickthal=1&show_mkhan=1&show_urdu=1

Allah says in the Holy Quran Chapter 17 Surah Al-Isra verses 57

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا​

Translation byYusuf Ali
Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.

Translation byYusuf Shakir:
Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.

Translation byYusuf Pickthal:
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.

Translation byYusuf Mohsin Khan:
Those whom they call upon [like 'sa (Jesus) - son of Maryam (Mary), 'Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest; and they ['sa (Jesus), 'Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!

وہ لوگ جنہیں یہ پکارتے ہیں جو ان میں سے زیادہ مقرب ہیں وہ بھی اپنے رب کی طرف نیکیوں کا ذریعہ تلاش کرتے ہیں اور اس کی مہربانی کی امید رکھتے ہیں اور اس کے عذاب سے ڈرتے ہیں بےشک تیرے رب کا عذاب ڈرنے کی چیز ہے​

Mahwish Ali, at the begining of this post I have quoted about a dozen verses of Quraan against your believe of waseela. Do you have courage to reject those verse as well???

I have already mentioned and i will say again without going into detail that it is just your limited knowledge which is based on wahabi extremist version according to which they are trying to change everything according to their extremist stance on this issue.

Its a matter of a little thinking if one has something called brain in his/her head that if it was so as you think then every other who contradicts it would have been a kafir but no one ever has the guts to say that officially.

They cannot change the words of Quran what they can do is Quote it out of reference or change its meanings in translations ore give it other version in their so called tafseers.

Biggest example is the tampering of the word ya mohammad to ya majeed on the grill of the roza e mubarak s.a.w

 

[Siasat-pk]

I have already mentioned and i will say again without going into detail that it is just your limited knowledge which is based on wahabi extremist version according to which they are trying to change everything according to their extremist stance on this issue.

Its a matter of a little thinking if one has something called brain in his/her head that if it was so as you think then every other who contradicts it would have been a kafir but no one ever has the guts to say that officially.

They cannot change the words of Quran what they can do is Quote it out of reference or change its meanings in translations ore give it other version in their so called tafseers.

Biggest example is the tampering of the word ya mohammad to ya majeed on the grill of the roza e mubarak s.a.w

Samar, I am not quoting anything from the Wahabi books. I am quoting only Quraan, from where these Wahabis came into discussion? If you do not have any logical response its better to keep quite. Cursing wahabis will not make wrong right. FYI, I do not follow any Peer, Faqeer or Wahabi, I follow Quraan and Sunnah (pbuh).

Mehwish was accusing me of twisting the meaning of Quranic verses, in response I have posted translations by many translators accepted though out the Muslim world. Mehwish is limiting herself with translation of particular biased sects in Indo-Pak only. As a Muslim we must follow Allah's order as mentioned in Quraan and quoted below:

[FONT=&quot]Allah says in the Holy Quran Chapter 2 Surah Al Baqarah verse 186:[/FONT]

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ​

Translation by Yusuf Ali:
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: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

Translation by Shakir:
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

Translation by Pickthal:
And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.

Translation by Mohsin Khan:
And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

اور جب آپ سےمیرے بندے میرے متعلق سوال کریں تو میں نزدیک ہوں دعاا کرنے والے کی دعا قبول کرتا ہوں جب وہ مجھے پکارتا ہے پھر چاہیئے کہ میرا حکم مانیں اور مجھ پر ایمان لائیں تاکہ وہ ہدایت پائیں​

 

[Knowledge Seeker]

Mahwish Ali, at the begining of this post I have quoted about a dozen verses of Quraan against your believe of “waseela”. Do you have courage to reject those verses as well???

Firstly, There is a basic principle in knowledge that, "Ruling on a matter comes after sound understanding of it. To criticize someone's actions, one must first soundly understand them as the person intended them, not as one's own understanding determines”. Even if you copy/paste hundreds of verses of Quran out of context, it will not help anyone to draw conclusion regarding specific matter.

Now, Would you please let me know based on your understanding in your words
(1) What has been the belief of Muslims about Waseela??
(2) Is Tawwasul allowed through the alive person as your title of thread is "Wasila (وسیلہ) of a Dead Person"??

Secondly, I had asked you a question in response to your fatwa-e-Shirk in following thread.

Question

It is very unfair that Instead of giving response to my question earlier to you, you have started new thread.

Finally, Please try to do some research about following reference and the please share with me the fiqh of following reference??

Hadhrat Ibn Umar (Radhi Allah Anho) considered the Khawarij and the heretics as the worst beings in creation, and he said: “They went to verses which were revealed about the disbelievers and applied them to the Believers”. [Sahih Al-Bukhari:6:2539, Sahih Muslim:2:1067;Fatah ul Bari:12:286:6532]

 

[Cheeko]

Samar, I am not quoting anything from the Wahabi books. I am quoting only Quraan, from where these Wahabis came into discussion? If you do not have any logical response its better to keep quite. Cursing wahabis will not make wrong right. FYI, I do not follow any Peer, Faqeer or Wahabi, I follow Quraan and Sunnah (pbuh).

Mehwish was accusing me of twisting the meaning of Quranic verses, in response I have posted translations by many translators accepted though out the Muslim world. Mehwish is limiting herself with translation of particular biased sects in Indo-Pak only. As a Muslim we must follow Allah's order as mentioned in Quraan and quoted below:

[FONT=&quot]Allah says in the Holy Quran Chapter 2 Surah Al Baqarah verse 186:[/FONT]

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ​

Translation by Yusuf Ali:
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: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

Translation by Shakir:
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

Translation by Pickthal:
And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.

Translation by Mohsin Khan:
And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

اور جب آپ سےمیرے بندے میرے متعلق سوال کریں تو میں نزدیک ہوں دعاا کرنے والے کی دعا قبول کرتا ہوں جب وہ مجھے پکارتا ہے پھر چاہیئے کہ میرا حکم مانیں اور مجھ پر ایمان لائیں تاکہ وہ ہدایت پائیں​

Follow whole Quran but you are following selective Quran. In Quran in many Ayats it tells that intercession is not allowed but it specifies in many other Ayats that intercession is allowed when Allah wills.


None of you have told anything about the Quran Ayats in which intercession is clearly found. Have you closed your eyes or is it that your hearts are closed. The truth is mentioned in Quran while you people deny it. It is clear that except whom Allah wills. If the Last Messenger peace be upon Him can't be the exception then no one can be the exception and then do you mean to say that these Ayats are just a waste Nauzobillah.


Anyone knows meaning of intercession


Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great [2:255]


Notice the word "except" in the above mentioned verse. This verse does not condemn the presence of an intercessor; they just put a condition for the fact of intercession.


That Day, no intercession will benefit except one to whom the Most Merciful has given permission and has accepted his word [20:109]

And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand [34:23]


And how many angels there are in the heavens whose intercession will not avail at all except after Allah has permitted to whom He wills and approves [53:26]


He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him [21:28]


And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth and they know [43:86]


And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful [4:64]

Now you tell from which website have you taken where the Hadees is declared as zaeef of Sihah Sittah which is the first narration in your second reply and then I will respond. Everyone has right to see which group of people are rejecting Sittah Hadees.
​

 

[Cheeko]

In waseela Ayats the translation clearly shows that it is not forbidden

Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared [17:57]

Where is it forbidden tell me in the above Ayat

O you who have believed, fear Allah and seek the means of approach (waseela) to Him and strive in His cause that you may succeed [5:35]

Those who don't believe in Hadees then how you expect me to believe in your interpretation. There are numerous Hadees in Sihah Sitta and other Hadees books about intercession shall we start debate.
​

 

[Knowledge Seeker]

aslam alaikum
Raaz@ i like ur example. lakin yeh baat samjany walo ky ly hai.un ky ly nahi jin ky dilo per mohar laga di gai hai.islam means surrender,submission.
lakin baat wohi hai...jo hamain asaan lagta hai ya hamari favour main hotya hai us ky bary hum fatwa,hadeeth ya us ka matlab apni marzi ky mutabiq nikal lety hai.
yeh kamzori jews ki thi jo ab hamari hai.
do masly bohat important hai 1) shafaat 2)waseela
bary logo ki rozi is se wabasta hai.lakin woh apny ander aag bhar rahy hai.thx to siasat-pk@ for such nice post.

Could you please let me know if post of Siasat-pk is really negating the Waseela then how come the Scholars in following reference have belief contrary to claim of Siasat-pk???

 

[Cheeko]

Could you please let me know if post of Siasat-pk is really negating the Waseela then how come the Scholars in following reference have belief contrary to claim of Siasat-pk???

This from Mufti Ebrahim Desai who is Deobandi Scholar of South Africa and also same in context like in your reply

Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta’ala to accept his du’aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.

There are various forms of Tawassul and Waseela:

1. To make Tawassul to Almighty Allah that He accepts the Du’aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du’aa to Allah Ta’ala to move the obstructing rock and they requested Allah Ta’ala to accept their du’aas due to some good deed that each of them had done.

2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, ‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araaf v.180). Example: If someone says, ‘Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.’

3. To make Tawassul to Allah Ta’ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.’ This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.

4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du’aa for him: This is also unanimously accepted.

The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, ‘O Allah, I besech you to accept my Du’aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.’ The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)

There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:

1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, ‘Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.’ Rasulullah [sallallaahu alayhi wasallam] replied, ‘If you wish I will make Du’aa or else you may be patient and this is better for you.’ The man said, ‘Make Du’aa instead’, Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du’aa, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, ‘I turn to you through your prophet’ clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)

2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du’aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person’s need was also fulfilled.

Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du’aa: ‘O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah – sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.’

The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu’jamus sagheer vol.1 pg.184; al-Mu’jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)

Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu’jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf’ul Manaarah of Shaykh Mahmood Sa’eed Mamdooh pgs.125-131

3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad – radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du’aa before burying her: ‘O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet’s before me, for verily You are Most Merciful.’ (al-Mu’jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)

‘Bi haqqi nabiyyika’ (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf’ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)

4. When a person leaves the Musjid, the following du’aa is recorded, ‘Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…’. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)

In this narration, Tawassul through people is established, ‘…through the right of those who ask’ and Tawassul through one’s deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi – teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi – Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.

The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well:

5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, ‘O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.’ Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, ‘the rains will soon come and say to him, Be intelligent’, When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, ‘O My Lord, I will only leave out what I am unable to do.’ (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is ‘good and strong’ (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.

6. Abul-Jawzaa – Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, ‘When they made a hole, heavy rains came down and crops also began to grow.’ (Sunan Darimi vol.1 pg.56)

7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, ‘When Adam [alayhis salaam] ate from the forbidden tree, he said, ‘O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.’ The words used were, ‘Bi haqqi Muhammad’ Allah Ta’ala accepted Aadam’s [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu’jamus saghir of Imaam Tabrani vol.2 pg.82)

The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well.

Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:

1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja’far [ra] and make Tawassul through him. Allah Ta’ala would fulfil his need. (refer Taarikh Baghdaad)

2. Imaam Shaafi’ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)

3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du’aa and their Du’aas would get accepted.

4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, ‘al-Tanqeeh’.

5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)

6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta’ala to accept his Du’aas. Thereafter, Allamah Nawawi states, ‘…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, ‘I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, ‘Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur’aan “And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah’s forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord’, thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, ‘I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, ‘O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.’ (Refer al-Majmoo vol.8 pg.456 – Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.)

7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)

8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj

9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira’aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)

10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)

These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.

More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) – who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)

Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta’ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of ‘Providing’.

Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.

And Allah Ta'ala Knows Best ​

 

[mehwish_ali]

Mahwish Ali, please see below the translation done by many other translators accepted world over:

Source: http://www.searchtruth.com/chapter_...ir=1&show_pickthal=1&show_mkhan=1&show_urdu=1

Allah says in the Holy Quran Chapter 17 Surah Al-Isra verses 57

أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا​

Translation by Yusuf Ali
Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.

Translation by Shakir:
Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.

Translation by Pickthal:
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.

Translation by Mohsin Khan:
Those whom they call upon [like 'sa (Jesus) - son of Maryam (Mary), 'Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest; and they ['sa (Jesus), 'Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!

وہ لوگ جنہیں یہ پکارتے ہیں جو ان میں سے زیادہ مقرب ہیں وہ بھی اپنے رب کی طرف نیکیوں کا ذریعہ تلاش کرتے ہیں اور اس کی مہربانی کی امید رکھتے ہیں اور اس کے عذاب سے ڈرتے ہیں بےشک تیرے رب کا عذاب ڈرنے کی چیز ہے​

Mahwish Ali, at the begining of this post I have quoted about a dozen verses of Quraan against your believe of waseela. Do you have courage to reject those verses as well???

Firstly, you have not understood the real issue and that is why you have presented the English Translation of Shakir too, which is totally correct but totally against your wrong translation. Please read my post above once again.


Secondly, you could bring 1000s of translators more, but it is merely "Personality" following. If these 1000s of translators are doing wrong translation, then all of them are indulged in misguidance. You must bring the Proofs if you are Truthful. I have presented above the complete proofs according to Arabic Rules which translation is correct. Now challenge to these 1000s of your so called translators to prove us wrong.


Thirdly, your so called translators above have been caught red handed for their TEHRIF in translation. All of them have also translated these words "Ayyuhum Aqrabu" twice. Once for verse 17:57 and secondly for verse 4:11. Bad for them they translated it correctly in case of verse 4:11, but tried to deceive the normal people while translating it in case of verse 17:57.

Here is their Translation for verse 4:11

Yousuf Ali:
Ye know not whether your parents or your children are nearest to you in benefit.

Pickthal:
Ye know not which of them is nearer unto you in usefulness.

Arberry:
you know not which out of them is nearer in profit to you.

Shakir:
you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah:

Hilali:
Your parents or your children you know not which of them are nearest to you in benefit.

Take whatever translator and he is translating the words "Ayyuhum Aqrabu" correctly here, but gets the DISEASE while translating the same words in verse 17:57

Why? Why this disease? While it goes against their self made Tauheed.

 

[PAINDO]

Bismillah
وہی جس طرح چاہے ماں کے پیٹ میں تمہارا نقشہ بناتا ہے اس کے سوا اور کوئی معبود نہیں زبردست حکمت والا ہے
7. وہی ہے جس نے تجھ پر کتاب اتاری اس میں بعض آیتیں محکم ہیں (جن کے معنیٰ واضح ہیں) وہ کتاب کی اصل ہیں اور دوسری مشابہ ہیں (جن کے معنیٰ معلوم یا معین نہیں) سو جن لوگو ں کے دل ٹیڑھے ہیں وہ گمراہی پھیلانے کی غرض سے اور مطلب معلوم کرنے کی غرض سے متشابہات کے پیچھے لگتے ہیں اور حالانکہ ان کا مطلب سوائے الله کے اور کوئی نہیں جانتا اور مضبوط علم والے کہتے ہیں ہمارا ان چیزوں پر ایمان ہے یہ سب ہمارے رب کی طرف سے ہیں اور نصیحت وہی لوگ مانتے ہیں جو عقلمند ہیں

 

[Siasat-pk]

Is there anyone who dare to deny following Allah's order below??

[FONT=&quot]Allah says in the Holy Quran Chapter 2 Surah Al Baqarah verse 186:[/FONT]

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ​

Translation by Yusuf Ali:
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: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

Translation by Shakir:
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

Translation by Pickthal:
And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.

Translation by Mohsin Khan:
And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

اور جب آپ سےمیرے بندے میرے متعلق سوال کریں تو میں نزدیک ہوں دعاا کرنے والے کی دعا قبول کرتا ہوں جب وہ مجھے پکارتا ہے پھر چاہیئے کہ میرا حکم مانیں اور مجھ پر ایمان لائیں تاکہ وہ ہدایت پائیں​

 

[barhaich]

those who have died for Allah do not die forever

 

[Cheeko]

Is there anyone who dare to deny following Allah's order below??

[FONT=&quot]Allah says in the Holy Quran Chapter 2 Surah Al Baqarah verse 186:[/FONT]

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ​

Translation by Yusuf Ali:
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: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

Translation by Shakir:
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

Translation by Pickthal:
And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.

Translation by Mohsin Khan:
And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

اور جب آپ سےمیرے بندے میرے متعلق سوال کریں تو میں نزدیک ہوں دعاا کرنے والے کی دعا قبول کرتا ہوں جب وہ مجھے پکارتا ہے پھر چاہیئے کہ میرا حکم مانیں اور مجھ پر ایمان لائیں تاکہ وہ ہدایت پائیں​

There is no one who dare to deny any Allah's orders. Is there anyone who dare to deny following Allah's Ayats of permission for intercession granted by Allah for Allah's favourite below??



Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great [2:255]


Notice the word "except" in the above mentioned verse. This verse does not condemn the presence of an intercessor; they just put a condition for the fact of intercession.


That Day, no intercession will benefit except one to whom the Most Merciful has given permission and has accepted his word [20:109]

And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand [34:23]


And how many angels there are in the heavens whose intercession will not avail at all except after Allah has permitted to whom He wills and approves [53:26]


He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him [21:28]


And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth and they know [43:86]


And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful [4:64]