IF I want to ask Allah for any thing
I will ask him in my home in my sujoud
But I know how much Allah love the prophet muhammad
But I don't hear any hadith from the prophet to tell me that I need to put any one in the middle to ask Allah
He is so close to us
We need to ask him as he tells us and as the prophet said
If we need to ask Allah through the prophet ... he would tells us while he alive nor after his death and through a dream
Because in sufism in tijani way for example they also belive that there a new prayer upon the prophet
the owner of this way seen a dream and then that began to flow this way they believe that if you say that saying it will be batter than reading all kind of thikr and you will be better than the pious person who do ibadah
It clean all the sin as they believe
And they say : if you count one hundred thousand nation in each nation one hundred thousand tribe in each tribe hundred thousand of person each person live hundred thousand year and he spends all his life saying salatu Ala Nabi without salatu lfatih it won't benefit him
What about the prophet's hadiths
They belive that those things was hidden till the time of tijani
Can you belive this ??
We also see them when stay in shrine is this not association with Allah
They say different dikrs in the different ways of sufism every one have his own just as purification ??
The Quran is sufficient for us
The sunnah of the prophet is enough for us
They put a lot of new things just by ddream .... the people who are in a rank more than general have something calling to put intention in the awliyya Allah salihin in the night about something and after they sleep and see a dream they would tell you to do or to not do this thing who make night intention about
What about istikhara ... isn't better to be mowahiid
I can't see the truth and hide it
That is what I have to say
May Allah guide us
To Be in the first step in sufism it doesn't have all those wrong doing but the steps after it have to be careful because would have a lot of deviation
And even if the general people don't know about it but it's a fact in all the ways
To see a person who stop being marry or being close to his wife after INCREASING to a rank of sufism isn't like what Allah says about the Christian
( ( 27 ) Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient
related both by Bukhari ant by Muslim, one of the Companions said that he would keep up Prayers throughout the night; another said that he would fast perpetually without ever observing a break; and a third one said the he would never marry and would have nothing to do with women. When the Holy Prophet (upon whom be Allah's peace) came to know of what they had resolved, he said: 'By God, I fear Allah the most and remain conscious of Him at all times; yet my way is that I observe the fast as well as break it; I keep up the Prayer during the night as well as have sleep; and I marry the women also. The one who dces not follow my way, does not belong to me "
So if you say I wouldn't do so fur sure ... I will tell then you are from general people in sufism because they have rank ... this rank and they have mkadam who take the sirr or secret from the Shaykh and so on
i can give more but my english dosnt help
As for this hadith I was trying to translate to explanation of the validity of this hadith and I am sorry if it have some mistakes due to my bad english
This is a weak attribution that is not invoked, and Malik adar is unknown
As for the hadeeth of al-Haafiz (may Allaah have mercy on him) in al-Fath (2/495):
" رواه ابن أَبِي شَيْبَةَ بِإِسْنَادٍ صَحِيحٍ مِنْ رِوَايَةِ أَبِي صَالِحٍ السَّمَّانِ عَنْ مَالِكٍ الدَّارِ "
He said that it is correct to attribute to Abu Salih only, and he did not rule on all the attribution as true, so he did not say: Narrated by Ibn Abi Shaybah with correct attribution, as is the habit in correcting the news.
And al-Dhahabi (may Allaah have mercy on him) said in al-Sir (2/412): Al-'Omash said of Abu Salih about the Malik dar ... He did not judge his validity or his weakness,
Shaykh al-Albaani (may Allaah have mercy on him) said about this effect, so he quoted his words as saying for his benefit: He said, may allah have mercy on him,
"The answer of the object:
The first is not acknowledging the validity of this story, because Malik adar is not known for justice and discipline. These are two basic conditions in every true sanad, as was decided in the science of the term. It was reported by Ibn Abi Hatim in " Jarh wa Ta'deel" the science of jarh (criticizing) and of ta'deel (praising)
this is according to the notice that he is unknown, and he supports him that Ibn Abi Hatem himself - with his capacity of memorizing and his knowledge - did not say about him that he is trustful, so he remained ignorance, and this does not contradict the saying of Al-Hafiz: "with the correct attribution of Abu Salih Al-Saman ..." he doesn't say this to correct all the sand "the chain of narrators of the hadith" , but to Abu Saleh only <till him> , otherwise he wouldn't begin to support from abu Saleh, he would say directly: "About Malik adar ... And the scholars do so for reasons that include: that they may not attend the biography of some narrators, do not allow themselves to delete the whole sanad , because of it bug especially when it is inferred from it, Rather, the same was made here by al-Haafiz (may Allaah have mercy on him) , as if it refers to the uniqueness of Abu Salih al-Samman from Malik addar, as it was previously quoted from Ibn Abi Hatim. He thus refers to the necessity of ascertaining malik's condition or referring to his ignorance .
And allah knows best
And This is a Fine science that is known only to those who practice it, and to supports what I have said that al-Hafiz al-Mundhari mentioned in al-Targheeb (2 / 41-42)
(2 / 41-42) Another story of Malik addar about Omar, and then said: "Narrated by al-Tabarani in the" alkabir ", and he said: And his narrators are trustworthy, but I do not know Malik addar . " Al-Haythami also said in majma'e al-Zu'ayyed (3/125)
The second aspect is that it is contrary to what is proven in sharee'ah that it is mustahabb to pray the prayer of istiskaa in order to get rain " ghaith" , as was stated in many hadeeths, and the masses of the imams took it, but they are contrary to what the verse says of supplication and seeking forgiveness.
In surat Nuh :
( 10 ) And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.
( 11 ) He will send [rain from] the sky upon you in [continuing] showers
( 12 ) And give you increase in wealth and children and provide for you gardens and provide for you rivers.
( 13 ) What is [the matter] with you that you do not attribute to Allah [due] grandeur
To be continued ...