Ibn Kathir and Other Scholars on Tawassul through The Prophet! (saws)

I am sure we have been through this before, what exactly constitutes 'Dua'?

If I ask you "brother do dua for me", is that request a Dua in itself? The Obvious answers is NO, why not?, so If I go to the grave of the Prophet Muhammad [Peace be upon him] with the intention that he can hear me and ask him to do dua for me, how does it constitute a Dua?

I think the only way we are going to get anywhere is if we focus on such small issues, so I would like you to give a response to this.

I await your response!
Click to expand...

we have already proven the big issue so I guess this is the only thing left.

well. So if we say "oh brother make du'a for me" we are seeking worship and nearness to Allah through the righteousness of the brother who is asked whcih is one of the permissible types of waseela.

So asking for a du'a does not constitue du'a UNLESS the form of asking is in the matter that the one asking beleives (itiqaadu bil kalbi) that the mere asking of that individual will bring about the success and aid that the one asking is looking for by the mere action of asking such individual, then such a one has transformed their non du'a into du'a.

One of them is an attempt. meaning any way or form, to seek a blessing or salvation, seeking anything with regards to deen, if it is asked or requested, constitues dua.

That is why the Lord of the universe told, no, commanded those who say they beleive that "if you ask, then ask Him"

secondly, what constitues as anothr transformation o the non du'a into dua is the very clear state of affairs between asking the righteous during the state of being alive as was authenticated and practiced by the shaba and proved through the orthodoxy of Muslims scholars throughout the eras, verys the exact opposite of this of the person being in the barzaakh, where there is no islami textual proof nor implementation of the sahaba nor other than them with regard to asking, since what is connected to this type of asking is the issue of "intermediation" which is no connected to in the first type of the permissible waseela.

So while they being alive in the barsakh is not the issue, as no one who has a firm authentic aqeedah could ever beleive that the muslimeen, I mean the real muslimeen who followed the aqeedah of the salaf, and the mujaahideen and the awliyyah, all of them, are not dead, however from conclusive proofs we understand throughout the majority of the ulema of ahlu-sunnah that they
1. Dont hear (there is som khilaaf, however the stronger proofs and arguments of ahlu-sunnah wal jama'ah surrounds the fact that they do not hear with the slightest exception of he prophet hearing our salams to him)
2. they dont see
3. are either living their enjoyment in the barzaakh by the angels or through the torcher of the two angels, whom these two affairs have them enveloped from even remotely having anything from this dunya to reach them
4. are ignorant of the affairs that are going on after they left the earth
i do not have my references with me as Im acting on memory, but there are pillars of d'ua.

so there is no conceivable logic in any shape or form where one would compare asking someone who is alive to make du'a for him and asking someone who is in the barzaakh to make du'a for him.

asalamu alaikum warahmatullah
 
I can see that there are alot of posts missing from this thread. It was sooo many pages long. What happened and why?
 
Sunni Student said:
Was intresting reading the edited version of this thread five years on.

Click to expand...

could be because of the reform of the site allahul-alim

one more thing I forgot to add long long time ago in the beginning is that what we have now in todays world which is the english translation of Ibn katheer is NOT the direct translation from Ibn katheer

One of my teachers, who was the chief editor of the project, the project was a translation of the work of the Imaam of Hadeeth Safi-ur-Rahmaan al-Mubarakfuri in which he authored called "al-Misbaah al-Muneer Fi Tahdheeb Tafseer ibn Katheer". My teacher, being a student of the shaykh, sought to translate this work, and that is exactly what he did. However, because Darussalam is a "business" organization and not exactly in the business of the distribution of knowledge but rather for the accruence of wealth, then in order to generate more money, they marketed the translation AS the translation of Tafsir ibn Kathir. They wouldn't have made as much money if they sold it as "Misbha al-Muneer" because nobody except for students of knowledge know of this book. From a business standpoint, I can understand the strategy, but as a small slave of the servant of our Lord and in the pursuit of the knowledge He has allowed to remain here, i am as well opposed to it.

THUS, what many people who have problems with traditionalist Islam and the traditionalist of ahlu-sunnah, they find fault with the translation simply because they do not understand that it is not a translation of Ibn katheer's work in reality, but that of the abridgment of a hadeeth scholar ON the tafseer that Ibn Katheer produced. Not factoring this has caused a major ruckus in the circles of heterodox groups against the ahlu-sunnah.

asalamu alaikum
 

Similar Threads

Back
Top