Two of the pledge signatories and their major shirk
We will briefly mention the beliefs of two of the pledge signatories:
Faraz Rabbani and Muhammad ibn Adam al-Kawthari.
1. Faraz Rabbani
Calling on Other than Allah?
Answered by Shaykh Faraz Rabbani, SunniPath Academy Teacher
Question: I see on some internet forums, people writing such things as “Ya Ali I invoke thee” – I wanted to know is it allowed to say such things? Does this not smack of shirk?
A: Wa`alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There are a few issues:
a) It is a fundamental belief of Muslims that only Allah benefits or harms; that only Allah gives
b) It is also a fundamental belief of Muslims that Allah has created means for humans to take;
c) However, the relationship between these created means and their effects is only normative: it is Allah who creates the means, and Allah who creates the results.
This is why Shaykh Abd al-Rahman al-Shaghouri (Allah have mercy on him), the great spiritual guide and master of the sciences of faith (aqida) from Damascus, explained,
“Taking means is necessary, and denying that they are effective is necessary. Whoever negates means is denying the Wisdom of Allah, and whoever relies upon means is associating others with Allah.”
This is the understanding upon which Muslims ‘call upon other than Allah.’ It is no different from taking medicine when sick, or going to a mechanic when your car is giving trouble: if you think that the medicine itself creates the healing, or that the mechanic is the one himself creates the fixing, then you have serious innovation in belief. The sound understanding is that Allah creates the healing when you use the medicine, and He creates the fixing when the mechanic does their job: we affirm these means, but also affirm that it is Allah who created
both the means and the resultant effect.
This is pure affirmation of Divine Oneness. How can it ‘smack of shirk.’
See answer(s) mentioned below.
Tawassul Through the Awliya
Answered by Shaykh Faraz Rabbani
Question: I have read the evidences provided by yourselves for tawassul via the Prophet (sallaallahu alayhi wassalam). I have not, however, seen any evidence for intercession via saints …is there any such evidence and if not, then how can we say that this is permissible?
Tawassul through the awliya, and righteous believers is permitted according the four schools of Sunni Islam, for the same reason that tawassul through the Prophet (Allah bless him & give him peace) is permitted.
The Prophet (Allah bless him & give him peace) promised that there will always be a group in his community manifest on the truth until the last day. He also instructed us to be with the main group of the believers, and to stick to the group. He also told us that the scholars are the inheritors of the Prophets. As such, what we know from the Quran and Sunna is the the people of the truth are not a theoretical construct but a living reality: it is the scholars of the mainstream, majority understanding of Islam. From the earliest generations, this has been the way of the four sunni madhhabs in fiqh.
Imam Muhammad Zahid al-Kawthari (Allah be pleased with him) said,
Those who deny it have the Book of Allah, the Sunna, the continued practice of the Ummah, and reason against them as proof
As for the Book of Allah, this includes His saying, And seek a means (wasila) to Him. [Quran, 5: 35] Andwasila (a means of approach) in its general indication includes tawassul (intercession) by persons, and through actions. Actually, the apparent meaning of tawassul in the Sacred Law is both this and that, despite the claims of those who lie and deceive.
The distinction [made by some] between the living and the dead in this matter only comes from one who believes in the perishing of souls [upon death], which would lead to denying Resurrection, and to claim that the souls ability to discern particulars ends when it leaves the body, which is a denial of the primary evidence affirming that. [F: Shaykh Wahbi Ghawji quoted in his Fakhr al-Din al-Razi in his footnotes as saying, Souls remain after the perishing of bodies. This is a matter agreed upon by Prophet, awliya, and the wise. (Usul al-Din, 20), and then quoted Ibn al-Qayyim from his al-Ruh in support of this] [Mahq al-Taqawwul fi Masalat al-Tawassul]
Tawassul through the pious
Answered by Shaykh Faraz Rabbani
Question:I have a sheikh Muhammad Abu Anees Barkat Ali who has passed away now. whenever I am
in need of help I ask for his help and my work is done and I know this is through Allah but
many people question me that how can this happen he was a human you are doing bidat ask straight from Allah these people do not believe in sheikhs. Could you please tell me how this help arrives?
Assalamu Alaykum wa Rahmatullah,
There is general agreement of Sunni scholarship that tawassul (intercession; seeking a means) of the righteous is permitted, in their life and death. See answer(s) below.
As for the spiritual path, the sunna is that one seeks living scholars for guidance.
2. Muhammad ibn Adam al-Kawthari
Istighatha: Calling Someone Other Than Allah for Help
Answered by Shaykh Muhammad ibn Adam al-Kawthari Question:
QuestionIs it permitted to call someone other than Allah for help? Is this not bordering on shirk? How about taking vows for other than Allah?
In the name of Allah, Most Compassionate, Most Merciful,
There are two aspects to your question. The first with regards to seeking help directly from the Messenger of Allah (Allah bless him & give him peace) and other righteous servants of Allah, and the second relates to taking a vow (nazar) for other than Allah.
Seeking help from other than Allah (istighatha)
If by seeking help from the Prophets and pious means making them an intermediary between the seeker and Allah, then there is nothing wrong in seeking their help. Tawassul (using intermediaries in supplication to Allah) through the Prophet (Allah bless him & give him peace), Awliya and righteous believers is permitted, rather recommended according to the four schools of Sunni Islam.
It is quite perfectly permissible for one to seek the help of a Prophet or a righteous person by asking him to pray to Allah on one’s behalf, or to use him as an intermediary when praying directly to Allah. Explicit narrations and implicit indications of the Qur’an fully justify this practice, and it would be wrong to condemn it as being forbidden or to include it among the various forms of polytheism (shirk). See below for details and evidences;
This Tawassul may be expressed by using any phrase or done in any form, including:
Wasila (supplicating Allah through a means),
Istighatha (calling upon someone for help, through Allah’s love and concern for them),
Isti’ana (seeking someone’s assistance, through Allah’s granting).
When one seeks help from the Messenger of Allah (Allah bless him & give him peace) or one of the righteous, the intention is to gain their intercession (shafa’a) and mediation before Allah Almighty, because of Allah’s love and concern for them.
Tawassul (supplicating Allah through a means) through a living or deceased intermediary is not the seeking of assistance from a physical body, or through a life or death; rather, it is to seek assistance through the positive meaning attached to the person in both life and death, and due to their rank with Allah, for the body is but the vehicle that carries that significance.
However, if one seeks the help of a Prophet, saint or any other creation of Allah believing him to be omnipotent like Allah, then this polytheism (shirk) and can never be considered permissible. Similarly, one believes that Allah alone is Omnipotent, but also believes that He has delegated a part of His power to an angel, a Prophet or a saint who exercises full and independent authority in that area, then this will also be considered Shirk, and thus forbidden.
The above are the two types of requests which the Qur’an forbids, and against which it warns us in the opening Surah:
“We worship you alone and only your aid we seek”. (al-Fatiha, 5).
The great late Syrian scholar, Shaykh Muhammad al-Hamid (Allah have mercy on him) explains:
“As for someone who believes that those called upon can cause effects, benefit, or harm, which they create or cause to exist as Allah does, such a person is an idolater who has left Islam” (See: Reliance of the Traveller, P. 940).
Therefore, there is nothing wrong in using the Prophets, saints and the righteous as intermediaries to Allah, through any of the abovementioned means, as long as one does not believe them to have the power to benefit or harm in of themselves without the granting of Allah.
And Allah knows best
Muhammad ibn Adam al-Kawthari, UK
It is clear that both Faraz Rabbani’s and Muhammad ibn Adam al-Kawthari’s concept of tawheed is no different to that of Abu Jahl, and that both signatories are callers to the gravest sin: shirk. Yet about the signatories of the pledge, Yasir Qadhi states:
“Even if I disagree with some specific theological doctrines of other signatories, I am proud to call all of them my brothers in faith; I am always honored to be in their company; I am eager to further my relationship with them; I sense a genuine spirit of Islamic brotherhood whilst amongst them; I wish the best for them and their da`wah; I am desirous to benefit from their wisdom and knowledge; and I consider myself the least amongst them in piety and taqwa.