Home > Warning against innovations and the callers to innovations in Leicester > “Mufti” Muhammad ibn Adam Removes his Statement of Major shirk

“Mufti” Muhammad ibn Adam Removes his Statement of Major shirk


In 2004 “Mufti” Muhammad ibn Adam  al-kawthari posted the following statement on his website answering a question concerning calling upon other than Allah for help

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). end of quote.

After Asalafiyaleicester highlighted and exposed Mufti Muhammad ibn Adam`s statement of shirk al-Kawthari has been under pressure from Within the deobandi community to justify/clarify or remove this blatent statement of Major shirk.We must make it clear that Muft Adam has not repented from this blasphemous statement but only has removed it from his website.Mufti Muhammad still considers the statement to have some truth within it and has realeased the following statement:

 Urgent and important message from Mufti Muhammad ibn Adam al-Kawthari: “In 2004, I wrote a short answer titled “Calling someone besides Allah for help” posted on my website http://www.daruliftaa.com and elsewhere, discussing the issue of ‘using intermediaries in supplication to Allah (tawassul)’ and ‘seeking help from other than Allah (istigatha)’. However, the answer was deficient, vague and failed to address the issues properly. Thus, as of this moment, it has been removed from the Darul Iftaa website, and I retract whatever was stated in it, and I request that you do not attribute the contents of the article to me anymore. This is not to say that I consider the answer as wholly incorrect; and as such, I hope to clarify the matter in much more detail soon, InshaAllah.”

We at asalafiyaleicester are be eagerly awaiting this clarification.

posted by Jafar

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  1. shen
    May 23, 2012 at 00:31

    On the issue of clarifications and issues like grave worship. Can the salafees here explain why the saudi sponsored Muhsin Khan translation of Bukharis Saheeh – which I think is an excellent translation in general – has the following:

    ————————————————————————————–

    Bukhari :: Book 1 :: Volume 8 :: Hadith 470
    Narrated Fudail bin Sulaiman:
    Musa bin ‘Uqba said, “I saw Salim bin ‘Abdullah looking for some places on the way and prayed there. He narrated that his father used to pray there, and had seen the Prophet praying at those very places.”
    Narrated Nafi’ on the authority of Ibn ‘Umar who said, “I used to pray at those places.” Musa the narrator added, “I asked Salim on which he said, ‘I agree with Nafi’ concerning those places, except the mosque situated at the place called Sharaf Ar-Rawha.”
    Bukhari :: Book 1 :: Volume 8 :: Hadith 471
    Narrated Hadith is about the various places on the way from Medina to Mecca where the Prophet prayed and their In locations impossible to translate.

    Muhsin Khan and all his saudi partners found it impossible to translate that narration found in Bukhari…. However Bewley has no such problem translating that part of the narration – I wonder why?

    Bewley

    469. It is related that Musa ibn ‘Uqba said, “I saw Salim ibn ‘Abdullah looking out for some places on the road where he prayed. He related that his father used to pray in them and had seen the Prophet, may Allah bless him and grant him peace, pray in those places.”
    It is related from Nafi’ that Ibn ‘Umar used to pray in those places.
    Ibn ‘Uqba said, “I asked Salim and I only know that he agreed with Nafi’ on all the places except for a difference regarding the mosque at the hill of ar-Rawha’.
    470. It is related from ‘Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, used to stop at Dhu’l-Hulayfa when he performed ‘umra or hajj under an acacia tree at the spot where the mosque is in Dhu’l-Hulayfa. When he returned from an expedition or was coming from hajj or ‘umra and was on that road, he came down along the riverbed and emerged from it and would make his camel kneel at the dip which is on the eastern side of the riverbed. He stayed there until morning, not at the mosque which is by the rocks nor on the hill with the mosque on it. There was a water channel there, where ‘Abdullah prayed, with sand heaps in it. The Messenger of Allah, may Allah bless him and grant him peace, used to pray there. The floodwater drove the pebbles down until the place where ‘Abdullah used to pray was buried.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the site of the small mosque which is below the mosque at the hill at ar-Rawha’. ‘Abdullah knew the place where the Prophet, may Allah bless him and grant him peace, had prayed. He said, “It is on your right when you are standing in prayer in the mosque.” That mosque is on the right hand side of the road when you are going to Makka, a stone’s throw or thereabouts from the largest mosque.
    Ibn ‘Umar used to pray towards the small mountain which is at the end of ar-Rawha’. That mountain ends at the side of the road near the mosque, between it and al-Munsaraf when you are going to Makka. A mosque was built there. ‘Abdullah did not pray in that mosque. He left it to his left and behind him. He prayed in front of it towards the mountain itself. ‘Abdullah came back from ar-Rawha’ and did not pray Dhuhr until he came to that place where he prayed. If he was coming from Makka and passed by it an hour before Subh or at the end of the night, he stopped until he could pray Subh there.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, used to alight under a large sarj tree below ar-Ruwaytha on the right hand side of the road, facing the road in a wide level place and go on until he emerged from the small hill about two miles below the road of ar-Ruwaytha. The top of it is broken and inclines inward. It stands on a flat place where there are many sand-dunes.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the end of the upper part of the valley behind al-‘Arj if you are on the way to Hadba. There are two or three graves at that mosque, on which are piles of stones, to the right of the path at the large stones marking the path. ‘Abdullah used to return home from al-‘Arj after the sun had declined from midday. He would pray Dhuhr in that mosque.
    ‘Abdullah ibn ‘Umar related that the Messenger of Allah, may Allah bless him and grant him peace, alighted at the sarj trees at the left of the road in the river bed below Harsha. That slope joined the foot of Harsha about a bows-shot from the road. ‘Abdullah used to pray at the sarj tree which was nearest the road. It was the tallest of them.
    ‘Abdullah ibn ‘Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at the slope which was closer to Marr az-Zahran towards Madina where it descends from the small valleys. He would alight on the flat of that slope to the left of the road when you are going to Makka. There is only a stone’s throw between where the Messenger of Allah, may Allah bless him and grant him peace, alighted and the road.
    ‘Abdullah ibn ‘Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at Dhu Tuwa and spent the night there until morning when he would pray Subh when he was going to Makka. The place where the Messenger of Allah, may Allah bless him and grant him peace,* prayed was a great mound which is not inside the mosque which was built there, but is lower down.
    ‘Abdullah related that the Prophet, may Allah bless him and grant him peace, faced the two gaps in the mountain between him and the tall mountain towards the Ka’ba. He put the mosque that was built to the left of the mosque at the end of the mound. The place where the Prophet, may Allah bless him and grant him peace, prayed was lower than it, on the black mound located ten cubits or thereabouts from the other mound. He prayed there facing the two gaps in the mountain between him and the Ka’ba.

    Arabic text

    http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=331&BookID=24&PID=472

    470 حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامِيُّ قَالَ حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ قَالَ حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ عَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ بِذِي الْحُلَيْفَةِ حِينَ يَعْتَمِرُ وَفِي حَجَّتِهِ حِينَ حَجَّ تَحْتَ سَمُرَةٍ فِي مَوْضِعِ الْمَسْجِدِ الَّذِي بِذِي الْحُلَيْفَةِ وَكَانَ إِذَا رَجَعَ مِنْ غَزْوٍ كَانَ فِي تِلْكَ الطَّرِيقِ أَوْ حَجٍّ أَوْ عُمْرَةٍ هَبَطَ مِنْ بَطْنِ وَادٍ فَإِذَا ظَهَرَ مِنْ بَطْنِ وَادٍ أَنَاخَ بِالْبَطْحَاءِ الَّتِي عَلَى شَفِيرِ الْوَادِي الشَّرْقِيَّةِ فَعَرَّسَ ثَمَّ حَتَّى يُصْبِحَ لَيْسَ عِنْدَ الْمَسْجِدِ الَّذِي بِحِجَارَةٍ وَلَا عَلَى الْأَكَمَةِ الَّتِي عَلَيْهَا الْمَسْجِدُ كَانَ ثَمَّ خَلِيجٌ يُصَلِّي عَبْدُ اللَّهِ عِنْدَهُ فِي بَطْنِهِ كُثُبٌ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَمَّ يُصَلِّي فَدَحَا السَّيْلُ فِيهِ بِالْبَطْحَاءِ حَتَّى دَفَنَ ذَلِكَ الْمَكَانَ الَّذِي كَانَ عَبْدُ اللَّهِ يُصَلِّي فِيهِ – ص 184 – وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى حَيْثُ الْمَسْجِدُ الصَّغِيرُ الَّذِي دُونَ الْمَسْجِدِ الَّذِي بِشَرَفِ الرَّوْحَاءِ وَقَدْ كَانَ عَبْدُ اللَّهِ يَعْلَمُ الْمَكَانَ الَّذِي كَانَ صَلَّى فِيهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ ثَمَّ عَنْ يَمِينِكَ حِينَ تَقُومُ فِي الْمَسْجِدِ تُصَلِّي وَذَلِكَ الْمَسْجِدُ عَلَى حَافَةِ الطَّرِيقِ الْيُمْنَى وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ بَيْنَهُ وَبَيْنَ الْمَسْجِدِ الْأَكْبَرِ رَمْيَةٌ بِحَجَرٍ أَوْ نَحْوُ ذَلِكَ وَأَنَّ ابْنَ عُمَرَ كَانَ يُصَلِّي إِلَى الْعِرْقِ الَّذِي عِنْدَ مُنْصَرَفِ الرَّوْحَاءِ وَذَلِكَ الْعِرْقُ انْتِهَاءُ طَرَفِهِ عَلَى حَافَةِ الطَّرِيقِ دُونَ الْمَسْجِدِ الَّذِي بَيْنَهُ وَبَيْنَ الْمُنْصَرَفِ وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ وَقَدْ ابْتُنِيَ ثَمَّ مَسْجِدٌ فَلَمْ يَكُنْ عَبْدُ اللَّهِ بْنُ عُمَرَ يُصَلِّي فِي ذَلِكَ الْمَسْجِدِ كَانَ يَتْرُكُهُ عَنْ يَسَارِهِ وَوَرَاءَهُ وَيُصَلِّي أَمَامَهُ إِلَى الْعِرْقِ نَفْسِهِ وَكَانَ عَبْدُ اللَّهِ يَرُوحُ مِنْ الرَّوْحَاءِ فَلَا يُصَلِّي الظُّهْرَ حَتَّى يَأْتِيَ ذَلِكَ الْمَكَانَ فَيُصَلِّي فِيهِ الظُّهْرَ وَإِذَا أَقْبَلَ مِنْ مَكَّةَ فَإِنْ مَرَّ بِهِ قَبْلَ الصُّبْحِ بِسَاعَةٍ أَوْ مِنْ آخِرِ السَّحَرِ عَرَّسَ حَتَّى يُصَلِّيَ بِهَا الصُّبْحَ وَأَنَّ عَبْدَ اللَّهِ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ تَحْتَ سَرْحَةٍ ضَخْمَةٍ دُونَ الرُّوَيْثَةِ عَنْ يَمِينِ الطَّرِيقِ وَوِجَاهَ الطَّرِيقِ فِي مَكَانٍ بَطْحٍ سَهْلٍ حَتَّى يُفْضِيَ مِنْ أَكَمَةٍ دُوَيْنَ بَرِيدِ الرُّوَيْثَةِ بِمِيلَيْنِ وَقَدْ انْكَسَرَ أَعْلَاهَا فَانْثَنَى فِي جَوْفِهَا وَهِيَ قَائِمَةٌ عَلَى سَاقٍ وَفِي سَاقِهَا كُثُبٌ كَثِيرَةٌ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى فِي طَرَفِ تَلْعَةٍ مِنْ وَرَاءِ الْعَرْجِ وَأَنْتَ ذَاهِبٌ إِلَى هَضْبَةٍ عِنْدَ ذَلِكَ الْمَسْجِدِ قَبْرَانِ أَوْ ثَلَاثَةٌ عَلَى الْقُبُورِ رَضَمٌ مِنْ حِجَارَةٍ عَنْ يَمِينِ الطَّرِيقِ عِنْدَ سَلَمَاتِ الطَّرِيقِ بَيْنَ أُولَئِكَ السَّلَمَاتِ كَانَ عَبْدُ اللَّهِ يَرُوحُ مِنْ الْعَرْجِ بَعْدَ أَنْ تَمِيلَ الشَّمْسُ بِالْهَاجِرَةِ فَيُصَلِّي الظُّهْرَ فِي ذَلِكَ الْمَسْجِدِ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَزَلَ عِنْدَ سَرَحَاتٍ عَنْ يَسَارِ الطَّرِيقِ – ص 185 – فِي مَسِيلٍ دُونَ هَرْشَى ذَلِكَ الْمَسِيلُ لَاصِقٌ بِكُرَاعِ هَرْشَى بَيْنَهُ وَبَيْنَ الطَّرِيقِ قَرِيبٌ مِنْ غَلْوَةٍ وَكَانَ عَبْدُ اللَّهِ يُصَلِّي إِلَى سَرْحَةٍ هِيَ أَقْرَبُ السَّرَحَاتِ إِلَى الطَّرِيقِ وَهِيَ أَطْوَلُهُنَّ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ فِي الْمَسِيلِ الَّذِي فِي أَدْنَى مَرِّ الظَّهْرَانِ قِبَلَ الْمَدِينَةِ حِينَ يَهْبِطُ مِنْ الصَّفْرَاوَاتِ يَنْزِلُ فِي بَطْنِ ذَلِكَ الْمَسِيلِ عَنْ يَسَارِ الطَّرِيقِ وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ لَيْسَ بَيْنَ مَنْزِلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبَيْنَ الطَّرِيقِ إِلَّا رَمْيَةٌ بِحَجَرٍ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْزِلُ بِذِي طُوًى وَيَبِيتُ حَتَّى يُصْبِحَ يُصَلِّي الصُّبْحَ حِينَ يَقْدَمُ مَكَّةَ وَمُصَلَّى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ لَيْسَ فِي الْمَسْجِدِ الَّذِي بُنِيَ ثَمَّ وَلَكِنْ أَسْفَلَ مِنْ ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتَقْبَلَ فُرْضَتَيْ الْجَبَلِ الَّذِي بَيْنَهُ وَبَيْنَ الْجَبَلِ الطَّوِيلِ نَحْوَ الْكَعْبَةِ فَجَعَلَ الْمَسْجِدَ الَّذِي بُنِيَ ثَمَّ يَسَارَ الْمَسْجِدِ بِطَرَفِ الْأَكَمَةِ وَمُصَلَّى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْفَلَ مِنْهُ عَلَى الْأَكَمَةِ السَّوْدَاءِ تَدَعُ مِنْ الْأَكَمَةِ عَشَرَةَ أَذْرُعٍ أَوْ نَحْوَهَا ثُمَّ تُصَلِّي مُسْتَقْبِلَ الْفُرْضَتَيْنِ مِنْ الْجَبَلِ الَّذِي بَيْنَكَ وَبَيْنَ الْكَعْبَةِ

    ——————————————————
    It makes you think – maybe the saudis and salafees have got their understanding of grave worship wrong.

    “There are two or three graves at that mosque” seems problematic for them. Can the salafees clarify?

  2. abul-hassaan
    October 9, 2012 at 16:44

    Maybe you should ask the translator, the publisher etc…just a thought

    • shen
      October 14, 2012 at 23:20

      maybe i should. but since it is officially promoted by the “salafi” kingdom and you know that the da’wah of the kingdom is based on what THE Shaykh Muhammed Abdul Wahab said, they might find the above passage problematic to translate.

      It is well known based on some evidences it is taught you can’t pray by the graves. But then there are other evidences that suggest otherwise. So how to reconcile these evidences. Usual Salafi method is reject everything that opposes your view, and say it is Weak hadith or Albani graded such or Ibn Taymiyyah. position. But Imam Bukhari saheeh you can’t really do that.

      So I just want to know how the salafis in Leicester would explain the above narrations. Maybe the student of the mufti can be asked in his next duroos.

  3. shen
    October 14, 2012 at 23:31

    The whole sufi grave demolishing in Libya is based on these teachings. So maybe if the salafis in Leicester who don’t know arabic had read that in Sahehh Bukhari it is written that there was a “mosque with two or three graves” they might have taken different views and might not rejoice at their destruction.

  4. February 2, 2013 at 20:48

    Assalaamu alaykum akhi,

    Their is a similar fatwah put back up on Muhammad ibn Adam’s own website, here is the ‘fatwah’ though here he muddies the waters by claiming asking the occupant of the grave is only the same as asking Allaah through the deeds of a person who has passed away.

    http://www.daruliftaa.com/question?txt_questionid=q-22324795

  5. February 9, 2013 at 11:04

    Iman ibn Hajar al Asqalani records in Fathul Baari and also in Bayhaqi, al Haakim and ibn Khuzayma with sound chains that Bilal bin al Harith a sahabi of Rasul sallalahu alayhi wasallam came to the grave of Prophet sallalahu alaihi wasallam in a dry year during the khilafah of Umar radhiallahu anhu and said O PROPHET OF ALLAH, the land and the crops have burnt and dried so ask Allah to send rain on your ummah.

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