Reading from the author's text with commentary and collation of manuscripts: "And the intended point here is that shirk (associating partners with Allah) occurred frequently
Machine translationRead the Arabic original
The reader: "And the intended point here is that shirk (associating partners with Allah) occurred frequently, and likewise shirk with the people of the graves by means of supplicating to them, humbling oneself before them, seeking their help, and the like.
So if the Prophet (peace and blessings be upon him) forbade prayer that contains supplication to Allah alone, pure, at the graves, lest that lead to a type of shirk with their Lord, how much more so if there is found what is a type of shirk, namely seeking their help, whether asking them to fulfill needs and relieve distress, or asking them to ask Allah the Exalted for that? Indeed, if one swears by Allah by some of His creation, such as the prophets, the angels, or others, that is forbidden even if it is not at their grave, just as one does not swear by any created thing whatsoever. This type of oath is forbidden and does not constitute a valid oath, by the consensus of the Imams".
The Shaykh : Does it not constitute a valid oath in your view? Is it? In a manuscript?
The reader: Yes, it says: In A or T: mu'taqad (believed).
The Shaykh : I have mu'taqad (believed) in my copy, but man'iqad (constituted) is more correct.
The student: ...
The Shaykh : The oath means swearing by Allah.
The reader: "Is it a prohibition of haram (forbidden) or tanzihi (disliked)? There are two opinions, the most correct of which is that it is a prohibition of haram.
The scholars did not disagree except regarding swearing by the Prophet (peace and blessings be upon him) specifically, for there are two opinions in the madhhab (school of jurisprudence) of Ahmad, and some of his followers, like Ibn Aqil, extended the disagreement to swearing by the other prophets. But the opinion held by the majority of the Imams, such as Malik, al-Shafi'i, Abu Hanifah, and others, is that an oath does not become valid by a created thing at all, and one does not swear by a created thing at all, and this is the correct view. Swearing by Allah by His Prophet Muhammad (peace and blessings be upon him) is based on this principle, so there is this disagreement in it.
And it was reported from Ahmad regarding tawassul (seeking nearness to Allah through a means) by the Prophet (peace and blessings be upon him) in al-Marwazi's Manasik what is consistent with his statement that the oath becomes valid by him, but the correct view is that the oath does not become valid by him, so it is the same with this.
As for others: I have not known of any disagreement among the Imams regarding them".
The Shaykh : Yes?
The student: ...
The Shaykh : It is not in my copy; it appears to me that it is a missing word.
The reader: This is printed; it says: In A and the printed edition: al-ummah (the community).
The Shaykh : Al-ummah (the community) is a manuscript.
The reader: And what is the missing word in your copy?
The Shaykh : But the correct view is that the oath does not become valid by him, so it is the same with this. As for others, I have not known of any disagreement among the community regarding them.
The reader: "Rather, the scholars have explicitly stated the prohibition of that, and they agreed that Allah is asked and sworn by by His names and attributes, just as one swears by others by that, such as the supplications known in the Sunan:. And in another hadith: Musannaf Ibn Abi Shaybah 22:235, and in another hadith: Al-Mustadrak lil-Hakim 18:73. These supplications and the like are prescribed by the consensus of the scholars.
As for if one says: "I ask You by the places of power from Your Throne," there is disagreement in this; more than one person permitted it due to the coming of a report with it. And it was reported from Abu Hanifah that he disliked it. Abu al-Husayn al-Quduri said in Sharh al-Karkhi"
The Shaykh : Al-Karkhi.
The reader: "In Sharh al-Karkhi: Bashir ibn al-Walid said: I heard Abu Yusuf say: Abu Hanifah (may Allah have mercy on him) said: It is not befitting for anyone to supplicate to Allah except by Him, and I dislike that one says: by the place of power from Your Throne, or by the right of Your creation. Abu Yusuf said: By the place of power from His Throne is He, Allah, so I do not dislike this, but I dislike: by the right of so-and-so, or by the right of Your prophets and messengers, and by the right of the House and the Sacred Hill; this right is disliked.
They all said: So asking by His creation is not permissible, because the creation has no right over the Creator, so it is not permissible to ask by what is not due. But is "the place of power from Your Throne" asking by a created thing or the Creator"
The Shaykh : It is not permissible.
The reciter: "Therefore, it is not permissible to ask [Allah] by what is not His right, but regarding 'the bonds of glory from Your Throne,' is it asking by a created thing or by the Creator? There is a dispute among them regarding this, which is why they disagreed on it. Abu Yusuf was informed of the report in this matter: so he permitted it on that basis. Some people have disputed this, saying: In the hadith of Abu Sa'id that Ibn Majah narrated from the Prophet (peace and blessings be upon him) regarding the supplication said by one who goes out to pray: Sunan Ibn Majah 778Da'if (Darussalam) . And Allah the Exalted said: [An-Nisa 4:1] according to the reading of Hamzah and others who put 'al-ahram' in the genitive case, and they said: Its interpretation is that they ask by it and by the kinship ties, just as it is said: I ask you by Allah and by the womb.
And whoever among the grammarians claims that it is not permissible to coordinate with a genitive pronoun unless the preposition is repeated, he only said that because he saw that most speech repeats the preposition. Otherwise, it has been heard in Arabic speech—both prose and poetry—coordination without that, as Sibawayh reported: "There is no one in it other than him and his horse"
The Shaykh : and his horse.
The reciter: Is it "other than him" with a dammah, O Shaykh?
The Shaykh : and his horse
The reciter: But "other than him" with a dammah?
The Shaykh : Yes, that is correct.
The reciter: "There is no one in it other than him and his horse, and there is no necessity here, as is claimed in such cases in poetry, and because it is established in the authentic hadith that 'Umar said: ".
The Shaykh : We stop here, ... at this time?
The student: ...
The Shaykh : The time is up.
The student: The hadith with us is:
The Shaykh : not al-Mun'an.
The student:.
The Shaykh : Do you have both, combining them?
The student: Yes.
The Shaykh : No, the correct version is to omit al-Hanan, in a hadith narrated by Ahmad but it is weak.
So if the Prophet (peace and blessings be upon him) forbade prayer that contains supplication to Allah alone, pure, at the graves, lest that lead to a type of shirk with their Lord, how much more so if there is found what is a type of shirk, namely seeking their help, whether asking them to fulfill needs and relieve distress, or asking them to ask Allah the Exalted for that? Indeed, if one swears by Allah by some of His creation, such as the prophets, the angels, or others, that is forbidden even if it is not at their grave, just as one does not swear by any created thing whatsoever. This type of oath is forbidden and does not constitute a valid oath, by the consensus of the Imams".
The Shaykh : Does it not constitute a valid oath in your view? Is it? In a manuscript?
The reader: Yes, it says: In A or T: mu'taqad (believed).
The Shaykh : I have mu'taqad (believed) in my copy, but man'iqad (constituted) is more correct.
The student: ...
The Shaykh : The oath means swearing by Allah.
The reader: "Is it a prohibition of haram (forbidden) or tanzihi (disliked)? There are two opinions, the most correct of which is that it is a prohibition of haram.
The scholars did not disagree except regarding swearing by the Prophet (peace and blessings be upon him) specifically, for there are two opinions in the madhhab (school of jurisprudence) of Ahmad, and some of his followers, like Ibn Aqil, extended the disagreement to swearing by the other prophets. But the opinion held by the majority of the Imams, such as Malik, al-Shafi'i, Abu Hanifah, and others, is that an oath does not become valid by a created thing at all, and one does not swear by a created thing at all, and this is the correct view. Swearing by Allah by His Prophet Muhammad (peace and blessings be upon him) is based on this principle, so there is this disagreement in it.
And it was reported from Ahmad regarding tawassul (seeking nearness to Allah through a means) by the Prophet (peace and blessings be upon him) in al-Marwazi's Manasik what is consistent with his statement that the oath becomes valid by him, but the correct view is that the oath does not become valid by him, so it is the same with this.
As for others: I have not known of any disagreement among the Imams regarding them".
The Shaykh : Yes?
The student: ...
The Shaykh : It is not in my copy; it appears to me that it is a missing word.
The reader: This is printed; it says: In A and the printed edition: al-ummah (the community).
The Shaykh : Al-ummah (the community) is a manuscript.
The reader: And what is the missing word in your copy?
The Shaykh : But the correct view is that the oath does not become valid by him, so it is the same with this. As for others, I have not known of any disagreement among the community regarding them.
The reader: "Rather, the scholars have explicitly stated the prohibition of that, and they agreed that Allah is asked and sworn by by His names and attributes, just as one swears by others by that, such as the supplications known in the Sunan:
O Allah, I ask You by the fact that to You belongs all praise, You are Allah, the Bestower of Grace, the Creator of the heavens and the earth, O Possessor of Majesty and Honor
اللهم إني أسألك بأن لك الحمد، أنت الله المنان، بديع السماوات والأرض، يا ذا الجلال والإكرامO Allah, I ask You by the fact that You are Allah, the One, the Eternal, Who has not begotten nor been begotten, and there is none comparable to Him
اللهم إني أسألك بأنك أنت الله الأحد الصمد، الذي لم يلد ولم يولد، ولم يكن له كفوا أحدI ask You by every name that is Yours by which You have named Yourself, or which You have revealed in Your Book, or which You have taught any of Your creation, or which You have kept exclusive in the knowledge of the unseen with You
أسألك بكل اسم هو لك سميت به نفسك، أو أنزلته في كتابك، أو علمته أحدا من خلقك، أو استأثرت به في علم الغيب عندكAs for if one says: "I ask You by the places of power from Your Throne," there is disagreement in this; more than one person permitted it due to the coming of a report with it. And it was reported from Abu Hanifah that he disliked it. Abu al-Husayn al-Quduri said in Sharh al-Karkhi"
The Shaykh : Al-Karkhi.
The reader: "In Sharh al-Karkhi: Bashir ibn al-Walid said: I heard Abu Yusuf say: Abu Hanifah (may Allah have mercy on him) said: It is not befitting for anyone to supplicate to Allah except by Him, and I dislike that one says: by the place of power from Your Throne, or by the right of Your creation. Abu Yusuf said: By the place of power from His Throne is He, Allah, so I do not dislike this, but I dislike: by the right of so-and-so, or by the right of Your prophets and messengers, and by the right of the House and the Sacred Hill; this right is disliked.
They all said: So asking by His creation is not permissible, because the creation has no right over the Creator, so it is not permissible to ask by what is not due. But is "the place of power from Your Throne" asking by a created thing or the Creator"
The Shaykh : It is not permissible.
The reciter: "Therefore, it is not permissible to ask [Allah] by what is not His right, but regarding 'the bonds of glory from Your Throne,' is it asking by a created thing or by the Creator? There is a dispute among them regarding this, which is why they disagreed on it. Abu Yusuf was informed of the report in this matter:
I ask You by the bonds of glory from Your Throne, the limit of mercy from Your Book, and by Your Greatest Name, Your Highest Essence, and Your Complete Words
أسألك بمعاقد العز من عرشك ومنتهى الرحمة من كتابك، وباسمك الأعظم وجدك الأعلى وكلماتك التامةAllahumma inni asa'luka bi-haqqis-sa'ilina 'alaika, wa as'aluka bi-haqqi mamshaya hadha, fa inni lam akhruj asharan wa la batran, wa la riya'an, wa la sum'atan, wa kharajtu-ttiqa'a sukhtika wabtigha'a mardatika, fa as'aluka an tu'idhani minan-nari wa an taghfira li
اللهم إني أسألك بحق السائلين عليك، وبحق ممشاي هذا، فإني لم أخرج أشرًا ولا بطرًا، ولا رياء، ولا سمعة، خرجت اتقاء سخطك وابتغاء مرضاتك، أسألك أن تنقذني من النار، وأن تغفر ليAnd fear Allah, through whom you ask one another, and the wombs
واتقوا الله الذي تساءلون به والأرحامAnd whoever among the grammarians claims that it is not permissible to coordinate with a genitive pronoun unless the preposition is repeated, he only said that because he saw that most speech repeats the preposition. Otherwise, it has been heard in Arabic speech—both prose and poetry—coordination without that, as Sibawayh reported: "There is no one in it other than him and his horse"
The Shaykh : and his horse.
The reciter: Is it "other than him" with a dammah, O Shaykh?
The Shaykh : and his horse
The reciter: But "other than him" with a dammah?
The Shaykh : Yes, that is correct.
The reciter: "There is no one in it other than him and his horse, and there is no necessity here, as is claimed in such cases in poetry, and because it is established in the authentic hadith that 'Umar said:
O Allah, we used to, when we were in drought, seek nearness to You
اللهم إنا كنا إذا أجدبنا نتوسل إليكThe Shaykh : We stop here, ... at this time?
The student: ...
The Shaykh : The time is up.
The student: The hadith with us is:
O Allah, we ask You by the fact that to You belongs all praise, You are Allah, al-Hanan
اللهم إنا نسألك بأن لك الحمد أنت الله الحنانThe Shaykh : not al-Mun'an.
The student:
al-Hanan al-Mun'an
الحنان المنانThe Shaykh : Do you have both, combining them?
The student: Yes.
The Shaykh : No, the correct version is to omit al-Hanan, in a hadith narrated by Ahmad but it is weak.