Wednesday, 13 June 2012

Tawassul Waseela


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The Doctrine of Tawassul In the Light of Quran
                  

وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً
Translation: We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(4:64)
 
1. Imam Ibn Kathir (rah) endorsing Tawassul in tafsir of above verse:

وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما " وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له " .  

Translation: Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]


 1. Imam Ibn Kathir on Tawassul                         

Front Cover: Tafsir-ul-Qur'an al-Azim, Ibn Kathir 


Translation Page: 140



Important Note: This report is only shown to reveal the beautiful Aqida of Imam Ibn Kathir (rah) and he has declared it to be narrated by "JAMAAH" and considered it Hikayat al "MASHUR" Please note that Imam Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir. Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir.

The Proof on Tawassul for us comes from many Quranic verses and "ABSOLUTELY SAHIH AHADITH" which shall be mentioned later in this article.  Also note that Many scholars have cited the above report in "Manasik of Hajj and visiting the grave of Prophet (Peace be upon him) and they have done Istadlal from it and none of the classical Imams called this incident as Shirk or Bidah, which proves beyond any shadow of doubt that great Imams of Ahlus Sunnah cited it as Proof and believed in Tawassul, had there been a hint of shirk in such practice then they would have never ignored to refute it let alone citing it in category of recommended deeds.

 

2. Imam al-Nawawi (rah) mentions Utbee's narration as proof in chapter of visiting the grave of Prophet and the Remembrance made there, in his book called "al-Adhkaar"

وقد روى الإمام النووي في كتابه (( الأذكار )) عن العتبي ، وهو شيخ البخاري ، أن العتبي قال : (( كنت مرة بجوار قبر النبي إذ أقبل اعرابي فقال : السلام عليك يا رسول الله إني سمعت قول الله تعالى (ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ) وإني اتيتك يا رسول الله مستغفرا ذنبي مستشفعا بك الى ربي ، ثم أنشد يقول : يا خير من دفنت في الترب اعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر انت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي ، يقول العتبي : فأخذتني اغفاءة فأتاني رسول الله في الرؤيا يقول (( يا عتبي الحق الأعرابي وقل له لقد غفر الله لك )) .
Translation: He (Utbi) said: "As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah! I have heard Allah saying: "If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful" (4:64)..Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Imam Nawawi in Kitab ul Adhkaar, Page No. 179, Published by Dar ul Ma'rifah, Beirut, Leabon]. 

Note: The Arabic of this specific quote is taken from a Salafi website where a Salafi himself accepted Tawassul. This is a great proof of "Haqq (truth)" being so bright that even people of falsehood have no option but to accept it.

3. Imam Jalaluddin Suyuti in "Dur al-Manthur":والسيوطي في الدر المنثور (١/٥٧٠-٢٣)
" وأخرج البيهقي عن أبي حرب الهلالي قال : حج أعرابي إلى باب مسجد رسول الله صلى الله عليه وسلم أناخ راحلته فعقلها ثم دخل المسجد حتى أتى القبر ووقف بحذاء وجه رسول الله صلى الله عليه وسلم فقال : بأبي أنت وأمي يا رسول الله جئتك مثقلا بالذنوب والخطايا مستشفعا بك على ربك لأنه قال في محكم تنزيله ولو إنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما

Imam al-Bayhaqi (rah) has narrated from Abi Harb al-Hilali who said:... (and then he mentioned the incident of Araabi) [Tafsir Dur al Manthur under 4:64)


4. Imam Qurtubi (rah) on Tawassul:

    روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك , ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك " ولو أنهم إذ ظلموا أنفسهم " الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد غفر لك .
Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]


3. Imam Qurtubi (rah) on Tawassul                    

Front Cover: Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran



Translation Page : Volume 006, Page No. 439


The incident of the Bedouin has also been recorded by the following:
1. Bayhaqi in Shu‘ab-ul-Imaan (3:495-6#4178).

2. Ibn Qudamah in al-Mughni (3:557).

3. Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir popularly known as Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki in Shifa’-us-siqam fī ziyaat khayr-il-anam (pp. 46-7).

4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition)

5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422)

6. Imam al-Nawawi again in his al-Majmu' (8/202-203) 

7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51). 
And many others, plus none of these Imams called it shirk or Bidah.

Quran states:

 وَلَمَّا جَآءَهُمْ كِتَـبٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَـفِرِينَ

Translation:  And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. (2:89)



Imam Qurtubi related the tradition through Ibn ‘Abbas: The Jews of Khaybar were often at war with the Ghatafan (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (Peace Be Upon Him) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbas adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafan (tribe). But when the Prophet (Peace Be Upon Him) was sent, they denied (him). So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (Peace Be Upon Him) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.[Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89]  


4. Imam Qurtubi related the tradition through Ibn ‘Abbas


If some people have problem with authenticity of these high ranking Tafaseer then they should move directly to the hadith section below where Tawassul has  been proven from irrefutable proofs mentioned in Sahih ahadith.


Intercession By Different Means


1. Maryam (alaih salam)'s place of worship used as a means of approach by Zakriyyah (alaih salam)

Allah azza Wajjal Says:

And her supervision was given to Zakariyyā. Whenever Zakariyyā entered her place of worship, he found with her (the latest and freshest) items of food. He asked, “O Maryam, where do these things come to you from?” She said, “This (food) comes from Allah.” Surely, Allah gives to whomsoever He wishes without measure. (3:37)

In the next verse Allah has mentioned Zakariyyā’s prayer at this very spot:

At that very place Zakariyya prayed to his Lord. He requested, “My Master! Give me from Yourself pure offspring. Surely You are the Hearer of prayer.”(3:38)

Qur’an itself has rectified the error and eliminated uncertainty by using the word "hunalika (there)" When we reflect on the words of the Qur’anic verse, we realize that it was Zakariyya’s routine that he woke up in the later part of the night and prayed to his Lord. According to his routine, even on that day he woke up to offer his prayer, but instead of praying at his usual place of worship, he chose specifically the chamber in which Maryam lived. If he had offered his prayer only by accident and not by design, the insertion of the word hunalika would have been superfluous and insignificant. Such an interpretation is not only a misreading of the Qur’anic message but also a violation of its spirit, which discourages and condemns all forms of superfluity. Thus the choice of that particular spot is an act of intermediation and at the same time it is a confirmation of the fact that a sacred spot can also serve as a source of intermediation.



2. Quranic method of using a blessed shirt which had touched a blessed body as a means to cure.

Allah says in surah Yusuf:
 
(Yusuf said,) “Take my shirt and lay it on the face of my father (Ya‘qub), he will regain his sight.” (Qur’an Yūsuf 12:93)
The Qur’an has expressed the later development in these words:

When the bearer of glad tidings arrived, he laid the shirt on the face of Ya‘qūb and his sight returned immediately (Qur’an Yusuf 12:96)

This Qur’anic verse clearly proves that intermediation through any object associated with the prophets and the saints does not negate the Islamic concept of divine unity. In this case the sender of the shirt is a prophet, the one who is benefiting from this act of intermediation is also a prophet and the one who is describing the act, are all parts of a sacred phenomenon authenticated by the Qur’an itself. Therefore, to express any doubts and reservations about its authenticity is to deny the sanctity of an act which is being sanctified by no less an authority than the Qur’an.
In relevance to this we would like to cite this beautiful hadith of Sahih Muslim which makes the Aqida of Sahaba clear as bright sun.

Hadith Section:
Hadith # 1 

From Sahih Muslim

Abdullah. the freed slave of Asma' (the daughter of Abu Bakr). the maternal uncle of the son of 'Ata, reported: Asma' sent me to 'Abdullah bin 'Umar saying: The news has reached me that you prohibit the use of three things: the striped robe. saddle cloth made of red silk. and the fasting in the holy month of Rajab. 'Abdullah said to me: So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? -and so far as what you say about the striped garment, I heard Umar bin Khatab say that he had heard from Allah's Messenger (may peace be upon him): He who wears silk garment has no share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so far as the red saddle cloth is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma' and informed her. whereupon she saidHere is the cloak of Allah's Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and "WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY"

Book 024, Number 5149: (Sahih Muslim)


May our parents be taken ransom for blessed Sahaba who even took the blessed cloak of Prophet (Peace be upon him) as a source of cure, and we can only have pity upon those people who deny intercession through the blessed Dhaat of Prophet (Peace be upon him) himself



                                                 

 
Direct and explicit order of Prophet(صلى الله عليه وآله وسلم)
Hadith #2 
حدثنا ‏ ‏أحمد بن منصور بن سيار ‏ ‏حدثنا ‏ ‏عثمان بن عمر ‏ ‏حدثنا ‏ ‏شعبة ‏ ‏عن ‏ ‏أبي جعفر المدني ‏ ‏عن ‏ ‏عمارة بن خزيمة بن ثابت ‏ ‏عن ‏ ‏عثمان بن حنيف
أن رجلا ضرير البصر أتى النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ادع الله لي أن يعافيني فقال إن شئت أخرت لك وهو خير وإن شئت دعوت فقال ‏ ‏ادعه ‏ ‏فأمره أن يتوضأ فيحسن وضوءه ويصلي ركعتين ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك ‏ ‏بمحمد ‏ ‏نبي الرحمة يا ‏ ‏محمد ‏ ‏إني قد توجهت بك إلى ربي في حاجتي هذه ‏ ‏لتقضى اللهم شفعه في

The Hadith states: It was narrated from 'Uthman bin Hunaif that a blind man came to the Prophet (Peace be upon him) and said: "Pray to Allah to heal me." He said: "If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you." He said: "Supplicate." So he told him to perform ablution and do it well, to pray two Rak'ah, and to say this supplication: "Allahumma lnni as'aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahma. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)".

References

►Ibn Majah transmitted it in his Sunan, book of Iqamat al-salat wa al-sunnat (establishing prayer and its sunnahs)[Page 197, Hadith No#1385)  
87. Imam Ibn Majah


Front Cover: Sunnan Ibn Majah, Published by Dar us Salaam, Riyadh, Saudi Arabia




Page 197, Hadith No#1385



In Sunnan Ibn Majah then it says:

قال ‏ ‏أبو إسحق ‏ ‏هذا ‏ ‏حديث صحيح

Translation: Imam Abu Ishaaq (rah) said: This hadith is "SAHIH" [ibid]

►Tirmidhī in al-Jami-us-sahīh, book of da‘awat (supplications) ch.119 (5:569#3578) where he declared it "HASAN SAHIH GHARIB"

►Nasa'i, ‘Amal-ul-yawm wal-laylah (p.417#658-659)

►Ahmad bin Hambal in his Musnad (4:138 #17246-17247)

►Hākim, al-Mustadrak (1:313,519) where he declared it "SAHIH"

►Nawawī, al-Adhkār (p.83)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558)

►Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61)

►Ibn Mājah, Hākim and Dhahabī have declared it a sound (sahīh) tradition while Tirmidhī graded it hasan (fair) sahīh, gharīb (unfamiliar or rare)
Similarly, another tradition narrated by Imam Hākim is present in different words. In this tradition, ‘Uthmān bin Hunayf says that he was present in the Prophet’s company. A blind person called on the Prophet (صلى الله عليه وآله وسلم) and complained about the loss of his eyesight. He added: ‘O Messenger of Allah, there is no one to guide me and I am in great trouble.’ On hearing his complaint, the Prophet (صلى الله عليه وآله وسلم) said:

Bring an earthen pot for ablution, then perform the ablution and offer two cycles of optional prayer. Then say: “O Allah, I appeal to You, and submit to You through the mediation of Your merciful Prophet Muhammad (صلى الله عليه وآله وسلم). O Muhammad, through your mediation I submit myself to your Lord that He should give light to my eyes. O Allah, acknowledge his intercession in my favour and accept my supplication also in my favour.” ‘Uthmān bin Hunayf says: I swear by Allah that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind.

References


►Nasā’ī, ‘Amal-ul-yawm wal-laylah (p.418#660)

►Ahmad bin Hambal, Musnad (4:138)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:559)

►Suyūtī, al-Khasā’is-ul-kubrā (2:201)

►Qastallānī, al-Mawāhib-ul-laduniyyah (4:594)

►Bayhaqī, Dalā’il-un-nubuwwah (6:166-7)


Qadhi Shawkani, the leading authority for Salafis, he while authenticating Tawassul  said: 

قوله ويتوسل إلى الله سبحانه بأنبيائه والصالحين أقول ومن التوسل بالأنبياء ما أخرجه الترمذي وقال حسن صحيح غريب والنسائي وابن ماجة وابن خزيمة في صحيحه والحاكم وقال صحيح على شرط البخاري ومسلم من حديث عثمان بن حنيف رضي الله عنه أن أعمى أتى النبي صلى الله عليه وسلم فقال يا رسول الله ادع الله أن يكشف لي عن بصري قال أو أدعك فقال يا رسول الله أني قد شق علي ذهاب بصري قال فانطلق فتوضأ فصل ركعتين ثم قل اللهم أني أسألك وأتوجه إليك بمحمد نبي الرحمة الحديث وسيأتي هذا الحديث في هذا الكتاب عند ذكر صلاة الحاجة وأما التوسل بالصالحين فمنه ما ثبت في الصحيح أن الصحابة استسقوا بالعباس رضي الله عنه عم رسول الله صلى الله عليه وسلم وقال عمر رضي الله عنه اللهم إنا نتوسل إليك بعم نبينا  
Translation: Qadhi Shawkani explains the saying of Imam Ibn al-Jarzi i.e. One should ask Allah through the intermediary of Anbiya and Pious servants of Allah: I (Qadhi Shawkani) say that to seek Intercession with Allah through Prophets and Righteous (is proven) as is narrated by Tirmidhi who called it Hassan Sahih Gharib, also narrated by Nasai’i, Ibn Majah, Ibn Khuzayma in his “Sahih” Hakim who said: It is Sahih on the criteria of Bukhari and Muslim, the Hadith of Uthman bin HUNAIF (ra) that a blind man came to the Prophet (Allah bless him & give him peace) and said: “I've been afflicted in my eyesight, so pray to Allah for me". The Prophet (Allah bless him & give him peace) said: “Go perform ablution (Wudu), perform two rak'at Salat and then say: “O Allah!I ask you and turn to you through my Prophet Muhammad. This hadith is mentioned in the book (with chapter) of Salaat al Hajah. And regarding Tawassul through righteous people, It is proven from Sahih (Bukhari) that Sahaba used to seek rain through Abbas (ra) the uncle of Prophet (Peace be upon him). Umar (ra) said: O Allah we turn to you through the means of Prophet's uncle [Tuhfa tul Dhakireen, Page No. 48]

He also said:

وفي الحديث دليل على جواز التوسل برسول الله صلى الله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى وأنه المعطي المانع ما شاء كان وما يشأ لم يكن

Translation: And in this hadith is the Proof on permissibility of seeking intercession to Allah through Prophet (Peace be upon him) but with the belief that Allah Subhanahu wa Ta’la is the one who grants or takes , whatever he wills happens and whatever he does not will cannot happen. [Tuhfa tul Dhakireen, Page No. 138] 

2. Imam Qadhi Shawkani on Tawassul              

Front Cover: Tuhfah uth-Dhakireen, Front Cover, Publish Dar al-Kitab al-Arabi, Beirut, Lebanon


Translation Page 137





Translation Page 138


Hadith #3

Some people object to the above hadith and say that it only proves Tawassul through Prophet (Peace be upon him) during his life, although their self cooked up taweel is false which goes against the teaching of Prophet (Peace be upon him) but still we would like to present another "SAHIH" hadith to establish that Sahaba took the waseela of Prophet (Peace be upon him) even after his passing away

وَهُوَ أَنَّ رَجُلاً كَانَ يَخْتَلِفُ إلَى عُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ فِي حَاجَةٍ لَهُ، وَكَانَ عُثْمَانُ لاَ يَلْتَفِتُ إلَيْهِ، وَلاَ يَنْظُرُ فِي حَاجَتِهِ، فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ فَشَكَا ذلِكَ إلَيْهِ، فَقَالَ لَهُ عُثْمَانُ بْنُ حُنَيْفٍ: ائْتِ الْمِيضَأَةَ فَتَوَضَّأْ، ثُمَّ ائْتِ الْمَسْجِدَ فَصَلِّ فِيهِ رَكْعَتَيْنِ، ثُمَّ قُلِ: اللَّهُمَّ إنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إلَيْكَ بِنَبِيِّنَا مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ! إنِّي أَتَوَجَّهُ بِكَ إلَى رَبِّي فَيَقْضِي حَاجَتِي، وَتَذْكُرُ حَاجَتَكَ وَرُحْ إلَيَّ حَتَّى أَرُوحَ مَعَكَ، فَانْطَلَقَ الرَّجُلُ فَصَنَعَ مَا قَالَ لَهُ، ثُمَّ أَتَى بَابَ عُثْمَانَ فَجَاءَ الْبَوَّابُ حَتَّى أَخَذَ بِيَدِهِ، فَأَدْخَلَهُ عَلَى عُثْمَانَ بْنِ عَفَّانَ فَأَجْلَسَهُ مَعَهُ عَلَى الطُّنْفَسَةِ، وَقَالَ: مَا حَاجَتُكَ؟ فَذَكَرَ حَاجَتُهُ فَقَضَاهَا لَهُ، ثُمَّ قَالَ: مَا ذَكَرْتُ حَاجَتَكَ حَتَّى كَانَتْ هذِهِ السَّاعَةُ، وَقَالَ: مَا كَانَتْ لَكَ مِنْ حَاجَةٍ فَائْتِنَا، ثُمَّ إنَّ الرَّجُلَ خَرَجَ مِنْ عِنْدِهِ فَلَقِيَ عُثْمَانَ بْنَ حُنَيْفٍ فَقَالَ لَهُ: جَزَاكَ اللَّهُ خَيْراً، مَا كَانَ يَنْظُرُ فِي حَاجَتِي، وَلاَ يَلْتَفِتُ إلَيَّ حَتَّى كَلَّمْتَهُ فِيَّ، فَقَالَ عُثْمَانُ بْنُ حُنَيْفٍ: وَاللَّهِ مَا كَلَّمْتُهُ، وَلَكِنْ شَهِدْتُ رَسُولَ اللَّهِ، وَأَتَاهُ رَجُلٌ ضَرِيرٌ فَشَكَا إلَيْهِ ذَهَابَ بَصَرِهِ، فَقَالَ لَهُ النَّبِيُّ: «أَوْ تَصْبِرُ»، فَقَالَ: يَا رَسُولَ اللَّهِ إنَّهُ لَيْسَ لِي قَائِدٌ، وَقَدْ شَقَّ عَلَيَّ؟ فَقَالَ لَهُ النَّبِيُّ: «ائْتِ الْمِيضَأَةَ فَتَوَضَّ

Translation: Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak'ats and then say : “Allah!, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and Uthman accomplished it for him ...(till the end of hadith)

References: Imam al-Mundhiri (rah) said: Imam Tabarani after narrating it said "THIS HADITH IS SAHIH" [At-Targheeb wa Tarheeb, Page No. 129 in the chapter of Salaat al Hajah] Note: Imam al-Haythami (rah) also accepted the authentication of Imam Tabrani in his Majma az Zawaid Volume No. 2, Hadith # 3668, even Ibn Taymiyyah declared it "SAHIH" in his Qa'ida al Jaleela fit Tawassul wal Waseela (Page No. 156)


Imam Muhammad bin Yusuf al-Salihi (rah) has actually put the final nail in coffin of Munkareen by setting a whole chapter on this issue:


 الباب الخامس في ذكر من توسل به - صلى الله عليه وسلم - بعد موته

روى الطبراني والبيهقي - بإسناد متصل ورجاله ثقات - عن عثمان بن حنيف أن رجلا كان يختلف إلى عثمان بن عفان في حاجة

Translation: Chapter 5: Regarding Tawassul through the Prophet (Peace be upon him) "AFTER HIS DEATH". It is narrated by At-Tabrani and al-Bayhaqi "WITH CONTINEOUS CHAIN (بإسناد متصل ) HAVING THIQA NARRATORS" the hadith of Uthman bin Hunaif (ra) that a man came to Uthman bin Affan (ra) regarding his Hajah .. until the end of same hadith [Muhammad bin Yusuf al-Salihi in Sabl al Hadi, Volume No.12, Page No. 407]


Hadith # 4

أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.
وهذا إسناد صحيح.
Malik ad-Dar i.e. treasurer of Umar (RA) relates: The people were gripped by famine during the tenure of Umar (Ibn-ul-Khattab). Then a man walked up to the grave of Prophet and said: O Messenger of Allah! ask for rain from Allah for your Ummah who is in dire straits. Then he saw the Prophet (SAW) in dream. The Prophet (SAW) said to him, Go over to Umar, give him my regards and tell him that the rain will come to you. And tell Umar that he should be on his toes, he should be on his toes (he should remain alert). He went over to see Umar and passed on to him the tidings. On hearing this, Umar broke into a spurt of crying. He said, O Allah, I exert myself to the full until I am completely exhausted.

References
►Al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538

7. Hadith #3  Al-Musannaf Ibn Abi Shaybah

Front Cover: Al-Musannaf Ibn Abi Shaybah, Publish by Maqtabah ar-Rashid, Riyadh, Saudia Arabia


Translation Page: Page No. 118, Hadith Number 32538 




This Hadith is authenticated as **Sahih** by

►Imam Ibn Kathir in Al Bidayah Wan Nihayah Volume No. 5, Page No. 167

►Imam Qastallani in al-Mawahib-ul-laduniyyah (4:276)

► Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1, Page 373) 

Imam Ibn Hajr al Asqalani in "Fath ul Bari"

وروى ابن أبي شيبة بإسناد صحيح من رواية أبي صالح السمان عن مالك الداري - وكان خازن عمر - قال " أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم صلى الله عليه وسلم فقال: يا رسول الله استسق لأمتك فإنهم قد هلكوا، فأتى الرجل في المنام فقيل له: ائت عمر " الحديث.

وقد روى سيف في الفتوح أن الذي رأى المنام المذكور هو بلال بن الحارث المزني أحد الصحابة،
وظهر بهذا كله مناسبة الترجمة لأصل هذه القصة أيضا والله الموفق 


Ibn Abu Shaybah transmitted it with a "SOUND CHAIN OF TRANSMISSION" the narration from Abi Salih as Samaan from Malik al Dar the treasurer of Umar (ra) that : The people were gripped by famine during the tenure of 'Umar (Ibn al-Khattab). Then a man walked up to the Prophet's grave and said, "O Messenger of Allah, please ask for rain from Allah for your Ummah who is in dire straits." Then he saw the Prophet (SAW) in dream… till the end of hadith. Sayf narrates in his Fatuh, the one seen in dream was Bilal bin Harith al Mazni who was one of the sahaba. [Fath ul Bari : Volume No.2, Page No. 495]
Note: Nasir ud-din Albani deceivingly tried to prove that "Malik ad-Dar and Abu Salih as-Samaan" present in the chain of this hadith are unknown narrators who do not exist. So let's see the reality in light of Authentic Islamic literature.
A) Imam Ibn Sa'ad said: “Malik ad-Dar was a slave freed by ‘Umar bin al-Khattab. He reported traditions from Abu Bakr as-Siddiq and ‘Umar, and Abu Salih Samman reported traditions from him. He was "WELL KNOWN (MAROOF)"
Reference: Ibn Sa‘d, at-Tabaqat-ul-kubra Volume 006, Page No. 12, Narrator Number. 1423

39. Ibn Sa'ad
Front Cover, Ibn Sa‘d, at-Tabaqat-ul-kubra, Publish Maqtabah al-Khanje, al-Qahira

Volume 006, Page No. 12, Narrator Number. 1423


B) Ibn Hibban has attested to the trustworthiness and credibility of Malik ad-Dar : Imam Ibn Hibban Said: Malik bin ‘Iyad ad-Dar He has taken traditions from Umar Faroq, and Abu Saleh al-Samman, and He was a slave freed by ‘Umar bin al-Khattab.
Reference: Kitab uth-Thiqat Volume 005, Page No. 384 
40. Ibn Hibban
Kitab uth-Thiqat Imam Ibn Hibban, Publish By al-Kutub al-Thamafiyah, Haydarabad Deccan, India


Volume 005, Page No. 384

C) Imam Dhahabi said about Malik ad-Dar, He (Malik ad-Dar) was a slave freed by ‘Umar bin al-Khattab, He has taken traditions from Abu Bakar as-Siddiq. [Tajrid Asma' al-Sahabah, by Imam Dhahabi, Volume 002, Page No. 44] 

48. Imam Dhahabi (RehmatuAllah Alihe)

Tajrid Asma' al-Sahabah, by Imam Dhahabi, Publish Dar al-Marifah, Beirut Lebanon
 

Volume 002, Page No. 44


D) Ibn Hajar ‘Asqalani

مالك بن عياض مولى عمر هو الذي يقال له مالك الدار له إدراك وسمع من أبي بكر الصديق وروى عن الشيخين ومعاذ وأبي عبيدة روى عنه أبو صالح السمان وابناه عون وعبد الله ابنا مالك وأخرج البخاري في التاريخ من طريق أبي صالح ذكوان عن مالك الدار أن عمر قال في قحوط المطر يا رب لا آلو إلا ما عجزت عنه وأخرجه بن أبي خيثمة من هذا الوجه مطولا قال أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي (ص) فقال يا رسول الله استسق الله لأمتك فأتاه النبي (ص) في المنام فقال له ائت عمر فقل له إنكم مستسقون فعليك الكفين قال فبكى عمر وقال يا رب ما آلوا إلا ما عجزت عنه
ذكر بن سعد في الطبقة الأولى من التابعين في أهل المدينة قال روى عن أبي بكر وعمر وكان معروفا وقال أبو عبيدة ولاه عمر كيلة عيال عمر فلما قدم عثمان ولاه القسم فسمى مالك الدار وقال إسماعيل القاضي عن علي بن المديني كان مالك الدار خازنا لعمر

The biographical sketch provided by Ibn Hajar ‘Asqalani: “Malik bin ‘Iyad, a slave freed by ‘Umar, was known as Malik ad-Dar. He had seen the Holy Prophet (Peace Be Uopn Him) and heard traditions from Abu Bakr. He has taken traditions from Abu Bakr as-Siddiq ‘Umar Faruq , Mu‘adh and Abu ‘Ubaydah, and Abu Samman and the two sons of this (Malik ad-Dar) ‘Awn and ‘Abdullah have taken traditions from him. “And Imam Bukhari in at-Tarikh-ul-kabir, (7:304-5), through reference to Abu Salih, has acknowledged a tradition from him that ‘Umar is reported to have said during the period of famine: I do not shirk responsibility but I may be made more humble. 

Ibn Abu Khaythamah has reproduced a long tradition along with these words (which we are discussing), ... and I have copied a tradition narrated by ‘Abd-ur-Rahman bin Sa‘id bin Yarbu‘ Makhzumi with reference to Malik ad-Dar, in Fawa’id Dawud bin ‘Umar and ad-Dabi compiled by Baghawi. He said that one day ‘Umar called me. He had a gold wallet in his hand, which had four hundred dinars in it. He commanded me to take it to Abu ‘Ubaydah, and then he narrated the remaining part of the happening. Ibn Sa‘d has placed Malik ad-Dar in the first group of Successors among the natives of Medina and has averred that he has taken traditions from Abu Bakr as-Siddiq and ‘Umar, and he was known. Abu ‘Ubaydah has asserted that ‘Umar had appointed him the guardian of his family. When ‘Uthman was elevated to the office of the caliph, he appointed him as the minister of finance, and that is how he came to be known as Malik ad-Dar (the master of the house). 
[al-Isabah fi tamyiz-is-sahabah - Ibn Hajr, Volume 006, Page No. 164, #8350]

46. Ibn Hajar ‘Asqalani

Al-Isabah fi tamyiz-is-sahabah - Ibn Hajr Asqalani, Publish Dar al-Kutub al-Azhar, Misr

Volume 006, Page No. 164, #8350




Hadith # 5


Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdur Rahman ibn Sa’d, who said Ibn Umar had numbness in his leg, whereupon a man said to him Remember the most beloved of people to you, so he said Ya Muhammad

Reference

►Imam Bukhari, Kitab ul Adab ul Mufrad, Page No. 404, Hadith # 964  
8. Hadith #8 Imam Bukhari, Kitab ul Adab ul Mufrad

Front Cover:  Kitab ul Adab ul Mufrad by Imam Bukhar(R.a)


Translation Page: Page No. 404, Hadith # 964

Note: There has been an issue, where some of the new version books doesn't contain the word "YA". Here we liked to present the Kalmi Nuskha(refers to original manuscript which was copied by hand writing from classical scholars) of al-Adab al-Mufrad by Imam Bukhari from Jamiyah al-Azhar Misr - Authenticated by Maqtabah Jamiyah al-Riyad    84. Original Manuscript (Kalmi Nuskha) of al-Adab al-Mufrad

Original Manuscript (Kalmi Nuskha) of al-Adab al-Mufrad by Imam Bukhari from Jamiyah al-Azhar Misr - Authenticated by Maqtabah Jamiyah al-Riyad

Al-Adab al-Mufrad Al-Bukhari, Hadith Number 964




Mullah Ali Qari (rah) say:  He said

 كانه رضى الله تعالى عنه قصد به اظهار المحبة فى ضمن الاستغاثة 

Translation: Ibn Umar (Radhi Allah) expressed his love in the form of "ISTIGHATHA (SEEKING HELP)" [Mullah Ali Qari: Sharh ash-Shifa (2/41)] 


Hadith # 6
It is attributed to Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.
References

►Imam Hakim declared it "Sahih" while Imam Dhahabi "AGREED"  with him [Al-Mustadrak 4:520, Hadith # 8571]

►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422; Hakim, al-Mustadrak Volume 004: Hadith Number 515 
6. Hadith #2:  Ahmad bin Hambal Musnad
Front Cover Page Musnad Ahmad bin Hambal Publish Dar al-hadith Al-Qahira Misr

Translation Page





                      Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم)

Hadith # 7

حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن إبراهيم الحنظلي ، ثنا أبو الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن الخطاب رضي الله عنه قال:  قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب  

 
Translation: Narrated `Umar: The Prophet said: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: "LA ILAHA ILLALLAH MUHAMMADUR RASULULLAH"  I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."

 Al-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)

It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).
 
1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651, Hadith No. 4228), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas.
  Imam Hakim (rah) also narrates:  
  حدّثنا علي بن حمشاذ العدل إملاء ، ثنا هارون بن العباس الهاشمي ، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري ثنا سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي الله عنهما قال:  أوحى الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن. 

هذا حديث صحيح الإسناد ولم يخرجاه


Translation: Ibn Abbas (ra) narrates that Allah inspired Isa (a.s) saying O Isa, believe in Muhammad (salallaho alaihi wasalam), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (salallaho alaihi wasalam) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still [Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This Hadith has Sahih chain.



2. Imam Tabaran in his Mu'jam Al-Ausat

Narrated by Umar bin al-Khattab Allah’s Messenger (Peace Be Upon Him) said: When Adam committed the error, he submitted (to Allah): O Lord, I beg You to forgive me through the mediation of Muhammad. Then Allah said: O Adam! How did you recognize Muhammad as I have not created him yet? He replied: O Lord, when You created me with Your divine hand and breathed Your soul into me, I raised my head and saw ‘la ilaha illallahu Muhammad-ur-rasulullah (“There is no god but Allah, Muhammad is Allah’s Messenger”)’ inscribed on each pillar of the Throne. I discovered that with Your name, the name of only such a person can be associated who is Your most beloved of all the creatures. At this Allah said: O Adam, you have said it correctly. Of all the creatures I love him the most. Now when you offered your prayer through his mediation, I forgave you. And if Muhammad were not there, I would not have created even you.

Reference

►Tabarani Mu'jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502
10. Hadith #7 Tabarani Mu'jam Al-Ausat

Front Cover:  Tabarani Mu'jam al-Ausat Front Cover Publish Dar al Haramain


Translation Page: Page No. 313-314, Hadith Number 6502


3. Imam al-Bulqini declares this hadith of Adam (a.s)'s Tawassul to be sound in his Fatawa.


  
4. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.


  
5. Imam Qadhi Iyaad (rah) considered it Sahih and famous because he narrated it under the Chapter No. 3 of his Ash-Shifa in which he said: This Chapter is about “SAHIH AND FAMOUS” narrations (الباب الثالث فيما ورد من صحيح الأخبار و مشهورها), and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."



  
6. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other  Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."



7. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;



8. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180) where he points towards weakness of Abdur Rahman bin Zayd bin Aslam.


  
9. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.


  
10. Three scholars reject it outright a) Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students b) Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and c) al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger (Lisan al-mizan 3:360, 3:442).


  
11. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara and says: "These two are like the elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة‏. ) (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47). 



The Hadith of Maysara (ra) is the following:
Hadith # 8
  وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان، عن ميسرة قال قلت:  يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ 

Translation: Narrated by Maysara (ra), I asked: "O Messenger of Allah, when were you [first] a Prophet?" He replied: "When Allah created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He [Muhammad SAWS] is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name."[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]


Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:

وروى ابن الجوزي بسند جيد لا بأس به

Translation: This hadith is narrated by Ibn Jawzi (rah) and the chain of it is “STRONG” and there is nothing wrong in it [Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]   



Ibn Taymiyyah said:


فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة


Translation: This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith [Majmua al Fatawa, 2/150] Imam al Alawai al Makki said: This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith


12. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):

 محمد سيد ولد آدم. وأفضل الخلق؛ وأكرمهم عليه، ومن هنا قال من قال: إن الله خلق من أجله العالم، أو أنه لولا هو لما خلق عرشاً، ولا كرسياً، ولا سماء ولا أرضاً ولا شمساً ولا قمراً. لكن ليس هذا حديثاً عن النبي صلى الله عليه وسلّم لا صحيحاً ولا ضعيفاً، ولم ينقله أحد من أهل العلم بالحديث، عن النبي صلى الله عليه وسلّم، بل ولا يعرف عن الصحابة، بل هو كلام لا يدرى قائله. ويمكن أن يفسر بوجه صحيح كقوله: {وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الأَْرْضِ } [الجاثية: 13] وقوله: { ْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِىَ فِى الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الأَنْهَـرَ وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ لَكُمُ الَّيْلَ وَالنَّهَارَ وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا } [إبراهيم: 32 ـ 34] وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم، ومعلوم أن لله فيها حكماً عظيمة غير ذلك، وأعظم من ذلك، ولكن يبين لبني آدم ما فيها من المنفعة، وما أسبغ عليهم من النعمة.فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا، لا يقتضي أن لا يكون فيه حكم أخرى عظيمة، بل يقتضي إذا كان أفضل صالحي بني آدم محمد، وكانت خلقته غاية مطلوبة، وحكمة بالغة مقصودة [أعظم] من غيره، صار تمام الخلق، ونهاية الكمال، حصل بمحمد صلى الله عليه وسلّم.والله خلق السموات والأرض وما بينهما في ستة أيام، وكان آخر الخلق يوم الجمعة، وفيه خلق آدم وهو آخر ما خلق، خلق يوم الجمعة بعد العصر في آخر يوم الجمعة، وسيد ولد آدم محمد ـ صلى الله عليه وسلّم ـ آدم فمن دونه تحت لوائه ـ قال صلى الله عليه وسلّم «إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته»، أي: كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها وهو الجامع لما فيها، وفاضله هو فاضل المخلوقات مطلقاً، ومحمد إنسان هذا العين؛ وقطب هذه الرحى، واقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات، فما ينكر أن يقال: إنه لأجله خلقت جميعها، وأنه لولاه لما خلقت، فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة

Translation: Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet, neither is it sahih nor is it weak and it has not been narrated by any person of knowledge in hadith either from Prophet or Sahaba  but it may be explained from a correct aspect...
Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfillment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.

Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable. [Majmua al Fatawa, Volume No. 11, Page Nos. 95-97] 

Tabarānī, Bayhaqī, Ibn-ul-Mundhir and Suyūtī narrated this tradition through ‘Umar bin al-Khattāb and ‘Alī that the Holy Prophet (صلى الله عليه وآله وسلم) said, “Adam was just about to repent for his act of disobedience that he suddenly recalled in his state of anxiety that he had seen lā ilāha illallāhu Muhammad-ur-rasūlullāh (there is no god but Allah, Muhammad is Allah’s Messenger) inscribed on the Throne at the time of his birth.” It obviously meant that the distinction the Prophet (صلى الله عليه وآله وسلم) possesses is denied to others. That is the reason his name was inscribed along with Allah’s Own name. At this, he added these words of intermediation to his prayer for divine forgiveness:

(O Allah,) I beg Your forgiveness through the mediation of Muhammad (صلى الله عليه وآله وسلم).

The tradition related by Ibn-ul-Mundhir has the following words:

O Allah, I beg Your forgiveness through Your beloved and most honoured servant Muhammad and through his distinction You have blessed him with.

[Suyuti cites in ad-Durr-ul-manthur Volume 001: Page No. 60]

 


Mother of All Believers Hazarth Ayesha Siddiquea(R.A)  

Hadith # 9

حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق

Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
References

►Sunan Darimi Volume 001, Page 227, Hadith Number 093   
11. Hadith #8 Hazarth Ayesha Siddiquea(R.A)

Front Cover: Sunan Darimi, Dar al-Mughni, Saudia Arabia



Translation Page: Page 227, Hadith Number 093 




►Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr--il-‘ibad Page No.153]

►Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801)

►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)

►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)

Chain :"“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”

 The Prophet (صلى الله عليه وآله وسلم) as a source of intermediation for Jews

 
 Bi Haqqi Muhammad (Salallaho alaihi wasalam), for the sake of Muhammad, this term had even given victory to Jews as Quran attests in its beautiful words
"And when there comes to them a Book from God, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of God is on those without Faith."(2:89)


1.Imam Qurtubī


Imam Qurtubī related the tradition through Ibn ‘Abbās:
قال ابن عباس : كانت يهود خيبر تقاتل غطفان فلما التقوا هزمت يهود , فعادت يهود بهذا الدعاء وقالوا : إنا نسألك بحق النبي الأمي الذي وعدتنا أن تخرجه لنا في آخر الزمان إلا تنصرنا عليهم . قال : فكانوا إذا التقوا دعوا بهذا الدعاء فهزموا غطفان , فلما بعث النبي صلى الله عليه وسلم كفروا , فأنزل الله تعالى : " وكانوا من قبل يستفتحون على الذين كفروا " أي بك يا محمد
The Jews of Khaybar were often at war with the Ghatafān (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (صلى الله عليه وآله وسلم) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbās adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafān (tribe). But when the Prophet (صلى الله عليه وآله وسلم) was sent, they denied (him). So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (صلى الله عليه وآله وسلم) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.

Reference

►Qurtubī, al-Jāmi‘ li-ahkām-il-Qur’ān, 2:27


2. Mahmud Alusī

He said:
وكانوا من قبل يستفتحون على الذين كفروا نزلت في بني قريظة والنضير كانوا يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وآله وسلم قبل مبعثه قاله ابن عباس وقتادة والمعنى يطلبون من الله تعالى أن ينصرهم به على المشركين كما روى السدي أنهم كانوا إذا اشتد الحرب بينهم وبين المشركين أخرجوا التوراة ووضعوا أيديهم على موضع ذكر النبي صلى الله عليه وآله وسلم وقالوا:اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن تنصرنا اليوم على عدونا فينصرون فلما جاءهم ما عرفوا كفروا به كنى عن الكتاب المتقدم بما عرفوا لأن معرفة من أنزل عليه معرفة له ووجه الدلالة من هذه الآية ظاهر فإن الله سبحانه أقر استفتاح اليهود بالرسول ولم ينكره عليهم وإنما ذمهم على الكفر والجحود بعد إذ شاهدوا بركة الاستفتاح بالنبي صلى الله عليه وآله وسلم .
This (verse) was revealed about Banū Qurayzah and Banū Nadīr who used to pray for victory over Aws and Khazraj before Allah’s Messenger’s Prophethood. Ibn ‘Abbās and Qatādah have given expression to the same reality. It means that they prayed to Allah through his mediation for victory over the polytheists as also stated by as-Suddiyy: when the war raged between them and the polytheists, they opened the Torah and placed their hand on the spot where the Prophet (صلى الله عليه وآله وسلم) was mentioned and prayed, “O Allah, we pray to You through the mediation of Your Prophet You have promised with us to send him at the end of time; today grant us victory over our enemies.” So (by the blessing of this prayer) they were made victorious.
Reference

►Mahmūd Alūsī, Rūh-ul-ma‘ānī (1:320)

 
3. Imam Jalāl-ud-Dīn Mahallī and Imam Jalāl-ud-Dīn Suyūtī

They write the Jews used to pray in these words:

"O Allah, grant us victory through the mediation of the Prophet who is to appear at the end of time."

Reference

►Mahallī and Suyūtī, Tafsīr-ul-jalālayn (p.14)


4. Imam Ibn Kathīr

He says:

The Jews used to pray for victory over the Arab polytheists through the mediation of Muhammad(صلى الله عليه وآله وسلم)

Reference

►Ibn Kathīr, Tafsīr-ul-Qur’ān al-‘azīm (1:124)

 

5. Imam Suyūtī

He narrates two traditions on the authority of Ibn ‘Abbās in this context as follows:

The Jews of Banū Qurayzah and Banū Nadīr used to pray for victory over the disbelievers and the infidels before the Prophethood of Muhammad. They said: O Allah, bless us with victory through the mediation of the Unlettered Prophet, and they were blessed with victory.


The Jews of Medina, before the arrival of the Holy Prophet (صلى الله عليه وآله وسلم), in their war against the (tribes of) Arab disbelievers – Asad, Ghatafān, Juhaynah and ‘Udhrah – prayed for victory over them and sought help by invoking the name of Allah’s Messenger. They said: O Allah, our Lord, grant us victory over them through the name of Your Prophet and through Your Book to be revealed to him whose Prophethood You have promised us at the end of time.

Reference

►Suyūtī, ad-Durr-ul-manthūr (1:88)

Similar traditions are narrated by:

1. ‘Abdullāh bin Muslim bin Qutaybah, Tafsir gharīb-il-Qur'ān (p.58).   
2. Ibn Jarīr Tabarī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:325).
3. Baghawī, Ma‘ālim-ut-tanzīl (1:93).
4. Abū al-Fadl al-Mībadī, Kashf-ul-asrār wa ‘uddat-ul-abrār (1:272).
5. Ibn-ul-Jawzī, Zād-ul-masīr fī ‘ilm-it-tafsīr (1:114).
6. Mujāhid bin Jubayr, Tafsīr (1:83).
7. Baydāwī, Tafsīr (1:122).
8. Nasafī, al-Madārik (1:61).
9. Khāzin, Lubāb-ut-ta’wīl fī ma‘ānī at-tanzīl (1:65).
10. Muhammad bin Yūsuf Abū Hayyān Andalusī, Tafsīr-ul-bahr-il-muhīt (1:303).
11. Ibrāhīm bin ‘Umar Biqā‘ī, Nazm-ud-darar fī tanāsub-il-āyāt was-suwar (2:36-7).
12. Muhammad bin ‘Abd-ur-Rahmān Hasanī Husaynī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:23).
13. Abū Sa‘ūd ‘Amādī, Irshād-ul-‘aql-is-salīm ilā mazāyā al-Qur’ān al-karīm (1:128).
14. Ismā‘īl Haqqī, Tafsīr rūh-ul-bayān (1:179).
15. Sulayman bin ‘Umar, al-Futūhāt-ul-ālihiyyah (1:77-8).
16. Shawkānī, Fath-ul-qadīr (1:112).
17. Muhammad Rashīd Radā, Tafsīr-ul-manār (1:381).
18. Ibn Juzayy, Kitāb-ul-tashīl li-‘ulūm-it-tanzīl (1:53).
19. Khatīb Shurbīnī, as-Sirāj-ul-munīr (1:76).
20. Wahbah Zuhaylī, at-Tafsīr-ul-munīr (1:219-20).
21. Tantāwī Jawharī, al-Jawāhir fī tafsīr-il-Qur’ān al-karīm (1:96).

Following traditionists and biographers also narrated the same tradition:

1. Hakim in al-Mustadrak (2:263).
2. Ājurrī in ash-Sharī‘ah (pp.446-8).
3. Bayhaqī in Dalā’il-un-nubuwwah (2:76-7).
4. Abū Nu‘aym in Dalā’il-un-nubuwwah (pp.44-5).
5. Ibn Kathīr in al-Bidāyah wan-nihāyah (2:274-5).


Hadith # 9

rrated Abdullah Ibn Umar:

Allah's Messenger (صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.


Reference

►Tabrani Volume 012: Hadith Number 406

►Bayhaqi Shu'ab ul Iman Volume 003: Hadith Number 489 

Imam Ibn Quduma (rah) said:

ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي
It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]
Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]

Qadhi Iyaad (rah) said in his magnificent Ash-Shifa

في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر
Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.

It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]


Intermediation through the Prophet’s request for forgiveness after his death


Hadith # 10

عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏

‏"‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏"‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏

‏"‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏"‏‏.‏

It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.

References

►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.

►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)

►Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively.

►Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its veracity.

►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).

►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).

►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).

►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).



Hadith # 11

As it is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were present in the company of the holy Prophet (صلى الله عليه وآله وسلم) when messengers from Hawāzin tribe came and said: O Muhammad! We belong to the same origin and tribe, and the trouble we are facing is not hidden from you, therefore, have mercy on us. The holy Prophet (صلى الله عليه وآله وسلم) replied: opt one of the two choices; either take away your property and wealth or have your women freed. They opted for their women and children. Then the Messenger of Allah (صلى الله عليه وآله وسلم) added: as far as my share and the share of ‘Abd-ul-Muttalib and his children (in the spoils) is concerned, I have already given it to you. But when I have performed the noon prayer, you should all stand up and say:

"Through the means of the Messenger of Allah (صلى الله عليه وآله وسلم) we seek help for our women and children from believers (or Muslims)"

The narrator says that when people had finished their prayer, they repeated the same words as the Prophet (صلى الله عليه وآله وسلم) had advised them.

Reference

►Nasā’ī, Sunan, book of hibah (gifts) 6:262-3

The Prophet’s supplication through the mediation of his own and other Prophets



Hadith # 12

عن أنس بن مالك قال‏:‏ لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما

دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏"‏رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏"‏‏.‏ ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏"‏الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏"‏‏.‏ وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم‏.‏

رواه الطبراني في الكبير والأوسط، وفيه روح بن صلاح، وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح
  
It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fatimah bint Asad bin Hashim — died, Allah’s Messenger (Peace Be Upon Him) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger (Peace Be Upon Him) poured some water into his hands. Then Allah’s Messenger (Peace Be Upon Him) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon Him) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fatimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered her into the grave.

References
►Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189

 Hadith 13  Prophet's Supplication

Tabarani Mu'jam al-Ausat Front Cover Publish Dar al Haramain


Translation Page: Page No. 67, Hadith Number 189


Translation Page: Page No. 68, Hadith Number 189



►Ibn Hibbān and Hākim declared him thiqah (trustworthy). Haythamī also cites it in Majma‘-uz-zawā’id (9:256-7)

►Ibn-ul-Jawzī in al-‘Ilal-ul-mutanāhiyyah (1:268-9#433)

►Abū Nu‘aym in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)

► Mahmūd Sa‘īd Mamdūh graded it hasan (fair) in his Raf‘-ul-minārah (pp.147-8).



Hadith # 13

am Ibn Hajr al Haythami (rah)
 wrote a "WHOLE BOOK" on virtues of visiting the grave of Prophet (Peace be upon him) in it he writes:

Amongst the evil deeds of Ibn Taymiyyah, something which nobody before him in this world proclaimed is his rejection of Istighatha (Beseeching for help) and Tawassul through Prophet (salalallaho alaihi wasalam). This Tawassul through Prophet (salallaho alaihi wassalam) is Hassan (fair) in all conditions whether before his creation (i.e. him being sent to the world), after it (i.e. his death), also in this world and on Day of Judgment.

Reference

►Jawhar al Munazzam fi Ziyaratil Qabr il Mukkaram: Page No. 171 
9. Hadith #14 Imam Ibn Hajr al Haythami

Front Cover: Author Imam al Allama Ibn Hajr al Haythami al Makki Book titile Al-Jawhar al Munazzam fi Ziyaratil Qabril Muqarram, Published by Dar ul Hawi, Beirut, Lebanon


Translation Page: Jawhar al Munazzam fi Ziyaratil Qabr il Mukkaram: Page No. 171



Imam Ibn Hajr Asqalani

Imam Ibn Hajr Asqalani proving Yahyah Bin Yahya research said this proves Imam Ibn Hajr and Imam Hakim (rah) Belief (aqida) that going to tombs of Awliyas and asking through their Intercession is allowed. Ibn Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that I was in extreme depression that I saw Prophet (Peace Be Upon Him) in my dream he said that go to grave of Yahya bin Yahya (rah) and do Istaghfar and ask for help through his Intercession your problem will be solved. Abu Ali Nishapori said I did like that and my problem was solved in the morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page 398]

51. Imam Ibn Hajr Asqalani

Tahdhib ut-Tahdhib - Ibn Hajr Asqalani, Publish al-Risalah, Beirut Lebanon

Volume 004, Page 398

                                              


Imam Nawawi says in "Majmu" (8/274):

قال الإمام النووي في المجموع (ج8/274) كتاب صفة الحج، باب زيارة قبر الرسول صلى اللّه عليه وسلم: "ثم يرجع إلى موقفه الأول قُبالة وجه رسول اللّه صلى اللّه عليه وسلّم (((ويتوسل به))) في حق نفسه ويستشفع به إلى ربه".
Imam al Nawawi (rah) said in his Majmu (8/274) the book of description of Hajj, chapter of “Visiting the grave of Prophet (Peace be upon him): The one visiting should stand by facing towards the face of Prophet (Peace be upon him) and make him a means (tawassul) and seek his wasilah as intercession (shafa'at) towards the Lord.


Imam Bayhaqi

[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. --- [Hadith Number 3880] Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)" Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep""And from whose fragrance the depth and the height have become sweet" "May I be the ransom for a grave which thou inhabit" "And in which are found purity, bounty and munificence!"
[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80] 
76. Imam Bayhaqi

Shua'b ul Iman by Imam Bayhaqi, Publish Maqtabah ar-Rashad, Riyadh,Saudia


Volume 006, Page No. 60 Hadith Number 3879-80




  
Al-Hafidh Ibn Hibban 
…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين) 
Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times
[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411]  

77. Al-Hafidh Ibn Hibban

Kitab uth-Thiqat Imam Ibn Hibban, Publish By al Kutub al Thamafiyah, Hyderabad Deccan, India

Volume 008, Page No. 456-7 #14411



                           Intermediation through Allah’s favourites in the jungle
Hadith # 14
‘Abdullāh bin Mas‘ūd has narrated that the Prophet (صلى الله عليه وآله وسلم) said:

When you lose your means of transport in a jungle, you should call: O creatures of Allah! Help me, recover my transport! O creatures of Allah! Help me, recover my transport! There are many of Allah’s creatures on this earth. They will help you recover it.
References

►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (10:217#10518)

► Abū Ya‘lā, Musnad (9:177)

► Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.162#502)

► Haythamī, Majma‘-uz-zawā’id (10:132)

►Ibn Hajar ‘Asqalānī in al-Matālib-ul-‘āliyah (3:239#3375).
Hadith #15

وعن أبي هريرة قال: سمعت رسول الله صلى الله عليه وسلّم يقول: والّذي نَفْسُ أَبي القاسِمِ بِيَدِهِ لَيَنْزِلَنَّ عيسى ابنُ مَريمَ إمَاماً مُقْسِطاً، وَحَكَماً عَدْلاً، فَلَيَكْسِرَنَّ الصَّلِيْبَ، وَيَقْتُلَنَّ الخِنْزِيرَ، وَلَيُصْلِحَنَّ ذَاتَ البَيْنِ، وَلَيُذْهِبَنَّ الشَّحْنَاءَ، وَلَيَعْرُضَنَّ المَالَ فَلا يَقْبَلهُ أَحَدٌ، ثُمَّ لَئِنْ قَامَ على قَبْرِي فَقَالَ: يَا مُحَمَّدُ لأجِيْبَنَّهُ

. قلت: هو في الصحيح باختصار.
رواه أبو يعلى ورجاله رجال الصحيح
 

Translation: Narrated Abu Hurayra I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, "ISA IBN MARYAM SHALL DESCEND" as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him. (Abu Ya`la relates it with a sound (sahih) chain in his Musnad  Volume No. 11, Page No. 462, 
(Dar al-Ma'mun ed. 1407/1987)]; al-Haythami says in Majma` al-zawa'id (8:5), Chapter entitled: "`Isa ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih) hadith")

Imam Ibn Hajr al-Haythami (rah) said of that hadith:

رواه أبو يعلى ورجاله رجال الصحيح

Translation: It is Narrated by Abu Ya'la and "ALL ITS RIJAAL ARE THOSE OF SAHIH" [Majma az Zawaid Volume 8, Page No. 387, Hadith No. 13813] 



Abdur Rahim al-Mubarakpori (Among the Authentic Scholar for Salafi School of Thought)                                                
Imam Qadhi Shawkani's (rah) writes: Regarding what those who forbid tawassul to Allah through the Prophets (Peace Be Upon Him) and the Saint's cite to support their position, such as Allah's sayings: "We only worship them in order that they may bring us nearer" (39:3) and "Do not call on any other god with Allah, or you will be among those who will be punished" (26:213) and "Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of" (17:57) These verses are irrelevant. Rather: they support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue.
To wit: the verse "We only worship them in order that they may bring us nearer" explicitly states that they worship them for that purpose, “whereas the one who makes Tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means”. Similarly irrelevant to the issue is Allah's saying: "Do not call on any other god with Allah." This verse forbids that one should call upon another together with Allah, as if saying: “"O Allah and O So-and-so." However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered”.

Similarly irrelevant to the issue is Allah's saying: "Those unto whom they cry..." for it refers to people who call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him. The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse: "The Day when no soul shall have power to do anything for another: for the Command, that Day, will be all with Allah." (82:19) For that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets (Peace Be Upon Him) or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment!

Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error. Equally irrelevant is their objection to tawassul by citing the verses: "Not for you is the decision in the least" (3:128) "Say: I have no power over over good or harm to myself except as Allah wills" (7:188) for these two verses are explicit in that the Prophet (Peace Be Upon Him) has no say in Allah's decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent Tawassul through him or any other of the Prophets or Friends of Allah or scholars.

Allah has given His Prophet (Peace Be Upon Him) the Exalted Station (al-maqam al-mahmud) -- the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: "Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!" And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases...

Reference: Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36
53. Abdur Rahim al-Mubarakpori

Tuhfatul Ahwazi ba-Sharah Tirmidhi, Publish Dar al-Fikr Beirut Lebanon

Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36





                                  Hujjat ul Islam Imam Al-Ghazzali (Rahimuhullah)


 وقد ذكره الغزالي ولذا قيل - وليس بحديث كما توهم - إذا تحيرتم في الأمور فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك في أنه يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور بأنامل التوسل إلى الله تعالى بحرمتهم،
Translation: Imam Ghazzali (rah) said that whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]   
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                        Imam Ahmed bin Hanbal(RehmatuAllah Alihe) intercession from pious muslims


عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي
Translation: Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed - Rahimuhullah) saying: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697] 


Hadrat Umar (RadhiAllah anho) helping Sahabis (R.A) from 1000 miles away

 
When Umar ibn Khattab sent out an army, he appointed a man named Sariyah as their leader. Then while Umar was delivering the Khutbah he started shouting, 'O Sariyah, the mountain! O Sariyah, the mountain, the mountain!' Then a messenger from the army came and he questioned him [concerning the army], he said, 'O Leader of the Believers! We met with the enemy and they had [almost] defeated us, then a voice proclaimed, 'O Sariyah, the mountain!' So we put our backs against the mountain and Allah vanquished them.'

Reference

► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)

             Ibn Hajar `Asqalânî(RehmatuAllah Alihe) writes about this Tawasul of Ibn e Abbas (R.A)


"The episode involving `Abbâs makes it clear that to seek intercession from the virtuous, the pious and members of the Prophet's family is a desirable act. In addition, this event proves the high status of `Abbâs as well as reveals `Umar's respect for him and the acknowledgement of his status."

References

►Ibn Hajar `Asqalânî, Fath-ul-bârî, 2:497

►Zurqânî, Sharh-ul-Mawâhib, 11:152

                                                 
                               Imam Ahmad(RehmatuAllah Alihe) and Tawassul



( المرداوي في الإنصاف ( 2:456
“… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل:
يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه
وجزم به في المستوعب وغيره..”
Al-Mardawi said: “The correct position of the [Hanbali] madhhab is that it is permissible in one’s dua to use as one’s means of a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: ‘Let him use the Prophet as a means in his supplication to Allah (SWT).’” (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu’ Al-Fatawa (1:140).





                                Imam Dhahabi (RehmatuAllah Alihe) narrates:

قال قحط المطر عندنا بسمرقند في بعض الأعوام فاستسقى الناس مرارا فلم يسقوا فأتى رجل صالح معروف بالصلاح إلى قاضي سمرقند فقال له إني رأيت رأيا أعرضه عليك قال وما هو قال أرى أن تخرج ويخرج الناس معك إلى قبر الإمام محمد بن إسماعيل البخاري وقبره بخرتنك ونستسقي عنده فعسى الله أن يسقينا قال فقال القاضي نعم ما رأيت فخرج القاضي والناس معه واستسقى القاضي بالناس وبكى الناس عند القبر وتشفعوا بصاحبه فأرسل الله تعالى السماء بماء عظيم غزير أقام الناس من أجله بخرتنك سبعة أيام أو نحوها لا يستطيع أحد الوصول إلى سمرقند من كثرة المطر وغزارته وبين خرتنك وسمرقند نحو ثلاثة أميال
Translation: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (Rahimuhullah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [As Siyar al Alam An Nabula Volume 12, Page No 469]



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             Imam Shafi (rahmatuallah alihe) on intercession of Prophet (صلى الله عليه وآله وسلم) after his life

"The family of the Prophet, they are my means/intermediaries (wasîlatî) in this life and the afterlife,through them, I hope to be given my records in my right hand on the Day of Judgement."

Reference
►Imâm Shâfi`î, Dîwân (Lebanon, Beirut: Dârul-Fikr, 2005), 162, #34

 

      Imam Ibn Jawzi (rah) says in his magnificent Seerah work called “Al Wafa bi Ahwaal lil Mustafa”

Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha,I CAME TO THE PROPHET’S GRAVE AND I SAID: "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you. [Al-Hafiz Ibn Jawzi, Kitab al Wafa, Page 818]                                                          



                                  Ibn Taymiyyah’s endorsement


Ibn Taymiyyah has related a story in the perspective of this tradition that Ibn Abū Dunyā has narrated a tradition in his book Mujābī ad-du‘ā’ that a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin Abjar. ‘Abd-ul-Malik pressed his belly and told him that he was suffering from an incurable discase. The man asked him: what is it? ‘Abd-ul-Malik replied that it was a kind of ulcer that grows inside the belly and ultimately kills the man. It is said that the patient turned round and then he said:

Allah! Allah! Allah is my Lord. I regard no one as His rival or partner. O Allah! I beseech You and submit myself to You through the mediation of Your Prophet Muhammad (صلى الله عليه وآله وسلم), the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord that He should take mercy on me in my state of illness.

It is said that ‘Abd-ul-Malik pressed his belly again and said: you are cured, you are no longer suffering from any disease. Ibn Taymiyyah after recording the whole incident in his book, comments:

I say that this and other forms of supplication have been taken over from our predecessors

Reference

►Qaida al Jaleela, Fit Tawassul wal-Wasila, Page No. 91




                              The tomb of Abū Ayyūb al-Ansārī



He was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will as follows:

When I die, take my dead body with you, when you line up against the enemy, bury me in your feet
►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)
So, acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted.

And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it... When people pray for rain there, it starts raining.


►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)

Mujahid says:

Whenever there is famine, people expose the grave, so it starts raining


                                     Imam's Who Believe in Intercession and their Experiences
 

1. Imam Shafi

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).


2. Imam Malik


Imam Mālik’s prominence as one of the four jurists of Islam is well-established. Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet (صلى الله عليه وآله وسلم)] or should I turn my face to the Holy Prophet (صلى الله عليه وآله وسلم) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه وآله وسلم), as he is the source of mediation for you and for your ancestor Adam (عليه السلام) on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet (صلى الله عليه وآله وسلم) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:

"We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah.s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful"(4:64)

This incident has been narrated by Qādī ‘Iyād in his ash-Shifā (2:596) with a sound chain of transmission. Besides, it has been related by a number of other traditionists of impeccable credibility. Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām, Samhūdī in Khulāsat-ul-wafā, Qastallānī in al-Mawāhib-ul-laduniyyah, Ibn Jamā‘ah in Hidāyat-us-sālik and Ibn Hajar Haythamī in al-Jawhar-ul-munazzam.

3. Ibn-ul-Jawzī

In the biography of saints Sifat-us-safwah (2:266), he writes about Ibrāhīm bin Ishāq Harabī:

"And his grave is open to everyone. People receive blessing from it."

He has also described Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم) in the first chapter of his book al-Wafā bi-ahwāl-il-Mustafā (1:33) see page 149.



4. Ibn Hajar ‘Asqalānī

He has in his books al-Isābah fī tamyīz-is-sahābah (3:484) and Fath-ul-bārī (2:495-6) narrated the incident of the man who visited the Prophet’s grave for rain through his mediation.(Page 230)



5. Jalauddin Suyūtī

He has related the tradition of Adam’s intermediation in ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) in addition to narrating it in ar-Riyād-ul-anīqah fī sharh asmā’ khayr-il-khalīqah where he spells out its soundness by endorsing the view expressed by Bayhaqī.(Page 151)



6. Qastallānī


The qualities and accomplishments of a special group of saints are recorded in the traditions. The blessing of their supplication causes rain and brings victory and triumph to the Muslims. Qastallānī’s views about them are given below:

"When ordinary people fall into trouble, first of all, the Heralds supplicate for them, then turn by turn the Nobility, Substitutes, the righteous and the ministers (supplicate for them). If their supplication is granted, well and good, otherwise, the saint of the highest rank, ghawth (who is all the time engrossed in Allah’s worship,) supplicates for them, and before he winds it up, his prayer is granted. (This is Allah’s special blessing on them.)"
►Qastallānī, al-Māwāhib-ul-laduniyyah (2:726); Zurqānī, Commentary (7:487)

►Qastallānī has also mentioned intermediation in the beginning of al-Mawāhib-ul-laduniyyah (Page 149)

7. Ibn Hajar Haythamī

Ahmad Shihāb-ud-Dīn Ibn Hajar Haythamī Makkī, who possesses an eminent position among experts on Islamic jurisprudence and tradition, has proved on the basis of the experience and observation narrated by Abū ‘Abdullāh Qurayshī that Allah’s favourites help people after death as they help them during life and the value of their benefit is not in the least reduced. Produced below is an incident attributed to Abū ‘Abdullāh Qurayshī:

A severe drought had enveloped Egypt in its grip and the people’s distress caused by hunger and thirst remained unrelieved inspite of their prayers and supplications:

So I journeyed towards Syria, when I reached near Allah’s friend (Ibrāhīm’s) tomb, he met me on the way. I said to him: ‘O Messenger of Allah! I have come as a guest. You should show your hospitality in the form of a supplication for the natives of Egypt.’ He prayed for them, so Allah drove their famine away from them.
►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (pp.255-6)



In this extraordinary reference, the description of the face-to-face meeting with Ibrāhīm (عليه السلام) has been commented upon by Imam Yāfi‘ī in these words:

The statement made by Abū ‘Abdullāh Qurayshī that he had a face-to-face meeting with the Friend is based on truth. Only an ignorant person can deny it who is unaware of the mode of living and status of the saints because these people observe the earth and the heavens and see the prophets in their living condition.   

►Ibn Hajar Haythamī, al-Fatāwā al-hadīthiyyah (p.256)

In addition, Ibn Hajar Haythamī has penned down a special treatise al-Jawhar-ul-munazzam on the theme of intermediation. On its page 61, he has spelled out intermediation through the holy Prophet (صلى الله عليه وآله وسلم) as a fair (hasan) act.



8. Imam Nawawī

Imam Nawawī in the sixth chapter of his book al-Īdāh has mentioned the issue of intermediation. Besides, he has recorded in al-Adhkār a number of supplications which prove the reality of intermediation(Page 212)



9. Imam Hākim

In his book al-Mustadrak (2:615) he has mentioned the tradition relating to Adam’s intermediation through the holy Prophet (صلى الله عليه وآله وسلم) and has pronounced it as sound.(Page 147)



10. Imam Bayhaqī

He has related in his book Dalā’il-un-nubuwwah (5:489) the tradition in which Adam (عليه السلام) relied on the mediation of the Holy Prophet (صلى الله عليه وآله وسلم). He has painstakingly avoided reference to any disconfirmed (mawdū‘) tradition in his book.(Page 148)

Imam Bayhaqī in his book Dalā’il-un-nubuwwah (6:166-7), has also recorded a tradition attributed to ‘Uthmān bin Hunayf.(Page 180) In addition, in the same book (p.147) and in as-Sunan-ul-kubrā (3:352) he has also narrated the incident of ‘Umar bin al-Khattāb seeking ‘Abbās’s mediation for rain.(Page 325)



11. Qādī ‘Iyād

He has, in his book, ash-Shifā (1:227-8) narrated Adam’s intermediation through the Holy Prophet (صلى الله عليه وآله وسلم) with the help of sound and famous traditions.(Page 150-151) In addition, in the chapters on ‘visiting the Prophet’s grave,’ ‘virtues and merits of the Prophet (صلى الله عليه وآله وسلم)’ and in many other chapters in his book he has referred to the qualities and attributes of the Holy Prophet (صلى الله عليه وآله وسلم).



=========================================

All misquoting of Quran about Tawassul Wasila intercession by wahabism answered


▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
How khawarijis Quote Idol,/kafir verses
for Believers

▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄

‏وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين

“Ibn Umar considered the Khawarij and the heretics as the worst beings in creation, and he said: They went to verses which were revealed about the disbelievers and applied them to the Believers.

Bukhari Chapter Khawarjites

Ibn Hajr al Asqalani (rah) said in Fath ul bARI: قلت : وسنده صحيح That its sanad is sahih

Source: 
http://hadith.al-islam.com/Display/D…oc=0&Rec=10321


details of those quranic verses and tafsirs


Lets see what Quran says:-
Ghair-Allah ko pukaarna Shirk hai (Qurani Faislay):
Surah Nisa, 4:116-117
Surah Al-An’am, 6:40-41 aur 63-66
Surah Al-A’raaf, 7:189-198
Surah Yunus, 10:66
Surah Ar-Ra’d, 13:14-21
Surah Nahl, 16:53-54 aur 86
Surah Qasas, 28:62-64
Surah Al-Kahf, 18:52
Surah Rum, 30:11-40
Surah Saba, 34:22
Surah Fatir, 35:1-26 aur 33-41
Surah Zumar, 39:8-16
Surah Mu’min, 40:12-14 aur 73-76
.
Makhlooq ko na pukaaro (Qurani Faislay):
Surah Al-A’raaf, 7:190-191
Surah Yunus, 10:104-107 ma’a fawaid
Surah Ra’d, 13:14-21
Surah Nahl, 16:1-23
Surah Fatir, 35:33-41
Surah Ahqaaf, 46:4-6


Eesaaee aur Yahoodi Ghair-Allah ko pukaartay hein:
Eesaae aur Yahoodi Ghair-Allah ko pukaartay hein
Ghair-Allaah ko pukaarnay waalay aur Qayamat ka din:
Surah Al-Kahf, 18:52
Surah Nahl, 16:86
Surah Qasas, 28:62-64
Surah Fatir, 35:1-26
Surah Mu’min, 40:73-76
Surah Fussilat, 41:47-48
Surah Al-Ahqaaf, 46:4-6
Shareek pukaarnay say bay-khabar hein.
Surah Al-Ahqaaf, 46:4-6
Qabroon waalay pukaarnay say bay-khabar hein.
Surah Fatir, 35:19-22


Khalis (yani sirf aur sirf) Allaah ko pukaro (Qurani Faislay):Surah Al-A’raaf, 7:28-29
Surah Mu’min, 40:12-14 aur 60-68
Surah Yunus, 10:18-23
Surah ‘Ankabuut, 29:61-66
Surah Luqman, 31:25-32


Allaah k saath kisi ko na pukaaro (Qurani Faislay):Surah Al-A’raaf, 7:55-56——
Surah Jinn, 72:18——–
Surah Mu’minun, 23:91 aur 117
Surah Naml, 27:60-65
Surah Qasas, 28:88
Surah Mu’min, 40:60
Surah Al-An’am, 6:19
Surah Hijr, 15:96
Surah Bani-Israel, 17:22 aur 39 aur 42
Surah Qaaf, 50:26


Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):Surah Al-An’am, 6:71
Surah Yunus, 10:104-107
Surah Huud, 11:101
Surah Hajj, 22:12-13
Surah Saba, 34:22
Surah Fatir, 35:1-26
Surah Zumar, 39:38-39
Surah Zukhruf, 43:84-86

Allaah ko pukaaro (Qurani Faislay):
Surah Baqarah, 2:186
Surah Al-A’raaf, 7:55-56 aur 180
Surah Ra’d, 13:14-21
Surah Hajj, 22:61-77
Surah Luqman, 31:28-32
Surah Fatir, 35:1-41
Surah Zumar, 39:38-39
Surah Mu’min, 40:20 


Ghair-Allah ko pukaarna un ki Ibaadat hai (Qurani Faislay):Surah Al-An’am, 6:56
Surah Yunus, 10:104-107
Surah Huud, 11:101
Surah Nahl, 16:1-23
Surah Al-Kahf, 18:14-15
Surah Maryam, 19:48-50
Surah Mu’minun, 23:116-117
Surah Shu’ara, 26:213
Surah Naml, 27:62


now explaining every verse from tafsir you will see how all of them are quoted for kafirs,idols(stone gods) but are surprisingly quoted by our muslim brothers for Prophet (صلی اللہ علیھ وآلھ وسلم) and other muslims infact of bukhari hadith calling it s khawariji act 
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▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 1 : Ghair-Allah ko pukaarna Shirk hai (Qurani Faislay):
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Lets see what Quran says:-

Surah Nisa, 4:116-117

,
Is for Idols not Prophets (as) or muslims 
,
Tafsir ibn e Abbas (ra)
,

{ إِنَّ ٱللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذٰلِكَ لِمَن يَشَآءُ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيداً }
,
(Lo! Allah pardoneth not that partners should be ascribed unto him) if one dies in this state, such as Tu’mah. (He pardoneth all save that) save the ascription of partners to Him (to whom He will) to whoever is fit for it. (Whoso ascribeth partners unto Allah hath wandered far astray) from guidance.

{ إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَٰثاً وَإِن يَدْعُونَ إِلاَّ شَيْطَٰناً مَّرِيداً }
,
(They invoke in His stead) the people of Mecca worship in place of Allah (only females) lifeless idols such as al-Lat, al-’Uzza and Manat; (they pray to) they worship (none else than Satan, a rebel) who is intense in his rebellion
,link
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 1 : Ghair-Allah ko pukaarna Shirk hai (Qurani Faislay):
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄

Surah Al-An’am, 6:40-41 aur 63-66

,
is for idols for kafirs of makkah, not Prophets (as) or muslims 
,

{ قُلْ أَرَءَيْتَكُمْ إِنْ أَتَـٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَـٰدِقِينَ }
,
(Say: Can ye see yourselves) what you are saying, O people of Mecca, (if the punishment of Allah come upon you)such was the case on the Day of Badr, Uhud or the Confederates (or the Hour come upon you) or if torment comes upon you on the Day of Judgement, (calling upon other than Allah? Do ye then call (for help) to any other than Allah) to lift the torment from you? ((Answer that) if ye are truthful) that the idols are His partners.
,
{ بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ }
,

(Nay, but unto Him ye call) meaning that they will not call anyone except Allah to lift the torment from them, (and He removeth that because of which you call unto Him, if He will, and you forget) you leave (whatever partners ye ascribed unto Him) you leave the idols and do not call unto them.



Surah Al-A’raaf, 7:189-198

,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Tafsir ibn e abbas 
,
{ فَلَمَّآ آتَاهُمَا صَالِحاً جَعَلاَ لَهُ شُرَكَآءَ فِيمَآ آتَاهُمَا فَتَعَالَى ٱللَّهُ عَمَّا يُشْرِكُونَ }
(But when He gave unto them aright) a sound human being, (they ascribed unto Him partners) they made Iblis a partner (about that which He had given them) in naming that which he had given them of offspring: they called him ‘Abdullah and ‘Abd al-Harth. (High is He exalted above) Allah absolves Himself from (all that they associate (with Him)) of idols.[7:190]
,
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
{ أَيُشْرِكُونَ مَا لاَ يَخْلُقُ شَيْئاً وَهُمْ يُخْلَقُونَ }
(Attribute they as partners to Allah those who created naught) or give life, (but are themselves) i.e. these gods (created) carved; created in that they are carved,[191]
,
{ وَلاَ يَسْتَطِيعُونَ لَهُمْ نَصْراً وَلآ أَنْفُسَهُمْ يَنصُرُونَ }
(And cannot give them help) victory or prevent them from defeat, (nor can they) these gods (help themselves) stop what is wanted with them?[192]
,

{ وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لاَ يَتَّبِعُوكُمْ سَوَآءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَٰمِتُونَ }
,
(And if ye call them) O Muhammad, i.e. the disbelievers
 (to the Guidance) to Allah’s divine Oneness, (they follow you not) they will not answer you. (Whether you call them) to Allah’s divine Oneness (or are silent is all one to them)the disbelievers will not follow you regarding Allah’s divine Oneness; it is also said: O group of disbelievers, if you call the idols to the Truth, they will not answer: it is the same whether you call them or not, because they are not living but dead.[193]
,


{ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُواْ لَكُمْ إِن كُنتُمْ صَادِقِينَ }
(Lo! those on whom ye call) worship (beside Allah) of idols
 (are slaves like unto you) are created like you. (Call on them) i.e. the idols (now, and let them answer you) let them hear your call and answer, (if ye are truthful!) that they can benefit you. [194]
,
{ أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَآ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَآ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَآ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا قُلِ ٱدْعُواْ شُرَكَآءَكُمْ ثُمَّ كِيدُونِ فَلاَ تُنظِرُونِ }

(Have they feet wherewith they walk) to goodness, (or have they hands wherewith they hold) with which they can give and take, (or have they eyes wherewith they see) your worship, (or have they ears wherewith they hear) your call? (Say) O Muhammad to the idolaters of Mecca: (Call upon your (so- called) partners (of Allah)) seek the help of your gods, (and then contrive against me) scheme you all together to destroy me, (spare me not!) do not give me any respite.[195]
,

{ وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِ لاَ يَسْتَطِيعُونَ نَصْرَكُمْ وَلاۤ أَنْفُسَهُمْ يَنْصُرُونَ }

(They on whom ye call) worship (beside Him) of idols 
(have no power to help you) to benefit or harm you, (nor can they help themselves) nor prevent what is wanted with them.[197
,


,
Surah Yunus, 10:66

,
Tafsir ibn e Abbas (ra) 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Lo! is it not unto Allah that belongeth whosoever is in the heavens and whosoever is in the earth) of created beings and He changes them as He wills? (Those who follow) worship (aught instead of Allah follow not) worship not ((His) partners) gods in the form of idols. (They follow) they worship (only a conjecture) by means of conjecture, and have no certainty (and they) i.e. the leaders of the disbelievers (do but guess) they lie to those who are lowly among them.
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*********************
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Surah Ar-Ra’d, 13:14-21

,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Tafsir ibn e abbas 
(Unto Him is the real prayer) the Religion of the Truth: the confession that there is no god save Allah, which is the declaration of one's sincerity to Allah. (Those unto whom they pray) worship (beside Allah respond to them not at all) of benefit when they call upon them, (save as (if the response to) one who stretcheth forth his hands towards water) from far ((asking) that it may come unto his mouth and it will never reach it) in such state, hard as he may try. Allah says: just as water cannot possibly reach the mouth of such a man, the idols will also not benefit those who worship them. (The prayer of disbelievers) the worship of the disbelievers (goeth (far) astray) it is void and they will not find it.[21]
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Surah Ar-Ra’d, 13:14-21

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(Say) O Muhammad, to the people of Mecca: (Who is Lord) who is the Creator (of the heaven and the earth?) if they answer and say Allah, then fine; if not, (Say: Allah) is their Creator! (Say) O Muhammad: (Take ye) worship you (then (others) beside Him) beside Allah (for protectors) lords from among idols,(which, even for themselves, have neither benefit) neither procuring benefit (nor hurt) nor driving away harm? (Say) to them, O Muhammad: (Is the blind man equal to the seer) is the unbeliever equal to the believer, (or is darkness equal to light) i.e. disbelief and faith? (Or assign they) describe (unto Allah partners) from among idols (who created) creation (the like of His creation so that the creation (which they made and His creation) seemed alike to them) such that they do not distinguish Allah’s creation from the creation of their idols? (Say) O Muhammad: (Allah is the Creator of all things) while their idols have created nothing, (and He is the One, the Almighty) He is All-Conquering above His created beings.[16]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


Surah Nahl, 16:53-54 aur 86

,
Tafsir ibn e Abbas (ra) 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And whatever of comfort ye enjoy, it is from Allah) not from the idols. (Then, when misfortune) when hardship (reacheth you, unto Him) unto Allah (ye cry for help) and beseech.
,
(And afterward, when He hath rid you of the misfortune) when He removes hardship from you, (behold! a set of you) a group of you (attribute partners to their Lord) i.e. idols,


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Surah Qasas, 28:62-64

,
Tafsir ibn e Abbas (ra) and Tafsir e Jalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(On the Day) which is the Day of Judgement (when He) [bi.e. Allah (will call unto them) Abu Jahl and his host (and say) and Allah, glorified is He, says: (Where are My partners whom you imagined) whom you worshipped and claimed they were my partners?
,

(Those concerning whom the Word) of wrath and torment, i.e. the leaders, (will have come true) has been enjoined upon (will say: Our Lord!) O our Lord! (These) lowly people (are they whom we led astray) we led to error. (We led them astray) we misled them from the Truth and guidance (even as we ourselves were astray. We declare our innocence before You) we exonerate ourselves from them: (us they never worshipped) i.e. by our command.
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Tafsir al Jalayn 
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And it shall be said, ‘Call [now] to your associates!’, namely, the idols you alleged to be partners of God.
 So they will call to them, but they will not answer them, their call, and they, the former, will see, they will sight, the chastisement: [they will wish] if only they had been guided!, in this world, they would not have seen it in the Hereafter.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


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Surah Al-Kahf, 18:52

,
Tafsir ibn e Abbas (ra) and Tafsir e Jalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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,
Surah Rum, 30:11-40

,
Tafsir ibn e Abbas 
,
(And in the day when the Hour) which is the Day of Judgement (riseth the criminals will despair) the idolaters will despair of any good.[12]
,
(There will be none to intercede) in order to escape Allah’s punishment (for them) for the worshippers of idols (of those whom they made equal with Allah) of their deities. (And they will reject their partners (whom they ascribed unto Him)) they will reject their deities, saying: by Allah! We were not idolaters.[13]
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(Allah is He Who created you) as living beings in the wombs of your mothers and then He made you emerge from there possessed of a spirit (and then sustained you) provided you with sustenance until you die, (then causeth you to die) when your lifespan expires, (then giveth life to you again) for the resurrection after you die. (Is there any of your (so called) partners (of Allah)) of your idols, O people of Mecca, (that doeth aught of that) who is able to do any of this? (Praised) He exonerated Himself from having a son or partners (and exalted be He above what they associate (with Him)) of idols![40]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
^^^
Please do check every verse of this surah, inform me if any one is for muslims or Prophets (as) according to Tafsirs


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Surah Saba, 34:22

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

(Say) O Muhammad, to the disbelievers of Mecca, the Banu Malih:
 (Call upon those whom ye set up) you worship (beside Allah) so that they answer you! This is because the Banu Malih worshipped the jinn, thinking they were angels. Allah said to them: (They possess not) they cannot benefit you (an atom’s weight either in the heavens or the earth, nor have they) the angels (any share) partnership with Allah (either, nor hath He an auxiliary among them) nor has He a helper among the angels who helped Him to create the heavens and the earth.
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Tafsir al jalalayn 
,

Say, O Muhammad (s), to the disbelievers of Mecca:
 ‘Call on those whom you have asserted, those whom you have asserted to be gods, besides God, in other words, other than Him, so that they might benefit you, as you are wont to assert. God, exalted be He, says of them: They do not possess [even] so much as the weight of an atom, of good or evil, in the heavens or in the earth, and they do not have any share in either of them, nor has He, exalted be He, among them, the gods, any auxiliary’, [anyone required as His] helper.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


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Surah Fatir, 35:1-26 aur 33-41

,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Those who disbelieve) in Muhammad (pbuh) and in the Qur’an, i.e. Abu Jahl and his host, (theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur’an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.[7]
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(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)![8]

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Surah Zumar, 39:8-16

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when some hurt) hardship and trial (toucheth man) the disbelieving man, i.e. Abu Jahl and his host, (he crieth unto his Lord) to lift away the hardship and trial, (turning unto Him) with prayers. (Then, when He grants him) then, when He changes into (a boon from Him he forgeteth that for which he cried unto Him before) before the blessing, (and setteth up rivals) and equals (to Allah that he may beguile (men) from His way) from His religion and obedience. (Say) to Abu Jahl: (Take pleasure in thy disbelief) dwell in your disbelief (a while) a little in the life of this world. (Lo! thou art of the owners of the Fire) you are of the inhabitants of the Fire.[8]
,
(And I am commanded) in the Qur’an (to be the first of those who surrender (unto Him)) the first of those who accept Islam.[12]
,
* تفسير Tafsir al-Jalalayn
{ قُلِ ٱللَّهَ أَعْبُدُ مُخْلِصاً لَّهُ دِينِي }
,
Say: ‘God [alone] I worship, devoting [my] religion purely to Him, [pure] of any idolatry.[14
,
tafsir ibn e abbas (ra) 
,
(They have) i.e. the disbelievers of Mecca
 (an awning) canopies (of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen) in the Qur'an. (O My bondmen) He means Abu Bakr and his fellow believers, (therefore fear Me) therefore obey Me in that which I have commanded you!
,
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=2


,
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Surah Mu’min, 40:12-14 aur 73-76

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

(They have) i.e. the disbelievers of Mecca 
(an awning) canopies (of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen) in the Qur'an. (O My bondmen) He means Abu Bakr and his fellow believers, (therefore fear Me) therefore obey Me in that which I have commanded you![12]
,
* تفسير Tafsir al-Jalalayn
{ فَٱدْعُواْ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ وَلَوْ كَرِهَ ٱلْكَافِرُونَ }
,
So supplicate God, worship Him, devoting [your] religion purely to Him, [free] from any idolatry, however much the disbelievers be averse, to its being free of such [idolatry].
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


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Surah Al-A’raaf, 7:190-191

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(But when He gave unto them aright) a sound human being, (they ascribed unto Him partners) they made Iblis a partner (about that which He had given them) in naming that which he had given them of offspring: they called him ‘Abdullah and ‘Abd al-Harth. (High is He exalted above) Allah absolves Himself from (all that they associate (with Him)) of idols.
,
(Attribute they as partners to Allah those who created naught) or give life, (but are themselves) i.e. these gods (created) carved; created in that they are carved,
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,


Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):


Answering Misquotations of Quranic verses,
,
Surah Al-A’raaf, 7:190-191

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(But when He gave unto them aright) a sound human being, (they ascribed unto Him partners) they made Iblis a partner (about that which He had given them) in naming that which he had given them of offspring: they called him ‘Abdullah and ‘Abd al-Harth. (High is He exalted above) Allah absolves Himself from (all that they associate (with Him)) of idols.
,
(Attribute they as partners to Allah those who created naught) or give life, (but are themselves) i.e. these gods (created) carved; created in that they are carved,
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


Surah Yunus, 10:104-107 ma’a fawaid

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the believers) with the believers, following their faith.
,
(And, set thy purpose resolutely for religion) make your religion and works sincere to Allah, (as a man by nature upright) surrendered to Allah, (and be not of those who ascribe partners (to Allah)) do not be among the idolaters, following their religion.
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,
Surah Ra’d, 13:14-21

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Unto Him is the real prayer) the Religion of the Truth: the confession that there is no god save Allah, which is the declaration of one’s sincerity to Allah. (Those unto whom they pray) worship (beside Allah respond to them not at all) of benefit when they call upon them, (save as (if the response to) one who stretcheth forth his hands towards water) from far ((asking) that it may come unto his mouth and it will never reach it) in such state, hard as he may try. Allah says: just as water cannot possibly reach the mouth of such a man, the idols will also not benefit those who worship them. (The prayer of disbelievers) the worship of the disbelievers (goeth (far) astray) it is void and they will not find it.[14]
,
(Say) O Muhammad, to the people of Mecca: (Who is Lord) who is the Creator (of the heaven and the earth?) if they answer and say Allah, then fine; if not, (Say: Allah) is their Creator! (Say) O Muhammad: (Take ye) worship you (then (others) beside Him) beside Allah (for protectors) lords from among idols, (which, even for themselves, have neither benefit) neither procuring benefit (nor hurt) nor driving away harm? (Say) to them, O Muhammad: (Is the blind man equal to the seer) is the unbeliever equal to the believer, (or is darkness equal to light) i.e. disbelief and faith? (Or assign they) describe (unto Allah partners) from among idols (who created) creation (the like of His creation so that the creation (which they made and His creation) seemed alike to them) such that they do not distinguish Allah’s creation from the creation of their idols? (Say) O Muhammad:

__________________
O Muhammad: (Allah is the Creator of all things) while their idols have created nothing, (and He is the One, the Almighty) He is All-Conquering above His created beings.[16]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Surah Nahl, 16:1-23

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
And from his chain of transmitters on the authority of Ibn ‘Abbas that he said: ‘When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.
,
(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.
,


(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[18]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2 
,
Surah Fatir, 35:33-41

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

(And they) i.e. the disbelievers
 (cry for help there) in the Fire, and implore and beseech, ((saying): Our Lord!) O our Lord! (Release us) from the Fire and return us to the life of the world, for we will believe in You; and (we will do right) sincerely believing in You, (not (the wrong) that we used to do) in our state of idolatry. Allah will say to them: (Did not We grant you a life) did We not give you, O group of disbelievers, in the life of the world a respite (long enough for who reflected to reflect) long enough for reflection (therein) for anyone who wanted to reflect? (And the warner) Muhammad (pbuh) (came unto you) with the Qur’an and warned you against this day, but you did not believe him. (Now taste (the flavour of your deeds)) taste the torment of the Fire, (for evil-doers) the disbelievers (have no helper) to save them from Allah’s chastisement.[37]


Surah Fatir, 35:33-41

,
Tafsir al jalalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Say: ‘Have you considered your associates on whom you call, [those whom] you worship, besides God?, in other words, other than God — and they are the idols whom you asserted to be partners of God, exalted be He. Show me, apprise me of, what [part] of the earth they have created. Or do they have some partnership, some share alongside God, in, the creation of, the heavens?’ Or have We given them a scripture, so that they are [acting] upon a clear proof, a definitive argument, therefrom?, to the effect that they have some partnership with Me? Nothing of the sort! Nay, but the evildoers, the disbelievers, promise one another nothing but delusion, falsehood, when they say that the idols will intercede for them.[40]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Ahqaaf, 46:4-6

,
Tafsir al jalalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
,
(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.
,


,
Surah Ahqaaf, 46:4-6

,
Tafsir al jalalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
,
(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.


,
Surah Al-Kahf, 18:52

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,


,
Surah Nahl, 16:86

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,


,
Surah Qasas, 28:62-64

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾

(You have taken idols instead of Allah. 
The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾

,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84


,
Surah Fatir, 35:1-26

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:


,
Surah Al-Kahf, 18:52

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Nahl, 16:86

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,


,
Surah Qasas, 28:62-64

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾

(You have taken idols instead of Allah. 
The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾

,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 3 : Ghair-Allaah ko pukaarnay waalay aur Qayamat ka din:
,
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Surah Fatir, 35:1-26

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:[tafsir for verse 3 ]
,


Surah Fatir, 35:1-26

,
Tafsir ibn e Abbas(ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Verse 8 mentions Abu Jahl 
,
(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)!
,
Tafsir ibn e khatir for verse 12 
,
﴿الَّذِينَ يَتَّخِذُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً ﴾

(Those who take disbelievers for protectors instead of believers, 
do they seek Al-`Izzah with them Verily, then to Allah belongs all honor, power and glory.) (4:139)
﴿وَلاَ يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ للَّهِ جَمِيعاً﴾
(And let not their speech grieve you, for all Al-`Izzah belongs to Allah) (10:65).
﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَعْلَمُونَ﴾
(But Al-`Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not) (63:8). Mujahid said:
﴿مَن كَانَ يُرِيدُ الْعِزَّةَ﴾

(Whosoever desires Al-`Izzah) means, by worshipping idols,


Surah Fatir, 35:1-26

,
Tafsir Al Jalalayn and ibn e khatir for 14
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

If you call on them, they will not hear your call
, and [even] if they heard —hypothetically [speaking] — they would not [be able to] respond to you; and on the Day of Resurrection they will disown your [idolatrous] associations, in other words, your associating them with God [in power], that is to say, they will declare themselves innocent of you and of your worship of them. And none can inform you, about the state in the two abodes, like One Who is Aware, Knower, and this is God, exalted be He.
,
ibn e khatir says 
﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾
,
(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods
 whom you claim to be in the form of angels who are close to Allah,’
,
http://www.qtafsir.com/index.php?opt…1909&Itemid=91


,
Surah Mu’min, 40:73-76

,
ibn e khatir for 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

﴿ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تُشْرِكُونَ مِن دُونِ اللَّهِ﴾
,
(Then it will be said to them: “Where are (all) those whom you considered partners — besides Allah”) means, it will be said to them, `where are the idols whom you used to worship instead of Allah Can they help you today’
,
http://www.qtafsir.com/index.php?opt…2135&Itemid=96


,
Surah Al-Ahqaaf, 46:4-6

,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

(Say) O Muhammad to the people of Mecca: 
(Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.[4]
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,[5]
,

(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them)
 i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.[6]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,


,
Surah Fatir, 35:19-22 

,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophet (saw) Muslims
,

(The blind man) the disbeliever 
(is not equal with the seer) the believer;[19]
,
(Nor is darkness (tantamount to) light) i.e. nor is disbelief like faith;[20]


Surah Fatir, 35:19-22 

,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is he on whom the word of doom is fulfilled) is the one upon whom the doom is decreed, i.e. Abu Jahl and his host,(and canst thou (O Muhammad) rescue him who is in the Fire) he upon whom the Fire is decreed?[19]
,
(Is he whose bosom Allah hath expanded) and whose heart Allah made soft (for the Surrender (unto Him)) by means of the light of Islam, (so that he followeth a light from His Lord) so that he is honoured by his Lord and follows the exposition which came from his Lord-the reference here is to ‘Ammar Ibn Yasir-as he whose heart is expanded for disbelief, i.e. Abu Jahl? (Then woe) then severe punishment; it is also said: then a valley of puss and blood in Gehenna (unto those whose hearts are hardened against remembrance of Allah) unto those whose hearts are not softened by the remembrance of Allah; the reference here is to Abu Jahl and his host. (Such) those who have such traits (are in plain error) in manifest disbelief.[22]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Al-A’raaf, 7:28-29

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
From Tafsir ibn e khatir 
,
Disbelievers commit Sins and claim that Allah commanded Them to do so!
,
Mujahid said, “The idolators used to go around
 the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.’ The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!).”’ Allah sent down the Ayah,
,
http://www.qtafsir.com/index.php?opt…1352&Itemid=62
,
you can surely see the extreme amount of misquotations done in this case


,
Surah Mu’min, 40:12-14 aur 60-68

,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah will say to them: (This) i.e. the torment in the Fire and abhorrence (is (your plight) because, when Allah only was invoked) because when it was said to you: say, there is no deity except Allah, (you disbelieved) you denied, (but when some partner) some idols (was ascribed to Him ye were believing) you acknowledge the idols as Allah’s partners. (But the command belongeth only to Allah) judgement between the servants belong only to Allah; He has decreed that the Fire will be the lot of those who disbelieve in Him, (the Sublime) He is more exalted than all things, (the Majestic) He is greater than all things.
,
(Therefore (O believers) pray unto Allah) therefore worship Allah, (making religion pure for Him (only)) by means of worship and attestation of Allah’s divine Oneness, (however much the disbelievers be averse) even if the people of Mecca dislike it.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Yunus, 10:18-23

,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,

(They worship) i.e. the disbelievers of Mecca 
(beside Allah that which neither hurteth them) in this life or in the Hereafter, if they did not worship it, (nor profiteth them) in this life or in the Hereafter if they worshipped it, (and they say: These) i.e. these idols (are our intercessors) which will intercede for us (with Allah. Say) to them, O Muhammad: (Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth) i.e. He knows there does not exist a god who hurts and benefits except Him? (Praised be He) He exalted Himself far above having a son or partner (and high exalted above) and absolves Himself from (all that ye associate (with Him)) of idols!
,

(And they will say) i.e. the disbelievers of Mecca:
 (If only a portent) a sign (were sent down upon him) i.e. to Muhammad (pbuh) (from his Lord!) to vouchsafe his claim. (Then say) O Muhammad: (The Unseen) regarding the sending of such a sign (belongeth to Allah. So wait) for my destruction! (Lo, I am waiting with you) for your destruction.
,

(And when We cause mankind) when We enable the idolaters 
(to taste of mercy) blessings (after some adversity) hardship (which had afflicted them, behold! they have some plot against) they give the lie to (Our revelations) Muhammad (pbuh) and the Qur’an. (Say: Allah is more swift in plotting) Allah’s punishment is more severe. Allah destroyed them on the Day of Badr. (Lo! Our messengers) who record the deeds of mankind (write down that which you plot) the lies you utter and the transgressions you commit.


,
Surah ‘Ankabuut, 29:61-66

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah states that there is no God but He. The idolators who worshipped others besides Him recognized that He was the sole creator of the heavens and earth, the sun and the moon, alternating the night and day. They acknowledged that He was the Creator Who provided for His servants and decreed how long they should live. He made them and their provision different, so that some were rich and some were poor, and He knew best what was suitable for each of them, who deserved to be rich and who deserved to be poor. So, Allah stated that He has alone created everything, and that He alone is controlling them — if this is how it is, then why worship anyone else Why put one’s trust in anyone else Since dominion is His Alone, then let worship be for Him Alone. Allah often establishes His divinity by referring to their acknowledgement of His Unique Lordship, because the idolators used to acknowledge His Lordship, as they said in their Talbiyah (during Hajj and `Umrah: “At Your service, You have no partner, except the partner that You have, and You possess him and whatever he has.”
http://www.qtafsir.com/index.php?opt…2159&Itemid=85


Surah Luqman, 31:25-32

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,

Allah tells us that these idolators who associated others with Him 
admitted  that Allah Alone, with no partner or associate, is the Creator of heaven and earth yet they still worshipped others besides Him who they recognized were created by Him and subjugated to Him. Allah says:
,
http://www.qtafsir.com/index.php?opt…k=view&id=1784


,
Surah Naml, 27:60-65

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is not He (best) who created the heavens and the earth, and sendeth down for you water) rain (from the sky wherewith) by means of the rain (We cause to spring forth joyous) seemly (orchards) that which surrounds them of palm-trees and trees, (whose trees it never hath been yours to cause to grow) you never had the power to grow its trees. (Is there any God beside Allah) who has done this? (Nay, but they are folk who ascribe equals (unto Him)) they make the idols as equals to Him!,[60]
,
context is for idols,


Surah Mu’minun, 23:91 aur 117

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Allah hath not chosen any son) from the Children of Adam nor are the angels His daughters, (nor is there any God along with Him) as partner; 
(else would) if the case was as they claim then (each God have assuredly championed that which he created) each god would take for himself that which he created, (and some of them would assuredly have overcome others. Glorified be Allah) Allah exonerated Himself (above all that they allege) of all their lies.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
This verse again deals with belief of having different Gods ,Son or daughter of Gods beside Allah which is Shirk


,
,
Surah Qasas, 28:88

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
for 28:87 for proper context
,
(And let them not divert thee from the revelations of Allah) from the Qur’an (after they have been sent down unto thee) through Gabriel; (but call (mankind) unto thy Lord) call to the profession of Allah’s divine Oneness and Book of your Lord, (and be not of those who ascribe partners (unto turn)) do not be with the idolaters, following their religion.
,
for 28:88
,
(And cry not unto any other god along with Allah) do not worship any deity other than Allah nor call people to anyone or anything beside Allah. (There is no god save Him) alone without partners. (Everything) all works that are for other than Allah’s Countenance (will perish) will not be accepted (save His Countenance) except that which is meant for the sake of His Countenance; it is also said that this means: every countenance changes except Allah’s and every kingdom will vanish except His. (His is the command) the judgement between people, (and unto Him ye will be brought back) after death and he will requite each according to his works’.
,
Tafsir ibn e khatir also proves these all verses are for idols and disbelievers 
,
http://www.qtafsir.com/index.php?opt…2184&Itemid=84


,
Surah Mu’min, 40:60-62

,
Tafsir ibn e abbas and ibn e khatir
,
Is mentioning Idols and kafirs ,states diviness of Allah (swt) , 
,
(And your Lord hath said: Pray unto me) profess My divine Oneness (and I will hear your prayer) I will forgive you; it is also said that this means: pray unto Me; I will hear your prayers and accept them from you. (Lo! those who scorn My service) My divine Oneness and obedience, (they will enter hell, disgraced) humiliated.
,
ibn e khatir on 40:61-62


(How then are you turning away) means, `how can you worship idols which cannot create anything but are themselves hand-made and carved’

﴿كَذَلِكَ يُؤْفَكُ الَّذِينَ كَانُواْ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ﴾
(Thus were turned away those who used to deny the Ayat of Allah) means, just as these people ﴿Quraysh﴾ were led astray by their worship of gods other than Allah, those who came before them also disbelieved and worshipped others, with no proof or evidence, but on the basis of ignorance and desires. They denied the signs and proof of Allah.
http://www.qtafsir.com/index.php?opt…2137&Itemid=96


,
Surah Al-An’am, 6:19

,
Tafsir ibn e abbas 
,
Is mentioning Idols and kafirs ,states diviness of Allah (swt) , 
,
When they said to the Prophet (pbuh) bring us a witness to testify that you are a prophet, Allah said: (Say) to them, O Muhammad: (What thing is of most weight) that is, fairer and most pleasing (in testimony?) If they answer, fine, if not (Say: Allah is witness between you and me) that I am His Messenger and this Qur’an is His speech. (And this Qur’an hath been inspired in me) and that Gabriel has brought down this Qur’an to me, (that I may warn therewith you) with the Qur’an (and whomsoever it may reach) I am a warner to him. (Do ye) O people of Mecca (in sooth bear witness that there are gods beside Allah) i.e. idols: you say that they are Allah’s daughters? And if they bear witness, (Say: I bear no such witness) with you. (Say) O Muhammad: (He is only One God) the true God is only One God. (Lo! I am innocent of that which you associate (with Him)) of idols in worship
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
,
Surah Al-An’am, 15:96

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
Allah commanded His Messenger to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn `Abbas said that the Ayah,
,
(and turn away from idolators.
 Truly, We will suffice you against the mockers.) meaning – convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah.,
(Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that `Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah when he was performing Tawaf around the House (the Ka`bah). He stood and the Messenger of Allah stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin `Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was  trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it.
,
http://www.qtafsir.com/index.php?opt…2350&Itemid=70


,
Surah Bani-Israel, 17:22 aur 39 aur 42

,
Tafsir al jalalayn
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
tafsir al jalalayn 
,
Do not set up another god besides God,
 or you will sit blameworthy, forsaken, with no one to assist you.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Qaaf, 50:26


,
Tafsir al jalalayn
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,

(Who setteth up another god along with Allah) who claims that Allah has a son
 and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.

▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 6 :Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
,
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
,
Surah Al-An’am, 6:71

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,

(Who setteth up another god along with Allah) who claims that Allah has a son
 and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.
(Say) O Muhammad, to ‘Uyaynah and his folk: (Shall we cry) do you ask us to worship (instead of unto Allah, unto that which neither profiteth us) if we worshipped it, neither in this world nor in the Hereafter (nor hurteth us) if we did not worship it, neither in this world nor in the Next, (and shall we turn back) to idolatry (after Allah hath guided us) has honoured us with His religion, (like) if we were to do so, we would be like (one bewildered) erred from guidance (whom the devils have infatuated) lured down (in the earth, who hath companions) ‘Uyaynah has friends, the prophetic Companions (who invite him to the guidance) to Islam ((saying): Come unto us) obey us? While ‘Uyaynah was inviting them to idolatry.
,

http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Yunus, 10:104-107

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the believers) with the believers, following their faith.
,
(And, set thy purpose resolutely for religion) make your religion and works sincere to Allah, (as a man by nature upright) surrendered to Allah, (and be not of those who ascribe partners (to Allah)) do not be among the idolaters, following their religion.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
******************
,


,
,
Surah Huud, 11:101

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
(We wronged them not) when We destroyed them,(but they did wrong themselves) by engaging in disbelief, idolatry and idol worship; (and their gods on whom they call) they worship (beside Allah) when Allah’s chastisement seized them (availed them naught then came your Lords command)


,
Surah Hajj, 22:12-13

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
نِ اللَّهِ مَا لاَ يَضُرُّهُ وَمَا لاَ يَنفَعُهُ﴾

(He calls besides Allah unto that which can neither harm him nor profit him.) means, the idols, rivals, and false gods which he calls upon for help, support and provision — they can neither benefit him nor harm him.

﴿ذلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ﴾
(That is a straying far away.)
﴿يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ﴾
(He calls unto him whose harm is nearer than his profit means, he is more likely to harm him than benefit him in this world, and in the Hereafter he will most certainly cause him harm.
,
http://www.qtafsir.com/index.php?opt…2521&Itemid=77


,
Surah Saba, 34:22

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(Say) O Muhammad, to the disbelievers of Mecca, the Banu Malih: (Call upon those whom ye set up) you worship (beside Allah) so that they answer you! This is because the Banu Malih worshipped the jinn, thinking they were angels. Allah said to them: (They possess not) they cannot benefit you
,


Surah Fatir, 35:1-26

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,

(Those who disbelieve) in Muhammad (pbuh) and in the Qur’an, i.e. Abu Jahl and his host, 
(theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur’an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.
,
ibn e khatir for 35:14 
,
﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾

(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods
 whom you claim to be in the form of angels who are close to Allah,’
﴿مَا يَمْلِكُونَ مِن قِطْمِيرٍ﴾
own not even a Qitلm0r. Ibn Abba0s, may Alla0h be pleased with him, Muja0hid, Ikrimah, Ata0 , Atلiyah Al- Awfi, Al-Hلasan, Qata0dah and others said, This is the thread that is attached to the pit of a date. In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitلm0r. Then Alla0h says:
﴿إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ دُعَآءَكُمْ﴾
(If you invoke them, they hear not your call means, `the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.’
http://www.qtafsir.com/index.php?opt…1909&Itemid=91

__________________
O Muhammad: (Allah is the Creator of all things) while their idols have created nothing, (and He is the One, the Almighty) He is All-Conquering above His created beings.[16]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Surah Nahl, 16:1-23

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
And from his chain of transmitters on the authority of Ibn ‘Abbas that he said: ‘When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.
,
(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.
,


(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[18]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2 
,
Surah Fatir, 35:33-41

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

(And they) i.e. the disbelievers
 (cry for help there) in the Fire, and implore and beseech, ((saying): Our Lord!) O our Lord! (Release us) from the Fire and return us to the life of the world, for we will believe in You; and (we will do right) sincerely believing in You, (not (the wrong) that we used to do) in our state of idolatry. Allah will say to them: (Did not We grant you a life) did We not give you, O group of disbelievers, in the life of the world a respite (long enough for who reflected to reflect) long enough for reflection (therein) for anyone who wanted to reflect? (And the warner) Muhammad (pbuh) (came unto you) with the Qur’an and warned you against this day, but you did not believe him. (Now taste (the flavour of your deeds)) taste the torment of the Fire, (for evil-doers) the disbelievers (have no helper) to save them from Allah’s chastisement.[37]


Surah Fatir, 35:33-41

,
Tafsir al jalalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Say: ‘Have you considered your associates on whom you call, [those whom] you worship, besides God?, in other words, other than God — and they are the idols whom you asserted to be partners of God, exalted be He. Show me, apprise me of, what [part] of the earth they have created. Or do they have some partnership, some share alongside God, in, the creation of, the heavens?’ Or have We given them a scripture, so that they are [acting] upon a clear proof, a definitive argument, therefrom?, to the effect that they have some partnership with Me? Nothing of the sort! Nay, but the evildoers, the disbelievers, promise one another nothing but delusion, falsehood, when they say that the idols will intercede for them.[40]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Ahqaaf, 46:4-6

,
Tafsir al jalalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
,
(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.
,


,
Surah Ahqaaf, 46:4-6

,
Tafsir al jalalayn 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
,
(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.


,
Surah Al-Kahf, 18:52

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,


,
Surah Nahl, 16:86

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,


,
Surah Qasas, 28:62-64

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾

(You have taken idols instead of Allah. 
The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾

,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84


,
Surah Fatir, 35:1-26

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:


,
Surah Al-Kahf, 18:52

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Nahl, 16:86

,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,


,
Surah Qasas, 28:62-64

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾

(You have taken idols instead of Allah. 
The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾

,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 3 : Ghair-Allaah ko pukaarnay waalay aur Qayamat ka din:
,
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Surah Fatir, 35:1-26

,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:[tafsir for verse 3 ]
,


Surah Fatir, 35:1-26

,
Tafsir ibn e Abbas(ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Verse 8 mentions Abu Jahl 
,
(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)!
,
Tafsir ibn e khatir for verse 12 
,
﴿الَّذِينَ يَتَّخِذُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً ﴾

(Those who take disbelievers for protectors instead of believers, 
do they seek Al-`Izzah with them Verily, then to Allah belongs all honor, power and glory.) (4:139)
﴿وَلاَ يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ للَّهِ جَمِيعاً﴾
(And let not their speech grieve you, for all Al-`Izzah belongs to Allah) (10:65).
﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَعْلَمُونَ﴾
(But Al-`Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not) (63:8). Mujahid said:
﴿مَن كَانَ يُرِيدُ الْعِزَّةَ﴾

(Whosoever desires Al-`Izzah) means, by worshipping idols,


Surah Fatir, 35:1-26

,
Tafsir Al Jalalayn and ibn e khatir for 14
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

If you call on them, they will not hear your call
, and [even] if they heard —hypothetically [speaking] — they would not [be able to] respond to you; and on the Day of Resurrection they will disown your [idolatrous] associations, in other words, your associating them with God [in power], that is to say, they will declare themselves innocent of you and of your worship of them. And none can inform you, about the state in the two abodes, like One Who is Aware, Knower, and this is God, exalted be He.
,
ibn e khatir says 
﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾
,
(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods
 whom you claim to be in the form of angels who are close to Allah,’
,
http://www.qtafsir.com/index.php?opt…1909&Itemid=91


,
Surah Mu’min, 40:73-76

,
ibn e khatir for 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

﴿ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تُشْرِكُونَ مِن دُونِ اللَّهِ﴾
,
(Then it will be said to them: “Where are (all) those whom you considered partners — besides Allah”) means, it will be said to them, `where are the idols whom you used to worship instead of Allah Can they help you today’
,
http://www.qtafsir.com/index.php?opt…2135&Itemid=96


,
Surah Al-Ahqaaf, 46:4-6

,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,

(Say) O Muhammad to the people of Mecca: 
(Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.[4]
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,[5]
,

(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them)
 i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.[6]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,


,
Surah Fatir, 35:19-22 

,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophet (saw) Muslims
,

(The blind man) the disbeliever 
(is not equal with the seer) the believer;[19]
,
(Nor is darkness (tantamount to) light) i.e. nor is disbelief like faith;[20]


Surah Fatir, 35:19-22 

,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is he on whom the word of doom is fulfilled) is the one upon whom the doom is decreed, i.e. Abu Jahl and his host,(and canst thou (O Muhammad) rescue him who is in the Fire) he upon whom the Fire is decreed?[19]
,
(Is he whose bosom Allah hath expanded) and whose heart Allah made soft (for the Surrender (unto Him)) by means of the light of Islam, (so that he followeth a light from His Lord) so that he is honoured by his Lord and follows the exposition which came from his Lord-the reference here is to ‘Ammar Ibn Yasir-as he whose heart is expanded for disbelief, i.e. Abu Jahl? (Then woe) then severe punishment; it is also said: then a valley of puss and blood in Gehenna (unto those whose hearts are hardened against remembrance of Allah) unto those whose hearts are not softened by the remembrance of Allah; the reference here is to Abu Jahl and his host. (Such) those who have such traits (are in plain error) in manifest disbelief.[22]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Al-A’raaf, 7:28-29

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
From Tafsir ibn e khatir 
,
Disbelievers commit Sins and claim that Allah commanded Them to do so!
,
Mujahid said, “The idolators used to go around
 the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.’ The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!).”’ Allah sent down the Ayah,
,
http://www.qtafsir.com/index.php?opt…1352&Itemid=62
,
you can surely see the extreme amount of misquotations done in this case


,
Surah Mu’min, 40:12-14 aur 60-68

,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah will say to them: (This) i.e. the torment in the Fire and abhorrence (is (your plight) because, when Allah only was invoked) because when it was said to you: say, there is no deity except Allah, (you disbelieved) you denied, (but when some partner) some idols (was ascribed to Him ye were believing) you acknowledge the idols as Allah’s partners. (But the command belongeth only to Allah) judgement between the servants belong only to Allah; He has decreed that the Fire will be the lot of those who disbelieve in Him, (the Sublime) He is more exalted than all things, (the Majestic) He is greater than all things.
,
(Therefore (O believers) pray unto Allah) therefore worship Allah, (making religion pure for Him (only)) by means of worship and attestation of Allah’s divine Oneness, (however much the disbelievers be averse) even if the people of Mecca dislike it.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Yunus, 10:18-23

,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,

(They worship) i.e. the disbelievers of Mecca 
(beside Allah that which neither hurteth them) in this life or in the Hereafter, if they did not worship it, (nor profiteth them) in this life or in the Hereafter if they worshipped it, (and they say: These) i.e. these idols (are our intercessors) which will intercede for us (with Allah. Say) to them, O Muhammad: (Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth) i.e. He knows there does not exist a god who hurts and benefits except Him? (Praised be He) He exalted Himself far above having a son or partner (and high exalted above) and absolves Himself from (all that ye associate (with Him)) of idols!
,

(And they will say) i.e. the disbelievers of Mecca:
 (If only a portent) a sign (were sent down upon him) i.e. to Muhammad (pbuh) (from his Lord!) to vouchsafe his claim. (Then say) O Muhammad: (The Unseen) regarding the sending of such a sign (belongeth to Allah. So wait) for my destruction! (Lo, I am waiting with you) for your destruction.
,

(And when We cause mankind) when We enable the idolaters 
(to taste of mercy) blessings (after some adversity) hardship (which had afflicted them, behold! they have some plot against) they give the lie to (Our revelations) Muhammad (pbuh) and the Qur’an. (Say: Allah is more swift in plotting) Allah’s punishment is more severe. Allah destroyed them on the Day of Badr. (Lo! Our messengers) who record the deeds of mankind (write down that which you plot) the lies you utter and the transgressions you commit.


,
Surah ‘Ankabuut, 29:61-66

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah states that there is no God but He. The idolators who worshipped others besides Him recognized that He was the sole creator of the heavens and earth, the sun and the moon, alternating the night and day. They acknowledged that He was the Creator Who provided for His servants and decreed how long they should live. He made them and their provision different, so that some were rich and some were poor, and He knew best what was suitable for each of them, who deserved to be rich and who deserved to be poor. So, Allah stated that He has alone created everything, and that He alone is controlling them — if this is how it is, then why worship anyone else Why put one’s trust in anyone else Since dominion is His Alone, then let worship be for Him Alone. Allah often establishes His divinity by referring to their acknowledgement of His Unique Lordship, because the idolators used to acknowledge His Lordship, as they said in their Talbiyah (during Hajj and `Umrah: “At Your service, You have no partner, except the partner that You have, and You possess him and whatever he has.”
http://www.qtafsir.com/index.php?opt…2159&Itemid=85


Surah Luqman, 31:25-32

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,

Allah tells us that these idolators who associated others with Him 
admitted  that Allah Alone, with no partner or associate, is the Creator of heaven and earth yet they still worshipped others besides Him who they recognized were created by Him and subjugated to Him. Allah says:
,
http://www.qtafsir.com/index.php?opt…k=view&id=1784


,
Surah Naml, 27:60-65

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is not He (best) who created the heavens and the earth, and sendeth down for you water) rain (from the sky wherewith) by means of the rain (We cause to spring forth joyous) seemly (orchards) that which surrounds them of palm-trees and trees, (whose trees it never hath been yours to cause to grow) you never had the power to grow its trees. (Is there any God beside Allah) who has done this? (Nay, but they are folk who ascribe equals (unto Him)) they make the idols as equals to Him!,[60]
,
context is for idols,


Surah Mu’minun, 23:91 aur 117

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Allah hath not chosen any son) from the Children of Adam nor are the angels His daughters, (nor is there any God along with Him) as partner; 
(else would) if the case was as they claim then (each God have assuredly championed that which he created) each god would take for himself that which he created, (and some of them would assuredly have overcome others. Glorified be Allah) Allah exonerated Himself (above all that they allege) of all their lies.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
This verse again deals with belief of having different Gods ,Son or daughter of Gods beside Allah which is Shirk


,
,
Surah Qasas, 28:88

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
for 28:87 for proper context
,
(And let them not divert thee from the revelations of Allah) from the Qur’an (after they have been sent down unto thee) through Gabriel; (but call (mankind) unto thy Lord) call to the profession of Allah’s divine Oneness and Book of your Lord, (and be not of those who ascribe partners (unto turn)) do not be with the idolaters, following their religion.
,
for 28:88
,
(And cry not unto any other god along with Allah) do not worship any deity other than Allah nor call people to anyone or anything beside Allah. (There is no god save Him) alone without partners. (Everything) all works that are for other than Allah’s Countenance (will perish) will not be accepted (save His Countenance) except that which is meant for the sake of His Countenance; it is also said that this means: every countenance changes except Allah’s and every kingdom will vanish except His. (His is the command) the judgement between people, (and unto Him ye will be brought back) after death and he will requite each according to his works’.
,
Tafsir ibn e khatir also proves these all verses are for idols and disbelievers 
,
http://www.qtafsir.com/index.php?opt…2184&Itemid=84


,
Surah Mu’min, 40:60-62

,
Tafsir ibn e abbas and ibn e khatir
,
Is mentioning Idols and kafirs ,states diviness of Allah (swt) , 
,
(And your Lord hath said: Pray unto me) profess My divine Oneness (and I will hear your prayer) I will forgive you; it is also said that this means: pray unto Me; I will hear your prayers and accept them from you. (Lo! those who scorn My service) My divine Oneness and obedience, (they will enter hell, disgraced) humiliated.
,
ibn e khatir on 40:61-62


(How then are you turning away) means, `how can you worship idols which cannot create anything but are themselves hand-made and carved’

﴿كَذَلِكَ يُؤْفَكُ الَّذِينَ كَانُواْ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ﴾
(Thus were turned away those who used to deny the Ayat of Allah) means, just as these people ﴿Quraysh﴾ were led astray by their worship of gods other than Allah, those who came before them also disbelieved and worshipped others, with no proof or evidence, but on the basis of ignorance and desires. They denied the signs and proof of Allah.
http://www.qtafsir.com/index.php?opt…2137&Itemid=96


,
Surah Al-An’am, 6:19

,
Tafsir ibn e abbas 
,
Is mentioning Idols and kafirs ,states diviness of Allah (swt) , 
,
When they said to the Prophet (pbuh) bring us a witness to testify that you are a prophet, Allah said: (Say) to them, O Muhammad: (What thing is of most weight) that is, fairer and most pleasing (in testimony?) If they answer, fine, if not (Say: Allah is witness between you and me) that I am His Messenger and this Qur’an is His speech. (And this Qur’an hath been inspired in me) and that Gabriel has brought down this Qur’an to me, (that I may warn therewith you) with the Qur’an (and whomsoever it may reach) I am a warner to him. (Do ye) O people of Mecca (in sooth bear witness that there are gods beside Allah) i.e. idols: you say that they are Allah’s daughters? And if they bear witness, (Say: I bear no such witness) with you. (Say) O Muhammad: (He is only One God) the true God is only One God. (Lo! I am innocent of that which you associate (with Him)) of idols in worship
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
,
Surah Al-An’am, 15:96

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
Allah commanded His Messenger to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn `Abbas said that the Ayah,
,
(and turn away from idolators.
 Truly, We will suffice you against the mockers.) meaning – convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah.,
(Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that `Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah when he was performing Tawaf around the House (the Ka`bah). He stood and the Messenger of Allah stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin `Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was  trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it.
,
http://www.qtafsir.com/index.php?opt…2350&Itemid=70


,
Surah Bani-Israel, 17:22 aur 39 aur 42

,
Tafsir al jalalayn
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
tafsir al jalalayn 
,
Do not set up another god besides God,
 or you will sit blameworthy, forsaken, with no one to assist you.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Qaaf, 50:26


,
Tafsir al jalalayn
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,

(Who setteth up another god along with Allah) who claims that Allah has a son
 and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.

▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 6 :Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
,
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
,
Surah Al-An’am, 6:71

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,

(Who setteth up another god along with Allah) who claims that Allah has a son
 and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.
(Say) O Muhammad, to ‘Uyaynah and his folk: (Shall we cry) do you ask us to worship (instead of unto Allah, unto that which neither profiteth us) if we worshipped it, neither in this world nor in the Hereafter (nor hurteth us) if we did not worship it, neither in this world nor in the Next, (and shall we turn back) to idolatry (after Allah hath guided us) has honoured us with His religion, (like) if we were to do so, we would be like (one bewildered) erred from guidance (whom the devils have infatuated) lured down (in the earth, who hath companions) ‘Uyaynah has friends, the prophetic Companions (who invite him to the guidance) to Islam ((saying): Come unto us) obey us? While ‘Uyaynah was inviting them to idolatry.
,

http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Yunus, 10:104-107

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the believers) with the believers, following their faith.
,
(And, set thy purpose resolutely for religion) make your religion and works sincere to Allah, (as a man by nature upright) surrendered to Allah, (and be not of those who ascribe partners (to Allah)) do not be among the idolaters, following their religion.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
******************
,


,
,
Surah Huud, 11:101

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , 
,
(We wronged them not) when We destroyed them,(but they did wrong themselves) by engaging in disbelief, idolatry and idol worship; (and their gods on whom they call) they worship (beside Allah) when Allah’s chastisement seized them (availed them naught then came your Lords command)


,
Surah Hajj, 22:12-13

,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
نِ اللَّهِ مَا لاَ يَضُرُّهُ وَمَا لاَ يَنفَعُهُ﴾

(He calls besides Allah unto that which can neither harm him nor profit him.) means, the idols, rivals, and false gods which he calls upon for help, support and provision — they can neither benefit him nor harm him.

﴿ذلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ﴾
(That is a straying far away.)
﴿يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ﴾
(He calls unto him whose harm is nearer than his profit means, he is more likely to harm him than benefit him in this world, and in the Hereafter he will most certainly cause him harm.
,
http://www.qtafsir.com/index.php?opt…2521&Itemid=77


,
Surah Saba, 34:22

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(Say) O Muhammad, to the disbelievers of Mecca, the Banu Malih: (Call upon those whom ye set up) you worship (beside Allah) so that they answer you! This is because the Banu Malih worshipped the jinn, thinking they were angels. Allah said to them: (They possess not) they cannot benefit you
,


Surah Fatir, 35:1-26

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,

(Those who disbelieve) in Muhammad (pbuh) and in the Qur’an, i.e. Abu Jahl and his host, 
(theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur’an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.
,
ibn e khatir for 35:14 
,
﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾

(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods
 whom you claim to be in the form of angels who are close to Allah,’
﴿مَا يَمْلِكُونَ مِن قِطْمِيرٍ﴾
own not even a Qitلm0r. Ibn Abba0s, may Alla0h be pleased with him, Muja0hid, Ikrimah, Ata0 , Atلiyah Al- Awfi, Al-Hلasan, Qata0dah and others said, This is the thread that is attached to the pit of a date. In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitلm0r. Then Alla0h says:
﴿إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ دُعَآءَكُمْ﴾
(If you invoke them, they hear not your call means, `the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.’
http://www.qtafsir.com/index.php?opt…1909&Itemid=91

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▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 6 :Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
,
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Surah Zumar, 39:38-39

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(And verily, if thou shouldst ask them) i.e. the disbelievers of Mecca: (Who created the heavens and the earth? They) the disbelievers of Mecca (will say: Allah) created them. (Say) to them, O Muhammad: (Bethink you then of those ye worship beside Allah) al-Lat, al-’Uzza and Manat, (names of idols )(if Allah willed some hurt) hardship or trial (for me, could they) i.e. al-Lat, al-’Uzza and Manat (remove from me His hurt) His hardship and trial; (or if He willed some mercy) well-being (for me, could they) i.e. al-Lat, al-’Uzza and Manat (restrain His mercy) from me, such that you ask me to worship them? (Say) O Muhammad: (Allah is my all) I trust in Allah. (In Him do (all) the trusting put their trust) it is also said that this means: the believers should put their trust in Allah.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2 
,
Surah Zukhruf, 43:84-86

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(And blessed be He unto Whom) He is too exalted and exonerated from having sons and partners He unto Whom (belongeth the Sovereignty of the heavens and the earth and all that is between them) of created beings, (and with Whom is knowledge of the Hour) the knowledge of the coming of the Hour, (and unto Whom ye will be returned) in the Hereafter.

ibn e khatir for 86 

,
﴿وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ﴾

(And those whom they invoke instead of Him have no power) means, the idols and false gods.

﴿الشَّفَـعَةَ﴾
(of intercession) means, they are not able to intercede for them.
,
http://www.qtafsir.com/index.php?opt…2070&Itemid=99
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 7 :Allaah ko pukaaro (Qurani Faislay):
,
Answering Misquotations of Quranic verses▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Surah Ra’d, 13:14-21

,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
﴿وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ﴾

(And those whom they invoke instead of Him have no power) means, the idols and false gods.

﴿الشَّفَـعَةَ﴾
(of intercession) means, they are not able to intercede for them.


,
Surah Hajj, 22:61-77

,
Tafsir ibe e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
ونَ مِن دُونِهِ هُوَ الْبَـطِلُ﴾
(and what they invoke besides Him, it is false.) meaning, the idols and false gods. Everything that is worshipped instead of Him — may He be exalted — is false, because it can neither bring benefit nor cause harm.
﴿وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ﴾

(And those whom they invoke instead of Him have no power) means, the idols and false gods.

﴿الشَّفَـعَةَ﴾
(of intercession) means, they are not able to intercede for them.
,
http://www.qtafsir.com/index.php?opt…2491&Itemid=77
,

(And they) the disbelievers of Mecca 
(worship instead of Allah that for which no warrant has been revealed unto them) without any Scripture or pretext, (and that whereof they have no knowledge) proof or clarification. (For evil-doers) for idolaters (there is no helper) to save them from Allah’s chastisement.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,


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Surah Luqman, 31:28-32

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(That (is so)) in order that you know and believe (because Allah, He is the True) worshipping Him is the Truth,[b (and that which they invoke) that which they worship (beside Him is the False) is falsehood, (and because Allah, He is the Sublime) more sublime than all things, (the Great) greater than all things.
,
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=2
,


,
Surah Luqman, 31:28-32

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:
﴿لاَ إِلَـهَ إِلاَّ هُوَ فَأَنَّى تُؤْفَكُونَ﴾
(La ilaha illa Huwa. How then are you turning away (from Him)) meaning, `how can you turn away from Him after this has been made clear and this proof has been made obvious, but you still worship idols and false gods' And Allah knows best.
http://www.qtafsir.com/index.php?opt...1917&Itemid=91
,
These verses are talking about disbelievers or idols Tafsir for later verses can be checked


Surah Zumar, 39:38-39

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(And verily, if thou shouldst ask them) i.e. the disbelievers of Mecca: (Who created the heavens and the earth? They) the disbelievers of Mecca (will say: Allah) created them. (Say) to them, O Muhammad: (Bethink you then of those ye worship beside Allah) al-Lat, al-'Uzza and Manat,(idols names) (if Allah willed some hurt) hardship or trial (for me, could they) i.e. al-Lat, al-'Uzza and Manat (remove from me His hurt) His hardship and trial; (or if He willed some mercy) well-being (for me, could they) i.e. al-Lat, al-'Uzza and Manat (idol names)(restrain His mercy) from me, such that you ask me to worship them? (Say) O Muhammad: (Allah is my all) I trust in Allah. (In Him do (all) the trusting put their trust) it is also said that this means: the believers should put their trust in Allah.


Surah Mu’min, 40:20 

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
(Allah judgeth with truth) Allah allows intercession for whomever He wishes on the Day of Judgement; it is also said that this means: He commands with justice, (while those to whom they cry) worship (instead of Him) of idols(judge not at all) they will not judge anything in terms of intercession on  the Day of Judgement, because they have no power to do so; it is also said that this means:


,
Surah Al-An’am, 6:56 

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
(Say) O Muhammad to 'Uyaynah and his folk: (I am forbidden) in the Qur'an (to worship those on whom you call) you worship (instead of Allah) i.e. idols. (Say) O Muhammad to 'Uyaynah and his folk: (I will not follow your desires) by worshipping idols and repelling Salman and his fellow believers from me, (for then) for if I do that (should I go astray) from guidance (and I should not be of the rightly guided) to that which is right if I were to do so.
,
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=2
,


,
Surah Yunus, 10:104-107

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the  believers) with the believers, following their faith.
,
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=2
,


,
Surah Huud, 11:101

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,

(We wronged them not) when We destroyed them, (but they did wrong themselves) by engaging in disbelief, idolatry and idol worship; (and their gods on whom they call) they worship (beside Allah) when Allah's chastisement seized them (availed them naught then came your Lords command) your Lord's punishment; (they added to them) the worship of idols (naught save ruin) loss.

,
Surah Nahl, 16:1-23

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,

And from his chain of transmitters on the authority of Ibn 'Abbas that he said: 'When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.

,
Surah Nahl, 16:1-23

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,

(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.[verse 3 ],
,
(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[verse 17 ]
,

,
Surah Al-Kahf, 18:14-15

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,

(And We made firm their hearts) We preserved their hearts with faith; it is also said that: We inspired them to hold fast to patience (when they stood forth) when they left the disbelieving emperor Decius (Duqyanus) (and said: Our Lord is the Lord of the heavens and the earth. We cry unto) we worship (no god beside Him, for then should we utter an enormity) for then we would be telling lies and falsehood about Allah.
,

(These, our people, have chosen (other) gods) they have worshipped idols
 (beside Him though they bring no clear warrant) a clear proof ((vouchsafed) to them) that Allah commanded them to worship them. (And who doth greater wrong than he who inventeth a lie concerning Allah) that He has a partner?

Surah Maryam, 19:48-50

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
(I shall withdraw from you) I will leave you (and that unto which ye pray beside Allah) of idols, (and I shall pray unto my Lord) I shall worship my Lord. (It may be that) ‘may be’ in connection with Allah denotes a requisite, (in prayer unto my Lord) in worship of my Lord, (I shall not be unblest) I shall not be rejected.
,
(So, when he had withdrawn from them) when he left them (and that which they were worshipping beside Allah) of idols. (We gave him Isaac) the cheerful (and Jacob) the son of his son. (Each of them) Abraham, Isaac and Jacob (We made a prophet) We favoured them with prophethood and Islam.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


Surah Mu’minun, 23:116-117

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
(Now Allah be exalted) [bAllah is exonerated from and far above having a son or partner, (the True King! There is no God save Him, the Lord of the Throne of Grace
,
[b
He who crieth unto) worships (any other god) among idols
 (along with Allah hath no proof thereof) no proof for worshipping other than Allah. (His reckoning) his chastisement (is only with his Lord) in the Hereafter. [b(Lo! disbelievers will not be successful) disbelievers will not be safe from Allah's chastisement nor escape from it.
,
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=2
,


Surah Shu’ara, 26:213

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
[b
(Therefore invoke not) worship not (with Allah another god) among the idols
, (lest thou be one of the doomed) in the Fire.
,
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=2
,


,
Surah Al-A’raaf, 7:37-41

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
(He saith) Allah says to them:b] (Enter into the Fire among nations) of the disbelievers (of the jinn and humankind who passed away before you. Every time a nation) the adherents of a religion (entereth, it curseth its sister (nation)) that went in before it (till, when they have all) from the first to the last (been made to follow one another thither) and all gather in the Fire, (the last of them) the last of nations (saith unto the first of them) the first of nations: (Our Lord! These) i.e. the leaders (led us astray) from Your religion and obedience, (so give them double torment of the Fire) torment them with double what you inflict on us. (He says) Allah says to them: (For each one there is double (torment), but ye know not) because of the severity of the torment.
,
(And the first of them) the first nation (saith unto the last of them) the last of nations: (Ye were no whit better than us) such that our torment should be double yours, for you disbelieved as we disbelieved and worshipped others beside Allah as we did. Allah then tells them: (so taste the doom for what ye used to earn) for what you used to say and do of idolatry in the life of this world.
,
(Lo! they who deny Our revelations) Muhammad (pbuh) and the Qur’an (and scorn them) scorn believing in them, (for them the gates of Heaven will not be opened) to receive their works or souls (nor will they enter the Garden until the camel goeth through the needle’s eye)…… it is also said that this means: they will not enter Paradise until a rope goes through a needle’s eye. (Thus do We requite the guilty) guilty) the idolaters.
,


Surah Ra’d, 13:14-21

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
(Unto Him is the real prayer) the Religion of the Truth: the confession that there is no god save Allah, which is the declaration of one’s sincerity to Allah. (Those unto whom they pray) worship (beside Allah respond to them not at all) of benefit when they call upon them, (save as (if the response to) one who stretcheth forth his hands towards water) from far ((asking) that it may come unto his mouth and it will never reach it) in such state, hard as he may try. Allah says: just as water cannot possibly reach the mouth of such a man, the idols will also not benefit those who worship them. (The prayer of disbelievers) the worship of the disbelievers (goeth (far) astray) it is void and they will not find it.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2


,
Surah Bani-Israel, 17:67-69

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,, ,
,
(And when harm) hardship and tribulation (toucheth you upon the sea, all unto whom ye cry (for succour) fail) you leave the idols which you worship, and you do not ask them to save you, (save Him (alone)) you only ask Allah to save you, (but when He bringeth you safe to land, ye turn away) from thanking Him and declaring His divine Oneness, (for man) the disbelieving man (was ever thankless) He denies the bounties of Allah.


Surah Mu’minun, 23:116-117

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
(Now Allah be exalted) Allah is exonerated from and far above having a son or partner, (the True King! There is no God save Him, the Lord of the Throne of Grace.
,

He who crieth unto) worships (any other god) among idols
 (along with Allah hath no proof thereof) no proof for worshipping other than Allah. (His reckoning) his chastisement (is only with his Lord) in the Hereafter. (Lo! disbelievers will not be successful) [bdisbelievers will not be safe from Allah's chastisement nor escape from it.


,
Surah Fatir, 35:1-26 aur 33-41

,
Tafsir ibn e Abbas 
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Those who disbelieve) in Muhammad (pbuh) and in the Qur'an, i.e. Abu Jahl and his host, (theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur'an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.[7]
,
(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)![8]
,


,
Surah Zumar, 39:8-16

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,

(And when some hurt) hardship and trial (toucheth man) the disbelieving man, i.e. Abu Jahl and his host, (he crieth unto his Lord) to lift away the hardship and trial, (turning unto Him) with prayers. (Then, when He grants him) then, when He changes into (a boon from Him he forgeteth that for which he cried unto Him before) before the blessing, (and setteth up rivals) and equals (to Allah that he may beguile (men) from His way) from His religion and obedience.(Say) to Abu Jahl: (Take pleasure in thy disbelief) dwell in your disbelief (a while) a little in the life of this world. (Lo! thou art of the owners of the Fire) you are of the inhabitants of the Fire.
,
(They have) i.e. the disbelievers of Mecca (an awning) canopies (of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen) in the Qur’an. (O My bondmen) He means Abu Bakr and his fellow believers, (therefore fear Me) therefore obey Me in that which I have commanded you!

Surah Mu’min, 40:12-14 aur 73-76

,
Tafsir ibe e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
,
Allah will say to them: (This) i.e. the torment in the Fire and abhorrence (is (your plight) because, when Allah only was invoked) because when it was said to you: say, there is no deity except Allah, (you disbelieved) you denied, (but when some partner) some idols (was ascribed to Him ye were believing) you acknowledge the idols as Allah’s partners. (But the command belongeth only to Allah) judgement between the servants belong only to Allah; He has decreed that the Fire will be the lot of those who disbelieve in Him, (the Sublime) He is more exalted than all things, (the Majestic) He is gr


every one can see to what extent verses for kafirs and idols are openly used for Prophet (صلی اللہ علیھ وآلھ وسلم) and pious muslims to prove an invalid, the intention is to make muslims think and get rid of this practice which is kharijism and then even stop others who do it and save them from Sin , intercession is a different topic and already covered here

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