Imām Ibn Hajar (al-Haythamī) said in al-Jawhar al-Munazzam:
http://www.sunniforum.com/forum/archive ... 16216.htmlFrom amongst the untruths of Ibn Taymiyyah which no scholar before him had said, and whereby he created dissent between the people of Islām, is that he denounced tawassul and istighāthah through him (Allāh bless him and grant him peace); and that is not as he had decreed (i.e. that it is impermissible). Rather, tawassul through him is good (hasan) in every state: before his creation and after his creation, in the dunyā and in the Ākhirah.
That which proves seeking tawassul through him (Allāh bless him and grant him peace) before his creation and that that is the path taken by the pious predecessors, the Prophets, the Āwliyā and others – and thus the view of Ibn Taymiyyah has no basis (and is) from his concoctions – is: that which al-Hākim transmitted and declared sahīh that he (Allāh bless him and grant him peace) said:
’When Ādam 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? Ādam 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: lā ilāha illa -llāh Muhammadun Rasūl Allāh. 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.’
The meaning of ‘for his sake’ (bi haqqihī) is his rank and station in His sight Most High, or the right (haqq) that Allāh, glorified and majestic, made for him over creation, or the right which Allāh Most High made obligatory on Himself over him by His grace as in a sahīh hadīth ‘he said: what is the right (haqq) of the servants over Allāh?...’, not (that it is) incumbent (wājib) (upon Allāh) since nothing is incumbent upon Him.
Furthermore, asking by him (Allāh bless him and grant him peace) is not actually asking him such that it may be considered associating (partners with Allāh). It is truly but asking Allah Most High through one who has a high estimation, an elevated rank and a great distinction with Him. From amongst his miracles (Allāh bless him and grant him peace) from his Lord is that He does not fail one asking through him, and seeking intermediary to Him through his rank. It suffices as humiliation for one who denies this that he is deprived of this (blessing).
“(That which proves seeking tawassul through him) during his lifetime is that which was transmitted by an-Nasā’ī and at-Tirmidhī who declared it sahīh that:
’ An afflicted man approached the Prophet (Allāh bless him and grant him peace) and said “supplicate to Allāh on my behalf that He cures me”. He said “if you wish, I will supplicate (to Allāh on your behalf) and if you wish you can remain patient and that is better for you”. He said “supplicate to Him”’. And in (another) narration ‘(He said) “I have no guide and it is difficult for me” so he (the Prophet) instructed him to perform wudū’ and perfect his wudū’ and supplicate with this supplication: Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad, I seek your intercession with my for my need, that it may be fulfilled. O Allah! grant him intercession for me’ Al-Bayhaqī also declared it sahīh and added ‘he stood and was able to see’ And in (another) narration ‘O Allāh! Grant him intercession for me and grant me intercession for myself’
The Prophet (Allāh bless him and grant him peace) knew that but did not supplicate for him because he desired to achieve from him concentration and the toil of poverty, brokenness and desperation, seeking istighāthah through him (Allāh bless him and grant him peace), so as to attain for him the perfection of his objective. And such an implication is attainable in his life and after his death; and therefore the Salaf have used this supplication in their needs after his death (Allāh bless him and grant him peace). ‘Uthmān ibn Hunayf taught it to a sahābī… at-Tabrānī and al-Bayhaqī narrated it and at-Tabrānī narrated with a good (jayyid) chain that ‘he (Allāh bless him and grant him peace) mentioned in his supplication “for the sake of Your Prophet and the Prophets before me”’
There is no difference between the mention of tawassul, istighāthah, tashaffu‘ and tawajjuh through him (Allāh bless him and grant him peace) or through others of the Prophets and likewise the Āwliyā’. This is because the permissibility of tawassul with actions as in the Sahīh hadīth of the cave has been mentioned despite them (the actions) being transitory; therefore pious souls are more preferable, and (also) because ‘Umar ibn al-Khattāb (Allāh be pleased with him) sought tawassul through al-‘Abbās (Allāh be pleased with him) for seeking rain and (al-‘Abbās) did not repudiate this. It is as though the wisdom of his tawassul through him and not the Prophet (Allāh bless him and grant him peace) and his grave was to display humilty on his behalf, and elevation of his relatives (Allāh bless him and grant him peace), and thus in his tawassul through al-‘Abbās he is performing tawassul through the Prophet (Allāh bless him and grant him peace) and more.