صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ قَوْلِهِ: {أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمِ الْوَسِيلَةَ} الآيَةَ:Chapter.The Statement of Allah: “Those whom they call upon [like Isa (Jesus) the son of Maryam (Mary), Uzair (Ezra) angels, etc.] desire (for themselves) means of access to their Lord (Allah)...” (V.17:57)
Hadith 4715
اُردوEn
حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، عَنْ شُعْبَةَ ، عَنْ سُلَيْمَانَ ، عَنْ إِبْرَاهِيمَ ، عَنْ أَبِي مَعْمَرٍ ، عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ ، فِي هَذِهِ الْآيَةِ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ سورة الإسراء آية 57 ، قَالَ : " كَانَ نَاسٌ مِنَ الْجِنِّ يُعْبَدُونَ فَأَسْلَمُوا " .
Narrated `Abdullah: Regarding the Verse: 'Those whom they call upon (worship) (like Jesus the Son of Mary or angels etc.) desire (for themselves) means of access, to their Lord....' (17.57) (It was revealed regarding) some Jinns who used to be worshipped (by human beings). They later embraced Islam (while those people kept on worshipping them).
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In the above verse, the same are intended.
Those elders of Islam also fall under this category who were monotheists, worshippers of Allah, followers of the Sunnah, religious, and pious. However, now the common people have made their graves the direction of their needs.
There, they offer vows and offerings and ask them for the fulfillment of their wishes.
Such so-called Muslims have brought disrepute to Islam.
May Allah grant them righteous guidance.
Ameen.
In the above verse, the same are intended.
Those elders of Islam also fall under this category who were monotheists, worshippers of Allah, followers of the Sunnah, religious, and pious. However, now the common people have made their graves the direction of their needs.
There, they offer vows and offerings and ask them for the fulfillment of their wishes.
Such so-called Muslims have brought disrepute to Islam.
May Allah grant them righteous guidance.
Ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4715
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Abdullah ibn Mas'ud (radi Allahu anhu) states that in the above verse, the reference is to those jinn who had become Muslim, but their worshippers continued to worship them as before.
Those pious elders of Islam also fall under this category, who themselves were monotheists, devout, followers of the Sunnah, and God-fearing, but the common people have now made their graves the direction of their needs, offer vows and sacrifices there, and seek their desires from them.
Such so-called Muslims have brought disrepute upon Islam and the true people of Islam.
➋
It should be clear that in the aforementioned verse, the mention is of such objects of worship that are living beings; stone idols are not included in this. Angels, jinn, or deceased prophets (alayhim as-salam) and righteous people can be meant by this.
➌
It is clearly understood from this verse that a person can supplicate for himself by making his own righteous deeds a means (wasilah).
This is also supported by hadiths.
The incident of the three men trapped in the cave indicates the same.
Wallahu al-musta‘an.
➊
Abdullah ibn Mas'ud (radi Allahu anhu) states that in the above verse, the reference is to those jinn who had become Muslim, but their worshippers continued to worship them as before.
Those pious elders of Islam also fall under this category, who themselves were monotheists, devout, followers of the Sunnah, and God-fearing, but the common people have now made their graves the direction of their needs, offer vows and sacrifices there, and seek their desires from them.
Such so-called Muslims have brought disrepute upon Islam and the true people of Islam.
➋
It should be clear that in the aforementioned verse, the mention is of such objects of worship that are living beings; stone idols are not included in this. Angels, jinn, or deceased prophets (alayhim as-salam) and righteous people can be meant by this.
➌
It is clearly understood from this verse that a person can supplicate for himself by making his own righteous deeds a means (wasilah).
This is also supported by hadiths.
The incident of the three men trapped in the cave indicates the same.
Wallahu al-musta‘an.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4715
Janab Ibn Jalaluddin
Seeking a Means (Wasilah) to the Lord
Allah the Exalted says:
﴿أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾ [الإسراء 57: 17]
"Those whom these polytheists call upon, they themselves seek a means to their Lord."
Commentary:
The Imam of the commentators, Allamah Ibn Jarir al-Tabari rahimahullah (d. 224–310 AH), explains this noble verse as follows:
«يقول تعالىٰ ذكره: هؤلاء الّذين يدعوهم هؤلاء المشركون أرباباً ﴿يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾، يقول: يبتعي المدعوّون أرباباً إلى ربهم القربة والزلفة لأنّهم أهل إيمان به، والمشركون بالله يعبدونهم من دون الله»
"Allah the Exalted says that those (righteous) people whom the polytheists have taken as their Lord, they themselves seek a means to their Lord, meaning those righteous people seek nearness to their Lord. In this way, they believe in Allah, while those who associate partners with Allah worship others besides Him." [جامع البيان فى تأويل القرآن: 471/17]
Allamah Abu al-Layth Nasr bin Muhammad bin Ahmad bin Ibrahim Samarqandi rahimahullah (d. 373 AH) writes:
«﴿يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾ يقول: يطلبون إلى ربهم القربة والفضيلة والكرامة بالأعمال الصالحة.»
"These righteous people seek a means to their Lord, meaning they strive to attain nearness, virtue, and honor with their Lord through righteous deeds." [بحرالعلوم: 317/2]
The renowned Qur'an commentator, Hafiz Abu Abdullah Muhammad bin Ahmad al-Qurtubi (d. 671 AH), says:
«و ﴿يَبْتَغُونَ﴾ يطلبون من الله الزلفة والقربة، ويتضرعون إلى الله تعالىٰ فى طلب الجنة، وهى الوسيلة .»
"Those righteous people seek nearness to Allah the Exalted and, in their supplication for Paradise, they weep and implore greatly; this itself is the wasilah (means)." [الجامع لأحكام القرآن: 279/10]
Allamah Abu Sa'id Abdullah bin Umar Shirazi al-Baydawi (d. 685 AH) writes:
«﴿أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾، هولاء الآلهة يبتغون إلى الله القرابة بالطاعة.»
"The statement of Allah the Exalted is:
﴿أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾
'Those whom these polytheists call upon, they themselves seek a means to their Lord,' meaning these righteous people strive to attain nearness to Allah the Exalted through obedience and submission."
In the famous tafsir "Jalalayn," the explanation of this verse is as follows:
«يطلبون إلى ربهم الوسيلة، القربة بالطاعة.»
"Those righteous people (whom the polytheists have taken as their deities) make a means to their Lord, meaning they seek nearness to Him through righteous deeds." [تفسير الجلالين: 372]
Allamah Abu al-Qasim Mahmud bin Amr al-Zamakhshari (d. 538 AH) explains this verse as follows:
«ضمن يبتغون الوسيلة معنى يحرصون، فكانه قيل: يحرصون أيهم يكون أقرب إلى الله، وذلك بالطاعة، وازدياد الخير والصلاح۔»
"In seeking a means, there is the meaning of eagerness and desire, as if it is being said: they are eager that they may attain greater nearness to Allah the Exalted. And this nearness is attained by obedience to Allah and by excelling in good and virtuous deeds."
The Shaykh al-Hadith of Darul Uloom Deoband, Janab Anwar Shah Kashmiri Deobandi Sahib (d. 1352 AH), says:
«أما وقله تعالىٰ: ﴿وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ﴾، فذلك وإن اقتضى ابتغاء واسطة، لكن لا حجة فيه على التوسل المعروف، بالأسماء فقط، وذهب ابن تيمية إلى تحريمه، وأجازه صاحب الدرالمختار، ولكن لم يأت بنقل عن السلف.»
"The statement of Allah the Exalted ﴿وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ﴾, although it demands the seeking of some means, in this noble verse there is no evidence for the forms of tawassul (intercession) by names that are prevalent among us. Allamah Ibn Taymiyyah rahimahullah has declared this to be forbidden, while the author of Durr al-Mukhtar has considered it permissible, but he has not narrated any report from the Salaf regarding this." [فيض الباري: 434/3]
Janab Kashmiri Sahib acknowledges that the wasilah adopted by the later Hanafis is not transmitted from the Salaf. No reliable Imam has established the doctrine of tawassul through the deceased or tawassul through persons from this noble verse. The only valid interpretation and explanation of the Qur'an is that which is transmitted from the Salaf; everything else is futile. The author of Durr al-Mukhtar's declaring it permissible in opposition to the pious predecessors is not correct.
None of the Salaf of the Ummah ever presented the wasilah of any deceased person to attain nearness to Allah. But today, some people present the names of those very individuals as a means to Allah the Exalted.
... Original article ...
Monthly Al-Sunnah, Jhelum
Allah the Exalted says:
﴿أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾ [الإسراء 57: 17]
"Those whom these polytheists call upon, they themselves seek a means to their Lord."
Commentary:
The Imam of the commentators, Allamah Ibn Jarir al-Tabari rahimahullah (d. 224–310 AH), explains this noble verse as follows:
«يقول تعالىٰ ذكره: هؤلاء الّذين يدعوهم هؤلاء المشركون أرباباً ﴿يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾، يقول: يبتعي المدعوّون أرباباً إلى ربهم القربة والزلفة لأنّهم أهل إيمان به، والمشركون بالله يعبدونهم من دون الله»
"Allah the Exalted says that those (righteous) people whom the polytheists have taken as their Lord, they themselves seek a means to their Lord, meaning those righteous people seek nearness to their Lord. In this way, they believe in Allah, while those who associate partners with Allah worship others besides Him." [جامع البيان فى تأويل القرآن: 471/17]
Allamah Abu al-Layth Nasr bin Muhammad bin Ahmad bin Ibrahim Samarqandi rahimahullah (d. 373 AH) writes:
«﴿يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾ يقول: يطلبون إلى ربهم القربة والفضيلة والكرامة بالأعمال الصالحة.»
"These righteous people seek a means to their Lord, meaning they strive to attain nearness, virtue, and honor with their Lord through righteous deeds." [بحرالعلوم: 317/2]
The renowned Qur'an commentator, Hafiz Abu Abdullah Muhammad bin Ahmad al-Qurtubi (d. 671 AH), says:
«و ﴿يَبْتَغُونَ﴾ يطلبون من الله الزلفة والقربة، ويتضرعون إلى الله تعالىٰ فى طلب الجنة، وهى الوسيلة .»
"Those righteous people seek nearness to Allah the Exalted and, in their supplication for Paradise, they weep and implore greatly; this itself is the wasilah (means)." [الجامع لأحكام القرآن: 279/10]
Allamah Abu Sa'id Abdullah bin Umar Shirazi al-Baydawi (d. 685 AH) writes:
«﴿أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾، هولاء الآلهة يبتغون إلى الله القرابة بالطاعة.»
"The statement of Allah the Exalted is:
﴿أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾
'Those whom these polytheists call upon, they themselves seek a means to their Lord,' meaning these righteous people strive to attain nearness to Allah the Exalted through obedience and submission."
In the famous tafsir "Jalalayn," the explanation of this verse is as follows:
«يطلبون إلى ربهم الوسيلة، القربة بالطاعة.»
"Those righteous people (whom the polytheists have taken as their deities) make a means to their Lord, meaning they seek nearness to Him through righteous deeds." [تفسير الجلالين: 372]
Allamah Abu al-Qasim Mahmud bin Amr al-Zamakhshari (d. 538 AH) explains this verse as follows:
«ضمن يبتغون الوسيلة معنى يحرصون، فكانه قيل: يحرصون أيهم يكون أقرب إلى الله، وذلك بالطاعة، وازدياد الخير والصلاح۔»
"In seeking a means, there is the meaning of eagerness and desire, as if it is being said: they are eager that they may attain greater nearness to Allah the Exalted. And this nearness is attained by obedience to Allah and by excelling in good and virtuous deeds."
The Shaykh al-Hadith of Darul Uloom Deoband, Janab Anwar Shah Kashmiri Deobandi Sahib (d. 1352 AH), says:
«أما وقله تعالىٰ: ﴿وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ﴾، فذلك وإن اقتضى ابتغاء واسطة، لكن لا حجة فيه على التوسل المعروف، بالأسماء فقط، وذهب ابن تيمية إلى تحريمه، وأجازه صاحب الدرالمختار، ولكن لم يأت بنقل عن السلف.»
"The statement of Allah the Exalted ﴿وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ﴾, although it demands the seeking of some means, in this noble verse there is no evidence for the forms of tawassul (intercession) by names that are prevalent among us. Allamah Ibn Taymiyyah rahimahullah has declared this to be forbidden, while the author of Durr al-Mukhtar has considered it permissible, but he has not narrated any report from the Salaf regarding this." [فيض الباري: 434/3]
Janab Kashmiri Sahib acknowledges that the wasilah adopted by the later Hanafis is not transmitted from the Salaf. No reliable Imam has established the doctrine of tawassul through the deceased or tawassul through persons from this noble verse. The only valid interpretation and explanation of the Qur'an is that which is transmitted from the Salaf; everything else is futile. The author of Durr al-Mukhtar's declaring it permissible in opposition to the pious predecessors is not correct.
None of the Salaf of the Ummah ever presented the wasilah of any deceased person to attain nearness to Allah. But today, some people present the names of those very individuals as a means to Allah the Exalted.
... Original article ...
Monthly Al-Sunnah, Jhelum
Source: Monthly Magazine al-Sunnah Jhelum, Page: 999
