Permissibility of Calling “O my Shaykh Madad!”

And inasmuch as this statement is confirmed and it is in the sunnah, it makes it definitely permitted and not forbidden nor association (shirk) with Allah, for the Prophet (s) would never agree or accept from anyone words which are forbidden and if it was shirk, association, it is even more rejected (OR: he would have rejected it even more firmly). And if it is permitted by the acceptance by the Prophet (s) no one may be able to reject it, not even by saying “it is not the preferred way” because if there was in it any non-conformance with the Divine Law however slight, the Prophet (s) would have told the one saying it: “leave this expression, even if the intention is correct, because its expression is mistaken and improper.”

And for this hadith it is enough that its expression indicates two possible correct meanings and a third meaning is possible but not acceptable, even if the expression is allowed, because it does not agree with the law.  The first meaning is the closest to the intent, and it means in effect these words, “I ask you to supplicate Allah for me to make me your companion in Paradise” in other words he is seeking the means (tawassul) by requesting the prayer of the Prophet (s) and this type of seeking the means is agreed upon as acceptable in law. As for the second possible meaning of the expression (“I ask you for your company in Paradise,”) and this one is closer to the apparent meaning of the wording, is for the Prophet (s) to enter him into Paradise by his comradeship to him, but with the permission of Allah the Exalted.

And (consider here) was it not permitted to Jesus (as) to revive the dead by the permission of Allah? And did he not created from clay the figure of  a bird and blow in it and it became a bird, by Allah’s Leave, and that will not be shirk, association, nor forbidden, for it is easier to accept  for the Prophet to enter a single member of his nation into Paradise by Allah’s leave, as it was narrated in many hadiths of the intercession on Judgment Day.

And as in Allah’s saying to him (s), “bring those of your nation who have no reckoning into Paradise from the far right gate” (Bukhari, tafseer of dhurriyata man hamalna ma` noohin innahu kaana `abdan shakoora (17:3) and this entering into Paradise is also because of the Prophet’s seeking it, and that is from Allah to that particular companion or it could be that is by Allah’s Leave from before without any request by the Prophet (s).

As for the third possible meaning of the expression, “I ask you for your company in Paradise,” and it is unacceptable, rejected and invalid, and it would not come to the mind of a Muslim to intend this, and it is, “for the Prophet to do this without Allah’s Leave” for every Muslim knows the importance to the Prophet (s) and to the other prophets, that they do not intercede with Allah except by His leave, and that they do not do anything in his Dominion except by the Permission of Him, may He be Exalted and Glorified.

And anyone who accuses a single person from among the Muslims that he would intend this meaning by such an expression, say to him, “did you split open his heart?” as the Prophet (s) said  to Usama ibn Zayd (r) when he claimed that a man from the unbelievers said, “laa ilaaha ill ‘Llah” intending by it only to escape from being killed. And if this possibility is false, and it is something that would never come to the mind of Muslims, then one must, if this has been said to someone, you intended by this the meaning which results in unbelief and therefore due to this you are an unbeliever.

Nay, it is not allowed for anyone to claim that it is preferred to avoid such expressions because they are mistaken and have unacceptable meanings.  For the Prophet (s) was more careful than us on upholding correct belief in Allah’s Unity and he never said to who spoke thus “don’t speak like this, leave it.” And as came in the expression and was accepted by the Prophet (s) similarly it was confirmed from Sayyidina `Amru ibn al-`As (r) his saying to the Prophet (s) “ashtarta an taghfir lee maa maa awda`t min sad `an sabeelillah” – “I stipulate a condition that you forgive me what I have done in hindering men from the path of Allah” (Musnad Ahmad 17109-178-36, Muslim, Chapter “Becoming Muslim destroys what preceded it as does hijrah and hajj”) with the wording “an taghfir lee” – “to forgive me” with the characteristic that it is built on the unknown and the narration of Muslim is not stronger than that of Imam Ahmad’s rather it is the opposite, it is confirmed as authentic.

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