الَسَـــــــلاَمُ عَلَيــْــكُم وَرَحْمَةُ اللهِ وَبَرَكـَـاتُه
lets discuss this issue again inshallah, and settle it
clarification: The Belief of Ahlus sunnah [sunni muslims] is that Allah is the absolute helper and without Allah no one can help, But Allah [swt] has given power and authority to Aqah karim (صلی اللہ علیھ وآلھ وسلم), Awliyas [rah] and even angels who help and assit people in distress by the will of Allah , The belief that anyone can help independently without the will of Allah is a wrong belief which Ahlus sunnah don't endorse.
الَسَـــــــلاَمُ عَلَيــْــكُم وَرَحْمَةُ اللهِ وَبَرَكـَـاتُه
lets discuss this issue again inshallah, and settle it
clarification: The Belief of Ahlus sunnah [sunni muslims] is that Allah is the absolute helper and without Allah no one can help, But Allah [swt] has given power and authority to Aqah karim (صلی اللہ علیھ وآلھ وسلم), Awliyas [rah] and even angels who help and assit people in distress by the will of Allah , The belief that anyone can help independently without the will of Allah is a wrong belief which Ahlus sunnah don't endorse.
Don't worry, unless the posts become abusive I don't believe in deleting them here. And why should I go to other sites to have a discussion ? Isn't this one enough, if you don't feel comfortable in having a debate thats your choice
Salam,
As I said, in the short while I have spent here.. the forum behaviour has failed to gain my trust in its "justice". Hence I will not be engaging in ANY long lasting debates. In any matter or topic if I have some information to give as a clarification of the biased representation of deobandi ulama, I will give, or I will remain silent. I do not like useless posting..
Wassalam
Salam
Instead of answering each and every single instance where anyone can put this ishkaal of istighatha.. here is the clarification of it from Mufti Taqi Uthmani Saheb db.
Wassalam
Well just in case you don't know Shaykh Faraz Rabbani's views on the issue.Here is a reality check for you...
Fatwa on Sunnipath ::
http://qa.sunnipath.com/issue_view.a...D=3752&CATE=24
Calling on Other than Allah?
Answered by Shaykh Faraz Rabbani
Question:
I see on some internet forums, people writing such things as "Ya Ali I invoke thee" - I wanted to know is it allowed to say such things? Does this not smack of shirk?
Answer:
Wa`alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There are a few issues:
a) It is a fundamental belief of Muslims that only Allah benefits or harms; that only Allah gives and takes;
b) It is also a fundamental belief of Muslims that Allah has created means for humans to take;
c) However, the relationship between these created means and their effects is only normative: it is Allah who creates the means, and Allah who creates the results.
This is why Shaykh Abd al-Rahman al-Shaghouri (Allah have mercy on him), the great spiritual guide and master of the sciences of faith (aqida) from Damascus, explained,
�Taking means is necessary, and denying that they are effective is necessary. Whoever negates means is denying the Wisdom of Allah, and whoever relies upon means is associating others with Allah.�
This is the understanding upon which Muslims �call upon other than Allah.� It is no different from taking medicine when sick, or going to a mechanic when your car is giving trouble: if you think that the medicine itself creates the healing, or that the mechanic is the one himself creates the fixing, then you have serious innovation in belief. The sound understanding is that Allah creates the healing when you use the medicine, and He creates the fixing when the mechanic does their job: we affirm these means, but also affirm that it is Allah who created both the means and the resultant effect.
This is pure affirmation of Divine Oneness. How can it �smack of shirk.�
See answer(s) mentioned below.
Wassalam,
Salam,
Fist thing, I am aware of Sheikh Faraz's view. I have had correspondences with him in different matters.
Secondly the Above clarification was done on the following which Sheikh Faraz had posted on his blog,
So The clarification of Mufti Taqi Saheb clearly serves as an answer to your ishkalaat of Istighatha found in the poetry of our Akabireen.
I am stunned on how the Deobandi Schoars change their Stands after they find out that their beliefs are contrary to the Arab Ulema who are respected even by the Deobandis.. But well anyways what would you say about the rulings given by Deobandi Alims where they have declared such statements to be Shirk e akbar without any condition or Filters which Mufti Taqi Usmani Sahab has put :
Just take alook at this :
http://www.askimam.org/fatwa/fatwa.p...a9786cacacf4e0
To seek the help of any deceased and pray to him is Shirk. It is not
permissible to address any deceased by saying 'Yaa Shaykh Madad', 'Yaa
Shaykh Raza Khan.', etc.
If a Muslim does that, he is out of the fold of Islam, his Nikah will be
broken. If he does not renew his Imaan and Nikah, his relationship with his
wife will be Haraam.
and Allah Ta'ala Knows Best
Here's one more:
http://www.askimam.org/fatwa/fatwa.p...291d948b96ece4
As for ‘Yaa Rasoolullah Madad’ which mean ‘O Rasulullah, help us’ with the belief that only Allah can help, there is some inconsistency with the statement and one’s condition if one believes on Allah can help, why should he ask Rasulullah [sallallaahu alayhi wasallam] ‘s help? The view of the permissibility of this statement is not the view of the Ahlus sunnah Wal Jamaa.
and Allah Ta'ala Knows Best
Salam,
You are stunned because you dont know. And everything seems new and strange to you.
Within the five types of Istighatha, The first 2 are pure shirk. The above refers to either when some really foolish person has aqeeda from those 2 types. Or it will more appropriately refer to the 3rd type where people believe that the absent person can perceive the call of help mustaqilan. Ulama have ruled anyone having this belief as Kafir.
The 4th and 5th type of istighatha are permissible in themselves. However if done with incorrect aqeedah, they will also fall in the same ambit as the first three. Hence the caution of not using the modes of istighatha for the laymen who cannot understand.
The above fatwa and the fatwas of the akabireen will be seen within this light. Many a time Sadd ul baab will be adopted in giving fatwa as is the requirement of the Usool of Istiftaa.
Our Delobandi brothers were caught by surprise right in their headquarters i.e. deoband.org where the deobandi debator Saad khan had to take help from mods when he was left with no proper answers!
Here is the link of the debate which took place on Istighatha between me and deobandi debator Saad Khan.
http://deoband.org/2009/02/aqida/dev...efs/istigatha/
Insha Allah all proofs could be found in the debate, but unfortunately the deobandis cleverly started to delete my posts from inbetween to somehow fool the public in believing that Deobandi stance over Istighatha was not soundly refuted, still they did a poor job because I was saving the discussion along and Alhamdulillah many brothers emailed me confirming that they accept the real Sunni stance on Istighatha.
Recently the deobandis have been spreading lies about me that I ran from the debate, they knew very well that Saad khan after getting cornered had to take support from mods, who eventually got my ID deleted let alone allowing me to continue the debate.
I took screenshot of my last post, which was pending moderator approval (and it did not get any), Insha Allah seeing this screenshot shall be a conclusion on this topic itself.
And Finally they deleted my ID so that they can easily propagate amongst their blind followers that Aamir ran from the debate
Our Delobandi brothers were caught by surprise right in their headquarters i.e. deoband.org where the deobandi debator Saad khan had to take help from mods when he was left with no proper answers!
Here is the link of the debate which took place on Istighatha between me and deobandi debator Saad Khan.
http://deoband.org/2009/02/aqida/dev...efs/istigatha/
Insha Allah all proofs could be found in the debate, but unfortunately the deobandis cleverly started to delete my posts from inbetween to somehow fool the public in believing that Deobandi stance over Istighatha was not soundly refuted, still they did a poor job because I was saving the discussion along and Alhamdulillah many brothers emailed me confirming that they accept the real Sunni stance on Istighatha.
Recently the deobandis have been spreading lies about me that I ran from the debate, they knew very well that Saad khan after getting cornered had to take support from mods, who eventually got my ID deleted let alone allowing me to continue the debate.
I took screenshot of my last post, which was pending moderator approval (and it did not get any), Insha Allah seeing this screenshot shall be a conclusion on this topic itself.
And Finally they deleted my ID so that they can easily propagate amongst their blind followers that Aamir ran from the debate
For more proofs on Istighatha in light of Quran, Sunnah and classical scholars, then please refer to this thread
tehreki-saut-ul-awliya.blogspot.com
g the fatwa by Mufti Ibrahim Desai which states that saying Ya Gauth Al Madad or Ya Nabi Al Madad is Shirk(mutlaq) and person who says so,is out of the fold of Islam...
Please explain to me in clear terms What are beliefs of Deobandis on the following two issues.
1> Can a person who has passed away from the dunya(A wali or a Prophet)
help others.
In other words, can a wali or a Prophet do Tasarruf with the permission of Allah after his Wisaal?
2> What is the ruling on person who says "Yaa Nabi Al Madad" with the belief that Allah conveys his utterance to the Prophet(Peace be upon him) and Prophet(peace be upon him) helps him with the permission of Allah?
Now lets be on the topic
Let me post some arguments on the issue
Sahih hadith quoted by Imam bukhari [rah] says
Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdar 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”
[Imam al-Bukhari in Adab al-Mufrad (Hadith No. 964) in the chapter of What should be Done if Leg becomes Numb]
The hadith has All Thiqa narrators of Bukhari and Muslim
Click here to see Authenticity of Chain of Hadith
Really, Have you read Fazail e Durood ever in your life ?
Page 66: Fazail e Durood
Is this a Shirkia Story ?
Page 184-185: Fazail e Durood proving Istighatha
Page 188: Fazail e Durood
Page 190-191: Fazail e Durood
Page 192-193: Fazail e Durood prove istighatha
.
Incident of Qasim Nanotwi coming from grave with his body to help Deobandis
why Qasim nanotvi came two time from his grave and helped to deobandi people, one time he came to darul uloom deoband to help maulana rafiuddin saheb who has dispute with other ulemas of deoband
And second time he was came in punjab (india) when deobandi alim was doing munazara with a barelvi alim then Qasim nanotiv came with his body (not just rooh)
[In Arwaah-e-Thalatha]
Now tell me are these Shirkia stories inside Fazail e Ammal, I can show you many many more from Deobandi books , You want to see
So do they say that Ashraf Ali Thanvi wrote Mushriq and Shirkia Poems in his books and endorsed Shirk ? I would like to ask how many agree that these poems have Shirkia words ,
Btw Let me show Scans of what Ashraf Ali Thanwi said in one of his poems , And his followers have edited [removed] that poem from New Editions , If it wasn't Shirk and such a minute issue why removed Thanwi's poems now, Was Thanwi Wrong or present Deobandis are more pious and shirk proof muslims
In chapter 21 of Nash ut Teeb, chapter 21 , page 194, Ashraf ali thanvi al deobandi has written a poem in Arabic and he himself provided the urdu translation of this poem.
The poem begins with “ dastigiree kijiye meray nabee , Kashma kash mein tum hee ho meray nabi”
English translation : Help me O Nabi !, in times of difficulty you are the one to help me .
Here is Ashraf ali thanwi's Shirkia poem according to Aqeeda of our modern time deobandis muslim brothers.
This is what Allama Alusi said in Tafsir Roh ul maani for earlier verses of Surah AN-NAZIAT
وقيل أقسام بالنفوس الفاضلة حالة المفارقة لأبدانها بالموت فإنها تنزع عن الأبدان غرقاً أي نزعاً شديداً من أغرق النازع في القوس إذا بلغ غاية المد حتى ينتهي إلى النصل لعسر مفارقتها إياها حيث ألفه وكان مطية لها لاكتساب الخير ومظنة لازدياده فتنشط شوقاً إلى عالم الملكوت وتسبح به فتسبق إلى حظائر القدس فتصير لشرفها وقوتها من المدبرات أي ملحقة بالملائكة أو تصلح هي لأن تكون مدبرة كما قال الإمام: ((إنها بعد المفارقة قد تظهر لها آثار وأحوال في هذا العالم فقد يرى المرء شيخه بعد موته فيرشده لما يهمه، وقد نقل عن جالينوس أنه مرض مرضاً عجز عن علاجه الحكماء فوصف له في منامه علاجه فأفاق وفعله فأفاق))، 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، وحمله بعضهم على الأحياء منهم الممتثلين أمر «موتوا قبل أن تموتوا».
It is said: In the introductory sentences of this surah, the separation of the souls of pious persons from their bodies at the time of death is described and Allah has sworn by these different states of the souls. These souls have to be wrenched out of the bodies because, on account of their long and deep association with their bodies, they are disinclined to leave them. The reason for this disinclination is that, in order to earn virtues, the body acts as a means of transport, and it is on this count that there is a greater possibility of adding to the score of one’s virtues. Then these souls fly to the world of angels and reach the sanctuary of purity, and on account of their force and nobility, they blend with the elements that help decide the destinies of the creatures, that is, they are included among the angels, or they acquire administrative capability. That is why it is said by Imam Ghazali [rah] that : ‘when you are invaded by troubles, you should seek help from the residents of the tombs, that is, from the favourites of Allah who are embodiments of virtue and purity, and those who have left us.’ There is no doubt that a person who visits their tombs, receives spiritual help by virtue of their blessings, and on many occasions, the knots of difficulties unwind through the mediation of honour and reverence they enjoy
Arabic link
http://www.altafsir.com/Tafasir.asp?...1&LanguageId=1
He adds:
It is also said that in these sentences Allah has sworn by these good-natured people, who step into the field of virtue and sanctity and try to purify both the inner and the outer self through worship, persistent practice and a concerted confrontation with the evil and, as a result, are permeated with immediate divine consciousness. (These sentences may be applied to these holy persons in the sense that) they control their own instinctive cravings and concentrate all their energies on the world where holiness prevails, and finally achieve perfection after passing through the evolutionary phases so that they can guide those who are stuck up in their flawed schedules and invest their lives with a sense of purpose and direction
Arabic link
http://www.altafsir.com/Tafasir.asp?...1&LanguageId=1
quran says And when there came to them the Book from Allah (the Qur’ān) fulfilling the book (Torah in the real sense) which was with them, 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. So when there came to them the same Prophet (Muhammad) with the Book revealed to him) whom they (already) knew, they rejected it.
[Quran 2:89]
Allah himself says that before Aqah karim (salehalawaalihi wasalam ) was born people used to ask Allah using name of Prophet [salehalawaalihi wasalam] and Allah granted them victory , but later on they rejected Prophet (saw) when He (Saw) was born and came infront
Alusi says on this Ayah
{ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُواْ } نزلت في بني قريظة والنضير كانوا يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وسلم قبل مبعثه ـ قاله ابن عباس رضي الله تعالى عنهما وقتادة ـ 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 النبـي صلى الله عليه وسلم وقالوا: اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن تنصرنا اليوم على عدوّنا فينصرون ـ فالسين ـ للطلب ـ والفتح ـ متضمن معنى النصر بواسطة (على) أو يفتحون عليهم من قولهم: فتح عليه إذا علمه ووقفه كما في قوله تعالى:
This (verse) was revealed about Banu Qurayzah and Banu Nadir who used to pray for victory over Aws and Khazraj before Allah’s Messenger’s Prophethood. Ibn abbas and Qatadah 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.
[Tafsir roh al maani (1:320)]
Arabic link
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=1
Same question was asked to Deobandi Mufti Naval-ur-Rahman Miftahi :
Question: Salafis are objecting to Story of Ashraf Ali Thanwi sahab's Grandfather returning with Sweets which is mentioned in Ashraf us Sawaneh
Salafi are using this waqiah to confuse people .......
http://www.shariahboard.org/viewfatw...QuestionID=216
and here is translation of What he replied.....
================================================== ======
Answer:
Souls of Momin coming back to the world is possible and there is nothing against shariah in it..
Souls of the Kuffar are restricted after their death.
Such type of incidents are called Karamat and are proven for souls of Momin.
Karamat are Haq and there is nothing against Shariah in it.
you have no idea what Shah Wali Allah [rah] said
Shah Waliullah writes that through this chain he received the ’Aurad and wazaif ‘ of Sattariya silsila which includes Dua e saifi and Jawahir Khamsa.
Dua e saifi is a supplication which is taught to mureed by a shaykh who has ijaza to recite and teach this dua. The last part of Dua e saifi consists of Nad e ali which has words like “ Ya Ali , Ya Ali , Ya Abu Turab”.
Do wahabis need more clear evidence for Istighatha? Wahabis should now stop projecting Shah Waliullah as ' [pseudo] salafi. And if they agree to his aqida then wahabis should stop calling muslims as mushrik .
Jawahir khamsa is a book of different dua ( supplication ) . This book also consists of Dua e Haidari . The last part of Dua e haidari consists of “ Ya Ali , Ya Ali , Ya Abu Turab”.
Let the wahabis take a note of this and declare their wahabi ruling on Istighatha upon Shah Waliullah.
Jawahir Khamsa is easily available in book shops.
So it is clear that Shah waliullah and his shaykhs recited dua containing ISTIGHATA words.
Shah waliullah muhaddith dehalvi [Rh] wrote ] atyab un naghm fi madh sayyidil arab wal ajam ( Arabic). It is a book in praise and love of prophet [ Sal allahu alayhi wa sallam ]. He also wrote commentary to this book in Persian language.
the eleventh chapter of this book( Nabi pak sal allahu alayhi wa sallam ki baargah mein aajizi wa farayaad be bayaan mein ) he uses these term for prophet:
“ the one from whom we have hope”
“the one who removes difficulties”
“ you are the one who remove my difficulty when my heart is in great problem”
After writing this , he writes in the commentary
“ there are many matters in which to seek help from the blessed soul of prophet ( sal allahu alayhi wa sallam ) is necessary.
This is what Allamah Ibn ‘Abidin al-Shami said in the foot note which your copy pasting missed and proved Istighatha in Rad al Muhtar
See the footnote in the scans below
A rough translation is
Hazrat `Allamah ibn `Abidin [rh] on the footnote of his internationally renowned book Raddul Muhtarul Ma'roof says that Ziyadi has reported that if any person loses any one of his belongings and he wishes for Almighty Allah to return it to him, he should stand on a high place facing the Qibla and make Fatiha and send the reward to the Holy Prophet [sallallahu `alayhi wa sallam] and to Sayyid Ahmad bin Alwan [rh] and say,
يَاسَيِّدِىْ اَحْمَدُ يَابْنَ عَلْوَانَ اِنْ تَرُدَّ عَلَىَّ ضَالَّتِىْ وَاِلاَّ نَزَعْتُكَ
مِنْ دِيْوَانِ اْلاَوْلِيآءِ فَاِنَّ اللهَ تَعَالىَ يَرُدُّ عَلىَ
“O my leader Ahmad! O son of Alwan! If you do not return my lost item, then it is fine, otherwise I will remove your name from the register of the Awliyah
مَنْ قَالَ ذَالِكَ ضَالَّتَه‘ بِبَرْكَتِهِ اُجُوْرِىْ مَعَ زِيَادَةٍ
With the Barkah of this amal and that Wali Allah, the lost thing will be returned.”
[Raddul Muhtaar Shara Durr Mukhtar Pg.334 Vol.3]
Shah Abdul Aziz Muhaddith talks about those who consider that souls have independent power and those who think of these soul in every action.
Shah Abdul Aziz Dehlwi , in his book, "Bustaanul Muhaditheen", praises Hazrat Sayyidi Ahmed Zarooq (radi Allahu anhu), by describing him as follows: "Hazrat-e-Arfa wa Ah'la, Imaamul Ulema and Nizaamul Awliya (The Highly Exalted Shaikh, Leader of the Ulema and the Governor of the Awliya). This great Saint is also among the Abdaal Sabaa (The Seven Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious students are personalities like Imaam Shamsudeen Lagaani and Imaam Shahabudeen Qastalaani (radi Allahu anhuma). The Saint was a master in Shari'ah, Haqiqat and all Mystical Facets.Now coming to the point
Shah Abdul Aziz states: "In brief, the Saint was a man of exceptional attributes, to fully comprehend his qualities is indeed beyond comprehension."
Shah Abdul Aziz , then quotes two sentences stated by Hazrat Ahmed Zarooq (radi Allahu anhu), which further highlights his greatness, "I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me 'YA ZAROOQ', I will immediately come to your assistance.
full story of Thanwi's grandfather's return
A strange incident is mentioned in Ashrafus-Sawaneh (biography of Ashraf Ali Thanvi) about the great-grandfather of Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a marriage procession when it was attacked by a band of thieves. Muhammad Fareed died defending the procession and was buried near the tomb of Pir Samauddin. AN URS (festival) was held at his grave for many years. The biographer writes, “After his martyrdom a strange incident occurred. At night, he returned to his home as if he was alive and gave some sweets to his family members saying, ‘If you do not tell (about my visit) to anyone, I shall keep coming this way.’ But the family members feared that the people may suspect something wrong when they see the children eating sweets, so they disclosed the incident and after this he did not return
So Thanwi's grandfather can come back and give sweets assit but if some one believes it for Aqah karim (صلی اللہ علیھ وآلھ وسلم) it becomes Shirk
Irshad al-Talibin is according to many ahlus sunnah scholars a forged book, many things have been edited and not translated correctly from Arabic into Persian and Urdu. So its quotes cannot be considered authentic
Imam Malik (رحمة الله عليه) endorsed visiting the grave of Aqah karim (صلی اللہ علیھ وآلھ وسلم) and seeking Barkah and help and sins will be forgiven.
Once Caliph Abu jafar mansur visited Medina and he asked Imam malik: ‘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, Imām Malik replied: ‘(O caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه وآله وسلم), as he is the means 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. Allāh has declared:Quran (an-Nisā’, Women) 4:64
(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allāh, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allāh the Granter of repentance, extremely Merciful.
References
►This incident has been narrated by Qadi Iyad in his ash-Shifa (2:596) with a sound chain of transmission.
►Imam subki ( رحمة الله عليه ) in Shifa-us-siqam fi ziyarat khayr-il-anam
►Samhadi in Khulasat-ul-wafa,
►,Qastallani in al-Mawahib-ul-laduniyyah,
►Ibn Jamaah in hidayat us salik
► Ibn Hajar Haythami(رحمة الله عليه) mentions it in al-Jawhar-ul-munazzam.
Now coming to other Salafs [taba tabeen] even Imam Ahmed bin Hanbal ( رحمة الله عليه ) endorsed istighatha
Ibn Kathir reports:
قال الامام أحمد حججت خمس حجج منها ثلاث راجلا أنفقت في احدى هذه الحجج ثلاثين درهما قال وقد ضللت في بعضها عن الطريق وأنا ماش فجعلت أقول يا عباد الله دلوني على الطريق فلم أزل أقول ذالك حتى وقفت على الطريق( البداية والنهاية 10-418
Imam Ahmad( رحمة الله عليه ) told: I have performed hajj (pilgrimage) five times of which three were on foot. I have spent 30 Dirhams in one Hajj. In one of my pilgrimages I lost my way. And I was walking. Then I began to tell “ O the servants of Allah, help me on my way. And I continued this till reach the way.
(al bidaya wal nihaya)
So salafs endorsed Tawassul as well ,
now you reply I will show more proofs then inshallah.
HADITH to prove SHIRK????????????
Astaghfirullah , Summa Astaghfirullah
Hadith # 1
تُعرضُ علیّ أعمالُکم فما رأيتُ مِن خيرٍ حمدتُ اﷲَ عليهِ وَ ما رأيتُ مِن شرِّ نِاسْتغفرتُ اﷲَ لکُم.
The Prophet said : I am shown your deeds, if they are Good I am grateful to Allah and if they are bad than I pray to Allah for your forgiveness.
(مجمع الزوائد، 9 : 24)
Hadith # 2
مَنْ صلّي صلوٰتنا وَ اسْتقبلَ قبلتَنا و أکل ذبيحتَنا فذٰلک المُسلم الذي له ذمة اﷲِ و ذمة رسولِه فلا تخفروا اﷲ فی ذمتِه.
Whoever offer salah like us and considers our kibla as his kibla and eats from our sacrifice ,So he is such a muslim on which Allah and His Prophet has a responsibility is proved , hence donot break the responsibility of Allah.
[Sahih Bukhari Book of Salah 1:56,صحيح البخاري، کتاب الصلوٰة، 1 :/56]
Hadith # 3
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![يَا سَارِيَ الْجَبَل.]' So we put our backs against the mountain and Allah vanquished them.'
[
مشکوٰة المصابيح : 546)
(دلائل النبوّه لأبی نعيم : 507)
(کنزالعمال، 12 : 35788)
►Abu Nuaym narrated it in Dala’il-un-nubuwwah (p.507)
► Khatib Tabrizi, Mishkat ul masabih, b. of fadail (virtues) ch.8 (3:318#5954)
► Ibn Asakir in Tahdhib tarikh Dimashq al-kabir generally known as Tarikh/Tahdhib Ibn ‘Asakir
►Ibn Kathir in al-Bidayah wan-nihayah (5:210-1) and declared its chain of authorities as excellent and fair (jayyid hasan);
►Asqalani graded its chain of transmission hasan (fair) in al isabah fi tamyiz is sahabah (2:3)
► ‘Ali al-Hindi, Kanz-ul-‘ummal (12:571,572,573 #35788-91);
►‘Ajlawni, Kashf-ul-khifa wa muzil-ul-ilbas (2:514#3172);
► and Albani in Silsilat-ul-ahadithh-is-sahihah (#1110).
► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)]
Hadith # 4
إنّ ﷲِ عندَ أقوام نعمّا يقرّها عندهم ما کانوا فی حوائجِ الناس ما لم يملّوا، فإذا ملّوا نقلها إلی غيرهم.
Allah has created a class of creatures for the fulfilment of people’s needs so that people turn to them for (the fulfilment of) their needs. These creatures are immune to Allah’s punishment.
References:
(مجمع الزوائد، 8 : 192)
(الترغيب و الترهيب، 3 : 390)
[ Haythami narrated it in Majma-uz-zawaid (8:192); and Mundhiri in at-Targhib wat tarhib (3:390)]
Hadith # 5
إنّ ﷲِ عندَ أقوام نعمّا يقرّها عندهم ما کانوا فی حوائجِ الناس ما لم يملّوا، فإذا ملّوا نقلها إلی غيرهم.
Allah has blessed His servants with (a large reservoir of) His blessings. These servants are engaged in fulfilling the needs of the people until they are weary of them. And when they wear out, (the same duty) is assigned from them to others
References
(المعجم الاوسط، 9 : 161)
(الترغيب والترهيب، 3 : 390)
[Tabarani narrated it in al-Mujam-ul-awsat (9:161#8346);
Mundhirī, at-Targhīb wat-tarhīb (3:390);
and Haythami in Majma‘-uz-zawaid (8:192)]
Hadith # 6
قيس عن عبادة بن الصامت عن النبي صلى الله عليه و سلم أنه قال : الأبدال في هذه الأمة ثلاثون مثل إبراهيم خليل الرحمن عز و جل كلما مات رجل أبدل الله تبارك وتعالى مكانه رجلا قال أبي رحمه الله فيه يعني حديث عبد الوهاب كلام غير هذا وهو منكر يعني حديث الحسن بن ذكوان
Ubadah Bin As Samit (Radhi Allahu anhu) narrates that Nabi صلي الله عليه و سلم has said, “The Abdaals of this Ummah are thirty people whose hearts are like Ibrahim (Alayhi as salam). Every time one from amongst them passes away, Allah Ta’ala replaces him with another.”
►Narrated by Imam Ahmad,
►Haytham bin Kulaib,
► Khilaal, Hakim At Tirmidhi,
► Abu Nuaim and Khateeb and Ibn Asaakir,
►At Tabrani and others.
Allamah Zarkashi said, its (chain) is good
Hadith # 7
Abdullah bin Masud [ra] 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:
► Tabarani narrated it in al-Mujam-ul-kabir (10:217#10518);
►Abuyala Musnad (9:177);
► Ibn us Sunni, Amal-ul-yawm wal-laylah (p.162#502)
► Haythami, Majma-uz-zawaidd (10:132)
► Imam‘Asqalani in almatalibul aliyah (3:239#3375).
Hadith # 8
ذكر أهل الشام عند علي بن أبي طالب رضي الله عنه وهو بالعراق فقالوا العنهم يا أمير المؤمنين قال لا إني سمعت رسول الله صلى الله عليه وسلم يقول الأبدال يكونون بالشام وهم أربعون رجلا كلما مات رجل أبدل الله مكانه رجلا يسقى بهم الغيث وينتصر بهم على الأعداء ويصرف عن أهل الشام بهم العذاب
Ali (Radhi Allahu anhu) has narrated that Nabi صلي الله عليه و سلم has said, “Abdaals will be in Syria. They are forty men. Every time one of them passes away, Allah replaces him with another. Through them does the rain descend and you gain victory over your enemies. It is also because of them that punishment is averted from the people of Syria.”
Arabic link
http://hadith.al-islam.com/Display/D...E1%CD%CF%ED%CB
references:
[Narrated by Imam Ahmad in his Musnad and Fadhaail as Sahabah, Allamah Abdur Razzaq, Allamah Dhiyah al Maqdasy and others. Allamah Suyuti, Busairi and others said that the chain is authentic]
Good you posted the scans too, I wonder if you yourself have ever touched Maktubaat of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه). But for you and this saad [whoever] I have a surprise , I am myself a Naqshbandi Mujaddadi and follow Mujjadad Pak (رحمة الله عليه) in Tariqat practically unlike others who just read and misquote His (رحمة الله عليه) words
I have all 3 volumes of Maktubaat of Hadrat Mujadad (رحمة الله عليه) in my hand
Now let me post and show the difference but keep in mind that during that time Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) was fighting Shirk as people were following hinduism due to Akbar andtaking every thing as GOD and Worshipping it LIKE GOD. No Sunni today takes any Pir as a God or Worships him, He is a spiritual teacher who can pray or help with the permission of Allah [swt]
After quoting all that about Peers and getting Barkat from them in the footnote of Makrubaat of Imam Rabbbani (رحمة الله عليه) Vol 3 # 41 its clearly states that
Quote starts:" In fiqhi riwayat doing such a thing for Takaruub is called shirk.The meaning of Takarrub is that of WORSHIP any one who WORSHIPS Mashaikh keeping such a belief in mind than no doubt he is a mushriq BUT if some one does it having intention of ISHAL E SAWAB than thatsTOTALLY PERMISSIBLE. Keeping Takarub in mind and calling such a belief shirk is INJUSTICE.
[end quote]
So here you are proved wrong from same book which that Saad never showed and misquoted.
Now to expose all this misquotation more I will quote Maktubaat of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) Volume 3 , Maktubaat # 220 here.
In this chapter Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions how many sufis get Kashafats which are very dangerous for them, These kashafats make them think many wrong things which can be very dangerous for their iman. This is indeed a great trial for such sufis. Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions all such problems due to such kashafat and than says HE HIMSELF SUFFERED FOR LONG WITH SAME PROBLEM and there was no way out.
Let me Translate the words of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) into english and than show scanned pages
Quote Starts : Before this Waswafah [thoughts] used to get perished like soil infront of belief and had on value, Infact I used to do Tawbah and Istagfar and pray humbly that such Kashafats as not revealed. And that no kashafats should be revealed if they go against and principle of Ahlus Sunnah Wal Jammat.
But one day THIS FEAR overpowered me that I should think about such Kashoofats ,And that I should asked about such things.This Fear made me frustrated and Cause Alot of UNEASYNESS and due to this I prayed Alot infront of Allah. This Condition remained for a LONG TIME .ONE Day in this condition I WENT TO MIZAR [tomb/shrine] of an Awliya and I made the AWLIYA MY HELPER concerning this problem during this time Mercy of Allah came and I was informed about the Reality of the issue,
And then SOUL [Ruh] OF Prophet Muhammad (صلی اللہ علیھ وآلھ وسلم) who is Mercy for All worldscame and GAVE COMFORT TO MY HEART.This informed me that only Qurb of Allah is the real blessing. [continues ][ end quote]
Scans of Volume 3 , Maktubaat # 220
So look here even the Soul of Prophet (صلی اللہ علیھ وآلھ وسلم) came and Gave Comfort to heart of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) . This doesn't only proves the Aqeeda of Ahlus sunnah of Taking help from Awliyas after death but also proves that Prophet (صلی اللہ علیھ وآلھ وسلم) can arrive at any place and assit and comfort muslims. Alhamduliallah so even Hadrat Mujadad Alf Sani (رحمة الله عليه) proves you wrong on both Hazir o Nazir and Istighatha belief and such stories are also seen in Fazail e Durood and other popular deobandi books ,
But still due to their NAFS[ egos] and Blind following of modern Muftis people will keep misquoting and misguiding innocent minds like this.
Exactly...
Most of the Deobandi Websites and Alims today are spreading the Belief that its not proper to belive that Souls of Awliya can come out of Barzakh to help and they restrict the Karamat of Awliyah to their Worldy Life only..
An Example from the website of Mufti Ebrahim Desai..
-----------------------------------------------------------------------------------------
http://www.askimam.org/fatwa/fatwa.p...4c2cfe52a275e3
This is mentioned in the Hadith that the souls of those believers who pass away roam around in Jannah and their souls will be returned to their bodies on the day of judgment. It is incorrect to believe that the Awliyaa can go around anywhere in this world. (Tafseer ibn Katheer vol.1 pg.172; Darul Mufeed)
saifi bhai can you show scan pages for this incident
lets discuss this issue again inshallah, and settle it
clarification: The Belief of Ahlus sunnah [sunni muslims] is that Allah is the absolute helper and without Allah no one can help, But Allah [swt] has given power and authority to Aqah karim (صلی اللہ علیھ وآلھ وسلم), Awliyas [rah] and even angels who help and assit people in distress by the will of Allah , The belief that anyone can help independently without the will of Allah is a wrong belief which Ahlus sunnah don't endorse.
الَسَـــــــلاَمُ عَلَيــْــكُم وَرَحْمَةُ اللهِ وَبَرَكـَـاتُه
lets discuss this issue again inshallah, and settle it
clarification: The Belief of Ahlus sunnah [sunni muslims] is that Allah is the absolute helper and without Allah no one can help, But Allah [swt] has given power and authority to Aqah karim (صلی اللہ علیھ وآلھ وسلم), Awliyas [rah] and even angels who help and assit people in distress by the will of Allah , The belief that anyone can help independently without the will of Allah is a wrong belief which Ahlus sunnah don't endorse.
Quote:
Originally Posted by abu  Salam, Sorry cant do.. for 2 reasons a. The place is not a neutral one so I do not trust it will be fair. Wassalam |
I am just posting an instance of Istigatha in books of Maulvi Zakariya Khandelvi's Fazail e Aamal :: ..Can any knowledgeable Deobandi brother shed some light on it ?
Page 203-Page 204 {Fazail e Durood,Maulvi Zakariyyah Khandelvi}
----------------------------------------------------------------------------------------------
Every particle of the universe is bereaved upon your parting.
Bestow us with your look of favour, O Messenger of Allah. Be merciful, O Seal of all messengers.
Indeed, you are a mercy to the worlds, so how can you neglect us misfortunate ones who are suffering from ill-fate?
O beautiful flower, grace the world with your vibrant fragrance and awake from
your restful sleep to illuminate the hearts of those in need of guidance.
O ye who rests in his grave in Madina. Awake, for the whole Earth has become
corrupt.)
Show us your blessed countenance from within your Yemeni shroud; your
luminous face is the dawn of all life.
Bring daylight upon our long nights of grief, and make our days blossom with
success and prosperity with your beauty.
Adorn your body with your fragrant amber-emanating garments, and crown your
head with the turban, fragrant with the scent of camphor.
Let your fragrant locks of hair flow, shedding shade upon your blessed feet (an
indication towards the fact that the Noble Prophet(Sallallahu A’lihi Wassalam)
did not have a shadow).
Wear the sandals of Ṭā’if as you once did wear and let their laces be made of our
deep heartfelt conviction for you.
Each and everything has spread itself out before you, eagerly awaiting to kiss your
blessed feet.
204
Come forth from your blessed chamber into the courtyard of the ḥaram.
Place your feet on the heads of those who lie in your path, desirous of kissing the dust you tread on.
Take the helpless by the hand and assist them. Console the hearts of your sincere lovers
Page 203-Page 204 {Fazail e Durood,Maulvi Zakariyyah Khandelvi}
----------------------------------------------------------------------------------------------
Every particle of the universe is bereaved upon your parting.
Bestow us with your look of favour, O Messenger of Allah. Be merciful, O Seal of all messengers.
Indeed, you are a mercy to the worlds, so how can you neglect us misfortunate ones who are suffering from ill-fate?
O beautiful flower, grace the world with your vibrant fragrance and awake from
your restful sleep to illuminate the hearts of those in need of guidance.
O ye who rests in his grave in Madina. Awake, for the whole Earth has become
corrupt.)
Show us your blessed countenance from within your Yemeni shroud; your
luminous face is the dawn of all life.
Bring daylight upon our long nights of grief, and make our days blossom with
success and prosperity with your beauty.
Adorn your body with your fragrant amber-emanating garments, and crown your
head with the turban, fragrant with the scent of camphor.
Let your fragrant locks of hair flow, shedding shade upon your blessed feet (an
indication towards the fact that the Noble Prophet(Sallallahu A’lihi Wassalam)
did not have a shadow).
Wear the sandals of Ṭā’if as you once did wear and let their laces be made of our
deep heartfelt conviction for you.
Each and everything has spread itself out before you, eagerly awaiting to kiss your
blessed feet.
204
Come forth from your blessed chamber into the courtyard of the ḥaram.
Place your feet on the heads of those who lie in your path, desirous of kissing the dust you tread on.
Take the helpless by the hand and assist them. Console the hearts of your sincere lovers
Quote:
Originally Posted by SAiFi-Naqshbandi Don't worry, unless the posts become abusive I don't believe in deleting them here. And why should I go to other sites to have a discussion ? Isn't this one enough, if you don't feel comfortable in having a debate thats your choice |
As I said, in the short while I have spent here.. the forum behaviour has failed to gain my trust in its "justice". Hence I will not be engaging in ANY long lasting debates. In any matter or topic if I have some information to give as a clarification of the biased representation of deobandi ulama, I will give, or I will remain silent. I do not like useless posting..
Wassalam
Quote:
Originally Posted by EmpireofFaith I am just posting an instance of Istigatha in books of Maulvi Zakariya Khandelvi's Fazail e Aamal :: ..Can any knowledgeable Deobandi brother shed some light on it ? Page 203-Page 204 {Fazail e Durood,Maulvi Zakariyyah Khandelvi} ---------------------------------------------------------------------------------------------- Every particle of the universe is bereaved upon your parting. Bestow us with your look of favour, O Messenger of Allah. Be merciful, O Seal of all messengers. Indeed, you are a mercy to the worlds, so how can you neglect us misfortunate ones who are suffering from ill-fate? O beautiful flower, grace the world with your vibrant fragrance and awake from your restful sleep to illuminate the hearts of those in need of guidance. O ye who rests in his grave in Madina. Awake, for the whole Earth has become corrupt.) Show us your blessed countenance from within your Yemeni shroud; your luminous face is the dawn of all life. Bring daylight upon our long nights of grief, and make our days blossom with success and prosperity with your beauty. Adorn your body with your fragrant amber-emanating garments, and crown your head with the turban, fragrant with the scent of camphor. Let your fragrant locks of hair flow, shedding shade upon your blessed feet (an indication towards the fact that the Noble Prophet(Sallallahu A’lihi Wassalam) did not have a shadow). Wear the sandals of Ṭā’if as you once did wear and let their laces be made of our deep heartfelt conviction for you. Each and everything has spread itself out before you, eagerly awaiting to kiss your blessed feet. 204 Come forth from your blessed chamber into the courtyard of the ḥaram. Place your feet on the heads of those who lie in your path, desirous of kissing the dust you tread on. Take the helpless by the hand and assist them. Console the hearts of your sincere lovers |
Instead of answering each and every single instance where anyone can put this ishkaal of istighatha.. here is the clarification of it from Mufti Taqi Uthmani Saheb db.
Wassalam
Fatwa on Sunnipath ::
http://qa.sunnipath.com/issue_view.a...D=3752&CATE=24
Calling on Other than Allah?
Answered by Shaykh Faraz Rabbani
Question:
I see on some internet forums, people writing such things as "Ya Ali I invoke thee" - I wanted to know is it allowed to say such things? Does this not smack of shirk?
Answer:
Wa`alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There are a few issues:
a) It is a fundamental belief of Muslims that only Allah benefits or harms; that only Allah gives and takes;
b) It is also a fundamental belief of Muslims that Allah has created means for humans to take;
c) However, the relationship between these created means and their effects is only normative: it is Allah who creates the means, and Allah who creates the results.
This is why Shaykh Abd al-Rahman al-Shaghouri (Allah have mercy on him), the great spiritual guide and master of the sciences of faith (aqida) from Damascus, explained,
�Taking means is necessary, and denying that they are effective is necessary. Whoever negates means is denying the Wisdom of Allah, and whoever relies upon means is associating others with Allah.�
This is the understanding upon which Muslims �call upon other than Allah.� It is no different from taking medicine when sick, or going to a mechanic when your car is giving trouble: if you think that the medicine itself creates the healing, or that the mechanic is the one himself creates the fixing, then you have serious innovation in belief. The sound understanding is that Allah creates the healing when you use the medicine, and He creates the fixing when the mechanic does their job: we affirm these means, but also affirm that it is Allah who created both the means and the resultant effect.
This is pure affirmation of Divine Oneness. How can it �smack of shirk.�
See answer(s) mentioned below.
Wassalam,
Faraz Rabbani
Quote:
Originally Posted by EmpireofFaith Well just in case you don't know Shaykh Faraz Rabbani's views on the issue.Here is a reality check for you... Fatwa on Sunnipath :: http://qa.sunnipath.com/issue_view.a...D=3752&CATE=24 Calling on Other than Allah? Answered by Shaykh Faraz Rabbani Question: I see on some internet forums, people writing such things as "Ya Ali I invoke thee" - I wanted to know is it allowed to say such things? Does this not smack of shirk? Answer: Wa`alaykum Assalam wa Rahmatullah wa Barakatuhu, In the Name of Allah, Most Merciful & Compassionate There are a few issues: a) It is a fundamental belief of Muslims that only Allah benefits or harms; that only Allah gives and takes; b) It is also a fundamental belief of Muslims that Allah has created means for humans to take; c) However, the relationship between these created means and their effects is only normative: it is Allah who creates the means, and Allah who creates the results. This is why Shaykh Abd al-Rahman al-Shaghouri (Allah have mercy on him), the great spiritual guide and master of the sciences of faith (aqida) from Damascus, explained, �Taking means is necessary, and denying that they are effective is necessary. Whoever negates means is denying the Wisdom of Allah, and whoever relies upon means is associating others with Allah.� This is the understanding upon which Muslims �call upon other than Allah.� It is no different from taking medicine when sick, or going to a mechanic when your car is giving trouble: if you think that the medicine itself creates the healing, or that the mechanic is the one himself creates the fixing, then you have serious innovation in belief. The sound understanding is that Allah creates the healing when you use the medicine, and He creates the fixing when the mechanic does their job: we affirm these means, but also affirm that it is Allah who created both the means and the resultant effect. This is pure affirmation of Divine Oneness. How can it �smack of shirk.� See answer(s) mentioned below. Wassalam, Faraz Rabbani |
Fist thing, I am aware of Sheikh Faraz's view. I have had correspondences with him in different matters.
Secondly the Above clarification was done on the following which Sheikh Faraz had posted on his blog,
Quote:
| "I asked Mufti Taqi Usmani about this matter of istighatha (calling on other than Allah), and his response was that this calling is either absolute or relative. In absolute terms, only Allah can be called, as the ultimate giver of all benefit. In relative terms, others can be called upon, if the beliefs of the caller are sound. He said that this is how we understand the istighatha found in the words and poetry of the great scholars and righteous of Islam. His position, however, is that caution is required in this–and that he and the scholars of his school of thought discourage the common person from this, due to widespread ignorance and the need for caution (rather than intrinsic impermissibility). I asked: So what if someone does it, but with sound beliefs? He responded: Then they cannot be condemned. [Amman, 2006]" |
Wassalam
Quote:
Originally Posted by abu Salam, Fist thing, I am aware of Sheikh Faraz's view. I have had correspondences with him in different matters. Secondly the Above clarification was done on the following which Sheikh Faraz had posted on his blog, So The clarification of Mufti Taqi Saheb clearly serves as an answer to your ishkalaat of Istighatha found in the poetry of our Akabireen. Wassalam |
I am stunned on how the Deobandi Schoars change their Stands after they find out that their beliefs are contrary to the Arab Ulema who are respected even by the Deobandis.. But well anyways what would you say about the rulings given by Deobandi Alims where they have declared such statements to be Shirk e akbar without any condition or Filters which Mufti Taqi Usmani Sahab has put :
Just take alook at this :
http://www.askimam.org/fatwa/fatwa.p...a9786cacacf4e0
To seek the help of any deceased and pray to him is Shirk. It is not
permissible to address any deceased by saying 'Yaa Shaykh Madad', 'Yaa
Shaykh Raza Khan.', etc.
If a Muslim does that, he is out of the fold of Islam, his Nikah will be
broken. If he does not renew his Imaan and Nikah, his relationship with his
wife will be Haraam.
and Allah Ta'ala Knows Best
Mufti Ebrahim Desai
http://www.askimam.org/fatwa/fatwa.p...291d948b96ece4
As for ‘Yaa Rasoolullah Madad’ which mean ‘O Rasulullah, help us’ with the belief that only Allah can help, there is some inconsistency with the statement and one’s condition if one believes on Allah can help, why should he ask Rasulullah [sallallaahu alayhi wasallam] ‘s help? The view of the permissibility of this statement is not the view of the Ahlus sunnah Wal Jamaa.
and Allah Ta'ala Knows Best
Mufti Ebrahim Desai
Quote:
Originally Posted by EmpireofFaith I am stunned on how the Deobandi Schoars change their Stands after they find out that their beliefs are contrary to the Arab Ulema who are respected even by the Deobandis.. But well anyways what would you say about the rulings given by Deobandi Alims where they have declared such statements to be Shirk e akbar without any condition or Filters which Mufti Taqi Usmani Sahab has put : Just take alook at this : http://www.askimam.org/fatwa/fatwa.p...a9786cacacf4e0 To seek the help of any deceased and pray to him is Shirk. It is not permissible to address any deceased by saying 'Yaa Shaykh Madad', 'Yaa Shaykh Raza Khan.', etc. If a Muslim does that, he is out of the fold of Islam, his Nikah will be broken. If he does not renew his Imaan and Nikah, his relationship with his wife will be Haraam. and Allah Ta'ala Knows Best Mufti Ebrahim Desai |
You are stunned because you dont know. And everything seems new and strange to you.
Within the five types of Istighatha, The first 2 are pure shirk. The above refers to either when some really foolish person has aqeeda from those 2 types. Or it will more appropriately refer to the 3rd type where people believe that the absent person can perceive the call of help mustaqilan. Ulama have ruled anyone having this belief as Kafir.
The 4th and 5th type of istighatha are permissible in themselves. However if done with incorrect aqeedah, they will also fall in the same ambit as the first three. Hence the caution of not using the modes of istighatha for the laymen who cannot understand.
The above fatwa and the fatwas of the akabireen will be seen within this light. Many a time Sadd ul baab will be adopted in giving fatwa as is the requirement of the Usool of Istiftaa.
Wassalam
Here is the link of the debate which took place on Istighatha between me and deobandi debator Saad Khan.
http://deoband.org/2009/02/aqida/dev...efs/istigatha/
Insha Allah all proofs could be found in the debate, but unfortunately the deobandis cleverly started to delete my posts from inbetween to somehow fool the public in believing that Deobandi stance over Istighatha was not soundly refuted, still they did a poor job because I was saving the discussion along and Alhamdulillah many brothers emailed me confirming that they accept the real Sunni stance on Istighatha.
Recently the deobandis have been spreading lies about me that I ran from the debate, they knew very well that Saad khan after getting cornered had to take support from mods, who eventually got my ID deleted let alone allowing me to continue the debate.
I took screenshot of my last post, which was pending moderator approval (and it did not get any), Insha Allah seeing this screenshot shall be a conclusion on this topic itself.
And Finally they deleted my ID so that they can easily propagate amongst their blind followers that Aamir ran from the debate
Here is the link of the debate which took place on Istighatha between me and deobandi debator Saad Khan.
http://deoband.org/2009/02/aqida/dev...efs/istigatha/
Insha Allah all proofs could be found in the debate, but unfortunately the deobandis cleverly started to delete my posts from inbetween to somehow fool the public in believing that Deobandi stance over Istighatha was not soundly refuted, still they did a poor job because I was saving the discussion along and Alhamdulillah many brothers emailed me confirming that they accept the real Sunni stance on Istighatha.
Recently the deobandis have been spreading lies about me that I ran from the debate, they knew very well that Saad khan after getting cornered had to take support from mods, who eventually got my ID deleted let alone allowing me to continue the debate.
I took screenshot of my last post, which was pending moderator approval (and it did not get any), Insha Allah seeing this screenshot shall be a conclusion on this topic itself.
And Finally they deleted my ID so that they can easily propagate amongst their blind followers that Aamir ran from the debate
For more proofs on Istighatha in light of Quran, Sunnah and classical scholars, then please refer to this thread
tehreki-saut-ul-awliya.blogspot.com
g the fatwa by Mufti Ibrahim Desai which states that saying Ya Gauth Al Madad or Ya Nabi Al Madad is Shirk(mutlaq) and person who says so,is out of the fold of Islam...
Please explain to me in clear terms What are beliefs of Deobandis on the following two issues.
1> Can a person who has passed away from the dunya(A wali or a Prophet)
help others.
In other words, can a wali or a Prophet do Tasarruf with the permission of Allah after his Wisaal?
2> What is the ruling on person who says "Yaa Nabi Al Madad" with the belief that Allah conveys his utterance to the Prophet(Peace be upon him) and Prophet(peace be upon him) helps him with the permission of Allah?
Now lets be on the topic
Let me post some arguments on the issue
Sahih hadith quoted by Imam bukhari [rah] says
Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdar 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”
[Imam al-Bukhari in Adab al-Mufrad (Hadith No. 964) in the chapter of What should be Done if Leg becomes Numb]
The hadith has All Thiqa narrators of Bukhari and Muslim
Click here to see Authenticity of Chain of Hadith
Istighatha/Isti’ana/Istamdad means “Beseeching for help”
Quran states in Surah al-Fatiha
{إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}
Translation: Thee do we worship, “AND” Thine aid we seek.[Al-Fatiha:5]
Three very important points are derived from this Ayah of Glorious Quran
(a) Allah differentiated between worship and asking for help, by putting “AND (و)” inbetween,so had worship and asking for help been the same things then Allah would not have differentiated between them rather it would be only said: Iyyaka Na’budu Iyyka Nasta’in (Thee do we worship, thine aid we seek)
(b) This verse proves that real help is from none but Allah azza Wajjal, whosoever believes that someone other than Allah provides “Haqeeqi (real)” and “independent” help then such a person is Mushrik
(c) This verse does not classify or differentiate between seeking help from alive or passed away, hence same ruling will apply on both cases,those who say that you can ask alive people for help but not those who have passed away have no proof whatsoever,rather they misuse this ayah. If their logic was true then according to this ayah even asking for help from alive would be wrong.
In Quran itself the Prophets have asked help from other than Allah at many times and the Awliya even did marvelous acts of Karamah, for example Quran states:
He (Solomon) said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?".Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted."(27:38-39)
Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour(27:40)
- End Quote
These Quranic ayahs prove that Solomon (a.s) asked for help from his assembly of Jin and men, then a man (saint called Asif) who had knowledge of the book brought it in “BLINK OF AN EYE” now we all know that throne of Queen Balkees was thousands of miles away, so how did that man bring it in blink of an eye? And why did Solomon ask his subordinates and not Allah? The simple answer to this is that it all happened with the will of Allah and Istighatha with this belief is perfectly allowed whether we are asking someone alive or a pious personality who has passed away (for which I will cite more proofs insha Allah)
Quran states: Verily, your Walee (Protector or Helper) is Allah, His Messenger, and the believers, - those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer). [Muhsin/Hilali 5:55]
Quran also states: If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course).(9:59)
Quran states at another place: If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly God is his Protector, “AND GIBRIEL, AND (EVERY) RIGHTEOUS ONE” among those who believe,- and furthermore, the angels - will back (him) up.(66:4)
Here Allah has himself applied the word “MAWLA (PROTECTOR)” with Himself, also Gibriel and other believers.
Quran states: But when Jesus became conscious of their disbelief, he cried: Who will be “MY HELPERS” in the cause of Allah? The disciples said: We will be Allah's helpers. We believe in Allah, and bear thou witness that we have surrendered (unto Him).(Yusuf Ali, 3:52)
After reading this verse I would like you to scroll up and read the point (c) which I mentioned in reference to Surah Fatiha’s ayah.
Quran states: And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? (43:45)
Here Allah is directly teaching the Prophet (Peace be upon him) to ask previous Messengers, some people cite interpretation that this verse refers to asking the knowledgeable Jews and Christians of his time, but this interpretation is against the wording of Quran.
Now Let us come towards ahadith
Hadith # 1
In Mishqaat ul Masabih It states:
سل فقلت أسألك مرافقتك في الجنة . قال أو غير ذلك ؟ . قلت هو ذاك . قال فأعني على نفسك بكثرة السجود . رواه مسلم
Translation: (The Prophet) said: Ask for something, (Ibn k’ab RA) said: I ask for your companionship in Jannah, The Prophet said: Do you want something else? He replied: Just this, the Prophet (saw) then said: help me by doing more prostrations – Taken from (Sahih) Muslim [Mishqat ul Misabih, Volume No. 1 Page No. 156, Published by Maktaba al Mishkaat]
This hadith proves that the Sahabi asked for paradise from Prophet (salallaho alaihi wasalam) and the Prophet (saw) in return told him to ask for more, The Prophet (saw) did not say that you asked for Jannah from Ghair Ullah, hence you have become Mushrik!
Sheikh Abdul Haqq Muhadith Dhelvi (rah) writes under this hadith:
.
The question was Mutlaq i.e. Ask for anything, the Prophet (Peace be upon him) did not confine it to something specific, this proves that all doings are in the hands of Prophet (salallaho alaihi wasalam), he can grant whomsoever with the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom [Ash’at ul Lamaat, Sharah al Mishkaat]
Remember people who are extremist in this regard make it an issue of Shirk and bidah, they should first declare this unanimously accepted great scholar as Mushrik and then move forward (let alone so many other scholars whom I shall cite Insha Allah)
Hadith # 2
.
Volume 8, Book 73, Number 216: (Sahih Bukhari)
Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya (1), for I am Al-Qasim (distributor), and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the ! Prophet said so."
So Allah is the granter and the Prophet (Peace be upon him) is the distributer, hence this hadith proves the Waseela of Prophet (Peace be upon him), without any doubt Istighatha is nothing but Waseela in its real meaning and belief of Muslims is always that real grant is from Allah alone.
Hadith # 3
Volume 2, Book 24, Number 553: (Sahih Bukhari)
Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help (استغاثو), and then Moses, and then Muhammad (p.b.u.h). The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah.
_______
Now remember people will run towards Prophets for help, clearly word Istighatha has been used in this hadith, this proves that had Istighatha been shirk then it could never be allowed on day of judgement and all those Prophets would have rather told the people to run towards Allah alone rather than next prophet!
Hadith # 4
وعن ابن عباس أن رسول الله صلى الله عليه وسلم قال:
"إن لله ملائكة في الأرض سوى الحفظة يكتبون ما يسقط من ورق الشجر، فإذا أصاب أحدكم عرجة بأرض فلاة فليناد: أعينوا عباد الله".
رواه البزار ورجاله ثقات.
Translation: Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah
Written by sartaj
Quran states in Surah al-Fatiha
{إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}
Translation: Thee do we worship, “AND” Thine aid we seek.[Al-Fatiha:5]
Three very important points are derived from this Ayah of Glorious Quran
(a) Allah differentiated between worship and asking for help, by putting “AND (و)” inbetween,so had worship and asking for help been the same things then Allah would not have differentiated between them rather it would be only said: Iyyaka Na’budu Iyyka Nasta’in (Thee do we worship, thine aid we seek)
(b) This verse proves that real help is from none but Allah azza Wajjal, whosoever believes that someone other than Allah provides “Haqeeqi (real)” and “independent” help then such a person is Mushrik
(c) This verse does not classify or differentiate between seeking help from alive or passed away, hence same ruling will apply on both cases,those who say that you can ask alive people for help but not those who have passed away have no proof whatsoever,rather they misuse this ayah. If their logic was true then according to this ayah even asking for help from alive would be wrong.
In Quran itself the Prophets have asked help from other than Allah at many times and the Awliya even did marvelous acts of Karamah, for example Quran states:
He (Solomon) said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?".Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted."(27:38-39)
Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour(27:40)
- End Quote
These Quranic ayahs prove that Solomon (a.s) asked for help from his assembly of Jin and men, then a man (saint called Asif) who had knowledge of the book brought it in “BLINK OF AN EYE” now we all know that throne of Queen Balkees was thousands of miles away, so how did that man bring it in blink of an eye? And why did Solomon ask his subordinates and not Allah? The simple answer to this is that it all happened with the will of Allah and Istighatha with this belief is perfectly allowed whether we are asking someone alive or a pious personality who has passed away (for which I will cite more proofs insha Allah)
Quran states: Verily, your Walee (Protector or Helper) is Allah, His Messenger, and the believers, - those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer). [Muhsin/Hilali 5:55]
Quran also states: If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course).(9:59)
Quran states at another place: If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly God is his Protector, “AND GIBRIEL, AND (EVERY) RIGHTEOUS ONE” among those who believe,- and furthermore, the angels - will back (him) up.(66:4)
Here Allah has himself applied the word “MAWLA (PROTECTOR)” with Himself, also Gibriel and other believers.
Quran states: But when Jesus became conscious of their disbelief, he cried: Who will be “MY HELPERS” in the cause of Allah? The disciples said: We will be Allah's helpers. We believe in Allah, and bear thou witness that we have surrendered (unto Him).(Yusuf Ali, 3:52)
After reading this verse I would like you to scroll up and read the point (c) which I mentioned in reference to Surah Fatiha’s ayah.
Quran states: And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? (43:45)
Here Allah is directly teaching the Prophet (Peace be upon him) to ask previous Messengers, some people cite interpretation that this verse refers to asking the knowledgeable Jews and Christians of his time, but this interpretation is against the wording of Quran.
Now Let us come towards ahadith
Hadith # 1
In Mishqaat ul Masabih It states:
سل فقلت أسألك مرافقتك في الجنة . قال أو غير ذلك ؟ . قلت هو ذاك . قال فأعني على نفسك بكثرة السجود . رواه مسلم
Translation: (The Prophet) said: Ask for something, (Ibn k’ab RA) said: I ask for your companionship in Jannah, The Prophet said: Do you want something else? He replied: Just this, the Prophet (saw) then said: help me by doing more prostrations – Taken from (Sahih) Muslim [Mishqat ul Misabih, Volume No. 1 Page No. 156, Published by Maktaba al Mishkaat]
This hadith proves that the Sahabi asked for paradise from Prophet (salallaho alaihi wasalam) and the Prophet (saw) in return told him to ask for more, The Prophet (saw) did not say that you asked for Jannah from Ghair Ullah, hence you have become Mushrik!
Sheikh Abdul Haqq Muhadith Dhelvi (rah) writes under this hadith:
.
The question was Mutlaq i.e. Ask for anything, the Prophet (Peace be upon him) did not confine it to something specific, this proves that all doings are in the hands of Prophet (salallaho alaihi wasalam), he can grant whomsoever with the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom [Ash’at ul Lamaat, Sharah al Mishkaat]
Remember people who are extremist in this regard make it an issue of Shirk and bidah, they should first declare this unanimously accepted great scholar as Mushrik and then move forward (let alone so many other scholars whom I shall cite Insha Allah)
Hadith # 2
.
Volume 8, Book 73, Number 216: (Sahih Bukhari)
Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya (1), for I am Al-Qasim (distributor), and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the ! Prophet said so."
So Allah is the granter and the Prophet (Peace be upon him) is the distributer, hence this hadith proves the Waseela of Prophet (Peace be upon him), without any doubt Istighatha is nothing but Waseela in its real meaning and belief of Muslims is always that real grant is from Allah alone.
Hadith # 3
Volume 2, Book 24, Number 553: (Sahih Bukhari)
Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help (استغاثو), and then Moses, and then Muhammad (p.b.u.h). The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah.
_______
Now remember people will run towards Prophets for help, clearly word Istighatha has been used in this hadith, this proves that had Istighatha been shirk then it could never be allowed on day of judgement and all those Prophets would have rather told the people to run towards Allah alone rather than next prophet!
Hadith # 4
وعن ابن عباس أن رسول الله صلى الله عليه وسلم قال:
"إن لله ملائكة في الأرض سوى الحفظة يكتبون ما يسقط من ورق الشجر، فإذا أصاب أحدكم عرجة بأرض فلاة فليناد: أعينوا عباد الله".
رواه البزار ورجاله ثقات.
Translation: Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah
Written by sartaj
Imam al Haytami (rah) said after this hadith: It is narrated by Al-Bazzar and all its narrators are reliable (thiqa) [Reference: Majma az Zawaid, Volume 10, Hadith No. 17104]
Here the Prophet (Peace be upon him) has himself told to call out servants of Allah for help, of course even in desert Allah is hearing us all the times too.
This hadith is not only authentic but rather it has been “PRACTISED UPON” by great Imams, for example
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) who said: 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]
Imam at-Tabrani (rah) narrates:
"إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:"يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ"، وَقَدْ جَرَّبَ ذَلِكَ .
After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Muja’m al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)”
So Alhamdulillah the great Muhaditheen themselves acted upon it and approved it, had there been a hint of shirk in this then they would have mentioned it!
Imam Nawawi (rah) said:
قلت: حكى لي بعض شيوخنا الكبار في العلم أنه افلتت له دابّة أظنُّها بغلة، وكان يَعرفُ هذا الحديث، فقاله؛ فحبسَها اللّه عليهم في الحال. وكنتُ أنا مرّةً مع جماعة، فانفلتت منها بهيمةٌ وعجزوا عنها، فقلته، فوقفت في الحال بغيرِ سببٍ سوى هذا الكلام.
Translation: ‘One of our major (kibar) scholars in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this hadith and said (the du’a) so Allah brought to him his animal immediately. ‘I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement.[Kitab al Adhkaar by Imam Nawawi, Page No. 370, Published by Dar al Manhaaj, Beirut, Lebanon]
اذا انفلتت دابة احد كم بارض فلاة فليناد يا عباد الله احبسوا
Translation: If the animal of someone runs loose in jungle, then he should say: O Allah’s servants stop it
He writes under “Ibaad Allah”
المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المستمون بابدال
Translation: It means the angels, Muslims, jinn or men of unseen i.e. Abdaal
Then he writes:
هزا حديث حسن يحتاج اليه المسافرون وانه مجرب
Translation: This hadith is "Hassan" and the travelers are in urgent need of it and this has been acted upon [Sharah Hisn ul Hasin, Al-Hirz al-Thamin, page 378]
Hadith # 5
Translation: Maymuna bint Harith, the blessed wife of Prophet (Peace be upon her) narrates: The Prophet (Peace be upon him) was doing Wudhu for Tahajjud Salaah at the home of Hazrat Maimuna (radi Allahu anha). He suddenly called out three times, "Labbaik, Labbaik, Labbaik!" (Here I am) and "Nusirtu, Nusirtu, Nusirtu!" (I helped you). Hadhrat Maimuna (Radhi Allaho anha) further asked him why he had called out those words". He replied: "Raajiz (a sahabi from far) was calling me because Quraish wanted to kill him"[Imam Tabarani in Mu’jam as-Sagheer, Volume No.2, Hadith # 968]
Here the Prophet (Peace be upon him) has himself told to call out servants of Allah for help, of course even in desert Allah is hearing us all the times too.
This hadith is not only authentic but rather it has been “PRACTISED UPON” by great Imams, for example
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) who said: 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]
Imam at-Tabrani (rah) narrates:
"إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:"يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ"، وَقَدْ جَرَّبَ ذَلِكَ .
After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Muja’m al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)”
So Alhamdulillah the great Muhaditheen themselves acted upon it and approved it, had there been a hint of shirk in this then they would have mentioned it!
Imam Nawawi (rah) said:
قلت: حكى لي بعض شيوخنا الكبار في العلم أنه افلتت له دابّة أظنُّها بغلة، وكان يَعرفُ هذا الحديث، فقاله؛ فحبسَها اللّه عليهم في الحال. وكنتُ أنا مرّةً مع جماعة، فانفلتت منها بهيمةٌ وعجزوا عنها، فقلته، فوقفت في الحال بغيرِ سببٍ سوى هذا الكلام.
Translation: ‘One of our major (kibar) scholars in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this hadith and said (the du’a) so Allah brought to him his animal immediately. ‘I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement.[Kitab al Adhkaar by Imam Nawawi, Page No. 370, Published by Dar al Manhaaj, Beirut, Lebanon]
Imam Mullah Ali Qari (Rahimuhullah) also in Sharah of Hinsul Hasin writes that our Prophet (May Allah bless him and grant him peace) said that:
اذا انفلتت دابة احد كم بارض فلاة فليناد يا عباد الله احبسوا
Translation: If the animal of someone runs loose in jungle, then he should say: O Allah’s servants stop it
He writes under “Ibaad Allah”
المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المستمون بابدال
Translation: It means the angels, Muslims, jinn or men of unseen i.e. Abdaal
Then he writes:
هزا حديث حسن يحتاج اليه المسافرون وانه مجرب
Translation: This hadith is "Hassan" and the travelers are in urgent need of it and this has been acted upon [Sharah Hisn ul Hasin, Al-Hirz al-Thamin, page 378]
Hadith # 5
Translation: Maymuna bint Harith, the blessed wife of Prophet (Peace be upon her) narrates: The Prophet (Peace be upon him) was doing Wudhu for Tahajjud Salaah at the home of Hazrat Maimuna (radi Allahu anha). He suddenly called out three times, "Labbaik, Labbaik, Labbaik!" (Here I am) and "Nusirtu, Nusirtu, Nusirtu!" (I helped you). Hadhrat Maimuna (Radhi Allaho anha) further asked him why he had called out those words". He replied: "Raajiz (a sahabi from far) was calling me because Quraish wanted to kill him"[Imam Tabarani in Mu’jam as-Sagheer, Volume No.2, Hadith # 968]
What actually happened was that the Quraish wanted to kill Hazrat Umar bin Saalim Raajiz (radi Allahu anhu) as he was on the road leading to Madinatul Munawwarah. He called out: Prophet (Peace be upon hijm): Help me or else the enemies will kill me!" Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) responded to his call from home and saved him from death.
Although Anbiya and Awliya are alive in their graves and this is proven from many ahadith, but this would divert the topic, however it is important to know that Faydh through them continues even after their Dhahiri passing away, provided our belief is firmly that it is only Allah who is real helper and Anbiya/Awliya are simply means [Remember Tawassul is Mutlaqan allowed by all Muslims except for the Salafi sect which creates fitnah on almost every second issue]
Now in the end I would like to mention the magnificent verdicts of scholars. This following verdict should end all confusions in minds of certain people and also help us to understand why the false accusations of certain people are false, this following verdict is my personal belief too.
Sheikh Abdul Haqq Muhadith Dhelvi (Rahimuhullah), who came from Arabia to subcontinent in order to spread the knowledge of hadith, he is respected highly by all Muslims (including Ghair Muqalideen) , he says:
.
I wish my intellect was owned by people who reject beseeching for help from Awliya, so what do they understand from it? What we understand is that the one making dua is dependent upon Allah, and he makes dua to Allah, asks Him for his Hajah and presents the Wasila of Allah’s friend , he says: O Allah, the blessings which you have bestowed upon this friend of yours, please grant me something through his wasila, as you are the best of givers, the second case is that one calls out (nida) the Wali and makes him Mukhatib and says: O Slave of Allah, O Allah’s friend, do my Shaf’aat and make this dua to Allah that he grants me my need. hence the one who grants and the one who fulfills the need (in both cases) is “ONLY ALLAH” , the man in-between is just an intercessor , whereas the Qadir, Fa’il, one who brings about change is only Allah [Sharah al Mishkaat, Ash’atul Lamaat, Volume No. 3, Page No. 401]
Imam Shams ud din Al Ramli (Rahimuhullah) on Istighatha
سئل : عما يقع من العامة من قولهم عند الشدائد يا شيخ فلان يا رسول الله ونحو ذلك من الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين فهل ذلك جائز أم لا وهل للرسل والأنبياء والأولياء والصالحين والمشايخ إغاثة بعد موتهم وماذا يرجح ذلك ؟
فأجاب بأن الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين جائزة وللرسل والأنبياء والأولياء والصالحين إغاثة بعد موتهم ؛ لأن معجزة الأنبياء وكرامات الأولياء لا تنقطع بموتهم . أما الأنبياء فلأنهم أحياء في قبورهم يصلون ويحجون كما وردت به الأخبار وتكون الإغاثة منهم معجزة لهم . والشهداء أيضا أحياء شوهدوا نهارا جهارا يقاتلون الكفار . وأما الأولياء فهي كرامة لهم فإن أهل الحق على أنه يقع من الأولياء بقصد وبغير قصد أمور خارقة للعادة يجريها الله تعالى بسببهم والدليل على جوازها أنها أمور ممكنة لا يلزم من جواز وقوعها محال وكل ما هذا شأنه فهو جائز الوقوع وعلى الوقوع قصة مريم ورزقها الآتي من عند الله على ما نطق به التنزيل وقصة أبي بكر ، وأضيافه كما في الصحيح وجريان النيل بكتاب عمر ورؤيته وهو على المنبر بالمدينة جيشه بنهاوند حتى قال لأمير الجيش يا سارية الجبل محذرا له من وراء الجبل لكمين العدو هناك ، وسماع سارية كلامه وبينهما مسافة شهرين ، وشرب خالد السم من غير تضرر به . وقد جرت خوارق على أيدي الصحابة والتابعين ومن بعدهم لا يمكن إنكارها لتواتر مجموعها ، وبالجملة ما جاز أن يكون معجزة لنبي جاز أن يكون كرامة لولي لا فارق بينهما إلا التحدي
Question:
That which occurs amongst the general public who when in distress call out Ya Sheikh Fulan and Ya Rasul Ullah and other such things in seeking help (Istighatha) from the Prophets, the saints, Ulama and upright people. Is this allowed or not? Do the Messengers/Prophets/Saints/righteous/Mashaikh have the capability to help others, others after death and what makes this concept strong?
Answer:
Istighatha i.e. Seeking Help from the Prophets and Messengers, the Saints, Ulama and upright people is “PERMITTED” after their passing away. The messengers, prophets and saints have (power to) help after their passing away because their miracles do not become abolished after their deaths. The Prophets are alive in their graves, praying and also performing hajj as it has been mentioned in many ahadith. Therefore the help from them shall be a miracle from them, the martyrs are also alive which is proven that they have been seenopenly killing the disbelievers.
Now regarding Awliya then this is a Karamat from them, the people of truth believe that this happens from (the hands) of awliya both with their intention and without it. Having a change in outer aspects of things is brought forward by Allah through them.The Dalil for this is that these things are possible and their occurrence is not something impossible, for example the story of Maryam (a.s) and how the provision came to her from Allah as is stated in Quran and the incident of Abu Bakr (ra) with his guests as is present in Sahih, the Nile flowing to its full due to letter of Umar (ra) plus him also seeing right from his mimbar in madina, the army approaching (Sariya ra) and he exclaiming to the leader: “Ya Sariyatul Jabal (i.e. O Sariya turn to the mountain)” i.e. warning him about the enemy behind the mountain and Sariya (ra) even heard him though he was so far that it would take 2 months of travel. Also Khalid bin Walid (ra) drinking poison but it not harming him. The matters which generally go against the norm have for sure occurred from the hands of Sahaba, Tabiyeen, and those later to come. It cannot be possible to deny this fact because when we take this as a whole then they reach the level of Tawatur (i.e. definitely known reality). Hence what is possible as a miracle from Prophet is also possible as Karamah from a Saint, there is no difference between the two except for the fact that former is shown as a challenge [Fatawa al Ramli]
Link: http://feqh.al-islam.com/Display.asp...07&Diacratic=0
.
There are many more verdicts from classical scholars, but hope these would suffice.
Wassalam
Although Anbiya and Awliya are alive in their graves and this is proven from many ahadith, but this would divert the topic, however it is important to know that Faydh through them continues even after their Dhahiri passing away, provided our belief is firmly that it is only Allah who is real helper and Anbiya/Awliya are simply means [Remember Tawassul is Mutlaqan allowed by all Muslims except for the Salafi sect which creates fitnah on almost every second issue]
Now in the end I would like to mention the magnificent verdicts of scholars. This following verdict should end all confusions in minds of certain people and also help us to understand why the false accusations of certain people are false, this following verdict is my personal belief too.
Sheikh Abdul Haqq Muhadith Dhelvi (Rahimuhullah), who came from Arabia to subcontinent in order to spread the knowledge of hadith, he is respected highly by all Muslims (including Ghair Muqalideen) , he says:
.
I wish my intellect was owned by people who reject beseeching for help from Awliya, so what do they understand from it? What we understand is that the one making dua is dependent upon Allah, and he makes dua to Allah, asks Him for his Hajah and presents the Wasila of Allah’s friend , he says: O Allah, the blessings which you have bestowed upon this friend of yours, please grant me something through his wasila, as you are the best of givers, the second case is that one calls out (nida) the Wali and makes him Mukhatib and says: O Slave of Allah, O Allah’s friend, do my Shaf’aat and make this dua to Allah that he grants me my need. hence the one who grants and the one who fulfills the need (in both cases) is “ONLY ALLAH” , the man in-between is just an intercessor , whereas the Qadir, Fa’il, one who brings about change is only Allah [Sharah al Mishkaat, Ash’atul Lamaat, Volume No. 3, Page No. 401]
Imam Shams ud din Al Ramli (Rahimuhullah) on Istighatha
سئل : عما يقع من العامة من قولهم عند الشدائد يا شيخ فلان يا رسول الله ونحو ذلك من الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين فهل ذلك جائز أم لا وهل للرسل والأنبياء والأولياء والصالحين والمشايخ إغاثة بعد موتهم وماذا يرجح ذلك ؟
فأجاب بأن الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين جائزة وللرسل والأنبياء والأولياء والصالحين إغاثة بعد موتهم ؛ لأن معجزة الأنبياء وكرامات الأولياء لا تنقطع بموتهم . أما الأنبياء فلأنهم أحياء في قبورهم يصلون ويحجون كما وردت به الأخبار وتكون الإغاثة منهم معجزة لهم . والشهداء أيضا أحياء شوهدوا نهارا جهارا يقاتلون الكفار . وأما الأولياء فهي كرامة لهم فإن أهل الحق على أنه يقع من الأولياء بقصد وبغير قصد أمور خارقة للعادة يجريها الله تعالى بسببهم والدليل على جوازها أنها أمور ممكنة لا يلزم من جواز وقوعها محال وكل ما هذا شأنه فهو جائز الوقوع وعلى الوقوع قصة مريم ورزقها الآتي من عند الله على ما نطق به التنزيل وقصة أبي بكر ، وأضيافه كما في الصحيح وجريان النيل بكتاب عمر ورؤيته وهو على المنبر بالمدينة جيشه بنهاوند حتى قال لأمير الجيش يا سارية الجبل محذرا له من وراء الجبل لكمين العدو هناك ، وسماع سارية كلامه وبينهما مسافة شهرين ، وشرب خالد السم من غير تضرر به . وقد جرت خوارق على أيدي الصحابة والتابعين ومن بعدهم لا يمكن إنكارها لتواتر مجموعها ، وبالجملة ما جاز أن يكون معجزة لنبي جاز أن يكون كرامة لولي لا فارق بينهما إلا التحدي
Question:
That which occurs amongst the general public who when in distress call out Ya Sheikh Fulan and Ya Rasul Ullah and other such things in seeking help (Istighatha) from the Prophets, the saints, Ulama and upright people. Is this allowed or not? Do the Messengers/Prophets/Saints/righteous/Mashaikh have the capability to help others, others after death and what makes this concept strong?
Answer:
Istighatha i.e. Seeking Help from the Prophets and Messengers, the Saints, Ulama and upright people is “PERMITTED” after their passing away. The messengers, prophets and saints have (power to) help after their passing away because their miracles do not become abolished after their deaths. The Prophets are alive in their graves, praying and also performing hajj as it has been mentioned in many ahadith. Therefore the help from them shall be a miracle from them, the martyrs are also alive which is proven that they have been seenopenly killing the disbelievers.
Now regarding Awliya then this is a Karamat from them, the people of truth believe that this happens from (the hands) of awliya both with their intention and without it. Having a change in outer aspects of things is brought forward by Allah through them.The Dalil for this is that these things are possible and their occurrence is not something impossible, for example the story of Maryam (a.s) and how the provision came to her from Allah as is stated in Quran and the incident of Abu Bakr (ra) with his guests as is present in Sahih, the Nile flowing to its full due to letter of Umar (ra) plus him also seeing right from his mimbar in madina, the army approaching (Sariya ra) and he exclaiming to the leader: “Ya Sariyatul Jabal (i.e. O Sariya turn to the mountain)” i.e. warning him about the enemy behind the mountain and Sariya (ra) even heard him though he was so far that it would take 2 months of travel. Also Khalid bin Walid (ra) drinking poison but it not harming him. The matters which generally go against the norm have for sure occurred from the hands of Sahaba, Tabiyeen, and those later to come. It cannot be possible to deny this fact because when we take this as a whole then they reach the level of Tawatur (i.e. definitely known reality). Hence what is possible as a miracle from Prophet is also possible as Karamah from a Saint, there is no difference between the two except for the fact that former is shown as a challenge [Fatawa al Ramli]
Link: http://feqh.al-islam.com/Display.asp...07&Diacratic=0
.
There are many more verdicts from classical scholars, but hope these would suffice.
Wassalam
Now from Deobandi Texts
Brother this is proved from Arwaah eThalatha too, in which even Deoband elders helped people from far away
On Page number p.444, writing story no.443
from Tazkiratul-Rasheed that, “In Lahori province, a Punjabi Majzoob (recluse) used to reside. Haji Abdur-Rahim Sahib who was a resident of the same locality, set out on a journey to visit Haramain-Shareefain (Mecca and Medina) by ship. On the journey, a glass fell down into the sea from Hazrat’s (Abdur-Rahim) hand. In just a while, a HAND APPEARED from the sea holding the glass and disappeared as soon as Hazrat took the glass. In Lahori, the Majzoob said to the servants of Abdur-Rahim, ‘A glass had fallen from the hands of your Haji Sahib. It was me who gave it back to him’. When Haji Abdur-Rahim returned from Hajj, he was informed of this saying of the Majzoob. Haji Abdur-Rahim said that the incident was true, but he was unable to recognize whose hand it was.
Brother this is proved from Arwaah eThalatha too, in which even Deoband elders helped people from far away
On Page number p.444, writing story no.443
from Tazkiratul-Rasheed that, “In Lahori province, a Punjabi Majzoob (recluse) used to reside. Haji Abdur-Rahim Sahib who was a resident of the same locality, set out on a journey to visit Haramain-Shareefain (Mecca and Medina) by ship. On the journey, a glass fell down into the sea from Hazrat’s (Abdur-Rahim) hand. In just a while, a HAND APPEARED from the sea holding the glass and disappeared as soon as Hazrat took the glass. In Lahori, the Majzoob said to the servants of Abdur-Rahim, ‘A glass had fallen from the hands of your Haji Sahib. It was me who gave it back to him’. When Haji Abdur-Rahim returned from Hajj, he was informed of this saying of the Majzoob. Haji Abdur-Rahim said that the incident was true, but he was unable to recognize whose hand it was.
See this froml Fazail e amaal and durood , zikr with me.And these are not poems by Stories about how Prophet [salehalawaalihi wasalam] and Deobandi Akabireen helped them
ARE THESE SHIRKIA STORIES ?
ARE THESE SHIRKIA STORIES ?
__________________
saifi there is nothing in fazail e durood proving istighatha fear Allah and donot lie
Quote:
Originally Posted by Umair saifi there is nothing in fazail e durood proving istighatha fear Allah and donot lie |
Really, Have you read Fazail e Durood ever in your life ?
Page 66: Fazail e Durood
Is this a Shirkia Story ?
Quote:
Originally Posted by Umair saifi there is nothing in fazail e durood proving istighatha fear Allah and donot lie |
Page 184-185: Fazail e Durood proving Istighatha
__________________
Quote:
Originally Posted by Umair saifi there is nothing in fazail e durood proving istighatha fear Allah and donot lie |
Page 188: Fazail e Durood
Page 190-191: Fazail e Durood
Quote:
Originally Posted by Umair saifi there is nothing in fazail e durood proving istighatha fear Allah and donot lie |
Page 192-193: Fazail e Durood prove istighatha
.
Incident of Qasim Nanotwi coming from grave with his body to help Deobandis
why Qasim nanotvi came two time from his grave and helped to deobandi people, one time he came to darul uloom deoband to help maulana rafiuddin saheb who has dispute with other ulemas of deoband
And second time he was came in punjab (india) when deobandi alim was doing munazara with a barelvi alim then Qasim nanotiv came with his body (not just rooh)
[In Arwaah-e-Thalatha]
Now tell me are these Shirkia stories inside Fazail e Ammal,
I can show you many many more from Deobandi books , You want to see Saifi bhai Sirf Ghar me hi Wali hai Deoband ke kuch Hazrat ke .
Baaki Bahar Saare Shirk aur Bidaah wale Ahlus Sunnah Jamaah wale hai. Wahaan Wali ho hi nahi sakte. According to Both Salafi and Deobandi wahabi .
Like How Ibne Taymiyyah declared his Waliyaat Via Ibnul Qayyim and Rashid Ahmed Gangohi Declared his Waliyaah Via Deoband Hazraat .
Baaki Bahar Saare Shirk aur Bidaah wale Ahlus Sunnah Jamaah wale hai. Wahaan Wali ho hi nahi sakte. According to Both Salafi and Deobandi wahabi . Like How Ibne Taymiyyah declared his Waliyaat Via Ibnul Qayyim and Rashid Ahmed Gangohi Declared his Waliyaah Via Deoband Hazraat .
BREAKING NEWS !!
Treasure unearthed in the handbook of TJ .....
Treasure unearthed in the handbook of TJ .....
Quote:
Originally Posted by Aamir Ibrahim I want to clarify something over here, Deobandis often say that Istighatha is allowed in poetry, I asked this following from brother Saad Khan during debate, but he ignored to answer, so I ask deobandis again. Is it allowed in poetry to say that Krishna is god or Raam is god and other shirkiya things? and is it also allowed to say this in poetry without any qasad? If not then howcome Imdad from Prophet (Peace be upon him) which you consider as Shirk becomes allowed? |
Btw Let me show Scans of what Ashraf Ali Thanwi said in one of his poems , And his followers have edited [removed] that poem from New Editions , If it wasn't Shirk and such a minute issue why removed Thanwi's poems now, Was Thanwi Wrong or present Deobandis are more pious and shirk proof muslims
In chapter 21 of Nash ut Teeb, chapter 21 , page 194, Ashraf ali thanvi al deobandi has written a poem in Arabic and he himself provided the urdu translation of this poem.
The poem begins with “ dastigiree kijiye meray nabee , Kashma kash mein tum hee ho meray nabi”
English translation : Help me O Nabi !, in times of difficulty you are the one to help me .
Here is Ashraf ali thanwi's Shirkia poem according to Aqeeda of our modern time deobandis muslim brothers.
ASSALAMUALAYKUMWARAHMATULLAHIWABARAKATUH
THIS IS THE OPINION OF THE DEOBANDI ULAMA ON ISTIGATHA
Istighatha
By Ismaeel Nakhuda
Translated by
By Ismaeel Nakhuda
Additional quotes provided by Mufti Husain Kadodia
The issue of the permissibility of istighathah/isti ‘anah is one that is widely discussed and a bone of contention for many. The elders of Deoband — like their predecessors from the Wali Allah and Mujaddidi tradition — write that there are three meanings of isti’anah. Imam Rabbani Mawlana Rashid Ahmad Gangohi, quoting Mi’ah Masail and Arba’in Masail of Shah Muhammad Ishaq Dehlawi, writes:
“One is to beseech the Most High that he completes something on account of the holiness of such a such person. This is permissible by consensus regardless of whether this is [done] at the grave or some other place. No one has any objection to this.
“The second is to address the person of the grave by saying, ‘You fulfil my work’. This is shirk, regardless of whether this is said at the grave or away from it. And that which has been mentioned in some narrations, ‘Aid me, oh slaves of Allah.’ In reality this is not isti’anah at the grave but the seeking of aid from the slaves of Allah who are in the desert; in that Allah has appointed them there for some work. So this is not from this (the concept of isti’anah). To bring [this] as proof of permissibility is ignorance of the meaning of the hadith.
“The third is to go close to a grave and say, ‘Oh such a such person, pray for me that the Most High fulfils my work.’ There is a difference among the ‘ulama regarding this. Those who consider it permissible to believe that the dead can hear consider this permissible and those who do not believe that the dead can hear forbid this … However, there is no difference in the hearing of the Prophets (peace be upon them), on account of this they are exempt.”1
Mawlana Gangohi writes elsewhere that if a person was to do istighatha of the second type with the belief that the person called upon has knowledge of the unseen (’ilm al-ghayb), then this is kufr. If, on the other hand, a person does not have this belief then this would not be kufr, but close to kufr.2
This is the safest and most prudent of positions on the issue. In relation to this, in counter-arguments against the esteemed and definitely safe position of the elders of Deoband, it is heartrending to come across accusations of the Deobandi ‘ulama being “reformative” and their opinions described as “minority opinions” (or bluntly put — “Wahhabi-like” or “Salafi-like”).
With the Azhar of India — Dar al-’Ulum Deoband — founded in the 1860s, many of the Deobandi ‘ulama’s antagonists forward the impression that their views are recent. The reality is quite different, the elders of Deoband are merely the successors of a spiritual legacy that traces its origins through Shah Wali Allah Muhaddith Dehlawi (and his sons) to Mujaddid Alf-e-Thani Shaykh Ahmed Sarhindi Naqshbandi and beyond through the ummat’s scholars to the best of creation, the Prophet Muhammad (Allah bless him and grant him peace).
Below are a series of translations from various books on the topic, including primarily a section from a commentary of Shah Isma’il Shahid’s Taqwiyat al-Iman written by Shaykh Abu ‘l-Hasan ‘Ali Nadwi at the behest of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandehlawi. In his commentary, Shaykh Abu ‘l-Hasan presents the views of ‘Allamah ‘Abd al-Haqq bin Sayf al-Din Bukhari Dehlawi (from his book Ashi’ath al-Lam’at) and Shah ‘Abd al-’Aziz Dehlawi (from his book Majmu’ah Fatawa Shaykh ‘Abd al-’Aziz).
In addition, translations of relevant sections of Mawlana Yusuf Ludhiyanwi’s brilliant Ikhtilaf-e-Ummat awr Sirat-e-Mustaqim (quoting Qadi Thana Allah Panipatti from Irshad al-Talibin), ‘Allamah Mahmud Alusi al-Hanafi’s Tafsir Ruh ul-Ma’ani fi Tafsir al-Qur’an al-’Azim wa Saba’a al-Mathani (also known as Ruh al-Ma’ani), Shaykh Muhammad Tahir Patni’s Majma’a Bihar al-Anwar, Shah Wali Allah al-Dehlawi’s Hujjat Allah al-Baligha, ‘Allamah Abd al-Hay al-Luknawi’s Majmu’ah Fatawa, ‘Allamah Ibn ‘Abidin al-Shami’s Radd al-Muhtar, and ‘Allamah Ibn Nujaym al-Misri’s Al-Bahr al-Ra’iq have been included to unequivocally show that the elders of Deoband’s position in relation to the second type of istighathah is not an isolated one but, rather, one that is firmly grounded in the Shari’ah as understood by traditional scholars of bygone days.
[1] Shaykh Abu ‘l-Hasan writes in his commentary to Shah Isma’il al-Shahid’s masterpiece Taqwiyat al-Iman: “In the latter days, people adopted the wrong custom of seeking aid from and supplicating to people in the grave. Some pious people gave permission for it with the thought that it was a means of benefiting from the spirituality (ruhaniyat) of the person of the grave and that it was merely a request for du’a (supplication) from the person and nothing more.
“However, well-versed jurists (muhaqqiq fuqaha’) and sincere Sufis forbade it, as it is a means of fitnah and an extremely delicate issue that may place one in err. In the above mentioned it is extremely difficult to differentiate between that which has been intended and that which has not. There is a fear that the lay masses may become involved in shirk and begin seeking aid from the dead, because according to Islamic dogma — in respect to those things that are not sensed (hissi), physical (tab’i), and ordinary (’adi) — one may only seek aid from Allah and only rely on him.
“This topic was discussed a long time ago, and the ‘ulama of that age discussed it. ‘Allamah ‘Abd al-Haqq bin Sayf al-Din Bukhari Dehlawi (died 1052AH) — who is a hadith scholar (muhaddith), jurist (faqih) and Sufi, and someone of an easygoing opinion in these sorts of issues — has mentioned in his Persian commentary of Mishkat al-Masabih: ‘If those that visit the graves, abandon turning towards Allah and imploring Him, and have belief that the people of the grave have full power and an ability of their own — as is the way of the ignorant and simple lay masses, who having gone there indulge in haram and do such acts that Islam has prohibited, such as kissing graves, prostrating in front of them, praying in front of them and any other type of action that the shari’at has prohibited and which have been warned of — then this has been prohibited; (it is) haram and a wrong belief (’aqidah).’ (Ashi’ath al-Lam’at, Kitab al-Jihad, Qissat Qatla Badr).”
[2] Shaykh Abu ‘l-Hasan further writes: “Mawlana Shah ‘Abd al-’Aziz Dehlawi (died 1239AH) writes: ‘(They) seek aid from the souls of the pious, (regarding this) a large number of Muslims have exceeded the limit. In relation to this, whatever the ignorant and lay masses do, in every action of theirs they have the belief of their (the souls of the pious) strength and involvement, this is open shirk.‘ (Majmu’ah Fatawa Shaykh ‘Abd al-’Aziz, p.121).”
[3] In addition, Fatawa ‘Azizi of Mawlana Shah ‘Abd al-’Aziz Dehlawi contains the following question and answer: “Question. Is it correct or not to seek aid from the Prophets (may Allah grant them peace), the noble saints, the worthy martyrs and the lofty pious after their deaths, saying, ‘Oh such and such a person, request for me a need from the Almighty, intercede on my behalf, and pray for me’.
“Answer. To seek aid from the dead (istimdad) — regardless of whether this is done at the grave or away — is without a doubt a bid’ah, and did not exist in the time of the Companions and the Followers. However, there is a difference of opinion regarding which type of bid’ah this falls into. In that, is it a reprehensible bid’ah or a praiseworthy bid’ah, as a result the ruling would be different. Considering istimdad is of different types, if the seeking is of the type mentioned in the above question then it is clear this is permissible. This is because there is no shirk in this. This is the same as making requests for supplications and other needs from the pious in their life. If this (istimdad) is done in a different way then the ruling would accordingly be different.” (Fatawa ‘Azizi, volume 1, p.89)
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THIS IS THE OPINION OF THE DEOBANDI ULAMA ON ISTIGATHA
Istighatha
By Ismaeel Nakhuda
Translated by
By Ismaeel Nakhuda
Additional quotes provided by Mufti Husain Kadodia
The issue of the permissibility of istighathah/isti ‘anah is one that is widely discussed and a bone of contention for many. The elders of Deoband — like their predecessors from the Wali Allah and Mujaddidi tradition — write that there are three meanings of isti’anah. Imam Rabbani Mawlana Rashid Ahmad Gangohi, quoting Mi’ah Masail and Arba’in Masail of Shah Muhammad Ishaq Dehlawi, writes:
“One is to beseech the Most High that he completes something on account of the holiness of such a such person. This is permissible by consensus regardless of whether this is [done] at the grave or some other place. No one has any objection to this.
“The second is to address the person of the grave by saying, ‘You fulfil my work’. This is shirk, regardless of whether this is said at the grave or away from it. And that which has been mentioned in some narrations, ‘Aid me, oh slaves of Allah.’ In reality this is not isti’anah at the grave but the seeking of aid from the slaves of Allah who are in the desert; in that Allah has appointed them there for some work. So this is not from this (the concept of isti’anah). To bring [this] as proof of permissibility is ignorance of the meaning of the hadith.
“The third is to go close to a grave and say, ‘Oh such a such person, pray for me that the Most High fulfils my work.’ There is a difference among the ‘ulama regarding this. Those who consider it permissible to believe that the dead can hear consider this permissible and those who do not believe that the dead can hear forbid this … However, there is no difference in the hearing of the Prophets (peace be upon them), on account of this they are exempt.”1
Mawlana Gangohi writes elsewhere that if a person was to do istighatha of the second type with the belief that the person called upon has knowledge of the unseen (’ilm al-ghayb), then this is kufr. If, on the other hand, a person does not have this belief then this would not be kufr, but close to kufr.2
This is the safest and most prudent of positions on the issue. In relation to this, in counter-arguments against the esteemed and definitely safe position of the elders of Deoband, it is heartrending to come across accusations of the Deobandi ‘ulama being “reformative” and their opinions described as “minority opinions” (or bluntly put — “Wahhabi-like” or “Salafi-like”).
With the Azhar of India — Dar al-’Ulum Deoband — founded in the 1860s, many of the Deobandi ‘ulama’s antagonists forward the impression that their views are recent. The reality is quite different, the elders of Deoband are merely the successors of a spiritual legacy that traces its origins through Shah Wali Allah Muhaddith Dehlawi (and his sons) to Mujaddid Alf-e-Thani Shaykh Ahmed Sarhindi Naqshbandi and beyond through the ummat’s scholars to the best of creation, the Prophet Muhammad (Allah bless him and grant him peace).
Below are a series of translations from various books on the topic, including primarily a section from a commentary of Shah Isma’il Shahid’s Taqwiyat al-Iman written by Shaykh Abu ‘l-Hasan ‘Ali Nadwi at the behest of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandehlawi. In his commentary, Shaykh Abu ‘l-Hasan presents the views of ‘Allamah ‘Abd al-Haqq bin Sayf al-Din Bukhari Dehlawi (from his book Ashi’ath al-Lam’at) and Shah ‘Abd al-’Aziz Dehlawi (from his book Majmu’ah Fatawa Shaykh ‘Abd al-’Aziz).
In addition, translations of relevant sections of Mawlana Yusuf Ludhiyanwi’s brilliant Ikhtilaf-e-Ummat awr Sirat-e-Mustaqim (quoting Qadi Thana Allah Panipatti from Irshad al-Talibin), ‘Allamah Mahmud Alusi al-Hanafi’s Tafsir Ruh ul-Ma’ani fi Tafsir al-Qur’an al-’Azim wa Saba’a al-Mathani (also known as Ruh al-Ma’ani), Shaykh Muhammad Tahir Patni’s Majma’a Bihar al-Anwar, Shah Wali Allah al-Dehlawi’s Hujjat Allah al-Baligha, ‘Allamah Abd al-Hay al-Luknawi’s Majmu’ah Fatawa, ‘Allamah Ibn ‘Abidin al-Shami’s Radd al-Muhtar, and ‘Allamah Ibn Nujaym al-Misri’s Al-Bahr al-Ra’iq have been included to unequivocally show that the elders of Deoband’s position in relation to the second type of istighathah is not an isolated one but, rather, one that is firmly grounded in the Shari’ah as understood by traditional scholars of bygone days.
[1] Shaykh Abu ‘l-Hasan writes in his commentary to Shah Isma’il al-Shahid’s masterpiece Taqwiyat al-Iman: “In the latter days, people adopted the wrong custom of seeking aid from and supplicating to people in the grave. Some pious people gave permission for it with the thought that it was a means of benefiting from the spirituality (ruhaniyat) of the person of the grave and that it was merely a request for du’a (supplication) from the person and nothing more.
“However, well-versed jurists (muhaqqiq fuqaha’) and sincere Sufis forbade it, as it is a means of fitnah and an extremely delicate issue that may place one in err. In the above mentioned it is extremely difficult to differentiate between that which has been intended and that which has not. There is a fear that the lay masses may become involved in shirk and begin seeking aid from the dead, because according to Islamic dogma — in respect to those things that are not sensed (hissi), physical (tab’i), and ordinary (’adi) — one may only seek aid from Allah and only rely on him.
“This topic was discussed a long time ago, and the ‘ulama of that age discussed it. ‘Allamah ‘Abd al-Haqq bin Sayf al-Din Bukhari Dehlawi (died 1052AH) — who is a hadith scholar (muhaddith), jurist (faqih) and Sufi, and someone of an easygoing opinion in these sorts of issues — has mentioned in his Persian commentary of Mishkat al-Masabih: ‘If those that visit the graves, abandon turning towards Allah and imploring Him, and have belief that the people of the grave have full power and an ability of their own — as is the way of the ignorant and simple lay masses, who having gone there indulge in haram and do such acts that Islam has prohibited, such as kissing graves, prostrating in front of them, praying in front of them and any other type of action that the shari’at has prohibited and which have been warned of — then this has been prohibited; (it is) haram and a wrong belief (’aqidah).’ (Ashi’ath al-Lam’at, Kitab al-Jihad, Qissat Qatla Badr).”
[2] Shaykh Abu ‘l-Hasan further writes: “Mawlana Shah ‘Abd al-’Aziz Dehlawi (died 1239AH) writes: ‘(They) seek aid from the souls of the pious, (regarding this) a large number of Muslims have exceeded the limit. In relation to this, whatever the ignorant and lay masses do, in every action of theirs they have the belief of their (the souls of the pious) strength and involvement, this is open shirk.‘ (Majmu’ah Fatawa Shaykh ‘Abd al-’Aziz, p.121).”
[3] In addition, Fatawa ‘Azizi of Mawlana Shah ‘Abd al-’Aziz Dehlawi contains the following question and answer: “Question. Is it correct or not to seek aid from the Prophets (may Allah grant them peace), the noble saints, the worthy martyrs and the lofty pious after their deaths, saying, ‘Oh such and such a person, request for me a need from the Almighty, intercede on my behalf, and pray for me’.
“Answer. To seek aid from the dead (istimdad) — regardless of whether this is done at the grave or away — is without a doubt a bid’ah, and did not exist in the time of the Companions and the Followers. However, there is a difference of opinion regarding which type of bid’ah this falls into. In that, is it a reprehensible bid’ah or a praiseworthy bid’ah, as a result the ruling would be different. Considering istimdad is of different types, if the seeking is of the type mentioned in the above question then it is clear this is permissible. This is because there is no shirk in this. This is the same as making requests for supplications and other needs from the pious in their life. If this (istimdad) is done in a different way then the ruling would accordingly be different.” (Fatawa ‘Azizi, volume 1, p.89)
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[4] Furthermore, the great Hanafi jurist, ‘Allama Mahmud Alusi al-Hanafi, in Ruh al-Ma’ani, under the Qur’anic verse: “Oh believers, fear Allah and seek a means (wasilah) towards reaching him,” writes: “Indeed people have increased supplicating to others apart from Allah from among the saints, those that are alive or dead and others. For example (they say): ‘Ya sayyidi fulan agithni (Oh my such and such master, aid me).’ This is not from the permissible type of tawassul (intercession) at all… Many of the ulama have considered this to be shirk.”
[5] ‘Allama Alusi, under the Qur’anic verse: “Surely, those you call apart from Allah cannot create even a fly,” writes: “This is an indication rebuking those who have exceeded the limit in regards to the saints when seeking their aid at times of distress while being neglectful of Allah Most High and making vows (nadhr) to them. And the intelligent from among them say, ‘They are our means to Allah Most High; we are only vowing to Allah Most High and dedicating its reward to the wali.’ And it is clear that in their first claim they are similar to those who worship idols who say, ‘We only worship them so they may bring us close to Allah.’ And there is nothing wrong with their second claim as long as they do not seek from them, with that, cure for their sick or the return of their lost items or something like that.
“And the concept of [them] ’seeking’ (from the dead person) is clear from their situation. This [meaning] is understood if they are told: ‘Make a vow for Allah Most High and allocate its reward for your parents for indeed they are in more need than those people.’ They would not do so.
“And I have seen many of them prostrating at the doorsteps of the mausoleums of the friends of Allah. And among them are those who affirm that they all have the right of disposal (tasarruf) in their graves and that, however, they are different in that (in their ability of tasarruf) according to the differences in their statuses.
“And the ‘ulama among them enumerate the right of disposal in the graves into four or five, and when they are asked for proof they say: ‘That was established through kashf‘. May Allah Most High fight them. How great is their ignorance and lies.
“And among them are those who claim the saints can leave their graves and take different shapes. And their ‘ulama say their souls appear in different shapes and travel wherever they wish. At times they take the shape of a lion or a gazelle or something similar. And all of this is false, and without basis in the Book, the Sunnah and the speech of the predecessors of the Ummah. These people have ruined people’s faith and have become an object of ridicule for the people of those religions which have been abrogated, such as the Jews and the Christians, and likewise the people of other sects and the freethinkers (dahriyyah). We ask Allah for forgiveness and well being.”
[6] Mawlana Yusuf Ludhyanwi, one of the leading khalifas of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandehlawi, writes in his brilliant Ikhtilaf-e-Ummat Awr Sirat-e-Mustaqim: “The other juristic issue is that just, as in the way of supplication and to gain nearness to Allah Most High, one calls out to Him and recites wazifahs (incantations) using His pure name. Similarly, some people use the names of some pious people (buzrugs) and call out to them and recite incantations. This is completely impermissible in Islam. The reason being that such actions fall under the scope of worship (’ibadat) and all worship is purely for the sake of Allah Most High. Neither the Prophet (may Allah bless him and grant him peace), nor the Sahabah, nor any pious predecessor used the name of any other being besides Allah Most High for the recitation of any incantations.”
[7] Mawlana Ludhyanwi then quotes the great Hanafi jurist of India, Qadi Thana Allah Panipatti, a Naqashbandi Mujaddidi Sufi master who was the khalifah of Mirza Mazhar Jan-e-Jan and who was also one of the leading students of Shah Wali Allah Muhaddith Dihlawi: “It is not permissible to make dhikr with the name of any of the pious (awliya) as a wazifah or as a means of achieving any objective or need, like how the ignorant ones do. (Irshad al-Talibin, quoted from Al-Jannat li Ahl al-Sunnat, page 7.)”
[8] Mawlana Ludhyanwi quotes Qadhi Thana Allah again: “Juristic issue: It is not permissible to make supplications to the pious, who have passed away or are living or to the Prophet (may Allah bless him and grant him peace). The Prophet of Allah (may Allah bless him and grant him peace) said that supplications are the core of worship, and then the Prophet (may Allah bless him and grant him peace) recited this verse: ‘And your Cherisher says: supplicate to Me, I answer you. Indeed those people who are proud (refrain) from My worship, soon they will enter the hellfire disgraced.’ And the statements of the ignorant ones: ‘Ya Shaykh ‘Abd al-Qadir al-Jilani shay’an lillah‘ and ‘Ya Khawaja Shams al-Din al-Panipati shay’an lillah‘ (’Oh Shaykh Abd al-Qadir al-Jilani give something for the sake of Allah’, and ‘Oh Khawaja Shams al-Din Panipatti give something for the sake of Allah’) are not permissible. In fact, they are shirk (polytheism) and kufr. But if someone says: ‘Oh my lord, through the mediation of Khawaja Shams al-Din Panipatti fulfil the following need of mine…’ then this will be correct. (Irshad al-Talibin, page 18.)”
[9] He further quotes Qadhi Thana Allah: “Juristic issue: If any person says that Allah Most High and His prophet are witness in a certain act, then that person becomes a kafir because such a person has regarded the Prophet (may Allah bless him and grant him peace) as the knower of the unseen (‘alim al-ghayb). The awliya of Allah do not have the ability or power to bring a non-existent thing into existence nor to make an existing thing non-existent. Hence, to relate to them the power of bringing into existence and taking out of existence, sustenance, granting of children, removing and averting illness and hardships, etc. is an act of kufr. Allah says: ‘Say (Oh Muhammad [may Allah bless him and grant him peace]), I do not have the power to benefit or harm my own self, except what Allah wills…’ (Irshad al-Talibin, page 18).”
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[4] Furthermore, the great Hanafi jurist, ‘Allama Mahmud Alusi al-Hanafi, in Ruh al-Ma’ani, under the Qur’anic verse: “Oh believers, fear Allah and seek a means (wasilah) towards reaching him,” writes: “Indeed people have increased supplicating to others apart from Allah from among the saints, those that are alive or dead and others. For example (they say): ‘Ya sayyidi fulan agithni (Oh my such and such master, aid me).’ This is not from the permissible type of tawassul (intercession) at all… Many of the ulama have considered this to be shirk.”
[5] ‘Allama Alusi, under the Qur’anic verse: “Surely, those you call apart from Allah cannot create even a fly,” writes: “This is an indication rebuking those who have exceeded the limit in regards to the saints when seeking their aid at times of distress while being neglectful of Allah Most High and making vows (nadhr) to them. And the intelligent from among them say, ‘They are our means to Allah Most High; we are only vowing to Allah Most High and dedicating its reward to the wali.’ And it is clear that in their first claim they are similar to those who worship idols who say, ‘We only worship them so they may bring us close to Allah.’ And there is nothing wrong with their second claim as long as they do not seek from them, with that, cure for their sick or the return of their lost items or something like that.
“And the concept of [them] ’seeking’ (from the dead person) is clear from their situation. This [meaning] is understood if they are told: ‘Make a vow for Allah Most High and allocate its reward for your parents for indeed they are in more need than those people.’ They would not do so.
“And I have seen many of them prostrating at the doorsteps of the mausoleums of the friends of Allah. And among them are those who affirm that they all have the right of disposal (tasarruf) in their graves and that, however, they are different in that (in their ability of tasarruf) according to the differences in their statuses.
“And the ‘ulama among them enumerate the right of disposal in the graves into four or five, and when they are asked for proof they say: ‘That was established through kashf‘. May Allah Most High fight them. How great is their ignorance and lies.
“And among them are those who claim the saints can leave their graves and take different shapes. And their ‘ulama say their souls appear in different shapes and travel wherever they wish. At times they take the shape of a lion or a gazelle or something similar. And all of this is false, and without basis in the Book, the Sunnah and the speech of the predecessors of the Ummah. These people have ruined people’s faith and have become an object of ridicule for the people of those religions which have been abrogated, such as the Jews and the Christians, and likewise the people of other sects and the freethinkers (dahriyyah). We ask Allah for forgiveness and well being.”
[6] Mawlana Yusuf Ludhyanwi, one of the leading khalifas of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandehlawi, writes in his brilliant Ikhtilaf-e-Ummat Awr Sirat-e-Mustaqim: “The other juristic issue is that just, as in the way of supplication and to gain nearness to Allah Most High, one calls out to Him and recites wazifahs (incantations) using His pure name. Similarly, some people use the names of some pious people (buzrugs) and call out to them and recite incantations. This is completely impermissible in Islam. The reason being that such actions fall under the scope of worship (’ibadat) and all worship is purely for the sake of Allah Most High. Neither the Prophet (may Allah bless him and grant him peace), nor the Sahabah, nor any pious predecessor used the name of any other being besides Allah Most High for the recitation of any incantations.”
[7] Mawlana Ludhyanwi then quotes the great Hanafi jurist of India, Qadi Thana Allah Panipatti, a Naqashbandi Mujaddidi Sufi master who was the khalifah of Mirza Mazhar Jan-e-Jan and who was also one of the leading students of Shah Wali Allah Muhaddith Dihlawi: “It is not permissible to make dhikr with the name of any of the pious (awliya) as a wazifah or as a means of achieving any objective or need, like how the ignorant ones do. (Irshad al-Talibin, quoted from Al-Jannat li Ahl al-Sunnat, page 7.)”
[8] Mawlana Ludhyanwi quotes Qadhi Thana Allah again: “Juristic issue: It is not permissible to make supplications to the pious, who have passed away or are living or to the Prophet (may Allah bless him and grant him peace). The Prophet of Allah (may Allah bless him and grant him peace) said that supplications are the core of worship, and then the Prophet (may Allah bless him and grant him peace) recited this verse: ‘And your Cherisher says: supplicate to Me, I answer you. Indeed those people who are proud (refrain) from My worship, soon they will enter the hellfire disgraced.’ And the statements of the ignorant ones: ‘Ya Shaykh ‘Abd al-Qadir al-Jilani shay’an lillah‘ and ‘Ya Khawaja Shams al-Din al-Panipati shay’an lillah‘ (’Oh Shaykh Abd al-Qadir al-Jilani give something for the sake of Allah’, and ‘Oh Khawaja Shams al-Din Panipatti give something for the sake of Allah’) are not permissible. In fact, they are shirk (polytheism) and kufr. But if someone says: ‘Oh my lord, through the mediation of Khawaja Shams al-Din Panipatti fulfil the following need of mine…’ then this will be correct. (Irshad al-Talibin, page 18.)”
[9] He further quotes Qadhi Thana Allah: “Juristic issue: If any person says that Allah Most High and His prophet are witness in a certain act, then that person becomes a kafir because such a person has regarded the Prophet (may Allah bless him and grant him peace) as the knower of the unseen (‘alim al-ghayb). The awliya of Allah do not have the ability or power to bring a non-existent thing into existence nor to make an existing thing non-existent. Hence, to relate to them the power of bringing into existence and taking out of existence, sustenance, granting of children, removing and averting illness and hardships, etc. is an act of kufr. Allah says: ‘Say (Oh Muhammad [may Allah bless him and grant him peace]), I do not have the power to benefit or harm my own self, except what Allah wills…’ (Irshad al-Talibin, page 18).”
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[10] The Hadith Scholar Shaykh Muhammad Tahir Patni (died 986AH) writes: “Imam Malik disliked that one says, ‘We visited (zurna) his [the Prophet's (peace and blessings upon him)] grave.’ And they have shown the reason for this, in that the word ziyarat is used in the meaning of that which is legal in terms of Shariah and that which is not. For indeed there are those among them who proceed to visit the graves of the prophets and the pious to pray by their graves, supplicate by them and ask them (the prophets and the pious) for their needs. And this is not permissible according to any of the scholars of the Muslims, for indeed worship, asking for needs and seeking aid is only the right of Allah.” (Majm’a Bihar al-Anwar, page 444, vol. 2)
[11] Shah Wali Allah Dehlawi (died 1176AH) writes: “And among that (the occasions where forbidden shirk is present): Surely they seek aid from [people] other than Allah for their needs — including cure for the ill and giving wealth to the poor; and they make vows (nadhr) and hope that their aims are successful on account of those vows; and they recite their [people's] names hoping to gain their blessings. Allah Most High has made it incumbent on them that the say in their prayers, ‘It is only you that we worship and it is only you that we seek aid from.’ Allah Most High says, ‘So, do not call with [the name of] Allah anyone else.’ And the meaning of du’a (supplication) is not ‘ibadah (worship), as the exegetes say, but it is isti’anah (seeking assistance), because of the verse of…” (Hujjat Allah al-Baligha, page 186, vol. 1.)
[12] ‘Allamah ‘Abd al-Hay Laknowi (died 1304AH) writes: “…in that seeking aid (istighatha) from the saints and the prophets is haram and clear shirk.” (Majmu’ah Fatawa, page 46-45, vol.1)
[13] ‘Allamah Ibn ‘Abidin al-Shami (died 1252AH), author of the famous Hanafi book of fiqh, Radd al-Muhtar, which is a commentary of ‘Allamah al-Haskafi’s Durr al-Mukhtar, writes: “[[His saying: And know that indeed the vows (nadhr) made to the dead by the majority of the lay-masses and what dirhams, candles, oil and their like are taken at the mausoleums of the noble awliya to gain proximity to them...]] like one says, ‘Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or candles or oil or the like.’ [[His saying: this is baseless and haram]] on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that if he thinks that the dead person acts freely in issues, leaving Allah Most High. And his belief in that is kufr, oh Allah, except if he says, ‘Oh Allah, surely I promise you — if you cure my illness, or return me my lost possession, or fulfil my need — that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi’i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah…’” (Hashiyah Rad al-Muhtar, page 439, vol.2.)
[14] ‘Allamah Ibn Nujaim al-Misri (died 970AH) writes in a section about nadhr: “Shaykh Qasim (d. 879AH) writes in Sharh al-Durar: ‘And as to the vows (nadhr) made by the majority of the general lay public, according to what is witnessed, it is as if the person has lost something or is ill or has a necessary need, so he comes to some of the [graves of the] pious and places the sheet covering the grave on his head and says, “Oh my such a such master, if my lost item is returned, or my illness cured, or my need fulfilled, then for you is so much gold or silver or food or water or wax or oil.” Then this vow is baseless by consensus (ijma’) on account of a number of reasons. Among them (the number of reasons) is that making vows to the creation and vowing for the creation is not permissible because this is a [form of] worship and worship is not for the creation; and among them (the number of reasons) is that the person who is being vowed is dead and the dead person cannot own; and among them (the number of reasons) if he thinks that the dead person acts freely in issues apart from Allah Almighty, then his belief in that is kufr, oh Allah, except if he says, “Oh Allah, surely I promise you — if you cure my illness, or return me my lost possession, or fulfil my need — that I shall feed the poor, who are at the door of Sayyidah Nafisah, or the poor who are the door of Imam Shafi’ or Imam Layth [provide], or prayer mats for their mosques, or oil to light them, or [give] dirhams for those who worship inside etc,” from among those things in which there is benefit for the poor and the offering is for Allah…’” (Al-Bahr al-Raiq, page 320, vol.2)
Fatawa Rashidiyya p.139 ↩
Fatawa Rashidiyya p.72 ↩
THE ABOVE ARTICLE IS FROM:
http://deoband.org/2009/02/aqida/dev...efs/istigatha/
[10] The Hadith Scholar Shaykh Muhammad Tahir Patni (died 986AH) writes: “Imam Malik disliked that one says, ‘We visited (zurna) his [the Prophet's (peace and blessings upon him)] grave.’ And they have shown the reason for this, in that the word ziyarat is used in the meaning of that which is legal in terms of Shariah and that which is not. For indeed there are those among them who proceed to visit the graves of the prophets and the pious to pray by their graves, supplicate by them and ask them (the prophets and the pious) for their needs. And this is not permissible according to any of the scholars of the Muslims, for indeed worship, asking for needs and seeking aid is only the right of Allah.” (Majm’a Bihar al-Anwar, page 444, vol. 2)
[11] Shah Wali Allah Dehlawi (died 1176AH) writes: “And among that (the occasions where forbidden shirk is present): Surely they seek aid from [people] other than Allah for their needs — including cure for the ill and giving wealth to the poor; and they make vows (nadhr) and hope that their aims are successful on account of those vows; and they recite their [people's] names hoping to gain their blessings. Allah Most High has made it incumbent on them that the say in their prayers, ‘It is only you that we worship and it is only you that we seek aid from.’ Allah Most High says, ‘So, do not call with [the name of] Allah anyone else.’ And the meaning of du’a (supplication) is not ‘ibadah (worship), as the exegetes say, but it is isti’anah (seeking assistance), because of the verse of…” (Hujjat Allah al-Baligha, page 186, vol. 1.)
[12] ‘Allamah ‘Abd al-Hay Laknowi (died 1304AH) writes: “…in that seeking aid (istighatha) from the saints and the prophets is haram and clear shirk.” (Majmu’ah Fatawa, page 46-45, vol.1)
[13] ‘Allamah Ibn ‘Abidin al-Shami (died 1252AH), author of the famous Hanafi book of fiqh, Radd al-Muhtar, which is a commentary of ‘Allamah al-Haskafi’s Durr al-Mukhtar, writes: “[[His saying: And know that indeed the vows (nadhr) made to the dead by the majority of the lay-masses and what dirhams, candles, oil and their like are taken at the mausoleums of the noble awliya to gain proximity to them...]] like one says, ‘Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or candles or oil or the like.’ [[His saying: this is baseless and haram]] on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that if he thinks that the dead person acts freely in issues, leaving Allah Most High. And his belief in that is kufr, oh Allah, except if he says, ‘Oh Allah, surely I promise you — if you cure my illness, or return me my lost possession, or fulfil my need — that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi’i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah…’” (Hashiyah Rad al-Muhtar, page 439, vol.2.)
[14] ‘Allamah Ibn Nujaim al-Misri (died 970AH) writes in a section about nadhr: “Shaykh Qasim (d. 879AH) writes in Sharh al-Durar: ‘And as to the vows (nadhr) made by the majority of the general lay public, according to what is witnessed, it is as if the person has lost something or is ill or has a necessary need, so he comes to some of the [graves of the] pious and places the sheet covering the grave on his head and says, “Oh my such a such master, if my lost item is returned, or my illness cured, or my need fulfilled, then for you is so much gold or silver or food or water or wax or oil.” Then this vow is baseless by consensus (ijma’) on account of a number of reasons. Among them (the number of reasons) is that making vows to the creation and vowing for the creation is not permissible because this is a [form of] worship and worship is not for the creation; and among them (the number of reasons) is that the person who is being vowed is dead and the dead person cannot own; and among them (the number of reasons) if he thinks that the dead person acts freely in issues apart from Allah Almighty, then his belief in that is kufr, oh Allah, except if he says, “Oh Allah, surely I promise you — if you cure my illness, or return me my lost possession, or fulfil my need — that I shall feed the poor, who are at the door of Sayyidah Nafisah, or the poor who are the door of Imam Shafi’ or Imam Layth [provide], or prayer mats for their mosques, or oil to light them, or [give] dirhams for those who worship inside etc,” from among those things in which there is benefit for the poor and the offering is for Allah…’” (Al-Bahr al-Raiq, page 320, vol.2)
Fatawa Rashidiyya p.139 ↩
Fatawa Rashidiyya p.72 ↩
THE ABOVE ARTICLE IS FROM:
http://deoband.org/2009/02/aqida/dev...efs/istigatha/
Before you reply to any other thing tell me If Fazail e Durood, Fazail e Amaal , Arwaah eThalatha ,Nash ut Teeb contain Shirkia Stories and incidents
Quote:
Originally Posted by amuslim94 [B][U][SIZE="3"]... [5] ‘Allama Alusi, under the Qur’anic verse: “Surely, those you call apart from Allah cannot create even a fly,” writes: “This is an indication rebuking those who have exceeded the limit in regards to the saints when seeking their aid at times of distress while being neglectful of Allah Most High and making vows (nadhr) to them. And the intelligent from among them say, ‘They are our means to Allah Most High; we are only vowing to Allah Most High and dedicating its reward to the wali.’ And it is clear that in their first claim they are similar to those who worship idols who say, ‘We only worship them so they may bring us close to Allah.’ And there is nothing wrong with their second claim as long as they do not seek from them, with that, cure for their sick or the return of their lost items or something like that. [6] Mawlana Yusuf Ludhyanwi, one of the leading khalifas of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandehlawi, writes in his brilliant Ikhtilaf-e-Ummat Awr Sirat-e-Mustaqim: “The other juristic issue is that just, as in the way of supplication and to gain nearness to Allah Most High, one calls out to Him and recites wazifahs (incantations) using His pure name. Similarly, some people use the names of some pious people (buzrugs) and call out to them and recite incantations. This is completely impermissible in Islam. The reason being that such actions fall under the scope of worship (’ibadat) and all worship is purely for the sake of Allah Most High. Neither the Prophet (may Allah bless him and grant him peace), nor the Sahabah, nor any pious predecessor used the name of any other being besides Allah Most High for the recitation of any incantations.” |
وقيل أقسام بالنفوس الفاضلة حالة المفارقة لأبدانها بالموت فإنها تنزع عن الأبدان غرقاً أي نزعاً شديداً من أغرق النازع في القوس إذا بلغ غاية المد حتى ينتهي إلى النصل لعسر مفارقتها إياها حيث ألفه وكان مطية لها لاكتساب الخير ومظنة لازدياده فتنشط شوقاً إلى عالم الملكوت وتسبح به فتسبق إلى حظائر القدس فتصير لشرفها وقوتها من المدبرات أي ملحقة بالملائكة أو تصلح هي لأن تكون مدبرة كما قال الإمام: ((إنها بعد المفارقة قد تظهر لها آثار وأحوال في هذا العالم فقد يرى المرء شيخه بعد موته فيرشده لما يهمه، وقد نقل عن جالينوس أنه مرض مرضاً عجز عن علاجه الحكماء فوصف له في منامه علاجه فأفاق وفعله فأفاق))، 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، وحمله بعضهم على الأحياء منهم الممتثلين أمر «موتوا قبل أن تموتوا».
It is said: In the introductory sentences of this surah, the separation of the souls of pious persons from their bodies at the time of death is described and Allah has sworn by these different states of the souls. These souls have to be wrenched out of the bodies because, on account of their long and deep association with their bodies, they are disinclined to leave them. The reason for this disinclination is that, in order to earn virtues, the body acts as a means of transport, and it is on this count that there is a greater possibility of adding to the score of one’s virtues. Then these souls fly to the world of angels and reach the sanctuary of purity, and on account of their force and nobility, they blend with the elements that help decide the destinies of the creatures, that is, they are included among the angels, or they acquire administrative capability. That is why it is said by Imam Ghazali [rah] that : ‘when you are invaded by troubles, you should seek help from the residents of the tombs, that is, from the favourites of Allah who are embodiments of virtue and purity, and those who have left us.’ There is no doubt that a person who visits their tombs, receives spiritual help by virtue of their blessings, and on many occasions, the knots of difficulties unwind through the mediation of honour and reverence they enjoy
Arabic link
http://www.altafsir.com/Tafasir.asp?...1&LanguageId=1
He adds:
It is also said that in these sentences Allah has sworn by these good-natured people, who step into the field of virtue and sanctity and try to purify both the inner and the outer self through worship, persistent practice and a concerted confrontation with the evil and, as a result, are permeated with immediate divine consciousness. (These sentences may be applied to these holy persons in the sense that) they control their own instinctive cravings and concentrate all their energies on the world where holiness prevails, and finally achieve perfection after passing through the evolutionary phases so that they can guide those who are stuck up in their flawed schedules and invest their lives with a sense of purpose and direction
Arabic link
http://www.altafsir.com/Tafasir.asp?...1&LanguageId=1
quran says And when there came to them the Book from Allah (the Qur’ān) fulfilling the book (Torah in the real sense) which was with them, 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. So when there came to them the same Prophet (Muhammad) with the Book revealed to him) whom they (already) knew, they rejected it.
[Quran 2:89]
Allah himself says that before Aqah karim (salehalawaalihi wasalam ) was born people used to ask Allah using name of Prophet [salehalawaalihi wasalam] and Allah granted them victory , but later on they rejected Prophet (saw) when He (Saw) was born and came infront
Alusi says on this Ayah
{ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُواْ } نزلت في بني قريظة والنضير كانوا يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وسلم قبل مبعثه ـ قاله ابن عباس رضي الله تعالى عنهما وقتادة ـ 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 النبـي صلى الله عليه وسلم وقالوا: اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن تنصرنا اليوم على عدوّنا فينصرون ـ فالسين ـ للطلب ـ والفتح ـ متضمن معنى النصر بواسطة (على) أو يفتحون عليهم من قولهم: فتح عليه إذا علمه ووقفه كما في قوله تعالى:
This (verse) was revealed about Banu Qurayzah and Banu Nadir who used to pray for victory over Aws and Khazraj before Allah’s Messenger’s Prophethood. Ibn abbas and Qatadah 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.
[Tafsir roh al maani (1:320)]
Arabic link
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=1
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Quote:
Originally Posted by SAiFi-Naqshbandi Before you reply to any other thing tell me If Fazail e Durood, Fazail e Amaal , Arwaah eThalatha ,Nash ut Teeb contain Shirkia Stories and incidents |
Same question was asked to Deobandi Mufti Naval-ur-Rahman Miftahi :
Question: Salafis are objecting to Story of Ashraf Ali Thanwi sahab's Grandfather returning with Sweets which is mentioned in Ashraf us Sawaneh
Salafi are using this waqiah to confuse people .......
http://www.shariahboard.org/viewfatw...QuestionID=216
and here is translation of What he replied.....
================================================== ======
Answer:
Souls of Momin coming back to the world is possible and there is nothing against shariah in it..
Souls of the Kuffar are restricted after their death.
Such type of incidents are called Karamat and are proven for souls of Momin.
Karamat are Haq and there is nothing against Shariah in it.
Quote:
Originally Posted by amuslim94 [11] Shah Wali Allah Dehlawi (died 1176AH) writes: “And among that (the occasions where forbidden shirk is present): Surely they seek aid from [people] other than Allah for their needs — including cure for the ill and giving wealth to the poor; and they make vows (nadhr) and hope that their aims are successful on account of those vows; and they recite their [people's] names hoping to gain their blessings. Allah Most High has made it incumbent on them that the say in their prayers, ‘It is only you that we worship and it is only you that we seek aid from.’ Allah Most High says, ‘So, do not call with [the name of] Allah anyone else.’ And the meaning of du’a (supplication) is not ‘ibadah (worship), as the exegetes say, but it is isti’anah (seeking assistance), because of the verse of…” (Hujjat Allah al-Baligha, page 186, vol. 1.) |
you have no idea what Shah Wali Allah [rah] said
Shah Waliullah writes that through this chain he received the ’Aurad and wazaif ‘ of Sattariya silsila which includes Dua e saifi and Jawahir Khamsa.
Dua e saifi is a supplication which is taught to mureed by a shaykh who has ijaza to recite and teach this dua. The last part of Dua e saifi consists of Nad e ali which has words like “ Ya Ali , Ya Ali , Ya Abu Turab”.
Do wahabis need more clear evidence for Istighatha? Wahabis should now stop projecting Shah Waliullah as ' [pseudo] salafi. And if they agree to his aqida then wahabis should stop calling muslims as mushrik .
Jawahir khamsa is a book of different dua ( supplication ) . This book also consists of Dua e Haidari . The last part of Dua e haidari consists of “ Ya Ali , Ya Ali , Ya Abu Turab”.
Let the wahabis take a note of this and declare their wahabi ruling on Istighatha upon Shah Waliullah.
Jawahir Khamsa is easily available in book shops.
So it is clear that Shah waliullah and his shaykhs recited dua containing ISTIGHATA words.
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Quote:
Originally Posted by amuslim94 [11] Shah Wali Allah Dehlawi (died 1176AH) writes: “And among that (the occasions where forbidden shirk is present): Surely they seek aid from [people] other than Allah for their needs — including cure for the ill and giving wealth to the poor; and they make vows (nadhr) and hope that their aims are successful on account of those vows; and they recite their [people's] names hoping to gain their blessings. Allah Most High has made it incumbent on them that the say in their prayers, ‘It is only you that we worship and it is only you that we seek aid from.’ Allah Most High says, ‘So, do not call with [the name of] Allah anyone else.’ And the meaning of du’a (supplication) is not ‘ibadah (worship), as the exegetes say, but it is isti’anah (seeking assistance), because of the verse of…” (Hujjat Allah al-Baligha, page 186, vol. 1.) |
Shah waliullah muhaddith dehalvi [Rh] wrote ] atyab un naghm fi madh sayyidil arab wal ajam ( Arabic). It is a book in praise and love of prophet [ Sal allahu alayhi wa sallam ]. He also wrote commentary to this book in Persian language.
the eleventh chapter of this book( Nabi pak sal allahu alayhi wa sallam ki baargah mein aajizi wa farayaad be bayaan mein ) he uses these term for prophet:
“ the one from whom we have hope”
“the one who removes difficulties”
“ you are the one who remove my difficulty when my heart is in great problem”
After writing this , he writes in the commentary
“ there are many matters in which to seek help from the blessed soul of prophet ( sal allahu alayhi wa sallam ) is necessary.
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Shah waliullah muhaddith dehalvi [Rh] wrote ] atyab un naghm fi madh sayyidil arab wal ajam ( Arabic). It is a book in praise and love of prophet [ Sal allahu alayhi wa sallam ]. He also wrote commentary to this book in Persian language.
the eleventh chapter of this book( Nabi pak sal allahu alayhi wa sallam ki baargah mein aajizi wa farayaad be bayaan mein ) he uses these term for prophet:
“ the one from whom we have hope”
“the one who removes difficulties”
“ you are the one who remove my difficulty when my heart is in great problem”
After writing this , he writes in the commentary
Here is translation by peer Karam shah Azhari (rah) in urdu as well
the eleventh chapter of this book( Nabi pak sal allahu alayhi wa sallam ki baargah mein aajizi wa farayaad be bayaan mein ) he uses these term for prophet:
“ the one from whom we have hope”
“the one who removes difficulties”
“ you are the one who remove my difficulty when my heart is in great problem”
After writing this , he writes in the commentary
Here is translation by peer Karam shah Azhari (rah) in urdu as well
Quote:
Originally Posted by amuslim94 [13] ‘Allamah Ibn ‘Abidin al-Shami (died 1252AH), author of the famous Hanafi book of fiqh, Radd al-Muhtar, which is a commentary of ‘Allamah al-Haskafi’s Durr al-Mukhtar, writes: “[[His saying: And know that indeed the vows (nadhr) made to the dead by the majority of the lay-masses and what dirhams, candles, oil and their like are taken at the mausoleums of the noble awliya to gain proximity to them...]] like one says, ‘Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or candles or oil or the like.’ [[His saying: this is baseless and haram]] on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that if he thinks that the dead person acts freely in issues, leaving Allah Most High. And his belief in that is kufr, oh Allah, except if he says, ‘Oh Allah, surely I promise you — if you cure my illness, or return me my lost possession, or fulfil my need — that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi’i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah…’” (Hashiyah Rad al-Muhtar, page 439, vol.2.) |
This is what Allamah Ibn ‘Abidin al-Shami said in the foot note which your copy pasting missed and proved Istighatha in Rad al Muhtar
See the footnote in the scans below
A rough translation is
Hazrat `Allamah ibn `Abidin [rh] on the footnote of his internationally renowned book Raddul Muhtarul Ma'roof says that Ziyadi has reported that if any person loses any one of his belongings and he wishes for Almighty Allah to return it to him, he should stand on a high place facing the Qibla and make Fatiha and send the reward to the Holy Prophet [sallallahu `alayhi wa sallam] and to Sayyid Ahmad bin Alwan [rh] and say,
يَاسَيِّدِىْ اَحْمَدُ يَابْنَ عَلْوَانَ اِنْ تَرُدَّ عَلَىَّ ضَالَّتِىْ وَاِلاَّ نَزَعْتُكَ
مِنْ دِيْوَانِ اْلاَوْلِيآءِ فَاِنَّ اللهَ تَعَالىَ يَرُدُّ عَلىَ
“O my leader Ahmad! O son of Alwan! If you do not return my lost item, then it is fine, otherwise I will remove your name from the register of the Awliyah
مَنْ قَالَ ذَالِكَ ضَالَّتَه‘ بِبَرْكَتِهِ اُجُوْرِىْ مَعَ زِيَادَةٍ
With the Barkah of this amal and that Wali Allah, the lost thing will be returned.”
[Raddul Muhtaar Shara Durr Mukhtar Pg.334 Vol.3]
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Quote:
Originally Posted by amuslim94 [3] In addition, Fatawa ‘Azizi of Mawlana Shah ‘Abd al-’Aziz Dehlawi contains the following question and answer: “Question. Is it correct or not to seek aid from the Prophets (may Allah grant them peace), the noble saints, the worthy martyrs and the lofty pious after their deaths, saying, ‘Oh such and such a person, request for me a need from the Almighty, intercede on my behalf, and pray for me’. “Answer. To seek aid from the dead (istimdad) — regardless of whether this is done at the grave or away — is without a doubt a bid’ah, and did not exist in the time of the Companions and the Followers. However, there is a difference of opinion regarding which type of bid’ah this falls into. In that, is it a reprehensible bid’ah or a praiseworthy bid’ah, as a result the ruling would be different. Considering istimdad is of different types, if the seeking is of the type mentioned in the above question then it is clear this is permissible. This is because there is no shirk in this. This is the same as making requests for supplications and other needs from the pious in their life. If this (istimdad) is done in a different way then the ruling would accordingly be different.” (Fatawa ‘Azizi, volume 1, p.89) |
Shah Abdul Aziz Muhaddith talks about those who consider that souls have independent power and those who think of these soul in every action.
Shah Abdul Aziz Dehlwi , in his book, "Bustaanul Muhaditheen", praises Hazrat Sayyidi Ahmed Zarooq (radi Allahu anhu), by describing him as follows: "Hazrat-e-Arfa wa Ah'la, Imaamul Ulema and Nizaamul Awliya (The Highly Exalted Shaikh, Leader of the Ulema and the Governor of the Awliya). This great Saint is also among the Abdaal Sabaa (The Seven Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious students are personalities like Imaam Shamsudeen Lagaani and Imaam Shahabudeen Qastalaani (radi Allahu anhuma). The Saint was a master in Shari'ah, Haqiqat and all Mystical Facets.Now coming to the point
Shah Abdul Aziz states: "In brief, the Saint was a man of exceptional attributes, to fully comprehend his qualities is indeed beyond comprehension."
Shah Abdul Aziz , then quotes two sentences stated by Hazrat Ahmed Zarooq (radi Allahu anhu), which further highlights his greatness, "I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me 'YA ZAROOQ', I will immediately come to your assistance.
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Quote:
Originally Posted by EmpireofFaith Same question was asked to Deobandi Mufti Naval-ur-Rahman Miftahi : Question: Salafis are objecting to Story of Ashraf Ali Thanwi sahab's Grandfather returning with Sweets which is mentioned in Ashraf us Sawaneh Salafi are using this waqiah to confuse people ....... Answer: Souls of Momin coming back to the world is possible and there is nothing against shariah in it.. Souls of the Kuffar are restricted after their death. Such type of incidents are called Karamat and are proven for souls of Momin. Karamat are Haq and there is nothing against Shariah in it. Ashraf us Sawaneh is a reliable book. ================================================== ======[/SIZE] |
full story of Thanwi's grandfather's return
A strange incident is mentioned in Ashrafus-Sawaneh (biography of Ashraf Ali Thanvi) about the great-grandfather of Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a marriage procession when it was attacked by a band of thieves. Muhammad Fareed died defending the procession and was buried near the tomb of Pir Samauddin. AN URS (festival) was held at his grave for many years. The biographer writes, “After his martyrdom a strange incident occurred. At night, he returned to his home as if he was alive and gave some sweets to his family members saying, ‘If you do not tell (about my visit) to anyone, I shall keep coming this way.’ But the family members feared that the people may suspect something wrong when they see the children eating sweets, so they disclosed the incident and after this he did not return
So Thanwi's grandfather can come back and give sweets assit but if some one believes it for Aqah karim (صلی اللہ علیھ وآلھ وسلم) it becomes Shirk
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Quote:
Originally Posted by amuslim94 [9] He further quotes Qadhi Thana Allah: “Juristic issue: If any person says that Allah Most High and His prophet are witness in a certain act, then that person becomes a kafir because such a person has regarded the Prophet (may Allah bless him and grant him peace) as the knower of the unseen (‘alim al-ghayb). The awliya of Allah do not have the ability or power to bring a non-existent thing into existence nor to make an existing thing non-existent. Hence, to relate to them the power of bringing into existence and taking out of existence, sustenance, granting of children, removing and averting illness and hardships, etc. is an act of kufr. Allah says: ‘Say (Oh Muhammad [may Allah bless him and grant him peace]), I do not have the power to benefit or harm my own self, except what Allah wills…’ (Irshad al-Talibin, page 18).” |
Irshad al-Talibin is according to many ahlus sunnah scholars a forged book, many things have been edited and not translated correctly from Arabic into Persian and Urdu. So its quotes cannot be considered authentic
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Quote:
Originally Posted by amuslim94 The Hadith Scholar Shaykh Muhammad Tahir Patni (died 986AH) writes: “Imam Malik disliked that one says, ‘We visited (zurna) his [the Prophet's (peace and blessings upon him)] grave.’ And they have shown the reason for this, in that the word ziyarat is used in the meaning of that which is legal in terms of Shariah and that which is not. For indeed there are those among them who proceed to visit the graves of the prophets and the pious to pray by their graves, supplicate by them and ask them (the prophets and the pious) for their needs. And this is not permissible according to any of the scholars of the Muslims, for indeed worship, asking for needs and seeking aid is only the right of Allah.” (Majm’a Bihar al-Anwar, page 444, vol. 2) |
Imam Malik (رحمة الله عليه) endorsed visiting the grave of Aqah karim (صلی اللہ علیھ وآلھ وسلم) and seeking Barkah and help and sins will be forgiven.
Once Caliph Abu jafar mansur visited Medina and he asked Imam malik: ‘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, Imām Malik replied: ‘(O caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه وآله وسلم), as he is the means 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. Allāh has declared:Quran (an-Nisā’, Women) 4:64
(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allāh, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allāh the Granter of repentance, extremely Merciful.
References
►This incident has been narrated by Qadi Iyad in his ash-Shifa (2:596) with a sound chain of transmission.
►Imam subki ( رحمة الله عليه ) in Shifa-us-siqam fi ziyarat khayr-il-anam
►Samhadi in Khulasat-ul-wafa,
►,Qastallani in al-Mawahib-ul-laduniyyah,
►Ibn Jamaah in hidayat us salik
► Ibn Hajar Haythami(رحمة الله عليه) mentions it in al-Jawhar-ul-munazzam.
Now coming to other Salafs [taba tabeen] even Imam Ahmed bin Hanbal ( رحمة الله عليه ) endorsed istighatha
Ibn Kathir reports:
قال الامام أحمد حججت خمس حجج منها ثلاث راجلا أنفقت في احدى هذه الحجج ثلاثين درهما قال وقد ضللت في بعضها عن الطريق وأنا ماش فجعلت أقول يا عباد الله دلوني على الطريق فلم أزل أقول ذالك حتى وقفت على الطريق( البداية والنهاية 10-418
Imam Ahmad( رحمة الله عليه ) told: I have performed hajj (pilgrimage) five times of which three were on foot. I have spent 30 Dirhams in one Hajj. In one of my pilgrimages I lost my way. And I was walking. Then I began to tell “ O the servants of Allah, help me on my way. And I continued this till reach the way.
(al bidaya wal nihaya)
So salafs endorsed Tawassul as well ,
now you reply I will show more proofs then inshallah.
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Quote:
Originally Posted by waqar why can't baralves quote hadeeths to prove this shirkia aqeeda . You people are only blind followers of imams |
HADITH to prove SHIRK????????????
Astaghfirullah , Summa Astaghfirullah
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Banda-e- Parwurdigaaram Ummat-e-Ahmad Nabi صلی اللہ علیہ وسلم
Doust Daar-e-Chaar Yaaram Taab 'e Aulaad-e- 'Ali رضی اللہ تَعالٰی عنہم اجمعین
Mazhab-e-Hanfiyah Daaram Millat-e-Hazrat Khaleel علیہ السلام
Khaak Paa 'e Ghaus-e-A 'zam رضی اللہ تَعالٰی عنہ Zer-e-Saayah Har Wali رضی اللہ تَعالٰی عنہم اجمعین
Banda-e- Parwurdigaaram Ummat-e-Ahmad Nabi صلی اللہ علیہ وسلم
Doust Daar-e-Chaar Yaaram Taab 'e Aulaad-e- 'Ali رضی اللہ تَعالٰی عنہم اجمعین
Mazhab-e-Hanfiyah Daaram Millat-e-Hazrat Khaleel علیہ السلام
Khaak Paa 'e Ghaus-e-A 'zam رضی اللہ تَعالٰی عنہ Zer-e-Saayah Har Wali رضی اللہ تَعالٰی عنہم اجمعین
Quote:
Originally Posted by waqar why can't baralves quote hadeeths to prove this shirkia aqeeda . You people are only blind followers of imams |
Hadith # 1
تُعرضُ علیّ أعمالُکم فما رأيتُ مِن خيرٍ حمدتُ اﷲَ عليهِ وَ ما رأيتُ مِن شرِّ نِاسْتغفرتُ اﷲَ لکُم.
The Prophet said : I am shown your deeds, if they are Good I am grateful to Allah and if they are bad than I pray to Allah for your forgiveness.
(مجمع الزوائد، 9 : 24)
Hadith # 2
مَنْ صلّي صلوٰتنا وَ اسْتقبلَ قبلتَنا و أکل ذبيحتَنا فذٰلک المُسلم الذي له ذمة اﷲِ و ذمة رسولِه فلا تخفروا اﷲ فی ذمتِه.
Whoever offer salah like us and considers our kibla as his kibla and eats from our sacrifice ,So he is such a muslim on which Allah and His Prophet has a responsibility is proved , hence donot break the responsibility of Allah.
[Sahih Bukhari Book of Salah 1:56,صحيح البخاري، کتاب الصلوٰة، 1 :/56]
Hadith # 3
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![يَا سَارِيَ الْجَبَل.]' So we put our backs against the mountain and Allah vanquished them.'
[
مشکوٰة المصابيح : 546)
(دلائل النبوّه لأبی نعيم : 507)
(کنزالعمال، 12 : 35788)
►Abu Nuaym narrated it in Dala’il-un-nubuwwah (p.507)
► Khatib Tabrizi, Mishkat ul masabih, b. of fadail (virtues) ch.8 (3:318#5954)
► Ibn Asakir in Tahdhib tarikh Dimashq al-kabir generally known as Tarikh/Tahdhib Ibn ‘Asakir
►Ibn Kathir in al-Bidayah wan-nihayah (5:210-1) and declared its chain of authorities as excellent and fair (jayyid hasan);
►Asqalani graded its chain of transmission hasan (fair) in al isabah fi tamyiz is sahabah (2:3)
► ‘Ali al-Hindi, Kanz-ul-‘ummal (12:571,572,573 #35788-91);
►‘Ajlawni, Kashf-ul-khifa wa muzil-ul-ilbas (2:514#3172);
► and Albani in Silsilat-ul-ahadithh-is-sahihah (#1110).
► Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and the Friends of Shaitain,(page 316)]
Hadith # 4
إنّ ﷲِ عندَ أقوام نعمّا يقرّها عندهم ما کانوا فی حوائجِ الناس ما لم يملّوا، فإذا ملّوا نقلها إلی غيرهم.
Allah has created a class of creatures for the fulfilment of people’s needs so that people turn to them for (the fulfilment of) their needs. These creatures are immune to Allah’s punishment.
References:
(مجمع الزوائد، 8 : 192)
(الترغيب و الترهيب، 3 : 390)
[ Haythami narrated it in Majma-uz-zawaid (8:192); and Mundhiri in at-Targhib wat tarhib (3:390)]
Hadith # 5
إنّ ﷲِ عندَ أقوام نعمّا يقرّها عندهم ما کانوا فی حوائجِ الناس ما لم يملّوا، فإذا ملّوا نقلها إلی غيرهم.
Allah has blessed His servants with (a large reservoir of) His blessings. These servants are engaged in fulfilling the needs of the people until they are weary of them. And when they wear out, (the same duty) is assigned from them to others
References
(المعجم الاوسط، 9 : 161)
(الترغيب والترهيب، 3 : 390)
[Tabarani narrated it in al-Mujam-ul-awsat (9:161#8346);
Mundhirī, at-Targhīb wat-tarhīb (3:390);
and Haythami in Majma‘-uz-zawaid (8:192)]
Hadith # 6
قيس عن عبادة بن الصامت عن النبي صلى الله عليه و سلم أنه قال : الأبدال في هذه الأمة ثلاثون مثل إبراهيم خليل الرحمن عز و جل كلما مات رجل أبدل الله تبارك وتعالى مكانه رجلا قال أبي رحمه الله فيه يعني حديث عبد الوهاب كلام غير هذا وهو منكر يعني حديث الحسن بن ذكوان
Ubadah Bin As Samit (Radhi Allahu anhu) narrates that Nabi صلي الله عليه و سلم has said, “The Abdaals of this Ummah are thirty people whose hearts are like Ibrahim (Alayhi as salam). Every time one from amongst them passes away, Allah Ta’ala replaces him with another.”
►Narrated by Imam Ahmad,
►Haytham bin Kulaib,
► Khilaal, Hakim At Tirmidhi,
► Abu Nuaim and Khateeb and Ibn Asaakir,
►At Tabrani and others.
Allamah Zarkashi said, its (chain) is good
Hadith # 7
Abdullah bin Masud [ra] 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:
► Tabarani narrated it in al-Mujam-ul-kabir (10:217#10518);
►Abuyala Musnad (9:177);
► Ibn us Sunni, Amal-ul-yawm wal-laylah (p.162#502)
► Haythami, Majma-uz-zawaidd (10:132)
► Imam‘Asqalani in almatalibul aliyah (3:239#3375).
Hadith # 8
ذكر أهل الشام عند علي بن أبي طالب رضي الله عنه وهو بالعراق فقالوا العنهم يا أمير المؤمنين قال لا إني سمعت رسول الله صلى الله عليه وسلم يقول الأبدال يكونون بالشام وهم أربعون رجلا كلما مات رجل أبدل الله مكانه رجلا يسقى بهم الغيث وينتصر بهم على الأعداء ويصرف عن أهل الشام بهم العذاب
Ali (Radhi Allahu anhu) has narrated that Nabi صلي الله عليه و سلم has said, “Abdaals will be in Syria. They are forty men. Every time one of them passes away, Allah replaces him with another. Through them does the rain descend and you gain victory over your enemies. It is also because of them that punishment is averted from the people of Syria.”
Arabic link
http://hadith.al-islam.com/Display/D...E1%CD%CF%ED%CB
references:
[Narrated by Imam Ahmad in his Musnad and Fadhaail as Sahabah, Allamah Abdur Razzaq, Allamah Dhiyah al Maqdasy and others. Allamah Suyuti, Busairi and others said that the chain is authentic]
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maam Rabbani Mujaddid Alfe Sani [r.h] states in his Maktubaat:
“Those animals that are offered on the names of the buzrugs [awliya] and they are slaughtered at the grave of the buzrug [awliya], according to the fiqhi [jurisprudent] ruling such acts are included as being amongst shirk [polytheism]. A great deal of discouragement from such acts has been recorded. Such offerings are in the same category as those which are made in the name of some jinnaat. According to the Shariah such acts are prohibited and counted as shirk...Abstinence is also very necessary from such acts which bear resemblance to shirk. There are various ways of taking vows on the name of Allaah Ta`ala. What is the need for slaughtering an animal when taking a vow? Also for combining this slaughter with that which is made in the name of some jinnaat? There is a similarity between this is and the worship of jinnaats...Included in such vows [which are made in the names of other than Allaah Ta`ala] are those rozas [fasts] which women keep, on the names of their peers [shaykhs]. For the iftaar of those rozas [fasts] they stipulate all special types of treats. They even specify a particular day for the roza. They combine their object and desire with the fast. Through the waseelah of these fasts they ask of their needs from their peers [shaykhs]. And they consider their shaykhs to be their helpers and solvers of difficulties [in the time of distress] through these fasts. This is shirk in ibadat... One should clearly understand the gravity of making waseelah in the Ibaadat of anyone other than Allaah Ta`ala. When the evil and iniquity of this heinous sin becomes manifest, then the women aver that they kept the roza for Allah Ta`ala but they intended the thawaab [reward] for the peer [shaykh]. This is a glaring falsity. If they were true to their word, then why do they specify a particular day for the roza? And why do they stipulate all sorts of special and specific food for the Iftaar?”
[Maktubaat, vol. III, maktoob # 41, from Differences in the Ummat]
“Those animals that are offered on the names of the buzrugs [awliya] and they are slaughtered at the grave of the buzrug [awliya], according to the fiqhi [jurisprudent] ruling such acts are included as being amongst shirk [polytheism]. A great deal of discouragement from such acts has been recorded. Such offerings are in the same category as those which are made in the name of some jinnaat. According to the Shariah such acts are prohibited and counted as shirk...Abstinence is also very necessary from such acts which bear resemblance to shirk. There are various ways of taking vows on the name of Allaah Ta`ala. What is the need for slaughtering an animal when taking a vow? Also for combining this slaughter with that which is made in the name of some jinnaat? There is a similarity between this is and the worship of jinnaats...Included in such vows [which are made in the names of other than Allaah Ta`ala] are those rozas [fasts] which women keep, on the names of their peers [shaykhs]. For the iftaar of those rozas [fasts] they stipulate all special types of treats. They even specify a particular day for the roza. They combine their object and desire with the fast. Through the waseelah of these fasts they ask of their needs from their peers [shaykhs]. And they consider their shaykhs to be their helpers and solvers of difficulties [in the time of distress] through these fasts. This is shirk in ibadat... One should clearly understand the gravity of making waseelah in the Ibaadat of anyone other than Allaah Ta`ala. When the evil and iniquity of this heinous sin becomes manifest, then the women aver that they kept the roza for Allah Ta`ala but they intended the thawaab [reward] for the peer [shaykh]. This is a glaring falsity. If they were true to their word, then why do they specify a particular day for the roza? And why do they stipulate all sorts of special and specific food for the Iftaar?”
[Maktubaat, vol. III, maktoob # 41, from Differences in the Ummat]
Quote:
Originally Posted by Umair Imaam Rabbani Mujaddid Alfe Sani [r.h] states in his Maktubaat: “Those animals that are offered on the names of the buzrugs [awliya] and they are slaughtered at the grave of the buzrug [awliya], according to the fiqhi [jurisprudent] ruling such acts are included as being amongst shirk [polytheism]. A great deal of discouragement from such acts has been recorded. Such offerings are in the same category as those which are made in the name of some jinnaat. According to the Shariah such acts are prohibited and counted as shirk...Abstinence is also very necessary from such acts which bear resemblance to shirk. There are various ways of taking vows on the name of Allaah Ta`ala. What is the need for slaughtering an animal when taking a vow? Also for combining this slaughter with that which is made in the name of some jinnaat? There is a similarity between this is and the worship of jinnaats...Included in such vows [which are made in the names of other than Allaah Ta`ala] are those rozas [fasts] which women keep, on the names of their peers [shaykhs]. For the iftaar of those rozas [fasts] they stipulate all special types of treats. They even specify a particular day for the roza. They combine their object and desire with the fast. Through the waseelah of these fasts they ask of their needs from their peers [shaykhs]. And they consider their shaykhs to be their helpers and solvers of difficulties [in the time of distress] through these fasts. This is shirk in ibadat... One should clearly understand the gravity of making waseelah in the Ibaadat of anyone other than Allaah Ta`ala. When the evil and iniquity of this heinous sin becomes manifest, then the women aver that they kept the roza for Allah Ta`ala but they intended the thawaab [reward] for the peer [shaykh]. This is a glaring falsity. If they were true to their word, then why do they specify a particular day for the roza? And why do they stipulate all sorts of special and specific food for the Iftaar?” [Maktubaat, vol. III, maktoob # 41, from Differences in the Ummat] Refutation originally posted by brother Saad of sunniforum |
Good you posted the scans too, I wonder if you yourself have ever touched Maktubaat of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه). But for you and this saad [whoever] I have a surprise , I am myself a Naqshbandi Mujaddadi and follow Mujjadad Pak (رحمة الله عليه) in Tariqat practically unlike others who just read and misquote His (رحمة الله عليه) words
I have all 3 volumes of Maktubaat of Hadrat Mujadad (رحمة الله عليه) in my hand
Now let me post and show the difference but keep in mind that during that time Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) was fighting Shirk as people were following hinduism due to Akbar andtaking every thing as GOD and Worshipping it LIKE GOD. No Sunni today takes any Pir as a God or Worships him, He is a spiritual teacher who can pray or help with the permission of Allah [swt]
After quoting all that about Peers and getting Barkat from them in the footnote of Makrubaat of Imam Rabbbani (رحمة الله عليه) Vol 3 # 41 its clearly states that
Quote starts:" In fiqhi riwayat doing such a thing for Takaruub is called shirk.The meaning of Takarrub is that of WORSHIP any one who WORSHIPS Mashaikh keeping such a belief in mind than no doubt he is a mushriq BUT if some one does it having intention of ISHAL E SAWAB than thatsTOTALLY PERMISSIBLE. Keeping Takarub in mind and calling such a belief shirk is INJUSTICE.
[end quote]
So here you are proved wrong from same book which that Saad never showed and misquoted.
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continued about issue of Makhtubaat
Now to expose all this misquotation more I will quote Maktubaat of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) Volume 3 , Maktubaat # 220 here.
In this chapter Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions how many sufis get Kashafats which are very dangerous for them, These kashafats make them think many wrong things which can be very dangerous for their iman. This is indeed a great trial for such sufis. Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) mentions all such problems due to such kashafat and than says HE HIMSELF SUFFERED FOR LONG WITH SAME PROBLEM and there was no way out.
Let me Translate the words of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) into english and than show scanned pages
Quote Starts : Before this Waswafah [thoughts] used to get perished like soil infront of belief and had on value, Infact I used to do Tawbah and Istagfar and pray humbly that such Kashafats as not revealed. And that no kashafats should be revealed if they go against and principle of Ahlus Sunnah Wal Jammat.
But one day THIS FEAR overpowered me that I should think about such Kashoofats ,And that I should asked about such things.This Fear made me frustrated and Cause Alot of UNEASYNESS and due to this I prayed Alot infront of Allah. This Condition remained for a LONG TIME .ONE Day in this condition I WENT TO MIZAR [tomb/shrine] of an Awliya and I made the AWLIYA MY HELPER concerning this problem during this time Mercy of Allah came and I was informed about the Reality of the issue,
And then SOUL [Ruh] OF Prophet Muhammad (صلی اللہ علیھ وآلھ وسلم) who is Mercy for All worldscame and GAVE COMFORT TO MY HEART.This informed me that only Qurb of Allah is the real blessing. [continues ][ end quote]
Scans of Volume 3 , Maktubaat # 220
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So look here even the Soul of Prophet (صلی اللہ علیھ وآلھ وسلم) came and Gave Comfort to heart of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) . This doesn't only proves the Aqeeda of Ahlus sunnah of Taking help from Awliyas after death but also proves that Prophet (صلی اللہ علیھ وآلھ وسلم) can arrive at any place and assit and comfort muslims. Alhamduliallah so even Hadrat Mujadad Alf Sani (رحمة الله عليه) proves you wrong on both Hazir o Nazir and Istighatha belief and such stories are also seen in Fazail e Durood and other popular deobandi books ,
But still due to their NAFS[ egos] and Blind following of modern Muftis people will keep misquoting and misguiding innocent minds like this.
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Quote:
Originally Posted by SAiFi-Naqshbandi So look here even the Soul of Prophet (صلی اللہ علیھ وآلھ وسلم) came and Gave Comfort to heart of Imam Rabbani Hadrat Mujadad Alf Sani (رحمة الله عليه) . This doesn't only proves the Aqeeda of Ahlus sunnah of Taking help from Awliyas after death but also proves that Prophet (صلی اللہ علیھ وآلھ وسلم) can arrive at any place and assit and comfort muslims. Alhamduliallah so even Hadrat Mujadad Alf Sani (رحمة الله عليه) proves you wrong on both Hazir o Nazir and Istighatha belief and such stories are also seen in Fazail e Durood and other popular deobandi books , But still due to their NAFS[ egos] and Blind following of modern Muftis people will keep misquoting and misguiding innocent minds like this. |
Exactly...
Most of the Deobandi Websites and Alims today are spreading the Belief that its not proper to belive that Souls of Awliya can come out of Barzakh to help and they restrict the Karamat of Awliyah to their Worldy Life only..
An Example from the website of Mufti Ebrahim Desai..
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http://www.askimam.org/fatwa/fatwa.p...4c2cfe52a275e3
This is mentioned in the Hadith that the souls of those believers who pass away roam around in Jannah and their souls will be returned to their bodies on the day of judgment. It is incorrect to believe that the Awliyaa can go around anywhere in this world. (Tafseer ibn Katheer vol.1 pg.172; Darul Mufeed)
Coming to the issue if Pirs , see how Deobandi Pir helps his mureeds in Deobandi books
Tell me if this is a Shirkia Story
It Translates :Once a common man asked Ba Yazeed Bastami, ‘How should a Pir (Shaikh/Saint) be and how should a Mureed (disciple) be?’ … Ba Yazeed Bastami said, ‘Come to me tomorrow and I shall tell you.’ When the man came the next day, he gave him a letter and said, ‘Take this letter and go to the addressee. On your return you will get the answer’. The person to whom the letter was written was at a distance of 30 days and used to stay with a young boy who was beardless, extremely beautiful (?). Ba Yazeed Bastami asked the host to take good care of their guest, give him a separate room to stay and instruct the boy to serve him. And tell the boy not to disobey the guest; even in he has to fall in a sin.”… The guest reached in 30 days and delivered the letter. The one to whom the letter was addressed did according to the letter. The guest was alone with the boy and he had some immoral thoughts. He wished the sinful action. Immediately the guest WAS STRUCK as if with the HAND OF Ba Yazeed Bastami. The guest stopped and felt remorseful. The guest left the next day, and after his return asked Ba Yazeed Bastami, “Please reply my question”. Ba Yazeed said, “Pir should be as you were struck, and the Mureed (disciple) should be as the one to whom the letter was addressed to
[In Tazkirat e Rasheed, volume , page268]
Its hilarious how some people misquote Imam e Rabbani Hadrat Mujadad Alf Sani(رحمة الله عليه) to prove a specific issue or aqeeda to be wrong or right but when they are shown quotes of other classical scholars or even their own books they stubbornly and unfortunately deny all that. Double standards I would say [no offense] , May Allah guide us all and make us come out of fitna of Nafs
Sure brother,
It states and I translate : " One day after Fajr Salah mawalana Rafeeuddeen saheb (rh) invited Mawalana Mahmoodul Hasan saheb in his room( Inside darul uloom deoband). Mawlana (Mahmoodul Hasan) arrived and opened the door and entered inside . It was severe winter at that time.
Mawalana Rafeeudeen saheb told him to first examine his overcoat. When Mawalana (Mahmoodul Hasan) saw this over coat it was wet[U]. Mawlana Rafeeudeen told him that just now Mawalana Nanatwee visited ]with his PHYSICAL BODY ( JASADE UNSAREE) and I was frightened so my overcoat became wet (due to sweating).Mawalana Nanatvee ordered that Mahmood Hasan should not indulge in this internal fight going on among the teachers of Deoband. Mawalana Mahmood Hasan said "Hazrat I repent ( do tawbah on your hands) and I will not speak anything after this, in this on going internal fight"
Reference:
[Arwahe Salasa , page 242]
Scanned page
Tell me if this is a Shirkia Story
It Translates :Once a common man asked Ba Yazeed Bastami, ‘How should a Pir (Shaikh/Saint) be and how should a Mureed (disciple) be?’ … Ba Yazeed Bastami said, ‘Come to me tomorrow and I shall tell you.’ When the man came the next day, he gave him a letter and said, ‘Take this letter and go to the addressee. On your return you will get the answer’. The person to whom the letter was written was at a distance of 30 days and used to stay with a young boy who was beardless, extremely beautiful (?). Ba Yazeed Bastami asked the host to take good care of their guest, give him a separate room to stay and instruct the boy to serve him. And tell the boy not to disobey the guest; even in he has to fall in a sin.”… The guest reached in 30 days and delivered the letter. The one to whom the letter was addressed did according to the letter. The guest was alone with the boy and he had some immoral thoughts. He wished the sinful action. Immediately the guest WAS STRUCK as if with the HAND OF Ba Yazeed Bastami. The guest stopped and felt remorseful. The guest left the next day, and after his return asked Ba Yazeed Bastami, “Please reply my question”. Ba Yazeed said, “Pir should be as you were struck, and the Mureed (disciple) should be as the one to whom the letter was addressed to
[In Tazkirat e Rasheed, volume , page268]
Its hilarious how some people misquote Imam e Rabbani Hadrat Mujadad Alf Sani(رحمة الله عليه) to prove a specific issue or aqeeda to be wrong or right but when they are shown quotes of other classical scholars or even their own books they stubbornly and unfortunately deny all that. Double standards I would say [no offense] , May Allah guide us all and make us come out of fitna of Nafs
Quote:
Originally Posted by SAiFi-Naqshbandi Incident of Qasim Nanotwi coming from grave with his body to help Deobandis [/SIZE][/B] why Qasim nanotvi came two time from his grave and helped to deobandi people, one time he came to darul uloom deoband to help maulana rafiuddin saheb who has dispute with other ulemas of deoband And second time he was came in punjab (india) when deobandi alim was doing munazara with a barelvi alim then Qasim nanotiv came with his body (not just rooh) [In Arwaah-e-Thalatha] [/COLOR][/SIZE][/B] |
Quote:
Originally Posted by <Sniper> saifi bhai can you show scan pages for this incident |
Sure brother,
It states and I translate : " One day after Fajr Salah mawalana Rafeeuddeen saheb (rh) invited Mawalana Mahmoodul Hasan saheb in his room( Inside darul uloom deoband). Mawlana (Mahmoodul Hasan) arrived and opened the door and entered inside . It was severe winter at that time.
Mawalana Rafeeudeen saheb told him to first examine his overcoat. When Mawalana (Mahmoodul Hasan) saw this over coat it was wet[U]. Mawlana Rafeeudeen told him that just now Mawalana Nanatwee visited ]with his PHYSICAL BODY ( JASADE UNSAREE) and I was frightened so my overcoat became wet (due to sweating).Mawalana Nanatvee ordered that Mahmood Hasan should not indulge in this internal fight going on among the teachers of Deoband. Mawalana Mahmood Hasan said "Hazrat I repent ( do tawbah on your hands) and I will not speak anything after this, in this on going internal fight"
Reference:
[Arwahe Salasa , page 242]
Scanned page
__________________
Two videos from the Program "Aap ke Masayil ka Hal" aired on QTV.
Mufti Akmal Can we ask for help from Awliyah?
http://www.youtube.com/watch?v=Llqct...eature=channel
Mufti Akmal Can Awliya Help after passing away from this world?
http://www.youtube.com/watch?v=dLsC_...eature=channel
Mufti Akmal Can we ask for help from Awliyah?
http://www.youtube.com/watch?v=Llqct...eature=channel
Mufti Akmal Can Awliya Help after passing away from this world?
http://www.youtube.com/watch?v=dLsC_...eature=channel
Quote:
Originally Posted by SAiFi-Naqshbandi Incident of Qasim Nanotwi coming from grave with his body to help Deobandis [/SIZE][/B] why Qasim nanotvi came two time from his grave and helped to deobandi people, one time he came to darul uloom deoband to help maulana rafiuddin saheb who has dispute with other ulemas of deoband And second time he was came in punjab (india) when deobandi alim was doing munazara with a barelvi alim then Qasim nanotiv came with his body (not just rooh) [In Arwaah-e-Thalatha] [/COLOR][/SIZE][/B] |
Similarly See The Aqeedah Of Shah Abdul Haq Muhaddis Dehlvi,Imam e Ghazali And Shah Abdul Azeez About Istighasa.
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