Wednesday, 1 June 2011

“Ya Shaykh Madad!”- Istighatha - Isti’ana - Istamdad


Asking “Ya Shaykh Madad!”
Al-Madad = "Help!"
This Madad was asked by Musa (AS) from his countryman with the word
“he asked for help” (28:15)
and by
using the term
"help me"
in Surat al-Kahf (a`eenuni) (18:95)
which is the same root as "we turn for help" (nasta`een) in the Fatiha.
Following are proofs from the Sunna for calling out to an invisible helper in a situation of need:
1. Al-Bukhari narrates in his Sahih that our mother Hajar, when she was running in search of water between Safa and Marwa, heard a voice and called out: "O you whose voice you have made me hear! If there is a ghawth (help/helper) with you (then help me)!" and an angel appeared at the spot of the spring of Zamzam.
2. Abu Ya`la, Ibn al-Sunni, and al-Tabarani in al-Mu`jam al-Kabir narrated that the Prophet (saws) said: "If one of you loses something or seeks help or a helper (ghawth), and he is in a land where there is no one to befriend, let him say: "O servants of Allah, help me! (ya `ibad Allah, aghithuni), for verily Allah has servants whom one does not see."
Al-Haythami said in Majma` al-Zawa'id (10:132): "The men in its chain of transmission have been declared reliable despite weakness in one of them."
Another wording:
3. Al-Bayhaqi narrates on the authority of Ibn `Abbas in "Kitab al-Aadaab" (p. 436) and with a second chain mawquf from Ibn `Abbas in "Shu`ab al-Iman" (1:445-446=1:183 #167; 6:128 #7697) and a third from Ibn Mas`ud in "Hayat al-Anbiya' ba`da Wafatihim" p. 44: "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: a'înû 'ibâd Allâh rahimakum Allâh, 'Help, O servants of Allah, may Allah have mercy on you!' Verily he shall be helped, if God wills."
Ibn Hajar said its chain is fair (isnaduhu hasan) in "al-amali".
Narrated by al-Tabarani in al-Kabir with a fair chain (according to Ibn Hajar in al-Amali) of sound narrators according to al-Haythami (10:132), al-Bazzar (#3128) - as cited by al-Shawkani in Tuhfa al-Dhakirin (p. 219=p. 155-156) -, and Ibn Abi Shayba (7:103).
4. Ibn Abi Shayba relates in his "Musannaf" (7:103) from Aban ibn Salih that the Prophet (saws) said: "If one of you loses his animal or his camel in a deserted land where there is no-one in sight, let him say: "O servants of Allah, help me! (yâ 'ibâd Allâh a'înûnî), for verily he will be helped."
Al-Zahawi said in al-Fajr al-Sadiq, a book he wrote in refutation of Wahhabism:
Al-Shawkani also allows the calling on someone invisible: "In the hadith (of a`inu) there is evidence that it is permissible to ask help from those one does not see among the servants of God, whether angels or good jinn, and there is nothing wrong in doing it, just as it is permissible for someone to seek the help of human beings if his mount becomes unmanageable or runs loose." Tuhfat al-Dhakirin p. 155-156.
5. Ahmad relates in his Musnad (4:217) that at the time of the greatest fitna of the Dajjal, when the Muslims will be at their weakest point, and just before `Isa ibn Maryam descends at the time of salat al-fajr, people will hear a caller calling out three times: "O people, al-ghawth (the helper) has come to you!"
6. Ibn Kathir in his history, al-Bidaya wal- Nihaya [7:91, Year 18] narrates that `Umar (ra) sought help and relief from drought and famine in Madina by writing to `Amr ibn al-As and Abu Musa al-Ash`ari in Egypt and Basra respectively, each with the words, "Yaa ghawthaah li Ummati Muhammad! = Help! Help! for the Community of Muhammad!" If this is not istighaatha and isti`aana then there is no istighaatha and isti`aana.
Al-Zahawi said in al-Fajr al-Sadiq:
Al-Subki, al-Qastallani in al-Mawahib al-laduniyya, al- Samhudi in Tarikh al-Madina, and al-Haythami in al-Jawhar al- munazzam said that seeking help with the Prophet and other prophets and pious persons, is only a means of imploring Allah for the sake of their dignity and honor (bi jahihim). The one doing the asking seeks from the One asked that He assign him aid (ghawth) on behalf of the one higher than him. For the one being asked in reality is Allah. The Prophet is but the intermediary means (wasita) between the one asking for help and the One asked in reality. Hence, the help is strictly from Him in its creation (khalqan) and being (ijadan), while the help from the Prophet is strictly in respect to secondary causation (tasabbuban) and acquisition from Allah (kasban).....
As for the invocations of common Muslim people in Arabic like: "O `Abd al-Qadir Gilani look at me (Ya `Abd al-Qadir adrikni)!" and "O Ahmad al-Badawi give us support (Ya Badawi madad)!" they belong to the figurative language of the mind just as the application of someone who would say to his food: "Satisfy me!" or to his water: "Quench my thirst!" or to his medicine: "Heal me!" The food does not satisfy, nor does the water quench the thirst, nor the medicine heal. But the One who is the real Satisfier of our hunger, the Quencher of our thirst and the Healer of our ills is Allah alone. The food, the water, the medicine are only the proximate or secondary causes which custom has established on the surface of things by our mind's regular association of them with certain concomitant events.
Shaykh Khayr al-Din Ramli in his Fatawa Khayriyya (p. 180-181) was asked about "those who say: O Shaykh `Abd al-Qadir! O Shaykh Ahmad! O Rifa`i! [Give us] something for the sake of Allah (shay'un lillah) O `Abd al-Qadir! and such, at which time they become greatly entranced and experience states that make them jump up and down etc. He answered - Allah have mercy on him: 'Know first of all that among the famous rules that are firmly put to use in the books of the Imams is the rule that matters are judged according to their ends... as taken from the hadith of the Two Shaykhs al-Bukhari and Muslim: Actions are only according to intentions.... and none denies the reality of the Sufis except every ignorant, foolish soul.'"
1. Al-Bukhari's narration of the Prophet - Allah bless and greet him - from `Abdullâh Ibn `Umar - Allah be well-pleased with him -:
"Truly the sun shall draw so near on the Day of Resurrection that sweat shall reach to the mid-ear, whereupon (ISTIGHÂTHÛ bi âdam thumma bi mûsâ thumma bi muHammadin Sallallâhu `alayhi wa sallama) they shall ASK HELP from Adam - upon him peace -, then from Musa - upon him peace - , then from Muhammad - Allah bless and greet him - who will intercede (fa yashfa`u)... and that day Allah shall raise him to an Exalted Station, so that all those who are standing [including the unbelievers] shall glorify him (yahmaduhu ahlul-jam`i kulluhum)." [Sahîh al-Bukhârî (Qadîm Kutub Khâna, Karachi, 1381H), 1:199 (Cf. Prof. Tahir-ul-Qadri, `Aqida-e-tawassul, p. )]
Obviously, they are not going to be forgetting Allah on that day. The people seeking help by these Prophets is the same as using them as a means (wasîla) to Allah and the Hadith continues that the intercession of the Prophet Muhammad Sallallâhu `alayhi wa sallam will be accepted. Will those who are against that in this life, be in favour of it in the next? It is for this reason, that Ala Hazrat (ra) states: "âj madad mâng un se, âj panâ le un se, qal na mânenge qayâmat" "Take his madad today, take his pana, it might not be accepted in qayamat."
2. The following quote is from Shaikh `Ali Mahfuz who died in 1361 (1942 A.D.) and was one of the great `ulama' of Jami' al-Azhar (Egypt), who praises Ibn Taymiyya and Muhammad `Abduh very much in his book Al-ibda'.
Nevertheless, he says in there: "It is not right to say that the great awliya' (rahimahum-Allahu ta'ala) dispose worldly affairs after death, such as curing the ill, rescuing those who are about to be drowned, helping those who are against the enemy and having lost things found. It is wrong to say that, because the awliya are very great, Allahu ta'ala has left these tasks to them or they do what they wish or that one who clings to them will not go wrong. But whether they are alive or dead, Allahu ta'ala blesses, among His awliya', the ones whom He wills, and, through their karamat, He cures the ill, rescues those who are about to be drowned, helps those who are fighting an enemy and recovers lost things. This is logical. Also Qur'an al-karim reveals these facts."
[Shaikh 'Ali Mahfuz, Al-ibda', p. 213, Cairo, 1375 (1956 A.D.); `Abdullah ad-Dasuqi and Yusuf ad-Dajwi, professors at Jami` al- Azhar, wrote eulogies praising the book at the end of Al-ibda'. (Cf. The Sunni Path)]
3. Lastly, the Hadith ash-Sharif written in Sahihayn, the two genuine Hadith books, one by al-Bukhari and the other by Muslim states that the Holy Prophet (Sallallaahu `alayhi wa sallam) visited the graves of the martyrs of Uhud exactly ONE YEAR after they died. A minbar was BUILT in the graveyard for him to deliver a sermon. 'Uqba ibn Amir (radi-Allahu `anh), the relater of the Hadith ash- Sharif, said, 'Rasulullah (sall-Allahu Ta`ala `alaihi wa sallam), ascended the minbar. It was the last time I saw him on the minbar. He declared: "I do not fear whether you will become polytheists after I die. I fear that you, because of worldly interests, will kill one another and thus be destroyed like ancient tribes." '
The profound scholar Shaykh Sulayman ibn `Abd al-Wahhâb an-Najdî (rahimah-Allahu ta'ala), the author of "as-sawâ'iq al-ilâhiyya" comments on this Hadîth as follows in refutation of his younger brother and the rebellious movement started by him in partnership with the British and al-Sa`ûd family: "Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam) foretold all that would happen to his umma till the Resurrection. This sahih hadith states that his umma will never worship idols, that he was assured of it. This hadith ash-Sharif demolishes Wahhabism by the roots, for the Wahhabite book claims that the Ummat al- Muhammadiyya worship idols, that Muslim countries are full of idols, that tombs are idol-houses. It says that one also becomes a disbeliever by not believing that he who expects help or intercession at shrines is a disbeliever. However, Muslims have visited graves and asked the mediation and intercession of awliya' for centuries. No Islamic scholars have called such Muslims polytheists; they regarded them as Muslims."
[Sulaiman ibn `Abd al-Wahhab an-Najdi, As-sawa'iq al-ilahiyya fir- raddi `alal-Wahhabiyya (Nukhbat al-Akbar press, Baghdad, 1306 A.H), p. 44 (Cf. Advice for the Muslim, Cp. 5)]

Yasir Qadhi

Watch his video Here

^His Master :
Ibn Taymiyah said:
“Whoever regards the angels and Prophets as intermediaries whom he calls upon, puts his trust in and asks them to bring that which will benefit him and ward off harmful things, such as asking them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir, according to the consensus of the Muslims.
[Majmoo’ al-Fataawa, 1/124.]

But hold on....his ^ student:
Ibn Al-Qayyim argues for
the validity of calling the dead
Ibn Al-Qayyim Al-Jawziyyah (691-751AH/ 1292-1350 AD), the second in command after the Grand Sħaykħ of Anthropomorphism (falsely believing Aļļaah is in a place or direction, like created things),
Aĥmad Ibn Taymiyyah (661-728 AH/ 1263-1328 AD), makes an astonishing defense for someone that calls a dead person, in his book Ar-Ruuĥ (The Soul).
This is astonishing, because it is him and his sħaykh that invented the saying that calling a person is shirk (worship of other than Aļļaah) unless he is alive and present. The following are some quotes from the book:
After mentioning that one should fee shy from the dead when visiting the graveyard, because the dead perceive their visitor, he says:
“Even further than that; the dead knows about the works of the living among his relatives and brothers (P. 7).”
Then he states:
“On this issue there are many narrations from the companions, and some of the relatives of ˆAbduļļaah ibn Rawaaĥah used to say, ‘O Aļļaah, verily I seek your protection from doing anything that I will be brought in shame for in the eyes of ˆAbduļļaah ibn Rawaaĥah.’ He (they) used to say this after the martyrdom of ˆAbduļļaah.
...Read on: Here
So if this is what Ibn Al-Qayyim believes, then where is the shirk in calling a dead person for help?
After all, as the author states, the great soul is even more able to help after death, than before death, and has perception of hearing all the way from Paradise to his grave.
Even more so, who in his right mind will claim, after believing all this, that traveling to visit the Prophet’s grave is forbidden???



Beseeching for Help!”
In Light of Qur'an
{إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ}
Translation: Thee do we worship, AND Thine aid we seek. [Al-Fatiha:5]
There are three very important points derived from this verse of Glorious Qur'an
(A) Allah differentiated between "worship" and "asking for help" by putting AND (و) in-between the two, so had worship and asking for help been the same things then Allah would not have differentiated between them, rather it would have been only said:
"Iyyaka Na’budu Iyyaka Nasta’in" (Thee do we worship, thine aid we seek), therefore different ruling shall apply on Istighatha depending on the nature of it whereas worship of any kind directed towards anyone other than Allah is an absolute Shirk/Kufr.
(B) This verse proves that real help is from none but Allah azza Wajjal, whosoever believes that someone/something other than Allah provides “Haqeeqi (real)” and “independent” help then such a person is Mushrik, so it should always be embedded in hearts and minds that the cause and effect is only created by Allah in all cases.
(C) This verse is general and does not differentiate between seeking help from an alive or dead. Hence same ruling shall apply in both cases, those who say that you can ask alive people for help but not pious people who have passed away, they have no proof whatsoever, rather they misuse this verse by giving false interpretation. Remember false interpretation to Qur'an can lead to hell fire. If their logic was true then according to this verse even asking for help from alive should be shirk. Some people would be surprised to know that Ahlus Sunnah considers it shirk even to ask an alive person for help in the wrong manner.
In Qur'an itself the Prophets have asked help from other than Allah at many occasions and the Awliya even did marvelous acts of Karamah, for example
1. Qur'an states: He (Solomon) said (to his own men): "Ye chiefs! which of you can bring me her thronebefore 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)

These Quranic verses prove that Solomon (AS) asked for help from his assembly of "Jinn and Men" then a man (saint called Asif) who had knowledge of the book brought it in “BLINK OF AN EYE”. 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 firm belief is perfectly allowed whether we are asking someone alive or a pious personality who has passed away
2. Qur'an 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]
*Following verse is very important to understand
3 Qur'an states: Then will Allah say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: 'This is nothing but evident magic.' (5:110)
It is our firm belief that Only Allah brings back from dead, It is our firm belief that only Allah cures the lepers, It is our firm belief that only Allah blows life into bodies, so why has Allah made these as "Granted" qualities of Jesus (AS) too? The simple answer is given in verse itself i.e. all of this happens with the "Will of Allah" hence Istighatha (help) from Prophets and Awliya is not their personal power but in reality power of Allah. With this belief seekingtheir help could never be Shirk rather this is highest stage of Irfan (deep knowledge).
4. Qur'an 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)
5. Qur'an 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.
6. Qur'an 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 we would like you to scroll up and read the point (c) which was mentioned in reference to Surah Fatiha’s ayah.
7. Qur'an 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, interpretation that this verse refers to asking the knowledgeable Jews and Christians of his time does not do justice to the clear wording of Qur'an itself.
In Light of Hadith

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 (Peace be upon him) said to Sayyidna Ka'b (RA): Ask for something. Ka'b (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
(صلى الله عليه وسلم) and the Prophet (صلى الله عليه وسلم) in return told him to ask for more!! The Prophet (صلى الله عليه وسلم) 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 meaning of Prophet (Peace be upon him) saying “ASK” and not restricting it to something specific
proves that all things are in hands of Prophet (Peace be upon him) and he can grant anyone whatsoever he wishes through the grant of Allah, because the world and hereafter are his Sikhawat and the knowledge of Loh and Qalam is part of his Uloom, If you are in need of anything relating to world or hereafter then come to the Prophet (Peace be upon him) and get your need fulfilled. [Ash’at ul Lamaat, Sharah al Mishqaat, Volume No.2, Page No. 247]
Mullah Ali Qari (rah) says:
يؤخذ من إطلاقه عليه السلام الأمر بالسؤال أن الله تعالى مكنه من إعطاء كل ما أراد من خزائن الحق

Translation: The Prophet (Peace be upon him) saying to “ASK” refers to
Allah giving him capability to grant anything from the “TREASURES OF ALLAH” [Mirqat Sharh al Mishqaat (2/615)]

He also said:
وذكر ابن سبع في خصائصه وغيره إن الله تعالى أقطعه أرض الجنة يعطي منها ما شاء لمن شاء
Translation: Imam Ibn Sabih and others have mentioned it in qualities of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes [Mirqaat Sharh al Mishqaat (2/615)]

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,
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."
Volume 8, Book 73, Number 216: (Sahih Bukhari)
So Allah is the granter and the Prophet (Peace be upon him) is distributor, hence this hadith proves the Waseela of Prophet (Peace be upon him). Without any doubt. It should be known that Istighatha is nothing but Waseela in real sense and belief of Muslims is always that real grant is from Allah alone.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 judgment and all those Prophets would have rather told the people to run towards Allah alone rather than next prophet!

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

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]
This hadith is not only authentic but rather it has been “PRACTICED UPON” by great Imams

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

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 Mu'jam 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 al-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 ul 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]
حدثتني ميمونة بنت الحارث زوج النبي صلى الله عليه وسلم
أن رسول الله صلى الله عليه وسلم بات عندها ليلتها فقام يتوضأ للصلاة فسمعته يقول في متوضئه لبيك لبيك ثلاثا نصرت نصرت ثلاثا فلما خرج قلت يا رسول الله سمعتك تقول في متوضئك لبيك لبيك ثلاثا نصرت نصرت ثلاثا كأنك تكلم إنسانا فهل كان معك أحد فقال هذا راجز بني كعب يستصرخني ويزعم أن قريشا أعانت عليهم بني بكر
Translation: Maymuna bint Harith, the blessed wife of Prophet (Peace be upon him) 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.

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 Istighathaسئل ) 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

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...

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 seen openly 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]
IMAM ar-RAMLI (d1004.AH- 1595 C.E)
For those not familliar with his status, he was one of the final muhaqqiqun of the shafi`i madh-hab, and from the people of tarjih.
An equivilant in the hanafi madh-hab would be someone like Sayyid Ibn `Abidin, may Allah be pleased with both of them.
If Imam ar-Ramli had the 'halal' definition of istighathah in mind when he declared it permissible, then that would mean Imam ar-Ramli did not even read the question of the fatwa:
في فتاوى شمس الدين الرملي (فتاوى الرملي بهامش الفتاوى الكبرى لابن حجر الهيتمي(4/382).
ما نصه :" 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، وأما الأولياء فهي كرامة لهم فإن أهل الحق على أنه يقع من الأولياء بقصد وبغير قصد أمور خارقة للعادة يجريها الله تعالى بسببهم"ا.هـ.

[Note, the questioner specifically asked about saying 'Ya Rasul Allah' or 'Ya Shaykh Fulan'. See for yourself]

If the definition was so important, and that other than asking the wali for dua at a grave was shirk, why didn't Imam ar-Ramli point out?
Afterall it's the difference between ja'iz and shirk according to the deobandis.
Was Imam ar-Ramli so short-sighted?
When this was pointed out on 'SunniForum', they did not answer except to say "go and see Mawlana Taha Karan, a shafi`i deobandi".
The thing with the salafis is that they will just come and say that Ibn Hajar al-Haytami was a ghali sufi, for example, and misguided while others play with their words.
Sheikh ul Islam Imam al-Subki (rah)
Let us see the Introduction of this magnificent scholar, the real Sheikh ul Islam of his time.
Imam Jalal ud-din Suyuti (rah) said about Imam al Subki:الإمام الفقيه المحدث الحافظ المفسر الأصولي النحوي اللغوي الأديب المجتهد تقي الدين أبو الحسن علي بن عبد الكافي بن علي بن تمام بن يوسف بن
موسى بن تمام بن حامد بن يحيى بن عمر بن عثمان بن علي بن سوار بن سليم.شيخ الإسلام إمام العصر
Translation: Al-Imam, Al-Faqih, Al-Muhadith, Al-Hafidh, Al-Mufasir, Al-Asooli, Al-Nahwi, Al-Laghwi, Al-Adeeb, Al-Mujtahid "Taqi ud-din Abu al-Hasan Ali bin Abdul Kafi bin Ali bin Tamaam bin Yusuf bin Musa bin Tamam bin Hamid bin Yahya bin Umar bin Uthman bin Ali bin Sawwar bin Saleem "SHEIKH UL ISLAM AND THE IMAM OF HIS TIME" [Tabaqat al Hufaadh (1/525)]
Sheikh ul Islam Imam al- Subki said: It should be known that Tawassul, "ASKING FOR HELP" and intercession through the Prophet (Peace be upon him) in the court of Allah is not only allowed but is "RECOMMENDED" It being Legal and recommended is a known fact for everyone who has understanding of deen, this is a deed of Prophets/Messengers, the salaf-as-Saliheen, the Ulama and general public of Muslims, none of them denied it nor in any time these deeds were called as bad except for when Ibn Taymiyyah (came in picture) and he started to reject them, his sayings made the weak get into confusion/dilemma, he did such a Bidah which nobody before him had done... [Imam Taqi ud din as-Subki – Rahimuhulllah in his magnificent work called Shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No. 357]

Large Image Click here


Imam Qastallani (RA)
(b.851AH/ 1448AD – d.923AH/1517AD)
The great belief of classical scholars on practical implementation of "TAWASUL + ISTIGHATHA"
I (Imam Qastallani) got so sick once that the doctors failed to provide any cure and I remained sick for many years. I sought help from Prophet (Peace be upon him) on 28th Jamad ul Awwal 893 AH when I came to Makkah Mukarmah, may Allah increase the status of this city and May Allah do Ihsan on me by granting me another chance of visiting it without any difficulty. I went to sleep and then a man came with a piece of paper which said:
This is for the "disease of Ahmed bin Qastalani" through the "IZN-E-NABWI" and from the court of Allah. When I woke up "I TAKE AN OATH UPON ALLAH THAT I FOUND PERFECT CURE AND I GOT CURED DUE TO BLESSING OF PROPHET (PEACE BE UPON HIM)"
[Imam al-Qastallani in his magnificent al-Muwahib al-Laduniya (3/419), Published by Dar ul Kutb al iLmiyyah]

Imam Nawawi rahimahullah says:
I was too once with a group of people and their animal escaped. They were unable to stop it. I called out immediately just as it is stated in the hadith. The animal just stopped although there was no reason other than this word [my calling]. (al-Azkar, 362)

Imam Ibn Hajr al Haythami (Rahimuhullah) who requires no introduction, he allocates a whole chapter with title:
Intermediation “BESEECHING FOR HELP” or Intercession through the Prophet (Peace be upon him)” in his book called Al-Jawhar al Munazzam fi Ziyaratil Qabril Muqarram, there he further writes:
Amongst the evil deeds of Ibn Taymiyyah, something which nobody before him in this world proclaimed is his rejection of Istighatha (Beseeching for help) and Tawassul through Prophet (salalallaho alaihi wasalam).
This Tawassul through Prophet (salallaho alaihi wassalam) is Hassan (fair) in all conditions whether before his creation (i.e. him being sent to the world), after it (i.e. his death), also in this world and on Day of Judgment.
[Al-Jawhar al Munazzam fi Ziyaratil Qabril Muqarram, Page No. 171, Published by Dar ul Hawi, Beirut, Lebanon]
Hence rejection of Istighatha and Tawassul is amongst the evil deeds of Ibn Taymiyyah otherwise Ahlus Sunnah allowed it.

‘Abdullah ibn Mas’ud (ra) narrates that the Messenger of Allah(s) said:  ‘Whenever the sumpter of any of you runs away in open country, he should call out: ‘O slaves  of Allah! Capture  for me my  sumpter!’,  for  indeed,  there  are  some  of  Allah’s  attendants in the land; they will capture it for you.’
[al-Tabarani in al-Kabir (10518), by Abu Ya’la (5269) and al-Haythami mentioned
it in Majma’ al-Zawa’id (17105) ]

Imam al-Nawawi(ra) says  that he experienced it and so did some of the elders from his teachers
and its impact had been felt.

Sayyiduna ‘Utbah ibn Ghazwan (ra) that he said: ‘The Messenger of Allah (s) said: ‘Whenever any of you lose something, or he seeks help, and that he is in a land without a friend, he should say: ‘O slaves of Allah! Help me! O slaves of Allah! Help me!’, for Allah the Exalted has many slaves whom we do not see.’’
[al-Tabarani, al-Fat  al-Kabir ((1/83) ]

Al-Hafiz  says:‘With  regards  to  the Hadith of  ‘Utbah (ra) ,it  is a  testimony tothe Hadith of Ibn
‘Abbas (ra) that the Prophet(s) said: ‘Verily, Allah has Angels in the land, other than the Hafaza  (Angels of Protection), who write [even] that leaf of a tree which falls away. So, whenever any of you suffer hobbling in deserted land, he should call out: ‘O slaves of Allah, come to my aid.’’
[Shaykh ‘Abdul Qadir Arna‘u says: ‘al-Hafiz said: ‘This is a Hadith of [grade]  Hasan chain of
narration.’ (al-Adhkar li al-Nawawi , pp. 192)’ ]

Deobandi Akabir’s Akabireen accept Tawassul, but for those 
“Stupid Deobandi” (normal people) in general they forbid Istighatha, which is for only “Intelligent Deobandi” and their Akabirs who know this reality.
Deobandi Akabir’s accept the numerous narrations of Awliya helping people even after their death.

Deobandi Akabireen do not wish that “Normal Muslims”


Otherwise you will be
“Burnt Alive” by the holy of holy’s

Even Deobandi Akabireen accept that Faidh is obtained from Awliya even after their passing away, Ulama like Haji Imdad Ullah Mahajir Makki (rah) honored highly by both Deobandi and Barelvi factions.

Ashraf Ali Thanvi has allowed this for intellectual Muslims plus derobandi texts have many examples of their “OWN DEOBANDI SCHOLARS” helping others after passing away, so kindly do not set double standards that you people allow it for your own deobandi Akabireen but declare it shirk for other great scholars who justify it.

Nash rut Tib of Ashraf Ali Thanvi states on Page No. 173 (Published by Mushtaaq book corner, Urdu Bazaar Lahore):

“Dastageeeri Kijiyay meray Nabi Kashmakash main tum hee ho meray Nabi”
“Juzz Tumharay hai kahan mere Panah Fauj e Kaflat Mujh par aa Ghalib hoi”
[Nashr ut Tib, Page No. 173]

Deobandi Dilemma:



"Dear Mufti Sahib, Ashlamualaiykum,

I would like to know it is allow to ask our requirement to peer/wali/auliya who is in blessed grave, are they able to help us, if yes please dalil,
if they are not able to help us why maulana qasim nanotvi saheb came two time from his grave and helped to deobandi people,
one time maulana nanotvi saheb 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 (debating with barelvi alim) then maulana nanotiv saheb came with his body (not only rooh), kindly note that above two incidence is noted from Arwahe Salasha it is composed by well-known deobandi school, as barelvi accused on deobandi.
Please clarify, this is not for insult of anyone, i am barelvi but I respect some of deobandi idea which is really good and according to sunnah and quran. Please sir don't take it otherwise. Thanks"

Answer: 8415 25 Nov, 2008 (Fatwa: 2132/1727=B/1429)
It is not allowed to pray to the dead for help and assistance:

“The story you have written from the book: Arwaah-e-Thalatha, it means that Allah Almighty is All-powerful, He can personify anyone for the help of others, and it is not in the power of a sheikh or debater, as Hadhrat Yaqoob (Alaih Salaam) was personified in front of Hadhrat Yusuf (Alaih Salaam).
Mawlana Mahmood Hasan wrote Marsiyya (praise words/ poetry) in the honour of Mawlana Rashid Ahmed Gnagohi, a few years after Mawlana Rashid Ahmed Gangohi died.

The Couplet:


[Marsiyya Rashid Ahmed, page 7, written by Mahmood Hasan, published from, Kutub Khana Ajiziya, Deoband]

The Translation:
"Where do I take my worldy and religious needs, O lord Full fill my spritual and Physical needs (O, shaykh Rashid Ahmed Gangohi)”


Deobandi said: “Our scholars allow istigatha in poetry. It is not taken upon its dhahir but there is mubalga in it. See Al-Irshad fi Masala al-Istimdad by Shaykh al-Islam Zaffar Ahmad Usmani [r.h]."


From where have you deobandis cooked up the rule that polytheism is allowed in poetry but not elsewhere?
If tomorrow someone says in poetry that Krishna is god then would you allow that too?

Point is that Deobandi Akabireen could not resist to express this truth either and for your kind information they have tried to prove it in texts other than poetry aswell, I can cite those texts aswell but I know you will try every twisted tawil possible to defend your own scholars (i.e. biasness or you can call it double standards)


Imam Ibn Abideen (ra) writes; ‘Imam Subki (ra) has written that it is permissible to make waseelah of the Prophet to Allah and there was no one amongst the predecessors who rejected this belief until Ibn Taymiah. So he has started such a bid’ah that no scholar before him has done or said. (Raddul Muhtar, volume 5 ,page 350 and Taskeen us Sudoor page 399)
Imam Subki (ra) writes; “Suffice to say that (the view) of rejection held by Ibn Taymaih, has never been mentioned by other Muslim scholars prior to him ” (Shifa us Siqaam page 120 as in Taskeen us Sudoor page 399)
Imam Aaloosi Bhagdadi  the author of Tafseer Ruhul Ma’ani has written the same thing in his tafseer (volume 6, page 126).

Imam Subki to be harsh and due to prejudices against Ibn Taymiah but Abdul Hay Lakhnawi  who has written that, “The rejection by  Subki was not due to prejudices, rather he is correct in his statements which have been accepted and given as evidence by great scholars” (At ta’leeqats Sunniyyah page 196 as Taskeen us Sudoor page 400)

(Edited by ADHM)