Friday, 1 June 2012

Deobandi Dilemma: ISTIGHATHA - ISTI’ANA – ISTAMDAD




Deobandi Dilemma

ISTIGHATHA - ISTI’ANA - ISTAMDAD

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Quote

Wahhabi/Deobandi said:

“[5] Imam Shah Waliullah Muhaddith Dahlawi (d.1174 AH) has at length refuted the practice of seeking aid from the dead. He writes regarding those people who visit the graves of the saints in order to present their needs,

 “Tafhim (Instruction): Anyone who goes to the town of Ajmer [to the grave of Khawaja Mu’in al-Din Chishti] or to the grave of Shaykh Salar Mas’ud Ghazi (may Allah have mercy on them), or to any such place, in order to ask [them] for his needs (hajat), [his going] is indeed a sin more grievous than murder and adultery. He is not but like those who worship the creation or like those who call on Lat[2] and ‘Uzza [for help]. However, we do not [explicitly] declare disbelief [upon him] due to the absence of a text from the Lawgiver in this specific matter. Anyone who assigns life to the dead and requests his needs from them, ‘his heart is surely sinful’ (Qur’an, 2:283), and [this act] is included in His statement (Exalted is He), ‘that is iniquity’ (Qur’an, 5:3).”
 (Tafhimat al-Ilahiyyah, 2:45)

Shah Waliullah writes at another place, “Some of them [Mushrikin] believe that Allah alone is Noble and the Master, and He alone has influence over the world, but [they also believe that] sometimes He grants some servants the garment of highness and majesty and provides them with power and discretion (tasarruf) in certain matters of the world, just like the emperors give some of their slaves the robe of ruling and set them as rulers of some parts of their empires… And this is the illness of the majority of the Jews and Christians, and the idolaters, and some of the extremists of the hypocrites of the religion of Muhammad (Allah bless him and give him peace) in today’s time.” (Al-Budur al-Bazighah, p.123-124)”
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Shah Waliullah Muhaddith Dahlawi (ra)
 ‘Al Intibah fi Salasil ul Auliaullah’
NAAD E ALI

Shah Waliullah Muhaddith Dehalvi [ra] writes in his book:

 ‘Al Intibah fi Salasil ul Auliaullah’

 That he received the ijaza [permission] in Sattariya Silsila [tariqa].
 He gives the chain of this ijaza containing names of different scholar including Ghaus Gwaliari who was the chief of Sattariya Silsila in India.

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’s 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:

 “Ya Ali , Ya Ali , Ya Abu Turab”!

Jawahir khamsa
is a book of different dua’s  (supplication)
This book also consists of Dua e Haidari, last part of Dua e Haidari consists of

 “Ya Ali , Ya Ali , Ya Abu Turab”!

Let the Wahhabi/Deobandis take a note of this and declare their Wahhabi ruling on Istighatha upon Shah Waliullah!

Shah Waliullah and his Shaykhs recited Dua containing words of ISTIGHATA !

Also note, that Shah Waliullah writes in his book:
Anfasul Aarifeen that his father (who was also his Shaykh), Shah Abdur Raheem [ Rh] not only used to celebrate  Mawlid every year but also did “niyaz” on food on that occasion.

In the same book Shah Waliullah (rh) writes that his father Shah Abdur Raheem went to his teacher’s grave and recited Quran. After he recited a part of a sura from Quran, a voice came from a different grave saying “that is not my grave. But complete your recitation and then come here”.

So Shah Abdur Raheem recited Quran on both the graves one after the other.

Jawahir Khamsa is a collection of many dua (supplication) which is recited by the Sufi Shaykh of almost all tariqa’s in Indo/Pak subcontinent.


Jawahir Khamsa was compiled by Shaykh Ghaus Gwaliri(ra). He wrote the foot notes and remarks to each dua in Persian language.

It was translated into Urdu by many people.
The Urdu translation of Mirza Baig Naqshbandi is the most famous one.

One such dua in Jawahir Khamsa is ‘Dua e Saifi”. There are many rules and conditions for reciting Dua e Saifi and one such rule is to recite NADE ALI before reciting Dua e Saifi!



As per the “nukaat’ of this dua , Nade Ali has to be recited a fixed number of time before starting Dua e Saifi. Also after completing Dua e Saifi, Nade Ali has to be recited. See the scans: here


So any one who recites Dua e Saifi , first recites Nade e Ali!

Any one who gets ijaza to recite complete Jawahir Khamsa gets permission to automatically recite Nad e Ali , as Nad e Ali is one of the dua’s (supplication) included in Jawahir Khamsa.

Scan from Jawahir Khamsa showing Nade is Ali included in it. 
Scan: Here

Also note, another dua (supplication) which is called “Dua e Haidariis an important dua
( supplication) of Chisti-Sabri Tariqa



As per Sufi Shaykh of Chisti –Sabri Tariqa , this dua was taught to the great Wali of Allah Shaykh Al Alam Abdul haq Rudaulwi ( radiallauhu ta’ala). . He died in 836 AH. May Allah bless the grave of this wali with the noor of His beloved ( sal allahu alayhi wa sallam) . Ameen!

This dua is a special dua of Chisti-sabri tariqa . But Sufi Shaykh of other Tariqa’s also recite it.

As per senior Sufi Shaykhs this dua should not be recited by normal people.

See the scan from ‘
Anwarul Uyoon” which is malfuzat of Shaykh Shaykh Al Alam Abdul haq Rudauli ( radiallauhu ta’ala)..

This is a rare book.

See
Dua e Haidari from this book:


Please note that Shah Waliullah Muhaadith Dehalvi [ Rh] writes in his book:
 Al Intibah fi Salasil ul Auliaullah’ that this faqir (shah waliullah uses this for himself) received "khirqa" ( sufi cloak) from Shaykh Abu Tahir Kurdi[Rh] and also the 'amal" ( special way of reciting ) mentioned in Jawahir Khamsa.

Shah Waliullah also recieved his sanad (certificate/ chain) of Hadith from
Shaykh Abu Tahir Kurdi al Makki , when Shah Walilullah spent time with Shaykh Abu Tahir in Makkah.

Shah Waliullah then passed this ijaza in hadith to his son
Shah Abdul Aziz Muhaddith Dehalvi (rh) . Shah Abdul Aziz passed this ijaza to many scholars including Shah Ishqa dehalvi

The shaykh e kul of the Wahhabis in India , Nazeer Hussein Dehalvi learnt hadith sciences from Shah Ishaq Dehalvi.

Wahabis should stop calling Shah Walillullah as “mushrik”  for reciting Nad e Ali , as this will also make Shaykh Abu Tahir Kurdi al Makki also as a  “mushrik” !

Also note,
Al Intibah fi Salasil ul Auliaullah’ is in TWO PARTS.

In first part Shah Waliullah has mentioned his chain in tasawwuf ( tariqa) in different Sufi orders
In the second part he has mentioned his chain in Hadith and Fiqh.

Shaykh Abu Tahir Kurdi al Makki was not a Shia nor was Shah Waliullah Muhaddith Dehalvi.

You can check names of other scholars in the scan who used to recite this. 

All of them were Sunni Scholars. 

Nade Ali has words like '
Ya Ali". When a Sunni uses these type of Istighatha words, he does not think:
Hazrat Ali (RA) or Shaykh Abdul Qadir Gilani (rh) [ Faisala Haft masla] or Shaykh Zarooq (rh) [ Busta al muhadditheen] or Sayyid Ahmad bin Alwan (rh) [ Raddul Muhtar] can help them directly.
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Shias have different sects and few of them place Hussein (rd) above Ali (rd). Others think Ali (rd) is higher than prophet. They place their complete trust in Ali (rd).
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Deobandi akabir Rashid Ahmed Gangohi in his Fatwa Rashidiya:

Question:
As per a (*) hadith if someone is alone in forest and he has fear of Lion ,then one should say YA DANIYAL (alayhis salam)help me. Is this permissible or not ? If this type of Istighata is permissble then will it constitute shirk?
Answer
( By Gangohi) :IF this narration is correct then this means Allah has placed this effect in the name of Daniyal alayhis salam.
Large Scan

(The * hadith is weak and note that this was not called shirk by ^Gangohi)


This practice of Istighatha by great scholars is a clear proof that it was never called
shirk before Ibn Abd al wahab najdi al tamimi started his wahabi movement. (Here)

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Atyab un Naghm fi Madh Sayyidil Arab wal Ajam

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 The Holy Prophet [Sal allahu alayhi wa sallam ]. 
He also wrote commentary to this book in Persian language.


More Scans:Here

In 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 The Holy Prophet [Sal allahu alayhi wa sallam]

“ 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.”


It has also been translated into Urdu by peer Karam shah Azhari (rh)


Imam Ahmed Raza Khan (rh) mentioned this in his fatwa  See Scan: Here

Madarij un-Nubuwwah is a biogrpahy of Sayyedul Anmbiya (sal allahu alayhi wa sallam) by Imam Shah Abdul Haq Muhaddith Dehalvi (died 1052 AH) . It was originally written in Persian and has been translated into Urdu long back.
Shah Abdul Haq Muhaddith(rd) was the first to start hadith teaching and propagation in the subcontinent. Few other muhaddithen of the subcontinent did have ijaza in hadith from Arab scholars before Shah Abdul Haq got it, but those scholars did not start any madarsa to teach hadith or no systematic teaching was srated .The great grandfather of Shah Abdul Haq muhaddith Dehalvi migarted from Bukhara region to India. 
Shah Abdul Haq Muhaddith Dehalvi (rd) wrote many books on Islam , of which sharah of Mishkat which is called "Ashatul Lamaat" is very famous. Originally written in Farsi it has been translated into Urdu into 7 volume. It has good points on hanafi fiqh.
 Shah Abdul Haq Muhaddith also wrote ' Akhbarul Akhyar" 
(which is a biography collection of sufi shaykhs). In this book he writes that
of all the deeds which he (Shah Abdul Haq ) considers worthy in sight of Allah is his standing during Mawlid.

Relationship between Abdur Raheem, Shah Waliullah and Shah Abdul Aziz is that of  Grandfather , Father and Grandson.

That is Shah Abdul Aziz (died 1238 AH) is the son of Shah Waliullah ( died 1176 AH) who is the son of Shah Abur Raheem ( died 1131 AH) . 

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originally posted by Abdullah Chisti Sabri 

(Edited by ADHM)
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NAAD E ALI
Naade Ali:

Call Ali (RA), who is Manifestor of wonders, Thou shall surely find him helper in your difficulties; all grief and sorrow shall be removed. I submit my temporal wishes to Thee on whom I trust and always referred Thee to bestow fulfillment of temporal wishes. O! Having Thee bestowed support, O! Thee Appointed Wali, All grief and Sorrows will disappear, By Thee by Thy tremendousness O! Lord, By Thee by Thy Apostleship O! Muhammad, - Blessings of Thee on Thy Apostle & descendants, By Thee by Thy granted Power & Authority of Wail, O! Ali, O Ali, O! Ali Help!

The Ulama and Mashaa’ikh of Sha Waliullah who agreed and practiced the use of the Harf of Nida and sought assistance from the Ambiya and Awliya are as follows:

27.1 Ustaaz in Hadith of Shah Wali’ullah t, Sheikh Taahir Al-Madani t,
27.2 His Sheikh and father, Sheikh Ibra’heem Kardi t,
27.3 His Ustaaz, Sheikh Ahmed Kashshaashi t,
27.4 His Ustaaz, Sheikh Ahmed Shanawi t,
27.5 His grand Ustaaz, Sheikh Ahmed Nakhli t,

N.B. The above Scholars are also recorded in the chain of Shah Wali’ullah’s Salasil-e-Ahadith (Orders of Ahadith).

27.6 The Murshid of Shah Wali’ullah, Sheikh Mohammed Lahoori t, about whom he has attributed the title of Sheikh Mu’ammar Thaq’qa (The Blessed and Trustworthy Master). Refer to Shah Wali’ullah’s book, Al Intibah.
27.7 Sheikh Moulana Abdul Maalik t and his Murshid,
27.8 Sheikh Ba’Yazeed Thaani t and his Murshid,
27.9 Their (7 and 8) Murshid and Sheikh, Allama Sheikh Wajeehudeen Alawi t (the commentator of Hidayah and Sharha Waqaya) and his Murshid,
27.10 Taajul Aarifeen Khaja Mohammed Ghous Gawalyarit.
 
All the above Ulama and Awliya have recited the Naade-Ali and also the daily recital of “Ya Ali, Ya Ali.”  They also issued permission to their disciples to recite the Wazeefa of Naade-Ali.

Sayyidi Jamaal bin Abdullah bin Omar Makki, in his Fatawa states:
سالت عمّن يقول في حال الشدائد يا رسول الله او يا شيخ عبدالقادر مثلا هل هو جائز شرعاً ام لا؟ اُجِبْتُ نعم! الاستغاثة بالاولياء و نداؤهم و التوسّل بهم امر مشروعٌ و شيئ مرغوبٌ الا ينكرهٌ الا مكابر و معاند و قد حرّم بركة الاولياء الكرام

I was questioned about those people, who in times of difficulty proclaim
 “Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qaadir,”
 and whether these proclamations were permissible in Islam.

The great scholar replied:
“Yes, these proclamations are permissible. To call to them is permissible including using their names as Waseela. This is allowed in the light of the Shari’ah. Such an act is desirable and approved. Only the stubborn and arrogant would oppose or question this reality. These individuals are certainly unfortunate and deprived of the Barkaat (blessing) of the Awliya Allah”.


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Anfas al Arifeen 
Shah Waliullah Muhaddith Dahlawi (ra)



Shah Waliullah writes in (Anfas al Arifeen , page 57) that his Father’s Shaykh ( peer) ,

 Syed Abdullah (rh) died and due to health problem Shah Abdur Raheem (rh) (father of Shah Waliullah) could not attend the funeral prayer. Later when he recovered from his health he went along with a man who had attended funeral of Syed Abdullah (rh).
On reaching the graveyard , this man got confused as to where is the grave of Syed Abdullah (rh) . He pointed at a grave.
Shah Abdur Rahmeen sat near that grave and started reciting Quran. Suddenly a voice came from another grave stating “ My grave is here. But do not hurry, finish your recitation their”.
Later Shah AbdurRaheem recited Quran at the grave of Syed Abdullah and his mistakes in qirat ( pronunciation) was pointed by Syed Abdullah


[scan  page 56,57 Here]

Shah Waliullah writes in ( Anfas al Arifeen , page 65):

“Sometimes Khawja Khurd (rh) used to celeberate “Urs” of Khawja Baqi Billah (Rd). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (rh). Some one used to say” I will take the responsibility to provide rice ( for Urs). Other used to say” I will take the responsibility to provide mear ( for Urs) and someone else used to say “ I WILL TAKE THE RESPONSIBILITY OF ARRANGING QAWWAL” ( for the urs)”

Please note :
Khwaja Khurd (rh) is the son and khalifah of Khawja Baqi Billah(rd)
Khawja Baqi Billah is the Shaykh ( peer ) of
Imam Rabbani (rd). This is sufficient proof to show that Urs was celeberated before any division occurred in the subcontinent. There are many other authentic narrations present in books showing celebration of Urs even before this.

Please note an important point that people used to arrange Qawwal for urs. Those people who perform ( read) sam’a ( audition) in urs gathering are called Qawwal. This shows that sam’a was also a part of this Urs. Imam Rabbani Mujaddid al fathani (rd) also did not object to sam’a and Insha Allah this will be scanned later from his Maktoob.


Also Data Ganj Hujweri (Rd) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a 

Scan page 64,65:
Here

Shah Waliullah writes ( Anfas al Arifeen , page 82)
“ My father used to tell that he has seen one of the khalifah of Khawja Berang ( Rh) who was very old , but he had grace/ light on his face. This Khalifa was famous by the name “ Shaykhi”. He used to celeberate Urs ( annual gathering) and l ( that is , Shah Waliullah ) also participated in these urs when I was about six- seven years old.
[Scan page 82,83:  Here]

Shah Waliullah writes in ( Anfas al Arifeen , page 106)

“My Father told me that once he could not get materials to prepare food on the occasion of Urs of prophet ( sal allahu alayhi wa sallam ) so that he could make NIYAZ for the blessed Ruh of Prophet ( sal allahu alayhi wa aalihi wa sallam) . Therefore he took some dried grams and jaggery and gave its NIYAZ for the blessed Ruh of Prophet ( sal allahu alaihi wa sallam) . On that night he saw with his eyes that many things were presented to Prophet ( sal allahu alaihi wa sallam) and this dried grams and jaggery was also presented to him. Prophet ( sal allahu alaihi wa sallam). Prophet was happy to see this and He ( Sal allahu alayhi wa sallam) took some from this and also distributed it among his companions”.

Shah Waliullah writes further:
“ This type of incidence is related to other people also , but the truth is this happened with my father”.

Look at the proud which Shah Wailullah (rh) is taking in narrating this incidence and “theysay Mawlid is a biddah and should not be celeberated in any form! They also teach their followers that they should keep away from mawlid gathering! [Scan
Here]

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Shah Waliullah writes about an incidence where his father was invited for a dinner.
( Anfas al Arifeen , page 112)

Shah Waliullah writes:
 
“ Suddenly a woman arrived with sweet dish in a plate and said that she had made a vow 
( mannat) that whenever her husband returns home , she will cook sweet dish and distribute it among the poor ( Fuqra) present at the shrine of Makhdum Allah diya ( Rh). She said that she was praying to Allah that some people still be present at the shrine, even at this time of the night, so that she could fulfil her Nazr.


Hence making Vow and distributing food at the shrine of Muslim saints and scholars was accepted by Shah Abdul Raheem . [It is also permissible as per Hanafi fiqh] Scan
Here

Shah Waliullah writes in ( Anfas al Arifeen , page 181)
“ My father had lots of respect for Shaykh In Arabi . He used to say that he can explain whole Fusus al hikam from Quran and hadith.” Scan
Here

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Fatwa Rashidiya
Annual “urs’ gathering.
Quote:

Question:

The annual “urs” of Mawlana Fazalur rehman sahib (Rh) is celeberated on a fixed date at Ganj Muradabad and the date is informed to the general public through posters and the mureeds ( disciple) of the Silsila are informed through letters . On the appointed day people gather and recite Quran. The reward of reciting the quran is sent to dead muslims ( Ithal e thawab) . Qawwali,singing sama ( audition) and other”absurd(khurafat) things are absent. Kindly answer whether this type of gathering is allowed in shariah or not?

If it is not allowed as per shariah, then can we have Imam of the masjid who has aqidah that these types of gathering is permissible? And those who curse the companions of the prophet(mardood wa ma’ loon) and those who say that Prophet had ( was given) knowledge of the unseen ( ilm e ghayb) , inspite of so many proof from quran and hadith that prophet did not have knowledge of the unseen ( Ilm e ghayb),…which type of sinner do they become having these type of belief ?And will these type of belief take a person out side the fold of [Ahlus] sunnah Jamat?

Are those type of “urs gathering”permissible in which people have Ijtima ( speech/ teachings) but no qawwali,no music and no females are present?

Answer
Whether someone makes it compulsory (Iltizam) to attend Urs or not ( keeps it optional only) “urs gathering” is a biddah and not permissible.
Doing Ijtema at grave on any fixed date is a sin,
irrespective whether the Ijtema has other things or not . (Ijtema, qawwali ,sama etc).If any one makes Takfir upon any of the sahaba ( companion of the prophet) he is ma’loon ( cursed) and it is haram ( forbidden) to appoint this man as an Imam of the Masjid and he will not go outside the fold of [Ahlus] Sunnah Jamaat due to his this major sin ( kabira gunah).

Dear Mohammed Yahya, assalam alaykum. I have 2-3 magazines about Ilm e ghayb and book ‘Barhane katiya” ( by hazrat Khaleel ahmed saharanpuri) also deals with this issue of Ilme Ghayb and the issue of celeberating Urs. Wassalam."


Large Scan: 
Here

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Modern Deobandis vs Their Own Elders 

Quote:

"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 Here

"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 Here
Here:



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Fatwa on Sunnipath :

Calling on Other than Allah?

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:

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 beliefThe 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
Answered by Shaykh Faraz Rabbani Here

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Fazail e Durood
 Page 203-Page 204

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 ā’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 aram.
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

...read more Here

Deobandi  Istighatha


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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 how come Imdad from Prophet (Peace be upon him) which you consider as Shirk becomes allowed?

 Here
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Arwaahe Thalatha


Arwaahe Thalatha too, in which even Deoband elders helped people from far away 
On Page number 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.
More scans Here
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Deobandi Elders "Poems"?

So do deobandi say that Ashraf Ali Thanvi wrote Mushriq and Shirkia Poems in his books and endorsed Shirk!

Fazail e Durood,
Fazail e Amaal ,
Arwaah e Thalatha ,
Nash uts Teeb contain Shirkia Stories here

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 remove 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
Scan:
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Ashraf us Sawaneh

A 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 .......Here


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.
Ashraf us Sawaneh is a reliable book.”


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 someone believes it for Aqah karim (صلی اللہ علیھ وآلھ وسلم) it becomes Shirk!

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 Qasim Nanotwi 


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] 
Read more Here

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Arwahe Salasa

Quote:

 " 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 ongoing internal fight" 


Reference: [Arwahe Salasa , page 242]

Scanned page 
Here
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Quote: Wahhabi/Deobandi:
“[23] Shaykh Bayazid al-Bastami (d.261 AH) is reported to have said, “One created being calling another such being for help is just like a prisoner calling his inmate for help.” (Ruh al-Ma’ani, 6:128)”
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Tazkirat e Rasheed


Deobandi Pir helps his mureeds in Deobandi books: XXX

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 
Scan 
 
[ Tazkirat e Rasheed, volume:2 , page,268]
Tazkirat ar-Rasheed (a biography of Rasheed Ahmad Gangohi by his disciple Aashiq Ilaahi Merathi) vol.2, p.268 - 269.
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Quote Wahhabi/Deobandi:
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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"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 Wahhabi/Deobandi:
 [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.”
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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 Here

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 Here


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 in front

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 Here

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 Quote Wahhabi/Deobandi:
[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.)
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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 Wahhabi/Deobandi:
[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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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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 Wahhabi/Deobandi Saad Khan

(khanbaba) of Deobandi forum:



^deobandi khanbaba said:

" 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]see: 
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It's 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 

Maktubaat
Imam Rabbani Hadrat Mujadad Alf Sani
(رحمة الله عليه)

Answer:

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 and taking everything 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 thats TOTALLY 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 Deobandi Saad never showed and misquoted. 
Scan

see more: Scan's


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 worlds came 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:


Read more Large scans here and here

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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Imam E Rabbani Mujadad Alf Sani (radhiallahanhuma) writes

"One day I was near the grave of Haja Muhammad Baqi billah. I said to him: "With your tawajjuh, Mujaddid Alf-e-Thani Shaykh Ahmed Sarhindi Naqshbandi emanated. I too hope your inayat [kindness, favor] for my hudhur." I saw that hadrat Haja came out of his blessed grave. He made himmat and tawajjuh to me." 
(Durr al-Maarif)
"[One day,] The clean/pure soul of Mujaddid Alf-e-Thani Shaykh Ahmed Sarhindi honored us by visiting and said: Whoever causes ikhtilaf [disagreement] in the dargah [dervish convent], remove him out." 
(Durr al-Maarif)
"One day I said "Ya Rasulallah!" [sallallahu alayhe wa sallam] I heard "labbaik." "
(Durr al-Maarif)
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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 Holy Prophet (صلی اللہ علیھ وآلھ وسلم), Awliyas [rah] and even angels who help and assist 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.

Fidai Saifi Naqshbandi

(Edited by ADHM)

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Quote

^Saad khan

Wahhabi/Deobandi said :

“Allamah Basheer al-Deen Usmani Qinnawji [r.h] has brought forward many statements of ulama in his Tafheem al-Masail regarding istighatha with the belief of hadhir nadhir. Fatwa of Shaykh Hamid al-Deen Nagori [r.h] was posted earlier.

1. He also mentions a fatwa of Mullah Hussain Khabaaz [r.h]:
واز كلمات كفر است ندا كردن اموات غائبان را بگمان آنكه حاضر اند مثل يا رسول اللّه ويا عبدالقادر ومانند آں
"To call upon the dead with the belief that they are hadhir[listening to us] by uttering statements like Ya Rasool Allah and Ya Abdul Qadir etc are kufr."
[Tafheem al-Masail ba-hawala Maftah al-Quloob from Jawahir al-Tauheed, p.273]
read : Here

^Answer/Refutation

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Akhbaar ul Akhyaar


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Sheikh Abdul Haq Muhaddith Dehlavi's (rahimahullah) Akhbaar ul Akhyaar where Imam Abdul Qadir Jilani radi Allahi anhu is reported to have said to seek his aid in times of distress.

Anyone who knows Urdu can read :

farmaya key jab bhi Allah se koi cheez maango to merey waseeley se maango taa key murad poori ho. aur farmaya jo kisi museebat mein merey waseeley se imdad chaahey to uss ki museebat dour ho. aur jo kisi sakhti mein mera naam le kar pukarey usey kushadgi haasil ho. aur jo merey waseeley se Allah key saamney apni murad pesh karey to poori houn.
 

English Translation
He [ie Sheikh Abdul Qadir Jilani] said when ever [you] ask something from Allah, ask by my waseela (tawassul) so that your desire may be fulfilled. And he said whoever asks for help with my waseela (tawassul) during hardship, his hardship shall be lifted. And who calls on my name [ie calls on me] during any hardship, he shall be relieved [of his problems]. And who ever presents his desires in front of Allah with my waseela (tawassul), it shall be fulfilled. 

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Sheikh Abdul Haqq Muhadith Dhelvi (Rahimuhullah), he is respected highly by all Muslims (including Ghair Muqalideen) , he says:

“I WISH MY INTELLECT WAS OWNED BY THOSE 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]

As Qadhi Thana Ullah Panipatti (rah) was mentioned above and his verdict was misused to reject Istighatha so I find it important to post proof from the same scholar, he writes in his famous and best work i.e. Tafsir al Mazhari under the ayah:
“And say not of those who are slain in the way of Allah: “They are dead.” Nay, they are living, though ye perceive (it) not” (2:154)
The meaning of Martyrs being alive is that “ALLAH HAS GRANTED POWER TO THEIR BODIES AND SPIRITS THROUGH WHICH THEY CAN TRAVEL TO HEAVEN, PARADISE RATHER ALL PLACES, THEY ALSO HELP THEIR FRIENDS AND KILL THEIR ENEMIES”, due to such life the earth does not consume their bodies…. It is an accepted fact that such life is not only granted to Martyrs rather its proven from Athaar and Ahkaam that Anbiya have greatest power in this regard, due to this reasoning the wives of Prophet (salallaho alaihi wasalam) are not allowed to re-marry after his passing away, whereas marriage is allowed with the widow of martyr, The Sadiqeen also have superior status in this life than martyres… this is why Allah said: …those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! (4:69).. “DUE TO THIS REASON THE SUFIS SAY THAT THEIR SPIRITS ARE THEIR BODIES AND THEIR BODIES ARE THEIR SPIRITS, THERE ARE THOUSANDS OF KNOWN EXPERIENCES THROUGH WHICH IT IS PROVEN THAT AWLIYA HELP THEIR FRIENDS AND DESTROY THEIR ENEMIES” plus those whom Allah wants to guide they are guided through them (i.e. Awliya) [Tafsir al Mazhari, Volume No. 1, Page No. 223-224]
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Quote Wahhabi/Deobandi:
[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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Shah Abdul Aziz Dehlwi (RA)
 "Bustaanul Muhaditheen"

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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 From Shah Abdul Aziz Muhadith Dhelvi 
who was author of a great book called:
 "Tuhfa Athna Ashriyyah"

First Verdict: Translation: One says: ‘Oh Allah! For the sake of this person whom you have bestowed your mercy, ease my hardship, or one says like this 

"O ALLAH'S SERVANT AND HIS FRIEND" do intercession in my regard, ask for my need in the court of Allah so that He fulfills it, we should know that the man in-between is nothing but an intercessor, whereas the Qadir, the granter and Mawsul is Allah (alone), and in this way there is no possibility of it being shirk at all, "THE REJECTER OF THIS FOLLOWS ONLY HIS WHIMS, OBVIOUSLY IT IS ALLOWED WITHOUT DISPUTE" that Wasila could be sought from Saliheen and friends of Allah when they are alive and that they should be asked to make dua, THEN WHY would it be prohibited that they should be asked for help "AFTER THEIR PASSING AWAY"

 Note: Before this, Shah Abdul Aziz had shown Hujjat ul Islam, Imam al- Ghazzali - Rahimuhullah's verdict that one who is asked for help in life is also asked for help after his death). The arwah of Kamileen (truly sincere ones) do not have a difference due to life and death except for the fact that "AFTER DEATH THEIR ARWAH BECOME MORE STRONGER" in Sharah of Mishkaat (by Mullah Ali Qari) and Sharah us Saudoor by Imam Jalal ud-din as-Suyuti this has been explained in detail and in these books the ahadith have been mentioned with multiple chains in this regard
[Fatawa-e-Azizi, Page No. 192, Published by H.M. Saeed company, Karachi, Paskistan]

Second Verdict: Translation

Question:
 Some Idol-worshipper asked for help from an idol, a scholar forbade him by saying that he should not commit shirk, the idol-worshipper said in return, If I believe that the idol is co-partner with Allah and I worship it due to this factor then It will be shirk, whereas If my belief is that the Idol is some creation and this is why I “WORSHIP” it then why would it be shirk? The scholar replied: It has come as Mutawatir in Quran that Help should not be sought from Ghair Ullah, at this the Idol-worshipper replied: why do human beings then ask one another for help? The scholar replied: The men are alive and asking them is not forbidden, whereas your idols such as Kanhiya, Kalka etc… are dead, they are not capable of doing anything, hearing this the Idol-worshipper replied again:
But you people ask the Ahlul Quboor for help and intercession, hence this constitutes that you also do shirk, In summary the same way you take people of graves in exactly the same way we take the “PICTURES” of Kanhiya, Kalka etc… therefore literally there is no power held by people of graves and idols, but If you say that people of graves have Batini power due to which they can help us then note that help is even given by idols at certain times, If you say that you only want Shaf’aat through the people of graves then we also only want Shaf’aat from the idols
Very Important verdict of Shah Abdul Aziz (rah)

Answer: "IN THIS QUESTION THERE IS DOUBT BEING CREATED (BY IDOL WORSHIPPER)" at certain instances, we should be aware of them; Now Insha'Allah with the grant of Allah the answer to this question will be made clear

1. First of all, asking for help is something different whereas worship is something totally different, the ordinary Muslims have this problem that they seek help from people of graves in ways which is against shariah, "BUT STILL THEY DO NOT WORSHIP THEM"whereas the idol-worshippers not only ask for help from idols but they worship them too, Worship means that one should prostrate to someone (with ibadah), or one circulates around something with the intention of worship, one does wird of some name to get closer, or one slaughters any animal on that name, or one calls himself a creation of someone, hence any ignorant who does such a thing to people of graves such as he prostrates to people of graves (with ibadah) then he will become kafir and shall be expelled from Islam.
2. The second thing to be noted from the question is that “Beseeching for help” is of 2 types, first is that a Makhlooq asks another Makhlooq, for example the servants ask a certain Ameer or king for help, the Awaam un naas ask help from Awliya in a way i.e. the awliya should make dua in the court of Allah so that by Allah’s order our certain problem is solved, "TO ASK HELP IN THIS FASHION WHETHER FROM SOMEONE ALIVE OR DEAD IS PERMITTED"
3. The third way is of asking help for things which are specifically in Qudrah of Allah, such as to grant a boy, send rainfall, cure diseases, increase the life span and other such things which are Khaas in Allah’s Qudrah, if for these things someone asks any Makhlooq and his ”INTENTION IS NOT” that the Makhlooq makes dua in court of Allah so that through Allah’s order our problem is solved, then this is Mutlaqqan haram rather Kufr...

Hindus/Idol worshipers do not know intercession

...or If someone asks from Awliya in this non-permitted way considering them to have personal complete Qudrah "WHETHER THEY ARE ALIVE OR DEAD THEN SUCH A PERSON HAS LEFT ISLAM"

The Idol-worshippers also ask help from their false deities in this non-permitted way, and they consider this prohibited matter as allowed, Note that it is known from the question that "THE IDOL-WORSHIPPER CLAIMS THAT HE ONLY ASKS FOR INTERCESSION THROUGH IDOLS" just like you people ask for intercession from Prophets and Awliya, we should know that this Kalaam (of idol-worshipper) "IS NOT EMPTY FROM DECEPTION AND FRAUD, BECAUSE THE IDOL-WORSIPPERS NEVER SEEK INTERCESSION, RATHER THEY DO NOT EVEN KNOW THE MEANING OF INTERCESSION" nor is their intention based on intercession.
Intercession means to make Sifarish i.e. one person for the fulfillment of another asks the third, the idol-worshippers do not think like this nor do they say to the idols that they should do our Shaf’aat in court of Allah, rather these people specifically want their problems to be solved by idols, and what this idol-worshipper said that the way you consider people of graves, we also consider our pictures of Kanhiya and Kalka, then this is also “WRONG UPON WRONG” because it is proven that the body is put in grave after death, "WITH THIS BODY THE LINK OF RUH REMAINS" because the Ruh had stayed in body for a long time, the idol-worshippers do not do Tadhim of their graves (rather they have no graves), they declare the pictures/stones/trees/rivers as a pictures of Falana, whereas the Ruh of it has no link with these things…
The people of graves who are asked for help, their traits are well known, they have become of upright/saliheen whereas (idols) like Sateela, Masaani are meaningless names, their existence is not proven, rather the idol-worshipers have just made an imaginary existence of them…
Conclusion
...The people of graves are asked for help in the form of dua i.e. they may present our dua in the court of Allah so that our problem is solved, whereas the people who worship Sateela etc… these people believe that they have a constant independent power to help which is clearly Kufr Naudhobillah Min Dhalik.[Fatawa al Azizi, Page No. 174-177]


by A.Ibrahim

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Quote Wahhabi/Deobandi:

[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.)
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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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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)

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.'"
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 Here is list of a few personalities who believed in seeking help from the Ambiya and Awliya by addressing them with the Harf of Nida (i.e. Ya).

 1. Sayyiduna Uthmaan bin Haneef Sahabi t,
 2. Raeesul-Mufassireen Sayyiduna Abdullah Ibne Abbaas t,
 3. Sayyiduna Bilaal bin Haarith Munzani t,
 4. Imam Bukhari t,
 5. Imam Muslim t,
 6. Imam Tabraani t,
 7. Imam Tirmidi t,
 8. Imam Nisaa’ee t,
 9. Imam Bayhaqi t,
10. Imam Nawawi t,
11. Aarife-Billah Imam Taqi’udeen Abul Hasan Ali Subki t,
12. Imam Abdul Azeem Munzari t,
13. Imam Haafiz Ahmed Qastalaani t,
14. Imam Shahab Khafaaji t,
15. Sayyidi Abdur Rahmaan Huzaili t,
16. Sheikhul Islam, Shahaabudeen Ramli Al-Ansaari t,
17. Allama Khairudeen Ramli t,
18. Sayyidi Jamaal bin Abdullah bin Omar Makki t,
19. Imam Abdur-Rahmaan Ibne Jouzi t,
20. Ghousal A’zam, Sayyid Abdul Qaadir Jilaani t
21. Imam Jalaludeen Suyuti t,
22. Imam Abul Hasan, Noorudeen Ali bin Jareer t,
23. Imam Abdullah bin Asad Yafa’ee Makki t,
24. Imam Mulla Ali Qaari t,
25. Sheikh Abul Ma’aali Mohammed Muslimi t,
26. Taajul Aarifeen, Sayyidi Abdur Razzaaq Qaadiri t,
27. Sheikh-e-Muhaqqiq Shah Abdul Haq Muhaddith
     Dehlawi t,
28. Sayyidi Abu Swaleh Nasr t,
29. Imam Shamsudeen Zah’bi t,
30. Imam Mohammed bin Mohammed Al Hizri t,
31. Imam-e-Ajal Aarife-Billah Abdul Wah’haab Sharaani t,
32. Sayyidi Mohammed Ghazni t,
33. Sayyidi Shamsudeen Mohammed Hanafi t,
34. Sayyidi Ahmed Kabeer-e-Awlia Badawi t,
35. Sayyidi Mohammed bin Ahmed Farghal t,
36. Sayyidi Madeen bin Ahmed Ashmooni t,
37. Sayyidi Moosa Abu Imraan t,
38. Imam Noorudeen Abdur Rahmaan Jaami t,
39. Arife Billah, Moulana Jalaludeen Rumi t,
40. Shah Wali’ullah Muhaddith Dehlawi t,
41. Imam Allama Ziyaad t,
42. Shah Abdur Raheem Dehlawi t,
43. Imam Allama Ajhoori t,
44. Imam Allama Ibne-Aabideen Shaami t, and
45. Aarife-Billah Sayyidi Ahmed bin Alwaan Yamaani t.
46. Sha Abdul Azeez Muhaddith Dehlawi t
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Fadhaaile-Durood

Maulvi Zakariyyah Khandelvi


Page 190-191: Fazail e Durood (large scan)
Page 192-193: Fazail e Durood prove istighatha (large scan)

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Hadith :
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:
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:
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 :
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 :
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 :
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:
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:
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 Here
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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Saad Khan 
"Ruling on seeking help from the Creation"
Here:


Saad Khan:^ "I don't need... Help!
"It's Shirk shirk shirk!
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Quote ^Wahhabi/Deobandi:

“[22] Shaykh Sayyid Ahmad al-Rifa’i al-Husayni (d.578 AH) writes in Al-Burhan al-Mu’ayyad, p.6, “The worst of whims is to see others [besides Allah] and to busy oneself from the Creator with creation. According to a sane person, what is busying oneself in other than Him? Believing that others have influence in matters, whether little or much, partial or whole, is polytheism. The Prophet (Allah bless him and give him peace) said to `Abdullah ibn ‘Abbas (may Allah be pleased with him): ‘Oh child! I will teach you some words: Be mindful of Allah and He will be mindful of you. Be mindful of Allah, and you will find Him in front of you. When you ask, ask Allah and when you seek help, seek help from Allah. Know that if the whole community were to gather together to help you with something, they would not help you but with something Allah had written for you. And if they were to gather together to harm you with something, they would not harm you except with something Allah had written for you. The pens have been lifted and the pages have dried’.”

And he writes on p.28-29, “When you seek aid (ista’antum) from the servants of Allah and His friends (awliya’), do not acknowledge help and aid from them as it is polytheism (shirk), but ask [Allah] to fulfill your needs through His love for them. There are many unkempt and dusty people with rags who are pushed aside from doors; if they swear by Allah, Allah will fulfill their promise. Allah empowered them in the existents, and overturned for them the entities, and He made them say by His permission to something ‘be’ and it would occur - kun fayakun. ‘Isa, peace be upon him, created birds out of clay with Allah’s permission and made the dead alive with Allah’s permission. The trunk [in the mosque] yearned for our beloved and our Prophet, the master of the chiefs of the prophets, upon him the best of blessings and peace; the stones saluted him and Allah united in him the miracles which were dispersed in the [earlier] prophets and messengers; and the secrets of his miracles continue in the awliya’ of his Ummah. Thus, for the awliya’ they are karamat that continue. The miracle of the Prophet (Allah bless him and give him peace) also continues. O my son, O my brother, when you say: ‘O Allah, I beg You through Your mercy,’ it is as though you said: ‘I beg you through the wilayah of your servant Shaykh Mansur and other awliya,’ because wilayah is a specialty with which He favors by His mercy whomever He likes.”
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I found the following^ quote from a certain deobandi (saad khan) attempting to compile quotes against isthighasa. Seems like he was sleeping when copy pasting the quotes.

This quote first of all makes clear the individuals dishonesty or perhaps just fanatic ignorance. Anyone who read the works of tassawuf knows that what is being suggessted is on the issue of having taqwa and total reliance on Allah as a part of spiritual advancement. Such reliance includes not even dependeing on a medicine or even wearing slippers and such utter seperation from reliance on creation. If this is to be extrapolated to attack the isthighasa that is in dispute, they are merely making a fool of themselves. 
But more entertaining in this individuals quote mining is that the second part of quote explicitly affirms takwin for the awliya which by their standards is shirk. 


The individual bolds the first line of the 2nd part of the quote, even though that quote actually permits isthighasa but only suggests that it is Allah who should be acknowledged as the real helper. And this is exactly what we affirm. And since the quote refers to takwin just after that, its obvious that it is reference to matters of tassawuf and advancement to the stations of awliya that is being discussed. 


I wonder now whether wahabis and their sympathizers are ready to declare Sayyid Ahmed al Rifai(qs) a mushrik ?
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[Qaf 50:5]

In fact they denied the Truth when it came to them, 
so they are now in a dilemma.

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More
ISTIGHATA
Here

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(Edited by ADHM)