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 Ṭā’if as you once did wear and let their laces be made of our deep heartfelt conviction for you. Each and everything has spread itself out before you, eagerly awaiting to kiss your blessed feet.
204
Come forth from your blessed chamber into the courtyard of the ḥaram.
Place your feet on the heads of those who lie in your path, desirous of kissing the dust you tread on.
Take the helpless by the hand and assist them. Console the hearts of your sincere lovers
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?
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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
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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...
Quote:
Salafi are using this waqiah to confuse people .......Here
and here is translation of what he replied...
Quote:
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.”
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.”
Part2
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.
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 [Scan Here]
So Thanwi's grandfather can come back and give sweets and assist but if someone believes it for Aqah karim (صلی اللہ علیھ وآلھ وسلم) it becomes Shirk!
[In Arwaah-e-Thalatha] Read more Here
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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)!
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
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
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
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’.
[ 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.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
[ Tazkirat e Rasheed, volume:2 , page,268]
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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!
---
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.”---
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
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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[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] Scan
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] Scan
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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“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.
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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Deobandi Dilemma:
ISTIGHATHA - ISTI’ANA – ISTAMDAD
Part1 Here
Part3 Here
