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: Scan
------------
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
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 A lot of UNEASYNESS and due to this I prayed A lot in front 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:
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.
---
Imam E Rabbani Mujadad Alf Sani (ra) 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)
---
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.
(Edited by ADHM)
-------------------------------
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]
---
Akhbaar ul Akhyaar
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.
-------------------------------------
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]
---------------------------------------
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)
---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.
From
Shah Abdul Aziz Muhadith Dhelvi
who was author of a great book called:
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 fulfils 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 fulfilment 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
(Edited by ADHM)
-------------------------------------------------------------------------------------------
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.)
-----------------------------------------------------------
This is what Allamah Ibn ‘Abidin al-Shami
said in the footnote which your copy pasting missed and proved Istighatha in Rad al Muhtar See the footnote in the scans below:
A rough translation :
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---
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.'"
---
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
-----------------
Fadhaaile-Durood
Maulvi Zakariyyah Khandelvi
Page 190-191: Fazail e Durood (large scan) Page 192-193: Fazail e Durood prove istighatha (large scan)
-----------------------------
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)]
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
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 [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"
Saad Khan:^
"I don't need... Help!
"It's Shirk- shirk- shirk!
--
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.”
-----------------------------------------------
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 suggested is on the issue of having taqwa and total reliance on Allah as a part of spiritual advancement.
Such reliance includes not even depending on a medicine or even wearing slippers and such utter separation 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 ?
[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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-------------------------
Deobandi Dilemma:
ISTIGHATHA - ISTI’ANA – ISTAMDAD
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