Importance of basic islamic belief - tauheed the oneness of allah!
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Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
TAUHEED AND SHIRK : BY (AALA HAZRAT AHMED RAZA KHAN BRELVI R.A.)
The being of the Allah (Almighty) is indeed one. It is only those who are ignorant and persist in being ignorant need an explanation on how Allah (Almighty) is One and is actually Present. Those who are Allah conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language, which is as follows: “Objects are indeed understood by its opposites.’’
THE UNITY OF ALLAH (ALMIGHTY)
The being of the Allah (Almighty) is indeed one. It is only those who are ignorant and persist in being ignorant need an explanation on how Allah (Almighty) is One and is actually Present. Those who are Allah conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language, which is as follows: “Objects are indeed understood by its opposites.’’ For example, peace can only be understood and appreciated by that person who has felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understood guidance? Using this very principle, we may ask, if a person has understood “Shirk” or Polytheism, how is it possible for him to appreciate or comprehend “Tauheed” or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tauheed. The Allah (Almighty) has in fact very clearly explained the action Shirk and Tauheed, thereby completely eradicating the concept of non religion. It is very surprising that after explaining the differences in the concept of Tauheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islam.
THE MEANING OF TAUHEED The meaning of “Tauheed” is to believe that there is no partner to Allah (Almighty) in His Being and in His Attributes. In other, how Allah (Almighty) is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah (Almighty) among others, include the act of Listening, seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAUHEED AND SHIRK After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge, which is one of the Attributes of Allah (Almighty), is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that that Listening and Seeing are also among the Attributes of Allah (Almighty). If we prove these very attributes for another of Living is also among the Attributes of Allah (Almighty). If we ascribe this attribute for another individual will we again be guilty of Shirk?
THE DIFFERENCE No! Dear Muslim Brothers and Sisters do not be deceived by those who hope to mislead you. You should remember that indeed Allah (Almighty) possesses the Attribute of “Living”, yet He (Almighty) has, also through His Mercy, bestowed upon His creation this very quality. The attribute of living though, which we relate to ourselves, is not the same Attribute of Living as we relate to Allah (Almighty) The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed upon us is temporary and non-eternal, while His (Almighty) Attribute of living is Eternal and non-bestowed. If this principle and law is applied to all qualities and attributes, than the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.
HAS THE ALLAH (ALMIGHTY) GIVE MAN POWER AND AUTHORITY? The answer to this is quite simple. If man has not been given power and authority, than what indeed is the difference between him and stone? We also know that the Allah (Almighty) possesses Power and Authority we also know that He (Almighty) has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Allah (Almighty) possesses power and Authority, yet, although possesses these Attributes, He (Almighty) is not subservient to anyone, neither have these Attributes been given to Him (Almighty) by anyone. His (Almighty) slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Allah (Almighty), and these attributes are not his, rather they have been bestowed upon him by the Allah (Almighty).
THE KNOWLEDGE OF THE ALLAH (ALMIGHTY) AND HIS SLAVE This very same principle as explained above, can be applicable to the question of knowledge, Seeing, Listening, and other Attributes. The Allah (Almighty) possesses these Attributes and so does the slave. On one has given these Qualities to Allah (Almighty) whilst the slave, on the other hand, has been accorded these attributes by Allah (Almighty) This is, in fact, one of the clear differences between the Allah (Almighty) and His slave. We understand that if the Allah (Almighty) has bestowed an attribute, which is conferred to any slave, upon the slave, then this belief cannot be labeled as Shirk. For example, if we relate the quality of “hearing” to a slave, we must therefore believe that the Grace of Allah (Almighty) has bestowed this attribute of “hearing” upon the slave, then this belief cannot be termed shirk. At this point an important question arises. Applying the above principle, we ask, way is it that we condemn the Idol worshippers who also believe that their Idol have been give these amazing powers by Allah (Almighty). Are they not using the very same principle, which we are applying? The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allah (Almighty) they also should have believed that the slave is indebtedly in bondage to the creator (Almighty). Without the creator (Almighty), the creation cannot cone into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the creator (Almighty) But, they refused to believe and accept this principle, that is, Allah’s (Almighty) Authority. They began to believe that although their Idols were a creation, Allah (Almighty) had given the Idols Divinity and total “God-head”. They believed that after creating their Idols, there was now no need for submission toward Allah (Almighty) to complete (Allah forbid!) because their Idols could do whatever it wished, even if Allah (Almighty) had not commanded it to do a certain thing, The Idol worshippers could not understand this very simple principle, that is, that the creation can never to totally independent of Allah (Almighty).
DIVINITY CANNOT BE GIVEN Indeed, Allah (Almighty) through His Mercy may bestow upon His slave whatever power he wishes, yet He (Almighty) would not bestow upon Divinity, which is permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, “laat” and “Manaat”, Allah (Almighty) set them free to do as they pleased. Based on this believed that their Idols have been given Divinity and God-head. Any person Who believes that Allah (Almighty) has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah (Almighty) will always remain a servant and can never become one possessing God-head and Divinity.
DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH (ALMIGHTY) CAN NEVER BE TERMED SHIRK THE Allah (Almighty) states in the Holy Quran: “Who is it that can intercede with Him, except with His permission “ (Sura Baqara : 255) From this Quranic injunction, an important fact is becoming apparent to us. Allah (Almighty) is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He (Almighty) has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their idols are totally useless. The beloved slaves of Allah (Almighty), on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad (Peace be upon him) as proven by many authentic sources. There after, the other Prophets (Alehis Salam), the Martyrs (Shuhada (Radi Allah Unho)), the Saints (Radi Allah Unho) etc. Another important fact we must always bear in mind is hat if an individual performs a duty without the permission of Allah (Radi Allah Unho), then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk. The Holy Quran is evidence of Hazrat ‘Isa (Alehis Salam) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah (Almighty) upon His beloved servants. He statues: “I heal those who are born blind and the leper and I raise the dead by Allah’s permission.” (Sura Ale Imran 49) We know that to perform amazing duties as explained by Hazrat ‘Isa (Alehis Salam) is indeed the Grace of the Allah (Almighty), yet this great Prophet (Alehis Salam) is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed. If one question this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah (Almighty) are explained.
THE REASON FOR THE CREATION OF MAN Every creation of the Allah (Almighty) has been created for some specific reason and purpose, namely, the sun, the trees, water the wind. Explaining the purpose for the creation of Man, the Allah (Almighty) states: “I have not created Man and Jinn, but that they worship Me.” (Ad Dhaariyat:65) Worship can only be performed if there is recognition. In other words, mankind and jinn have been created to recognize the Allah (Almighty). The question that arises is what is the outcome of this recognition? It means that the more we recognize Allah (Almighty), the more we worship Him (Almighty). From the above discussion we come to realize that mankind has been created to recognize Allah (Almighty) and by doing so we become closer. In other words, closeness to Allah (Almighty) is the pinnacle of glory in the life of mankind. By understanding this, we must examine its connotation, it’s results and it’s meaning in the light of Islamic law. There is a Hadith-e-Qudsi found in the shih Bukhari explaining this; The Prophet (Peace be upon him) has explained that the Allah (Almighty) has stated: “He who has caused enmity with My Wali (Friend), I give him declaration of war. Among those acts through which My slave achieves My slave achieves My closeness, the most beloved are the Fardh (Compulsory) acts. My slave also achieves My closeness through the Nafil (Optional) deeds, till I make him into My beloved When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any bad deed, then I definitely save him from it.” Some individuals stats that only after achieving this status dose the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Tradition, for any person possessing a little common sense will tell you that after refraining from all bed deeds, does the slave achieve his status. In other words, after he has adopted piety and abstinence, dose he stand any chance of becoming the beloved. In the following verse, Allah (Almighty) is explaining how we can achieve His (Almighty) closeness. He states: “Say (O Muhammad to them), if you lave Allah follow me, Allah will love you.” (Sura Ale Imran:31) In other words, after we have adopted piety and abstinence in following the Holy Prophet (Peace be upon him) will we have any chance of becoming a beloved? The slave first refrains from bad deeds and actions. He then performs the Fardh and Nafil acts continuously. Then only dose he become the beloved. It is not possible for him to continue performing evil deeds and still feels he can become the beloved servant of Allah (Almighty). Imam Fakhruddin Raze (Radi Allah Unho) in his “Tafseer Kabeer” explained the above Hadith : “In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which the Allah (Almighty) states that He becomes the slaves eye of the slave, then the slave perceives, things near and distant. When this light becomes the hand of the slave, then he, the slave, is then able to dispense with thing easy and difficult, near and far.” We also come to realize from this explanation that the beloved slaves of Allah (Almighty) have been given the power to help and assist. Once we have proved this, how can we call it shirk if we implore them for assistance? It can never be Shirk, for although the slave and creator (Almighty) can help and assist, remember that the creator (Almighty) possesses this Attribute without it being given to Him by any one. The slave, on the other hand, possesses these attributes after Allah (Almighty) has given it to him, and we still believe that the slave is the servant of Allah (Almighty) and is still subservient to Him (Almighty). This is the belief of all Muslims. When we have understood and accepted this, the difference between Tauheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah (Almighty), yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is Kufr? It also seems to be the habit of these “believers” to relate verses meant for the Kuffar towards Muslim, perhaps they are merely following the habit of their forefathers. It is recorded in the Shahi Bukhari that Hazrat Abdullah Ibn-e-Omar (Radi Allah Unho) used to despise the Khariji sect the most. Why? Let us see. He considered them the worst of creation. He use to say that “these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims.
IMPORTANT QUESTION Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah (Almighty) possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when of sand and ruble? When it dose become a heap of sand, will not all the attributes found in him be immediately nullified?
ANSWER This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect for the essence of man is not flesh and bones; rather it is the soul, unlike the flesh and bones, newer dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet (Peace be upon him) has stated that the grave is sometimes a Garden of Paradise and sometime a pit of Hell. We, therefore, logically ask: for ho is this grave sometimes a pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul, which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship a Pit of Hell. So we judge from this that the essence of man is the soul, it this which enables him to assist us in times of need and anxiety. Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, “The Screened World.” A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within grave. Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.
THE SQUEEZING OF THE GRAVE It is reported in the Ahadith that when the person is placed within the grave, the grave squeezes him, be Muslim or non-Muslim. The earth could be described as “the mother”, for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they she will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior and dishonor, she will receive them, not welcome them, but rather to punish them. This example clearly describes how a Muslim and non-Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality. Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah (Almighty). Having proven that his soul and body still possesses these attributes, it means that he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the Permission of Allah Almighty, then how can any sane person term it as being as Shirk if we them to assist us ? In the Tirmidi Shareef, Hazrat Abdullah ibne Abbas (Radi Allah Unho) narrates that a Sahaba once pitched his tent on a plot of ground with out realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Sura Mulk. He related the entire episode to the Prophet (Peace be upon him). who replied that the recital of Sura Mulk indeed assists the person with in the grave and protects him from pain and punishment. From this episode, we see that the beloved servants of Allah (Almighty) are still alive with in their graves, or else the Prophet (Peace be upon him) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah (Almighty) are still alive within their graves. Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Muavia (Radi Allah Unho) a canal was dug between Mecca and Madina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Radi Allah Unho) (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed (Radi Allah Unho) with a spade. As a result of this incident that aside from their souls, even the bodies of these great and beloved servants of Allah Almighty are alive. This incident is narrated in “Jazb-ul-Quloob” by Sheikh Muhaddith Dehlvi (Radi Allah Unho) and “Sharahus Sudur” by Imam Jalaluddin Suyuti (Radi Allah Unho). Let us now quote quote another example from the period of the Taba,ens Imam Abu Maeem (Radi Allah Unho) in his book, , “Hilyatul Awliya” , narrates from Hazrat Saeed (Radi Allah Unho). The great Saint states, “ By Allah , Hameed Taweel (Radi Allah Unho) and myself were burying Hazrat Thabit Nibhani (Radi Allah Unho). As we were setting the final rocks, one rock, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thabit Nibhani (Radi Allah Unho) was about to perform the Salah and he was imploring Allah (Almighty) in the following manner, ‘O Allah, You have given creation of Your creation the Permission to perform their Salah within the grave, give me also the same permission’. It was indeed beyond the Mercy of Allah (Almighty) to refuse him.” N.B. : Hazrat Thabit bin Aslam Nibhani Basra was a Taba'en. He has narrated Ahadith from Hazrat Anas (Radi Allah Unho) and various other companions. sahaba (Radi Allah Unho) states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni (Radi Allah Unho) states that he had not seen a more pious person than Thabit bin Aslam (Radi Allah Unho). (“Kashfun Noor”, Imam Abdul Gani Nablisi (Radi Allah Unho) pg 9) Imam Bahiqi (Radi Allah Unho) narrates from Qazi Nishapuri Ibrahim (Radi Allah Unho) who states that, “A pious woman passed away. Among those that were present for her Janaza was a coffin thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the coffin when the pious lady exclaimed, ‘By Allah Almighty, how strange that a dweller of Paradise is stealing the coffin of another dweller of Paradise’. She explained that whosoever took part in the Janaza. The thief immediately covered the grave and repented with a true heart.” Indeed this is the greatness of the beloved servants of Allah that one goes to them as a thief and returns as a Saint himself. It is reported in the Hadith-e-Qudsi that the Almighty Allah has stated: When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him.” As we have seen, all these gifts are still found in the beloved servants of Allah Almighty even after they have departed from this world. It is due solely to this that the believing Muslims visit the grave of the saints (Radi Allah Unho) for they are indeed people who have been promised the Mercy and Assistance of Allah (Almighty). We derive from these proofs, that if an individual goes to the Mazar of a great Saint (Radi Allah Unho) and implores to him in this manner, “O beloved servant of Allah (Almighty), you are indeed the beloved slave of Allah (Almighty) Please ask the Almighty on my behalf,” how, we ask of you, can this be termed Shirk, when the Allah (Almighty) Himself has promised them all these gifts? After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah (Almighty) whereas Allah (Almighty) has promised his slaves His assistance. Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah (Almighty) in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter? This answer has already been given by the Holy Prophet (Peace be upon him). He has stated: “The Ulama, the Huffaz, and the Shuhada of my followers will indeed intercede intercede on the Day of Judgment. Even the infant whose parents are Muslim will intercede.” If, as some misled individuals say, that it is Shirk to to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment. This again is proof that it is not Shirk to ask them in this world either! The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each Prophet (Alehis Salam) seeking assistance, when finally they reach the Holy Prophet (Peace be upon him), he will say, “I am for it (that is, I am that person who will intercede for you).” He will then go into prostration and Praise the Allah (Almighty), after which the Allah (Almighty) will say, “O Muhammad (Peace be upon him)! Raise your head. Speak you shall be listened to. Ask, it shall be given to you. Intercede, your intercession will be accepted.” The Prophet (Peace be upon him) will then intercede. After him, the great Prophet (Alehis Salam) for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment, perhaps they will be amply “rewarded” for their folly. May the Allah (Almighty) bestow upon people the Imaan to differentiate correctly between Shirk and Tauheed Aameen.!
TAUHEED AND SHIRK : BY (AALA HAZRAT AHMED RAZA KHAN BRELVI R.A.)
The being of the Allah (Almighty) is indeed one. It is only those who are ignorant and persist in being ignorant need an explanation on how Allah (Almighty) is One and is actually Present. Those who are Allah conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language, which is as follows: “Objects are indeed understood by its opposites.’’
THE UNITY OF ALLAH (ALMIGHTY)
The being of the Allah (Almighty) is indeed one. It is only those who are ignorant and persist in being ignorant need an explanation on how Allah (Almighty) is One and is actually Present. Those who are Allah conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language, which is as follows: “Objects are indeed understood by its opposites.’’ For example, peace can only be understood and appreciated by that person who has felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understood guidance? Using this very principle, we may ask, if a person has understood “Shirk” or Polytheism, how is it possible for him to appreciate or comprehend “Tauheed” or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tauheed. The Allah (Almighty) has in fact very clearly explained the action Shirk and Tauheed, thereby completely eradicating the concept of non religion. It is very surprising that after explaining the differences in the concept of Tauheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islam.
THE MEANING OF TAUHEED The meaning of “Tauheed” is to believe that there is no partner to Allah (Almighty) in His Being and in His Attributes. In other, how Allah (Almighty) is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah (Almighty) among others, include the act of Listening, seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAUHEED AND SHIRK After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge, which is one of the Attributes of Allah (Almighty), is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that that Listening and Seeing are also among the Attributes of Allah (Almighty). If we prove these very attributes for another of Living is also among the Attributes of Allah (Almighty). If we ascribe this attribute for another individual will we again be guilty of Shirk?
THE DIFFERENCE No! Dear Muslim Brothers and Sisters do not be deceived by those who hope to mislead you. You should remember that indeed Allah (Almighty) possesses the Attribute of “Living”, yet He (Almighty) has, also through His Mercy, bestowed upon His creation this very quality. The attribute of living though, which we relate to ourselves, is not the same Attribute of Living as we relate to Allah (Almighty) The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed upon us is temporary and non-eternal, while His (Almighty) Attribute of living is Eternal and non-bestowed. If this principle and law is applied to all qualities and attributes, than the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.
HAS THE ALLAH (ALMIGHTY) GIVE MAN POWER AND AUTHORITY? The answer to this is quite simple. If man has not been given power and authority, than what indeed is the difference between him and stone? We also know that the Allah (Almighty) possesses Power and Authority we also know that He (Almighty) has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Allah (Almighty) possesses power and Authority, yet, although possesses these Attributes, He (Almighty) is not subservient to anyone, neither have these Attributes been given to Him (Almighty) by anyone. His (Almighty) slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Allah (Almighty), and these attributes are not his, rather they have been bestowed upon him by the Allah (Almighty).
THE KNOWLEDGE OF THE ALLAH (ALMIGHTY) AND HIS SLAVE This very same principle as explained above, can be applicable to the question of knowledge, Seeing, Listening, and other Attributes. The Allah (Almighty) possesses these Attributes and so does the slave. On one has given these Qualities to Allah (Almighty) whilst the slave, on the other hand, has been accorded these attributes by Allah (Almighty) This is, in fact, one of the clear differences between the Allah (Almighty) and His slave. We understand that if the Allah (Almighty) has bestowed an attribute, which is conferred to any slave, upon the slave, then this belief cannot be labeled as Shirk. For example, if we relate the quality of “hearing” to a slave, we must therefore believe that the Grace of Allah (Almighty) has bestowed this attribute of “hearing” upon the slave, then this belief cannot be termed shirk. At this point an important question arises. Applying the above principle, we ask, way is it that we condemn the Idol worshippers who also believe that their Idol have been give these amazing powers by Allah (Almighty). Are they not using the very same principle, which we are applying? The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allah (Almighty) they also should have believed that the slave is indebtedly in bondage to the creator (Almighty). Without the creator (Almighty), the creation cannot cone into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the creator (Almighty) But, they refused to believe and accept this principle, that is, Allah’s (Almighty) Authority. They began to believe that although their Idols were a creation, Allah (Almighty) had given the Idols Divinity and total “God-head”. They believed that after creating their Idols, there was now no need for submission toward Allah (Almighty) to complete (Allah forbid!) because their Idols could do whatever it wished, even if Allah (Almighty) had not commanded it to do a certain thing, The Idol worshippers could not understand this very simple principle, that is, that the creation can never to totally independent of Allah (Almighty).
DIVINITY CANNOT BE GIVEN Indeed, Allah (Almighty) through His Mercy may bestow upon His slave whatever power he wishes, yet He (Almighty) would not bestow upon Divinity, which is permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, “laat” and “Manaat”, Allah (Almighty) set them free to do as they pleased. Based on this believed that their Idols have been given Divinity and God-head. Any person Who believes that Allah (Almighty) has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah (Almighty) will always remain a servant and can never become one possessing God-head and Divinity.
DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH (ALMIGHTY) CAN NEVER BE TERMED SHIRK THE Allah (Almighty) states in the Holy Quran: “Who is it that can intercede with Him, except with His permission “ (Sura Baqara : 255) From this Quranic injunction, an important fact is becoming apparent to us. Allah (Almighty) is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He (Almighty) has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their idols are totally useless. The beloved slaves of Allah (Almighty), on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad (Peace be upon him) as proven by many authentic sources. There after, the other Prophets (Alehis Salam), the Martyrs (Shuhada (Radi Allah Unho)), the Saints (Radi Allah Unho) etc. Another important fact we must always bear in mind is hat if an individual performs a duty without the permission of Allah (Radi Allah Unho), then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk. The Holy Quran is evidence of Hazrat ‘Isa (Alehis Salam) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah (Almighty) upon His beloved servants. He statues: “I heal those who are born blind and the leper and I raise the dead by Allah’s permission.” (Sura Ale Imran 49) We know that to perform amazing duties as explained by Hazrat ‘Isa (Alehis Salam) is indeed the Grace of the Allah (Almighty), yet this great Prophet (Alehis Salam) is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed. If one question this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah (Almighty) are explained.
THE REASON FOR THE CREATION OF MAN Every creation of the Allah (Almighty) has been created for some specific reason and purpose, namely, the sun, the trees, water the wind. Explaining the purpose for the creation of Man, the Allah (Almighty) states: “I have not created Man and Jinn, but that they worship Me.” (Ad Dhaariyat:65) Worship can only be performed if there is recognition. In other words, mankind and jinn have been created to recognize the Allah (Almighty). The question that arises is what is the outcome of this recognition? It means that the more we recognize Allah (Almighty), the more we worship Him (Almighty). From the above discussion we come to realize that mankind has been created to recognize Allah (Almighty) and by doing so we become closer. In other words, closeness to Allah (Almighty) is the pinnacle of glory in the life of mankind. By understanding this, we must examine its connotation, it’s results and it’s meaning in the light of Islamic law. There is a Hadith-e-Qudsi found in the shih Bukhari explaining this; The Prophet (Peace be upon him) has explained that the Allah (Almighty) has stated: “He who has caused enmity with My Wali (Friend), I give him declaration of war. Among those acts through which My slave achieves My slave achieves My closeness, the most beloved are the Fardh (Compulsory) acts. My slave also achieves My closeness through the Nafil (Optional) deeds, till I make him into My beloved When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any bad deed, then I definitely save him from it.” Some individuals stats that only after achieving this status dose the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Tradition, for any person possessing a little common sense will tell you that after refraining from all bed deeds, does the slave achieve his status. In other words, after he has adopted piety and abstinence, dose he stand any chance of becoming the beloved. In the following verse, Allah (Almighty) is explaining how we can achieve His (Almighty) closeness. He states: “Say (O Muhammad to them), if you lave Allah follow me, Allah will love you.” (Sura Ale Imran:31) In other words, after we have adopted piety and abstinence in following the Holy Prophet (Peace be upon him) will we have any chance of becoming a beloved? The slave first refrains from bad deeds and actions. He then performs the Fardh and Nafil acts continuously. Then only dose he become the beloved. It is not possible for him to continue performing evil deeds and still feels he can become the beloved servant of Allah (Almighty). Imam Fakhruddin Raze (Radi Allah Unho) in his “Tafseer Kabeer” explained the above Hadith : “In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which the Allah (Almighty) states that He becomes the slaves eye of the slave, then the slave perceives, things near and distant. When this light becomes the hand of the slave, then he, the slave, is then able to dispense with thing easy and difficult, near and far.” We also come to realize from this explanation that the beloved slaves of Allah (Almighty) have been given the power to help and assist. Once we have proved this, how can we call it shirk if we implore them for assistance? It can never be Shirk, for although the slave and creator (Almighty) can help and assist, remember that the creator (Almighty) possesses this Attribute without it being given to Him by any one. The slave, on the other hand, possesses these attributes after Allah (Almighty) has given it to him, and we still believe that the slave is the servant of Allah (Almighty) and is still subservient to Him (Almighty). This is the belief of all Muslims. When we have understood and accepted this, the difference between Tauheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah (Almighty), yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is Kufr? It also seems to be the habit of these “believers” to relate verses meant for the Kuffar towards Muslim, perhaps they are merely following the habit of their forefathers. It is recorded in the Shahi Bukhari that Hazrat Abdullah Ibn-e-Omar (Radi Allah Unho) used to despise the Khariji sect the most. Why? Let us see. He considered them the worst of creation. He use to say that “these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims.
IMPORTANT QUESTION Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah (Almighty) possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when of sand and ruble? When it dose become a heap of sand, will not all the attributes found in him be immediately nullified?
ANSWER This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect for the essence of man is not flesh and bones; rather it is the soul, unlike the flesh and bones, newer dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet (Peace be upon him) has stated that the grave is sometimes a Garden of Paradise and sometime a pit of Hell. We, therefore, logically ask: for ho is this grave sometimes a pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul, which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship a Pit of Hell. So we judge from this that the essence of man is the soul, it this which enables him to assist us in times of need and anxiety. Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, “The Screened World.” A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within grave. Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.
THE SQUEEZING OF THE GRAVE It is reported in the Ahadith that when the person is placed within the grave, the grave squeezes him, be Muslim or non-Muslim. The earth could be described as “the mother”, for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they she will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior and dishonor, she will receive them, not welcome them, but rather to punish them. This example clearly describes how a Muslim and non-Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality. Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah (Almighty). Having proven that his soul and body still possesses these attributes, it means that he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the Permission of Allah Almighty, then how can any sane person term it as being as Shirk if we them to assist us ? In the Tirmidi Shareef, Hazrat Abdullah ibne Abbas (Radi Allah Unho) narrates that a Sahaba once pitched his tent on a plot of ground with out realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Sura Mulk. He related the entire episode to the Prophet (Peace be upon him). who replied that the recital of Sura Mulk indeed assists the person with in the grave and protects him from pain and punishment. From this episode, we see that the beloved servants of Allah (Almighty) are still alive with in their graves, or else the Prophet (Peace be upon him) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah (Almighty) are still alive within their graves. Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Muavia (Radi Allah Unho) a canal was dug between Mecca and Madina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Radi Allah Unho) (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed (Radi Allah Unho) with a spade. As a result of this incident that aside from their souls, even the bodies of these great and beloved servants of Allah Almighty are alive. This incident is narrated in “Jazb-ul-Quloob” by Sheikh Muhaddith Dehlvi (Radi Allah Unho) and “Sharahus Sudur” by Imam Jalaluddin Suyuti (Radi Allah Unho). Let us now quote quote another example from the period of the Taba,ens Imam Abu Maeem (Radi Allah Unho) in his book, , “Hilyatul Awliya” , narrates from Hazrat Saeed (Radi Allah Unho). The great Saint states, “ By Allah , Hameed Taweel (Radi Allah Unho) and myself were burying Hazrat Thabit Nibhani (Radi Allah Unho). As we were setting the final rocks, one rock, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thabit Nibhani (Radi Allah Unho) was about to perform the Salah and he was imploring Allah (Almighty) in the following manner, ‘O Allah, You have given creation of Your creation the Permission to perform their Salah within the grave, give me also the same permission’. It was indeed beyond the Mercy of Allah (Almighty) to refuse him.” N.B. : Hazrat Thabit bin Aslam Nibhani Basra was a Taba'en. He has narrated Ahadith from Hazrat Anas (Radi Allah Unho) and various other companions. sahaba (Radi Allah Unho) states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni (Radi Allah Unho) states that he had not seen a more pious person than Thabit bin Aslam (Radi Allah Unho). (“Kashfun Noor”, Imam Abdul Gani Nablisi (Radi Allah Unho) pg 9) Imam Bahiqi (Radi Allah Unho) narrates from Qazi Nishapuri Ibrahim (Radi Allah Unho) who states that, “A pious woman passed away. Among those that were present for her Janaza was a coffin thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the coffin when the pious lady exclaimed, ‘By Allah Almighty, how strange that a dweller of Paradise is stealing the coffin of another dweller of Paradise’. She explained that whosoever took part in the Janaza. The thief immediately covered the grave and repented with a true heart.” Indeed this is the greatness of the beloved servants of Allah that one goes to them as a thief and returns as a Saint himself. It is reported in the Hadith-e-Qudsi that the Almighty Allah has stated: When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him.” As we have seen, all these gifts are still found in the beloved servants of Allah Almighty even after they have departed from this world. It is due solely to this that the believing Muslims visit the grave of the saints (Radi Allah Unho) for they are indeed people who have been promised the Mercy and Assistance of Allah (Almighty). We derive from these proofs, that if an individual goes to the Mazar of a great Saint (Radi Allah Unho) and implores to him in this manner, “O beloved servant of Allah (Almighty), you are indeed the beloved slave of Allah (Almighty) Please ask the Almighty on my behalf,” how, we ask of you, can this be termed Shirk, when the Allah (Almighty) Himself has promised them all these gifts? After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah (Almighty) whereas Allah (Almighty) has promised his slaves His assistance. Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah (Almighty) in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter? This answer has already been given by the Holy Prophet (Peace be upon him). He has stated: “The Ulama, the Huffaz, and the Shuhada of my followers will indeed intercede intercede on the Day of Judgment. Even the infant whose parents are Muslim will intercede.” If, as some misled individuals say, that it is Shirk to to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment. This again is proof that it is not Shirk to ask them in this world either! The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each Prophet (Alehis Salam) seeking assistance, when finally they reach the Holy Prophet (Peace be upon him), he will say, “I am for it (that is, I am that person who will intercede for you).” He will then go into prostration and Praise the Allah (Almighty), after which the Allah (Almighty) will say, “O Muhammad (Peace be upon him)! Raise your head. Speak you shall be listened to. Ask, it shall be given to you. Intercede, your intercession will be accepted.” The Prophet (Peace be upon him) will then intercede. After him, the great Prophet (Alehis Salam) for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment, perhaps they will be amply “rewarded” for their folly. May the Allah (Almighty) bestow upon people the Imaan to differentiate correctly between Shirk and Tauheed Aameen.!
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pathseeker
Politcal Worker (100+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
Seeking Assistance From Other Than Allah Ta`ala
Certain Muslims argue that one can only ask Allah directly for help, and if people were to ask help from other than Allah, then he or she would be committing shirk. The scholars of the Ahl al-Sunnah have always maintained that all help is ultimately sought from Allah. However, if an individual seeks help from the Prophets or Allah-conscious people with the intention that they are only a means of achieving help then the person asking is not committing shirk. To illustrate this point, take the example of an ill person being cured by medicine. Metaphorically, the person would say that he was cured by the medicine, but in reality, the actual cure is from Allah.
The Ahl as-Sunnah wa’l-Jamaa also say that help offered by the awliya is only by the will of Allah. No one can be of help to anyone if Allah has not willed it so. Indeed, it is a great blessing from Allah that He has given the anbiya and awliya the ability to help those seeking help. The reason why Allah has given this ability to the pious is to show their status of purity amongst the people, and it indicates their relationship with their Creator.
The argument can be summarised as thus:
Help should only be asked from Allah.
The type of help asked from a pious person should be the help that is within the sphere of human influence.
Seeking help from a pious individual who is physically not present or has passed away is kufr.
We will prove, insha’Allah, that the pious can help in ways that are beyond normal human capability and that even if they are not present and have passed away, help can still be sought.
Belief of Ahl al- Sunnah wa'l- Jamaa regarding Seeking Help through the Awliya
‘Allama Sa’eedi and ‘Allama ‘Abd al-Hakim Sharf Qadri write:
“It is better that help is sought directly from Allah, most High, and through the waseela of the anbiya or awliya. If an individual seeks help from the anbiya or awliya by means of achieving help from Allah, most High, the person is not committing kufr.”
[Sharh Muslim, ‘Allama Sa’idi, Nidaa-e-Ya Muhammad, page 30 by ‘Allama Sharf Qadri]
Shaykh al-‘Alawi al-Maliki, the mufti of Makka writes:
“When we ask help from the anbiya and awliya, as a means, it is through their supplication (du’a) that they help us. Take for example the Day of Judgment when the umma will benefit from our Prophet, (May Allah bless him and grant him peace). This is called asking for help through the anbiya and awliya and likewise to ask them to make du'a for us can be called help or istishfah or tawasul.
[Ziyarat of the Grave, page 213, by the mufti of Makka, ‘Allama Shaykh Muhammad al-‘Alawi al-Maliki al-Makki]
The Permissibility of Seeking Help from the Pious
Hafidhh ibn Taymiyya and Qadi Shawkani quote the following hadith:
‘Abd Allah bin Mas’ud, may Allah be pleased with Him, reported that our Prophet, (May Allah bless him and grant him peace), stated: “If you ever find yourselves stranded alone in a desolate place or jungle, then say, ‘O servants of Allah! Help me, Allah have mercy on you.’”
[Al-Kalim al-Tayyib, page 69, by Hafidhh ibn Taymiyya, and Qadi Shawkani in Tufhat ad-Dhakireen, page 130. Ibn Sunni, Imam Bazaar, Hafidhh al Hasamim and Imam Nawawi all quote this hadith also in their various books.]
This hadith, demonstrates that one can ask help from those who one cannot see, like the angels, the friends of Allah, the jinn, and that it cannot be said that it is a wrong act.
Mullah ‘Ali Qari writes that our Prophet Muhammad, (May Allah bless him and grant him peace), said that:
If you are in the jungle alone say, “O servants of Allah! Help me.” The servants of Allah are the angels, Muslims, jinn, or ‘abdal. This hadith is useful for travellers.
[Al Hirzu al-ThAmin, page 378, by Mullah ‘Ali Qari]
The Awliya’s Provision of Help beyond Human Capability
The Prophet Sulaiman, peace be upon him, asked his companions who could bring the throne of the Queen of Sheba to his court. Allah says, describing this in the Holy Qur’an:
An ifreet of the jinn said,
‘I will bring it to you
before you get up from your seat.
I am strong and trustworthy enough to do it.’
He who had knowledge of the Book said,
‘I will bring it to you
before your glance returns to you.’
And when he saw it standing firmly in his presence,
he said, ‘This is part of my Lord’s favour to me to test me
to see if I will give thanks or show ingratitude’.
[Surah Al-Naml, verse 39-40]
Hafidhh Ibn Kathir writes concerning this verse that the man who brought the throne was called Asif bin Barkhiyah.
[Tafsir Ibn Kathir]
There was a companion named Salamah bin Akwa, may Allah be pleased with Him, who was injured so severely on his shin that people began to fear that he would die a matyr. Salamah, may Allah be pleased with Him, states: “I went to the Messenger of Allah, (May Allah bless him and grant him peace), and told him about my wound, whereupon he proceeded to blow on it three times and I was cured instantly.”
[Mishkat, chapter on Virtues of Sayyid al-Mursalin]
Hafidhh Ibn Kathir writes:
“During the khilafah of ‘Umar, may Allah be pleased with Him, there appeared a fire in the desert. ‘Umar, may Allah be pleased with Him, asked Tamim al-Dari, may Allah be pleased with Him, to assist him. They approached the area of the fire and Tamim al-Dari, may Allah be pleased with Him, began to gather the fire with his hands and started shoving the fire into a hole in the ground. This was a karamah of Tamim al-Dari, may Allah be pleased with Him.”
[Tarikh Ibn Kathir, Vol. 6, chapter on Miracles, and Sirat un-Nabi, Ibn Kathir, chapter on Mu’jizat]
Elsewhere, Hafidhh Ibn Kathir writes:
During the khilafah of ‘Umar, may Allah be pleased with Him, the governor of Egypt wrote to ‘Umar, may Allah be pleased with Him, asking for help as the river Nile had failed to flood. ‘Umar, may Allah be pleased with Him, wrote a letter in return and addressed the river itself. This was then placed in the Nile, and no sooner as this was done, the Nile’s water began to flood.
[Tarikh Ibn Kathir, volumes 1 and 8, chapter on Rivers and chapter on Khilafah of ‘Umar, may Allah be pleased with Him.]
The above narrations prove that certain categories of humans, even though they are not Prophets, are capable of doing acts that are normally impossible. Secondly, the narrations prove that one can ask for these supernatural acts from humans. If this were not the case, why would the Prophet Sulaiman, peace be upon him, ask Asif bin Barkhiyah to bring the throne of Bilqees (Queen of Sheeba)? Why would ‘Umar, may Allah be pleased with Him, ask Tamim al-Dari to quench the raging fire? Why would Salamah bin Akwa, may Allah be pleased with Him, ask the Messenger of Allah, (May Allah bless him and grant him peace), to miraculously cure his wound? And why would the governor of Egypt ask ‘Umar, may Allah be pleased with Him, to make the Nile flood? So, in summary, it is permissible to request a person to do something impossible under ‘normal’ circumstances.
Muhammad bin ‘Abd al-Wahhab writes that the people who claim that it is permissible to seek help from the pious cite the following evidence in support of their argument:
When Ibrahim, peace be upon him, was thrown into the fire, Jibreel peace be upon him, offered his help to free him. If seeking help from other than Allah is shirk, then why did Jibril offer his assistance to Ibrahim? The answer is that the help which was being offered, was within his capability given by Allah, most High, and therefore not shirk.
[Kitab Kasfh al Shubhat, page 23]
The help that is sought from the anbiya or awliya is within their capability. For example, it is permissible for one to request a deceased person to make a du’a, as it has already been proved that the deceased can make du’a. This means that asking help from another which is out of their capacity is not shirk.
Hafidhh ibn al-Qayyim explained in his book Kitab al-Ruh.
The Pious can Help from Far Away
Muhammad bin ‘Abd al-Wahhab writes:
“One night, the Prophet of Allah, (May Allah bless him and grant him peace), was in his house and was heard to proclaim ‘I am here!’ three times and ‘You have been granted help’ also three times. Umm al-Mu’minin, Maymunah, may Allah be well pleased with her, asked the Prophet, (May Allah bless him and grant him peace), whom he had been talking to since there was no one present. He, (May Allah bless him and grant him peace), replied, ‘I was talking to a person called Rajiz from the tribe of Bani Ka’ab. He asked for help from me against the Quraysh.’ Umm al-Mu’minin, Maymunah, may Allah be well pleased with her, said that when she finished reading the fajr prayer the next morning, she heard Rajiz calling out the following in the streets of Madina: “Ya Rasul Allah! Help us and call the servants of Allah to help us.”
[Mukhtasar Sirat ar- Rasul, chapter on the Conquest of Makka]
This narration shows that the Sahaba would seek help from the Messenger of Allah from afar and He, (May Allah bless him and grant him peace), would answer their calls for help. When Rajiz asked the Prophet the following morning for help, the Messenger of Allah, (May Allah bless him and grant him peace), did not stop him from asking for this help. The Messenger of Allah was at some distance, yet he still assisted.
Hafidhh Ibn Kathir writes:
‘Umar, may Allah be pleased with Him, whilst delivering a Friday sermon in Madinah called out and said, ‘Ya Sariah! The mountain.’ That very moment, Sariah, may Allah be pleased with Him, was in a place in Persia called Nahawand, engaged in a battle with the enemy.
What ‘Umar, may Allah be pleased with Him, meant by his call was: O Sariah! Seek protection behind the mountain. Sariah, may Allah be pleased with Him, heard this and was subsequently saved. When the people heard these words during the Friday they were surprised. After winning the battle, Sariah came to Madinah. He told about how they had been under attack by the enemy. Suddenly they had heard ‘Umar’s voice and hid behind the mountain and were saved.
[Tarikh Ibn Kathir, chapter on the Khilafah of ‘Umar]
This narration demonstrates that the pious can help people who are not present with them. Also, this is why proclaiming ‘Ya Rasul Allah’, (May Allah bless him and grant him peace), is not an act of shirk, because he, (May Allah bless him and grant him peace), is aware of our call. It could be that the salutations are conveyed through the angels or that he listens to them himself. As Hafidhh Ibn al-Qayyim wrote:
The Messenger of Allah, (May Allah bless him and grant him peace), has said that when you send salutations to him from wherever you might be, he can hear your voice.
[Jal ul Afhaam, page 100, by Hafidhh Ibn al-Qayyim]
Another question that is raised is why, if it is possible to seek help and advice from the Prophet, (May Allah bless him and grant him peace), after he had passed away, the Sahaba didn’t go to his blessed grave and ask for help when there was any dispute amongst themselves?
This is only scepticism. The reality is that there was no need for the Companions to go and seek help and advice from the blessed grave of the Prophet, (May Allah bless him and grant him peace), as the Messenger of Allah, (May Allah bless him and grant him peace) had already foretold the dispute of his Companions and who would be right or wrong, therefore there was no need for the Sahaba to ask again.
Also, the Messenger of Allah, (May Allah bless him and grant him peace), did help the Companions on various occasions. Here are some examples from Tarikh Ibn Kathir:
Bilal bin Harith asked the Prophet, (May Allah bless him and grant him peace), for help during the famine in Madina during the khilafah of ‘Umar, may Allah be pleased with Him. The Messenger of Allah, (May Allah bless him and grant him peace), gave water to ‘Uthman, may Allah be pleased with Him, from a window when he was being surrounded by his enemies and, furthermore, even comforted him by giving the news that he would be martyred and would be breaking his fast with him in paradise the next day. The Prophet, (May Allah bless him and grant him peace), gave advice to Imam Hussayn, may Allah be pleased with Him, regarding the battle of Karbala -when he was departing for Kufa and then later, on the night before his death. The Messenger of Allah, (May Allah bless him and grant him peace), gave news that they would meet the next day in Paradise.
[Tarikh Ibn Kathir, chapter on Khilafa of ‘Umar; chapter on Death of ‘Uthman, and the chapter on Karbala]
It is not wajib to seek help from the pious, it is merely permissible. However, we do not encourage people to ask help from the pious and especially those who are cannot differentiate between help and Istishfah.
Those who argue that once the pious have passed away, they are unable to help, also include the Messenger of Allah, (May Allah bless him and grant him peace), in this reference. However, it is very strange that this does not apply to scholars whom they hold in high esteem. As Hafidhh Ibn al Qayyim states:
Many people saw Hafidhh Ibn Taymiyyah after his death in their dreams and asked him many difficult questions on issues of Fiqh Masaa’il and he replied to all their questions. Only those people can reject this who are ignorant of the status of the spirits (Arwah)
[Kitab-ar-Ruh, end of chapter 3., Hafidhh Ibn al-Qayyim]
If Hafidhh Ibn Taymiyya can answer questions after passing away, and solve complex fiqh issues, then why is it not possible for our Prophet Muhammad, (May Allah bless him and grant him peace), to assist his Umma?
Whatever we have written above some of the narrations involve people’s dreams – and to this, people might argue that this is not a credible proof in Islam. The answer to this is that the narration's we have written are not all from dreams, and even if the narration we used are dreams, the Prophet of Allah, (May Allah bless him and grant him peace), has said: 'A Shaytan cannot form my image.' So all the dreams are true about him, (May Allah bless him and grant him peace). Also, Hafidhh Ibn al Qayyim mentions that:
When numerous people have the same type of dream and what they have seen in their dreams actually happens - to call these kinds of dreams as only dreams, this is said by the people that have no sense
[Kitab al Ruh, Chapter, 3., Hafidhh Ibn Qayyim]
The pious can help, even after their death
When the Messenger of Allah, (May Allah bless him and grant him peace), went on the Mi’raj, fifty prayers a day were initially ordered. On return Prophet Musa, peace be upon him, requested the Messenger of Allah, (May Allah bless him and grant him peace), to return to Allah and ask for a reduction in prayers. He did so and by doing this, the number of times was reduced to five prayers a day.
[Muslim and Bukhari chapter Miraj]
Prophet Musa, peace be upon him, helped the Umma of the Messenger of Allah, (May Allah bless him and grant him peace), even after he had passed away.
Some further evidence:
• Hafidhh Ibn Khathir writes that:
‘Uthman Ghani, may Allah be pleased with Him, said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. ‘Uthman said: One day I saw that the Messenger of Allah, (May Allah bless him and grant him peace), give me some water from my window. Some days later my roof parted, and the Prophet of Allah, (May Allah bless him and grant him peace) accompanied by Aby Bakr and Umar (May Allah be pleased with them, entered and gave me some water to drink, and enquired: You will break your fast with us tomorrow
[Tarikh Ibn Kathir, Chapter on the death of ‘Uthman, may Allah be pleased with Him]
• Imam al Waqdi writes that:
Abu Ubaidah, may Allah be pleased with Him, was the leader of the army of Damascus and was in Jihad. In his dream he saw the Prophet of Allah, (May Allah bless him and grant him peace), inform him that ‘ Tomorrow Damascus will be defeated,’ and He, (May Allah bless him and grant him peace), departed quickly’. I asked the Prophet ‘ Why are you returning so hastily?’ He replied ‘ Abu Bakr has died and I am going to attend his Janaza’ (funeral)
[Futuh as sham, Allama Waqdi]
• Imam al Waqdi writes;
In the battle of Damascus, a kafir became a Muslim, and began to speak Arabic in an instant. Abu Ubaidah asked him ‘ you do not know Arabic, how is it that you speak so fluently? He replied ‘Last night I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream. I asked him, if you are the messenger of Allah, then supplicate for me that I may speak Arabic. When I woke up in the morning I found that I could speak Arabic’.
[Futuh as Sham, Chapter on Fath ad Dimishk, Allama Waqdi]
• Hafidhh Ibn Kathir writes that
In the 18th year of the Hijra during the Khilafa of ‘Umar,may Allah be pleased with Him, there was a famine. ‘Umar and Bilal, May Allah be well pleased with them, went to the blessed grave of the Prophet (May Allah bless him and grant him peace), and said ‘Ya Rasul Allah! Your Umma is dying (from hunger), pray for us that Allah sends us rain’. Later, Bilal, may Allah be pleased with Him, had a dream in which the Prophet of Allah, (May Allah bless him and grant him peace), told Bilal to go to ‘Umar, and convey his salaam, and to inform him that there will be rain and that he should perform Salaah Istisqa’. This is a very authentic narration.
[Tarikh Ibn Kathir, chapter Khilafa of ‘Umar, may Allah be pleased with Him]
• Hafidhh ibn Taymiyya says that:
In the time of a drought, a person came to our Prophet’s grave and complained about the drought. He then saw our Prophet, (May Allah bless him and grant him peace), who said go to ‘Umar and tell him to perform the Salaah of Istisqah. There are numerous true narrations similar to this.
[Iqtisa Sirat al Mustaqim, page 373, Also Imam Bukhari has mentioned about this in his book, Tarikh al Kabir, biography of Malik al dar]
• Hafidhh Ibn Hajar al Asqalani writes:
A person came to the grave said: 'Your Umma is dying; supplicate to Allah to send rain. Sayf says: The person who made this supplication to the Messenger of Allah, his name was Bilal Ibn al- Harith, may Allah be pleased with Him. This narration is authentic.
[Fath al Bari, Chapter on al Istisqa, Hafidhh Asqalani]
• The Scholar of Masjid an Nabawi, Shaykh Al-Jazari writes:
The narration of Bilal bin Harith concerning going to the grave and asking our Prophet, (May Allah bless him and grant him peace), to supplicate for the rain, is also recorded by Imam Bukhari in his book of Tarikh. Also, Hafidhh Asqalani recorded this in Fath al Bari; Imam al Bayhaqi included it in his Dala’il al -Nabuwat, and it also appears in the Musnaf of Ibn Abi Shayba, Ibn Abi Khusayama and in Ibn Abd al Barr - this narration has really surprised me.
[Waja a-Yarkudun, page32 by Abu Bakr al-Jazari]
If Abu Bakr Al-Jazari knew that Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir wrote this narration, he would not have been so bewildered.
A clarification
After reading Hafidhh Ibn Kathir’s, Hafidhh Ibn Taymiyya’s and Hafidhh Asqalani’s verifications, there is no need to discuss any further about this narration, of Bilal, may Allah be pleased with Him. However, there is a possibility that there are some Muslims who would then question the narrator of this hadith – whether he was considered weak or authentic. Lets now look at the narrators of this narration.
The narrators of this narration are:
Abu Mu‘awiya
Imam A‘mash
Abu Salih Abd al Rahman bin Sa’eed
Malik bin Ayyad al-Dar
The first two narrators are considered as great narrators of Hadith - all the great scholars of Hadith have taken their narrations including Imam Muslim and Imam Bukhari, so there is no doubt about their authenticity. The third and fourth narrators will be discussed now. The third narrator is Abd al Rahman bin Sa’eed al-Makhzumi.
Hafidhh Ibn Hajar al Asqalani writes:
Imam Bukhari took a narration from him in his book Juz Raf-al-yadain. Imam Abu Dawud also took a narration from him. He was a student of ‘Uthman bin Affaan, the third Caliph of Islam and he took narrations from Malik Aldar, and he in turn, learned the knowledge of Hadith from his Father (i.e. Ayyad). Imam Ibn Abu Sa’eed said ‘He was an authentic narrator’. Imam Ibn Hibban also listed him in the list of authentic scholars of Hadith. Imam Ibn al-Madani, who was the teacher of Imam Muslim and Imam Bukhari also made the same remarks about him.
[Tahzib-ut-Tahzib, biography of Sa’eed bin Abd al Rahman, Hafidhh Asqalani]
The fourth narrator of this Hadith is Malik bin Ayyaz Aldar.
Imam Bukhari writes:
Malik bin Ayyaz Aldar narrated that: ‘Umar said ‘O Allah, I am only lacking when I am powerless’. Abu Salih also narrated this from Malik Aldar.
[Tarikh al-Kabir, biography of Malik Aldar by Imam Bukhari]
Imam Ibn Abi Hatim writes:
Malik bin Ayyaz Aldar was a slave of ‘Umar and he was freed by him. He narrated from Abu Bakr and ‘Umar. He was a taba’ee and Abu Salih also narrated from him - and he was famous’.
[Al-jar-hu-wal-ta’deel., biography of Malik Aldar by Imam Ibn Abi Hatim]
Imam Ibn Abi Saad writes:
Malik Aldar was a freed slave of ‘Umar, and he narrated Hadith from Abu Bakr and ‘Umar [May Allah be well pleased with them all] and he was a famous man’.
[Tabaqat Ibn Sa’ad, biography of Malik Aldar by Imam Ibn Sa’ad]
After these references it can be seen that the third and fourth narrators of Hadith are famous, authentic and not unknown and no one can assume these narrators are weak.
• Imam al Qurtabi writes:
One Arab went to the grave of our Prophet, (May Allah bless him and grant him peace), and recited the verse from the Holy Qur’an:
‘We sent not a messenger, but to be obeyed in accordance with the leave of Allah. If they had only, when they were unjust to themselves come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them they would have found Allah indeed oft-returning, most merciful.’
[Surah An-Nisa’ verse 6]
He then began to cry and say how sinful he was, and requested to the Prophet, (May Allah bless him and grant him peace), to supplicate for him. A voice then came from our Prophet’s [May Allah bless him and grant him peace] grave, saying that Allah has forgiven your sins.
[Tafsir al Qurtabi, under Ayat 64 Surah Nisa]
• Hafidhh Ibn Kathir also recorded this event, he writes;
When an Arab came to our Prophet’s grave and said “I repent from my sins through you and ask for forgiveness, I would give my life for you”. Afterwards our Prophet, (May Allah bless him and grant him peace), appeared in the dream of Utba’, may Allah be pleased with Him, and informed him to go to the Arab and convey the message that there is a good news for him that Allah had forgiven his sins.
[Tafsir Ibn Kathir, under verse 64 Surah Nisa]
• Hafidhh Ibn Taymiyya writes:
A person came to the blessed grave of the Messenger of Allah, (May Allah bless him and grant him peace), and requested food from the Prophet and sat down. After a while a Hashmi [a member of the Prophet’s (May Allah bless him and grant him peace] family came to him. He had with him a tray of food, and said, “this food has been sent by the Prophet, (May Allah bless him and grant him peace), and with it he gave a message: eat it and leave from here because whoever loves us does not make this kind of desire”.
[Iqtida as Sirat al Mustaqim, page 290 by Hafidhh Ibn Taymiyya]
• Hafidhh Ibn Kathir and Hafidhh Ibn Hajar al Asqalani both write:
Imam Bukhari had lost his sight in his days as a youth, and his mother used to pray to Allah vigorously for the return of her son’s sight. One night in her dream, she saw the Prophet Ibrahim, upon whom be peace, who told her that Allah had accepted her prayers because of her tears in them in front of Allah and her son’s sight would be return’. When Imam Bukhari awoke in the morning, his eyesight had returned.
[Tahrikh Ibn Kathir, under biography of Imam Bukhari, and Muqadimah Fath al Bari, biography of Imam Bukhari]
Imam Daarmi writes:
• When Yazid bin Mu’awiya attacked Madinah, there was no adhan or Jam'at in Masjid an-Nabawi for three days. Sa’eed bin Musayab states, ‘I stayed in Masjid an-Nabawi for the three days and pretended to be Majnun, (mad) and for every prayer, I heard the adhan from the blessed grave of the Prophet, (May Allah bless him and grant him peace).
[Daarmi, chapter on Fada’il e-Nabi]
• Hafidhh Ibn-e-Taymiyya writes that:
Ibn Musayab’s listening of the adhan from the Prophet’s grave or the returning of salaam from the graves of the Awliya, is haqq and we believe in it.
[Iqtida as Sirat al-Mustaqim, page 373]
• Hafidhh Ibn Hajar al-Asqalani writes:
Abd al-Wajid says that I saw the Prophet, (May Allah bless him and grant him peace), in a dream with his companions waiting at this place, like they were waiting for someone. I said, “As Salaam 'alaykum,” after the reply to the salaam I asked “what or who are you waiting for?” The reply was we are waiting for Imam Bukhari, and that was the day Imam Bukhari passed away.
[Fath al Bari, chapter on the death of Imam Bukhari, and Tarikh Baghdad by Hafidhh Asqalani, and Khatib al Baghdadi]
• Hafidhh Asqalani writes:
Hafidhh Marwazi says that I was in the Ka'ba and I fell asleep. I then had a dream and in that dream I saw the Messenger of Allah, (May Allah bless him and grant him peace). Our Prophet, (May Allah bless him and grant him peace), said that you have read Imam Shafi’s book and why not mine? I asked which one is yours and the reply was Imam Bukhari’s book is my book.
[Fath al Bari, Hafidhh Asqalani under Biography of Imam Bukhari]
• Imam Dhahabi writes that the famous Tabi’i, Simaq bin Harb said that;
My sight was gone and I was completely blind. I prayed a lot and one night when I was sleeping, I saw in my dream Ibrahim, peace be upon him. I said to Ibrahim, ‘my sight is gone and what should I do?’ Ibrahim said ‘go to the river Forat and wash your face in the river and your sight should return’. When I washed my face in the river, my sight returned and I saw 80 companions of the Prophet, (May Allah bless him and grant him peace), with that sight.
[Mizan al Ta’dil, biography of Simaq Dhahabi]
From all the above narrations, it should be sufficient proof that to do Istishfah (to make a request) from the Pious is permissible. They are able to help us and they are fully aware of matters that occur on the earthly plain, and this includes the Messenger of Allah, (May Allah bless him and grant him peace). From the above examples, we have proof of the Prophet, (May Allah bless him and grant him peace)
Asking for forgiveness on the behalf of others; informing of an impeding victory; consoling ‘Uthman, may Allah be pleased with Him, at the time of great suffering, and many others.
Hafidhh Ibn Taymiyya writes:
Some people came to the grave of our Prophet, (May Allah bless him and grant him peace), and requested something, and their needs were fulfilled. In the like manner, the pious people can also fulfill the needs of people - and we do not deny this
[Iqtida as Sirat al-Mustaqim, - page 373, Hafidhh Ibn Taymiyya]
Hafidhh Ibn al Qayyim writes:
After dying, the Ruh (Spirit) can do those things that it cannot do when the person is alive in the dunya, (world) just as one or two Ruhs defeated a large army. Many companions relate that they saw the Messenger of Allah, (May Allah bless him and grant him peace), Abu Bakr and ‘Umar, May Allah be well pleased with them, in their dreams at night fighting with them against the kuffar and winning the battle. Then it became a reality: on the following day a small army of Muslims defeated an army of many, many kafirs.
[Kitab ar-Ruh, chapter 15, Hafidhh Ibn al Qayyim]
From the above statements, they prove that the pious are able to help after their death. Their spiritual powers increase after their death.
Seeking Assistance From Other Than Allah Ta`ala
Certain Muslims argue that one can only ask Allah directly for help, and if people were to ask help from other than Allah, then he or she would be committing shirk. The scholars of the Ahl al-Sunnah have always maintained that all help is ultimately sought from Allah. However, if an individual seeks help from the Prophets or Allah-conscious people with the intention that they are only a means of achieving help then the person asking is not committing shirk. To illustrate this point, take the example of an ill person being cured by medicine. Metaphorically, the person would say that he was cured by the medicine, but in reality, the actual cure is from Allah.
The Ahl as-Sunnah wa’l-Jamaa also say that help offered by the awliya is only by the will of Allah. No one can be of help to anyone if Allah has not willed it so. Indeed, it is a great blessing from Allah that He has given the anbiya and awliya the ability to help those seeking help. The reason why Allah has given this ability to the pious is to show their status of purity amongst the people, and it indicates their relationship with their Creator.
The argument can be summarised as thus:
Help should only be asked from Allah.
The type of help asked from a pious person should be the help that is within the sphere of human influence.
Seeking help from a pious individual who is physically not present or has passed away is kufr.
We will prove, insha’Allah, that the pious can help in ways that are beyond normal human capability and that even if they are not present and have passed away, help can still be sought.
Belief of Ahl al- Sunnah wa'l- Jamaa regarding Seeking Help through the Awliya
‘Allama Sa’eedi and ‘Allama ‘Abd al-Hakim Sharf Qadri write:
“It is better that help is sought directly from Allah, most High, and through the waseela of the anbiya or awliya. If an individual seeks help from the anbiya or awliya by means of achieving help from Allah, most High, the person is not committing kufr.”
[Sharh Muslim, ‘Allama Sa’idi, Nidaa-e-Ya Muhammad, page 30 by ‘Allama Sharf Qadri]
Shaykh al-‘Alawi al-Maliki, the mufti of Makka writes:
“When we ask help from the anbiya and awliya, as a means, it is through their supplication (du’a) that they help us. Take for example the Day of Judgment when the umma will benefit from our Prophet, (May Allah bless him and grant him peace). This is called asking for help through the anbiya and awliya and likewise to ask them to make du'a for us can be called help or istishfah or tawasul.
[Ziyarat of the Grave, page 213, by the mufti of Makka, ‘Allama Shaykh Muhammad al-‘Alawi al-Maliki al-Makki]
The Permissibility of Seeking Help from the Pious
Hafidhh ibn Taymiyya and Qadi Shawkani quote the following hadith:
‘Abd Allah bin Mas’ud, may Allah be pleased with Him, reported that our Prophet, (May Allah bless him and grant him peace), stated: “If you ever find yourselves stranded alone in a desolate place or jungle, then say, ‘O servants of Allah! Help me, Allah have mercy on you.’”
[Al-Kalim al-Tayyib, page 69, by Hafidhh ibn Taymiyya, and Qadi Shawkani in Tufhat ad-Dhakireen, page 130. Ibn Sunni, Imam Bazaar, Hafidhh al Hasamim and Imam Nawawi all quote this hadith also in their various books.]
This hadith, demonstrates that one can ask help from those who one cannot see, like the angels, the friends of Allah, the jinn, and that it cannot be said that it is a wrong act.
Mullah ‘Ali Qari writes that our Prophet Muhammad, (May Allah bless him and grant him peace), said that:
If you are in the jungle alone say, “O servants of Allah! Help me.” The servants of Allah are the angels, Muslims, jinn, or ‘abdal. This hadith is useful for travellers.
[Al Hirzu al-ThAmin, page 378, by Mullah ‘Ali Qari]
The Awliya’s Provision of Help beyond Human Capability
The Prophet Sulaiman, peace be upon him, asked his companions who could bring the throne of the Queen of Sheba to his court. Allah says, describing this in the Holy Qur’an:
An ifreet of the jinn said,
‘I will bring it to you
before you get up from your seat.
I am strong and trustworthy enough to do it.’
He who had knowledge of the Book said,
‘I will bring it to you
before your glance returns to you.’
And when he saw it standing firmly in his presence,
he said, ‘This is part of my Lord’s favour to me to test me
to see if I will give thanks or show ingratitude’.
[Surah Al-Naml, verse 39-40]
Hafidhh Ibn Kathir writes concerning this verse that the man who brought the throne was called Asif bin Barkhiyah.
[Tafsir Ibn Kathir]
There was a companion named Salamah bin Akwa, may Allah be pleased with Him, who was injured so severely on his shin that people began to fear that he would die a matyr. Salamah, may Allah be pleased with Him, states: “I went to the Messenger of Allah, (May Allah bless him and grant him peace), and told him about my wound, whereupon he proceeded to blow on it three times and I was cured instantly.”
[Mishkat, chapter on Virtues of Sayyid al-Mursalin]
Hafidhh Ibn Kathir writes:
“During the khilafah of ‘Umar, may Allah be pleased with Him, there appeared a fire in the desert. ‘Umar, may Allah be pleased with Him, asked Tamim al-Dari, may Allah be pleased with Him, to assist him. They approached the area of the fire and Tamim al-Dari, may Allah be pleased with Him, began to gather the fire with his hands and started shoving the fire into a hole in the ground. This was a karamah of Tamim al-Dari, may Allah be pleased with Him.”
[Tarikh Ibn Kathir, Vol. 6, chapter on Miracles, and Sirat un-Nabi, Ibn Kathir, chapter on Mu’jizat]
Elsewhere, Hafidhh Ibn Kathir writes:
During the khilafah of ‘Umar, may Allah be pleased with Him, the governor of Egypt wrote to ‘Umar, may Allah be pleased with Him, asking for help as the river Nile had failed to flood. ‘Umar, may Allah be pleased with Him, wrote a letter in return and addressed the river itself. This was then placed in the Nile, and no sooner as this was done, the Nile’s water began to flood.
[Tarikh Ibn Kathir, volumes 1 and 8, chapter on Rivers and chapter on Khilafah of ‘Umar, may Allah be pleased with Him.]
The above narrations prove that certain categories of humans, even though they are not Prophets, are capable of doing acts that are normally impossible. Secondly, the narrations prove that one can ask for these supernatural acts from humans. If this were not the case, why would the Prophet Sulaiman, peace be upon him, ask Asif bin Barkhiyah to bring the throne of Bilqees (Queen of Sheeba)? Why would ‘Umar, may Allah be pleased with Him, ask Tamim al-Dari to quench the raging fire? Why would Salamah bin Akwa, may Allah be pleased with Him, ask the Messenger of Allah, (May Allah bless him and grant him peace), to miraculously cure his wound? And why would the governor of Egypt ask ‘Umar, may Allah be pleased with Him, to make the Nile flood? So, in summary, it is permissible to request a person to do something impossible under ‘normal’ circumstances.
Muhammad bin ‘Abd al-Wahhab writes that the people who claim that it is permissible to seek help from the pious cite the following evidence in support of their argument:
When Ibrahim, peace be upon him, was thrown into the fire, Jibreel peace be upon him, offered his help to free him. If seeking help from other than Allah is shirk, then why did Jibril offer his assistance to Ibrahim? The answer is that the help which was being offered, was within his capability given by Allah, most High, and therefore not shirk.
[Kitab Kasfh al Shubhat, page 23]
The help that is sought from the anbiya or awliya is within their capability. For example, it is permissible for one to request a deceased person to make a du’a, as it has already been proved that the deceased can make du’a. This means that asking help from another which is out of their capacity is not shirk.
Hafidhh ibn al-Qayyim explained in his book Kitab al-Ruh.
The Pious can Help from Far Away
Muhammad bin ‘Abd al-Wahhab writes:
“One night, the Prophet of Allah, (May Allah bless him and grant him peace), was in his house and was heard to proclaim ‘I am here!’ three times and ‘You have been granted help’ also three times. Umm al-Mu’minin, Maymunah, may Allah be well pleased with her, asked the Prophet, (May Allah bless him and grant him peace), whom he had been talking to since there was no one present. He, (May Allah bless him and grant him peace), replied, ‘I was talking to a person called Rajiz from the tribe of Bani Ka’ab. He asked for help from me against the Quraysh.’ Umm al-Mu’minin, Maymunah, may Allah be well pleased with her, said that when she finished reading the fajr prayer the next morning, she heard Rajiz calling out the following in the streets of Madina: “Ya Rasul Allah! Help us and call the servants of Allah to help us.”
[Mukhtasar Sirat ar- Rasul, chapter on the Conquest of Makka]
This narration shows that the Sahaba would seek help from the Messenger of Allah from afar and He, (May Allah bless him and grant him peace), would answer their calls for help. When Rajiz asked the Prophet the following morning for help, the Messenger of Allah, (May Allah bless him and grant him peace), did not stop him from asking for this help. The Messenger of Allah was at some distance, yet he still assisted.
Hafidhh Ibn Kathir writes:
‘Umar, may Allah be pleased with Him, whilst delivering a Friday sermon in Madinah called out and said, ‘Ya Sariah! The mountain.’ That very moment, Sariah, may Allah be pleased with Him, was in a place in Persia called Nahawand, engaged in a battle with the enemy.
What ‘Umar, may Allah be pleased with Him, meant by his call was: O Sariah! Seek protection behind the mountain. Sariah, may Allah be pleased with Him, heard this and was subsequently saved. When the people heard these words during the Friday they were surprised. After winning the battle, Sariah came to Madinah. He told about how they had been under attack by the enemy. Suddenly they had heard ‘Umar’s voice and hid behind the mountain and were saved.
[Tarikh Ibn Kathir, chapter on the Khilafah of ‘Umar]
This narration demonstrates that the pious can help people who are not present with them. Also, this is why proclaiming ‘Ya Rasul Allah’, (May Allah bless him and grant him peace), is not an act of shirk, because he, (May Allah bless him and grant him peace), is aware of our call. It could be that the salutations are conveyed through the angels or that he listens to them himself. As Hafidhh Ibn al-Qayyim wrote:
The Messenger of Allah, (May Allah bless him and grant him peace), has said that when you send salutations to him from wherever you might be, he can hear your voice.
[Jal ul Afhaam, page 100, by Hafidhh Ibn al-Qayyim]
Another question that is raised is why, if it is possible to seek help and advice from the Prophet, (May Allah bless him and grant him peace), after he had passed away, the Sahaba didn’t go to his blessed grave and ask for help when there was any dispute amongst themselves?
This is only scepticism. The reality is that there was no need for the Companions to go and seek help and advice from the blessed grave of the Prophet, (May Allah bless him and grant him peace), as the Messenger of Allah, (May Allah bless him and grant him peace) had already foretold the dispute of his Companions and who would be right or wrong, therefore there was no need for the Sahaba to ask again.
Also, the Messenger of Allah, (May Allah bless him and grant him peace), did help the Companions on various occasions. Here are some examples from Tarikh Ibn Kathir:
Bilal bin Harith asked the Prophet, (May Allah bless him and grant him peace), for help during the famine in Madina during the khilafah of ‘Umar, may Allah be pleased with Him. The Messenger of Allah, (May Allah bless him and grant him peace), gave water to ‘Uthman, may Allah be pleased with Him, from a window when he was being surrounded by his enemies and, furthermore, even comforted him by giving the news that he would be martyred and would be breaking his fast with him in paradise the next day. The Prophet, (May Allah bless him and grant him peace), gave advice to Imam Hussayn, may Allah be pleased with Him, regarding the battle of Karbala -when he was departing for Kufa and then later, on the night before his death. The Messenger of Allah, (May Allah bless him and grant him peace), gave news that they would meet the next day in Paradise.
[Tarikh Ibn Kathir, chapter on Khilafa of ‘Umar; chapter on Death of ‘Uthman, and the chapter on Karbala]
It is not wajib to seek help from the pious, it is merely permissible. However, we do not encourage people to ask help from the pious and especially those who are cannot differentiate between help and Istishfah.
Those who argue that once the pious have passed away, they are unable to help, also include the Messenger of Allah, (May Allah bless him and grant him peace), in this reference. However, it is very strange that this does not apply to scholars whom they hold in high esteem. As Hafidhh Ibn al Qayyim states:
Many people saw Hafidhh Ibn Taymiyyah after his death in their dreams and asked him many difficult questions on issues of Fiqh Masaa’il and he replied to all their questions. Only those people can reject this who are ignorant of the status of the spirits (Arwah)
[Kitab-ar-Ruh, end of chapter 3., Hafidhh Ibn al-Qayyim]
If Hafidhh Ibn Taymiyya can answer questions after passing away, and solve complex fiqh issues, then why is it not possible for our Prophet Muhammad, (May Allah bless him and grant him peace), to assist his Umma?
Whatever we have written above some of the narrations involve people’s dreams – and to this, people might argue that this is not a credible proof in Islam. The answer to this is that the narration's we have written are not all from dreams, and even if the narration we used are dreams, the Prophet of Allah, (May Allah bless him and grant him peace), has said: 'A Shaytan cannot form my image.' So all the dreams are true about him, (May Allah bless him and grant him peace). Also, Hafidhh Ibn al Qayyim mentions that:
When numerous people have the same type of dream and what they have seen in their dreams actually happens - to call these kinds of dreams as only dreams, this is said by the people that have no sense
[Kitab al Ruh, Chapter, 3., Hafidhh Ibn Qayyim]
The pious can help, even after their death
When the Messenger of Allah, (May Allah bless him and grant him peace), went on the Mi’raj, fifty prayers a day were initially ordered. On return Prophet Musa, peace be upon him, requested the Messenger of Allah, (May Allah bless him and grant him peace), to return to Allah and ask for a reduction in prayers. He did so and by doing this, the number of times was reduced to five prayers a day.
[Muslim and Bukhari chapter Miraj]
Prophet Musa, peace be upon him, helped the Umma of the Messenger of Allah, (May Allah bless him and grant him peace), even after he had passed away.
Some further evidence:
• Hafidhh Ibn Khathir writes that:
‘Uthman Ghani, may Allah be pleased with Him, said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. ‘Uthman said: One day I saw that the Messenger of Allah, (May Allah bless him and grant him peace), give me some water from my window. Some days later my roof parted, and the Prophet of Allah, (May Allah bless him and grant him peace) accompanied by Aby Bakr and Umar (May Allah be pleased with them, entered and gave me some water to drink, and enquired: You will break your fast with us tomorrow
[Tarikh Ibn Kathir, Chapter on the death of ‘Uthman, may Allah be pleased with Him]
• Imam al Waqdi writes that:
Abu Ubaidah, may Allah be pleased with Him, was the leader of the army of Damascus and was in Jihad. In his dream he saw the Prophet of Allah, (May Allah bless him and grant him peace), inform him that ‘ Tomorrow Damascus will be defeated,’ and He, (May Allah bless him and grant him peace), departed quickly’. I asked the Prophet ‘ Why are you returning so hastily?’ He replied ‘ Abu Bakr has died and I am going to attend his Janaza’ (funeral)
[Futuh as sham, Allama Waqdi]
• Imam al Waqdi writes;
In the battle of Damascus, a kafir became a Muslim, and began to speak Arabic in an instant. Abu Ubaidah asked him ‘ you do not know Arabic, how is it that you speak so fluently? He replied ‘Last night I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream. I asked him, if you are the messenger of Allah, then supplicate for me that I may speak Arabic. When I woke up in the morning I found that I could speak Arabic’.
[Futuh as Sham, Chapter on Fath ad Dimishk, Allama Waqdi]
• Hafidhh Ibn Kathir writes that
In the 18th year of the Hijra during the Khilafa of ‘Umar,may Allah be pleased with Him, there was a famine. ‘Umar and Bilal, May Allah be well pleased with them, went to the blessed grave of the Prophet (May Allah bless him and grant him peace), and said ‘Ya Rasul Allah! Your Umma is dying (from hunger), pray for us that Allah sends us rain’. Later, Bilal, may Allah be pleased with Him, had a dream in which the Prophet of Allah, (May Allah bless him and grant him peace), told Bilal to go to ‘Umar, and convey his salaam, and to inform him that there will be rain and that he should perform Salaah Istisqa’. This is a very authentic narration.
[Tarikh Ibn Kathir, chapter Khilafa of ‘Umar, may Allah be pleased with Him]
• Hafidhh ibn Taymiyya says that:
In the time of a drought, a person came to our Prophet’s grave and complained about the drought. He then saw our Prophet, (May Allah bless him and grant him peace), who said go to ‘Umar and tell him to perform the Salaah of Istisqah. There are numerous true narrations similar to this.
[Iqtisa Sirat al Mustaqim, page 373, Also Imam Bukhari has mentioned about this in his book, Tarikh al Kabir, biography of Malik al dar]
• Hafidhh Ibn Hajar al Asqalani writes:
A person came to the grave said: 'Your Umma is dying; supplicate to Allah to send rain. Sayf says: The person who made this supplication to the Messenger of Allah, his name was Bilal Ibn al- Harith, may Allah be pleased with Him. This narration is authentic.
[Fath al Bari, Chapter on al Istisqa, Hafidhh Asqalani]
• The Scholar of Masjid an Nabawi, Shaykh Al-Jazari writes:
The narration of Bilal bin Harith concerning going to the grave and asking our Prophet, (May Allah bless him and grant him peace), to supplicate for the rain, is also recorded by Imam Bukhari in his book of Tarikh. Also, Hafidhh Asqalani recorded this in Fath al Bari; Imam al Bayhaqi included it in his Dala’il al -Nabuwat, and it also appears in the Musnaf of Ibn Abi Shayba, Ibn Abi Khusayama and in Ibn Abd al Barr - this narration has really surprised me.
[Waja a-Yarkudun, page32 by Abu Bakr al-Jazari]
If Abu Bakr Al-Jazari knew that Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir wrote this narration, he would not have been so bewildered.
A clarification
After reading Hafidhh Ibn Kathir’s, Hafidhh Ibn Taymiyya’s and Hafidhh Asqalani’s verifications, there is no need to discuss any further about this narration, of Bilal, may Allah be pleased with Him. However, there is a possibility that there are some Muslims who would then question the narrator of this hadith – whether he was considered weak or authentic. Lets now look at the narrators of this narration.
The narrators of this narration are:
Abu Mu‘awiya
Imam A‘mash
Abu Salih Abd al Rahman bin Sa’eed
Malik bin Ayyad al-Dar
The first two narrators are considered as great narrators of Hadith - all the great scholars of Hadith have taken their narrations including Imam Muslim and Imam Bukhari, so there is no doubt about their authenticity. The third and fourth narrators will be discussed now. The third narrator is Abd al Rahman bin Sa’eed al-Makhzumi.
Hafidhh Ibn Hajar al Asqalani writes:
Imam Bukhari took a narration from him in his book Juz Raf-al-yadain. Imam Abu Dawud also took a narration from him. He was a student of ‘Uthman bin Affaan, the third Caliph of Islam and he took narrations from Malik Aldar, and he in turn, learned the knowledge of Hadith from his Father (i.e. Ayyad). Imam Ibn Abu Sa’eed said ‘He was an authentic narrator’. Imam Ibn Hibban also listed him in the list of authentic scholars of Hadith. Imam Ibn al-Madani, who was the teacher of Imam Muslim and Imam Bukhari also made the same remarks about him.
[Tahzib-ut-Tahzib, biography of Sa’eed bin Abd al Rahman, Hafidhh Asqalani]
The fourth narrator of this Hadith is Malik bin Ayyaz Aldar.
Imam Bukhari writes:
Malik bin Ayyaz Aldar narrated that: ‘Umar said ‘O Allah, I am only lacking when I am powerless’. Abu Salih also narrated this from Malik Aldar.
[Tarikh al-Kabir, biography of Malik Aldar by Imam Bukhari]
Imam Ibn Abi Hatim writes:
Malik bin Ayyaz Aldar was a slave of ‘Umar and he was freed by him. He narrated from Abu Bakr and ‘Umar. He was a taba’ee and Abu Salih also narrated from him - and he was famous’.
[Al-jar-hu-wal-ta’deel., biography of Malik Aldar by Imam Ibn Abi Hatim]
Imam Ibn Abi Saad writes:
Malik Aldar was a freed slave of ‘Umar, and he narrated Hadith from Abu Bakr and ‘Umar [May Allah be well pleased with them all] and he was a famous man’.
[Tabaqat Ibn Sa’ad, biography of Malik Aldar by Imam Ibn Sa’ad]
After these references it can be seen that the third and fourth narrators of Hadith are famous, authentic and not unknown and no one can assume these narrators are weak.
• Imam al Qurtabi writes:
One Arab went to the grave of our Prophet, (May Allah bless him and grant him peace), and recited the verse from the Holy Qur’an:
‘We sent not a messenger, but to be obeyed in accordance with the leave of Allah. If they had only, when they were unjust to themselves come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them they would have found Allah indeed oft-returning, most merciful.’
[Surah An-Nisa’ verse 6]
He then began to cry and say how sinful he was, and requested to the Prophet, (May Allah bless him and grant him peace), to supplicate for him. A voice then came from our Prophet’s [May Allah bless him and grant him peace] grave, saying that Allah has forgiven your sins.
[Tafsir al Qurtabi, under Ayat 64 Surah Nisa]
• Hafidhh Ibn Kathir also recorded this event, he writes;
When an Arab came to our Prophet’s grave and said “I repent from my sins through you and ask for forgiveness, I would give my life for you”. Afterwards our Prophet, (May Allah bless him and grant him peace), appeared in the dream of Utba’, may Allah be pleased with Him, and informed him to go to the Arab and convey the message that there is a good news for him that Allah had forgiven his sins.
[Tafsir Ibn Kathir, under verse 64 Surah Nisa]
• Hafidhh Ibn Taymiyya writes:
A person came to the blessed grave of the Messenger of Allah, (May Allah bless him and grant him peace), and requested food from the Prophet and sat down. After a while a Hashmi [a member of the Prophet’s (May Allah bless him and grant him peace] family came to him. He had with him a tray of food, and said, “this food has been sent by the Prophet, (May Allah bless him and grant him peace), and with it he gave a message: eat it and leave from here because whoever loves us does not make this kind of desire”.
[Iqtida as Sirat al Mustaqim, page 290 by Hafidhh Ibn Taymiyya]
• Hafidhh Ibn Kathir and Hafidhh Ibn Hajar al Asqalani both write:
Imam Bukhari had lost his sight in his days as a youth, and his mother used to pray to Allah vigorously for the return of her son’s sight. One night in her dream, she saw the Prophet Ibrahim, upon whom be peace, who told her that Allah had accepted her prayers because of her tears in them in front of Allah and her son’s sight would be return’. When Imam Bukhari awoke in the morning, his eyesight had returned.
[Tahrikh Ibn Kathir, under biography of Imam Bukhari, and Muqadimah Fath al Bari, biography of Imam Bukhari]
Imam Daarmi writes:
• When Yazid bin Mu’awiya attacked Madinah, there was no adhan or Jam'at in Masjid an-Nabawi for three days. Sa’eed bin Musayab states, ‘I stayed in Masjid an-Nabawi for the three days and pretended to be Majnun, (mad) and for every prayer, I heard the adhan from the blessed grave of the Prophet, (May Allah bless him and grant him peace).
[Daarmi, chapter on Fada’il e-Nabi]
• Hafidhh Ibn-e-Taymiyya writes that:
Ibn Musayab’s listening of the adhan from the Prophet’s grave or the returning of salaam from the graves of the Awliya, is haqq and we believe in it.
[Iqtida as Sirat al-Mustaqim, page 373]
• Hafidhh Ibn Hajar al-Asqalani writes:
Abd al-Wajid says that I saw the Prophet, (May Allah bless him and grant him peace), in a dream with his companions waiting at this place, like they were waiting for someone. I said, “As Salaam 'alaykum,” after the reply to the salaam I asked “what or who are you waiting for?” The reply was we are waiting for Imam Bukhari, and that was the day Imam Bukhari passed away.
[Fath al Bari, chapter on the death of Imam Bukhari, and Tarikh Baghdad by Hafidhh Asqalani, and Khatib al Baghdadi]
• Hafidhh Asqalani writes:
Hafidhh Marwazi says that I was in the Ka'ba and I fell asleep. I then had a dream and in that dream I saw the Messenger of Allah, (May Allah bless him and grant him peace). Our Prophet, (May Allah bless him and grant him peace), said that you have read Imam Shafi’s book and why not mine? I asked which one is yours and the reply was Imam Bukhari’s book is my book.
[Fath al Bari, Hafidhh Asqalani under Biography of Imam Bukhari]
• Imam Dhahabi writes that the famous Tabi’i, Simaq bin Harb said that;
My sight was gone and I was completely blind. I prayed a lot and one night when I was sleeping, I saw in my dream Ibrahim, peace be upon him. I said to Ibrahim, ‘my sight is gone and what should I do?’ Ibrahim said ‘go to the river Forat and wash your face in the river and your sight should return’. When I washed my face in the river, my sight returned and I saw 80 companions of the Prophet, (May Allah bless him and grant him peace), with that sight.
[Mizan al Ta’dil, biography of Simaq Dhahabi]
From all the above narrations, it should be sufficient proof that to do Istishfah (to make a request) from the Pious is permissible. They are able to help us and they are fully aware of matters that occur on the earthly plain, and this includes the Messenger of Allah, (May Allah bless him and grant him peace). From the above examples, we have proof of the Prophet, (May Allah bless him and grant him peace)
Asking for forgiveness on the behalf of others; informing of an impeding victory; consoling ‘Uthman, may Allah be pleased with Him, at the time of great suffering, and many others.
Hafidhh Ibn Taymiyya writes:
Some people came to the grave of our Prophet, (May Allah bless him and grant him peace), and requested something, and their needs were fulfilled. In the like manner, the pious people can also fulfill the needs of people - and we do not deny this
[Iqtida as Sirat al-Mustaqim, - page 373, Hafidhh Ibn Taymiyya]
Hafidhh Ibn al Qayyim writes:
After dying, the Ruh (Spirit) can do those things that it cannot do when the person is alive in the dunya, (world) just as one or two Ruhs defeated a large army. Many companions relate that they saw the Messenger of Allah, (May Allah bless him and grant him peace), Abu Bakr and ‘Umar, May Allah be well pleased with them, in their dreams at night fighting with them against the kuffar and winning the battle. Then it became a reality: on the following day a small army of Muslims defeated an army of many, many kafirs.
[Kitab ar-Ruh, chapter 15, Hafidhh Ibn al Qayyim]
From the above statements, they prove that the pious are able to help after their death. Their spiritual powers increase after their death.
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pathseeker
Politcal Worker (100+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
Q: Why do we see some people asking the pious for help, rather than asking them to make dua on their behalf?
A: The meaning for this is that they say metaphorically to the pious but really they are asking the pious to make Dua for them. The companions of the Prophet (May Allah bless him and grant him peace), used to do this as well. This has been mentioned in Hadith.
Imam Bukhari and Imam Muslim quote the following hadith:
The Messenger of Allah, (May Allah bless him and grant him peace), was on his way to the battle of Khaybar with his companions and asked ‘Amir, may Allah be pleased with Him, to recite a poem. ‘Amir then recited the following:
Oh Prophet of Allah!
Allah is our Witness.
Without you we would not have had guidance.
Nor would we pray nor give zakah.
You forgive us and we sacrifice ourselves for you.
Send blessings on us and make us stand firm when fighting the enemy
[Bukhari & Muslim Chapter. - Battle of Khaybar]
Hafidhh Ibn Hajar al Asqalani and Hafidhh al Asqalani have commented upon this Hadith that
The poem’s verses are addressed to the Prophet, (May Allah bless him and grant him peace), because the word “sacrifice” cannot be used to Allah. This is because scholars have said the word ‘sacrifice’ (fida) is used in situations when one takes the place of another who is in difficulty, to remove the harm from another and take it upon oneself. This of course cannot apply to Allah - most High. The word “forgive” means that if we have gone astray obeying you, then bring us back on to the straight path. The objection to this may come from the first line of the poem - “Oh Allah!” The word ‘Allahumma’ is used to take Allah's oath to the following verses and the poet used the word ‘Allahuma’ in the beginning for baraka (blessing) and he wants to start with the word of Allah - most High. The objection to the opinion that the verses are addressed to the Prophet (May Allah bless him and grant him peace), may come from the phrases - “bless us” and “make us stand firm”. The answer to this question lies in the fact that the Prophet makes Dua to Allah for blessings to be sent to the people
[See Fath-al-Bari/Irshad-as-sari, Chapter on Khaybar by Hafidhh Asqalani & Qastalani]
Hafidhh ibn Kathir and Ibn Athir have said that ‘Amir has said these verses in the praise of the Prophet, (May Allah bless him and grant him peace).
[Sirat an- Nabi and Usd al-Ghaba, Chapter on Khaybar and the Biography of ‘Amir bin Akwah by Hafidhh ibn Kathir & Hafidhh ibn Athir]
Also, if the poetry were addressed to Allah, it would not make sense at all. The reason being that the words of the poem state, ‘without you we would not have had guidance. Nor would we pray nor give zakah’. If Allah did not exist (Which is a stupid thing to say, as what Allah is implies that He is), nothing else would exist, not only guidance, prayers, and zakah, not even ‘nothingness’ would exist, as Allah has created all. So by assuming the poem is addressed to Allah, they are not those words which would be expected of a Muslim, let alone in the presence of the Messenger of Allah, (May Allah bless him and grant him peace). The above proves that the one who is being addressed, in this poem is none other than the Prophet of Allah, (May Allah bless him and grant him peace).
Also, the poem asks for forgiveness and this does not have to be specifically directed to Allah. If ‘Amir has used these words of praise for the Prophet, (May Allah bless him and grant him peace), it does not go against the spirit of Islam. To ask the pious for help directly is not shirk as ‘Amir asked help from the Prophet, (May Allah bless him and grant him peace). The real meaning of ‘Amir’s seeking help, was to ask the Messenger of Allah, (May Allah bless him and grant him peace), to supplicate on his behalf. In the same way when an ordinary Muslim asks help from the pious, their real meaning is also the same as ‘Amir’s. The help comes through the pious’s supplication’s so metaphorically we say - the pious is helping us – when in fact, everything comes from Allah.
Q: Some people argue that once the pious have died – their ability to help anyone ceases. So, why do people still go to their graves to seek help?
A: We, the Ahl as-Sunna wa'l Jama say that when the pious die, their ability to help others does not diminish and end. They are alive in their graves and the power of their souls become stronger than when they were alive. If you cover a living person with a blanket, he would not be able to recognise those who pass by, but it has been proved from narrations that the deseased can recognise and hear the footsteps of those who pass by the grave. A living person cannot understand what the birds are saying, but the deceased can hear and understand exactly what they are saying. Also, a living person cannot travel millions of miles faster than the blink of an eye, but the deceased can travel many millions of miles faster than the blink of the eye. An example of this is when one sleeps, one can travel many miles and break the physical laws of this world. In the same way the deceased can break the laws of this world, as their spiritual bodies are stronger.
Hafidhh Ibn al Qayyim writes that the deceased are pleased with those people who attend the funeral or
those who stand at his grave. When people pass the grave and convey their salaams, he [the person in the grave] returns the salaams and also recognises the person who has conveyed the salaam. When the birds praise Allah - most High, the person in the grave also understands the birds’ praises (i.e. what the birds are saying).
The martyrs’ souls are in heaven, and when people convey their salaam to them at their graves, they come back to their grave and return the salaam.
The ordinary souls at the very highest of the seven skies are at a place called Illiyin and when someone greets them with salaam, they come back to their grave, answer the salaam and also recognise the person. As in the case with people who are alive – some are strong and some are weak. In the same way, some souls are stronger than others like in the case of the pious. The more pious the person is, the stronger the soul. There could be some people who do not believe in what has been written, but Allah - most High has created those people who believe this and their hearts verify it. Every Muslim should believe that the deceased soul meets other souls, in the same way that the living people meet each other and this is proved in the Qur`an. Allah - most High says in the Qur’an, in Surah az Zumr Verse 42:
Allah takes away the souls at the time of their death and of those who don’t die during their sleep. Then He with holds that against which He has decreed death and sends back the other until an appointed time
Imam Sudayy says that Allah takes souls when people are asleep, and the deceased souls and people who are alive come together and discuss issues in their dreams. The deceased souls can give the living information that other people do not know. Sometimes they can inform people when people are going to die. In different matters, they guide the living.
There were two companions of the Prophet, (May Allah bless him and grant him peace), called Salman Farsi and Abd Allah bin Salam, May Allah be well pleased with them both. They both said that whoever dies first, he would inform the other what had happened to him. Abd Allah bin Salam died first and appeared in Salman Farsi’s dream. Abd Allah then informed Salman Farsi that out of all of his good deeds, Allah - most High liked one particular deed the most, which was perfect reliance of God, so Salman continued having unshakable tust in Allah.
Ibn Sirin, may Allah be pleased with Him, appeared in his friends dream and said that Allah, most High has given him paradise. The dreamer asked him about Hasan al Basri. He said Allah has given him a higher status than himself. There was another companion called Mas’ar and he used to appear in peoples’ dreams and inform them to attend dhikr gatherings since Allah was pleased with this act. Similarly, many people have seen Hafidhh ibn Taymiyya in their dream, and they have asked him very complex fiqh questions, and Hafidhh ibn Taymiyya has answered them and satisfied them all
Some people might say that these are only dreams and we don’t know whether they are right or wrong so how can we trust them? But they should know that when the deceased gives news about a person who is going to die at a particular time; or says that on a particular day rain will fall; or there will be famine; or the enemy will attack; or there will be trouble; or if he gives that kind of news that nobody knows accept him, these will become reality. These types of facts are only ignored by a person who is unaware of the power of the spirits. It is also a fact that if many Muslims see a similar dream, this becomes evidence like Prophet Muhammad (May Allah bless him and grant him peace), said to his companion: all of your dreams show that the Night of Power (Laylat al Qadr) will be on the last ten days of Ramadan.
What I have written is not all from the dreams. The Power of Souls, I have proved from the Qur’an and Sunna in the last chapter.
[Kitab ar Ruh, a summary of chapters 1, 2, 3 and 15, Hafidhh ibn al Qayyim]
On this Topic I have written everything to the best of my knowledge. May Allah The Most High and Merciful, accept this, and if in any way I have made any errors, May Allah The Most Generous, The Most Kind and the Most Merciful. Forgive me.
Amin.
The permissibility to say
‘Ya Muhammad!’
[May Allah bless him and grant him peace]
The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or ‘Ya Muhammad!’ [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two “schools of thought”. One insists that saying that stating “Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so – based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this – or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.
Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid’a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.
As we shall aim to demonstrate to the readers in this chapter, Insha’ Allah, that if it is wrong today [or even Kufr and shirk as some of our brothers declare], to proclaim Ya Muhammad! [May Allah bless him and grant him peace] why then, did the Sahaba, Tab’ee in and the later generations of Muslims do so? Would those brothers who oppose the Muslims of saying Ya Muhammad! [May Allah bless him and grant him peace] apply the same criteria to the first generations of this Umma as they do for the believers of today?
The permissibility of saying Ya! For someone who is not physically present.
One of the main arguments used against the believers on this issue, is the one of the impermisibility of using the prefix Ya [Oh!] to someone who is not physically present.
Innovation in the Language
This understanding of the Arabic language [that of not being able to use Ya! For an absent person] is an innovation [bid’a] in Arabic grammar. To the minority holding this view, it appears that this is the only way of accusing the majority of Muslims to be constantly committing an impermissible deed, or even shirk and kufr as others may profess.
We first would like to invite those who hold the above view, to examine one of the most respected classical dictionaries of the Arabic language, the Lasan al Arab of Ibn Manzur (d. 711 hijri). Ibn Manzur states that Ya! can be applied for either a person who is near, or far from the caller.
[Ibn Manzur al-Afriqi, Lasan al-Arab under the word ‘Ya’]
Since those Muslims who often claim that saying Ya Muhammad! [May Allah bless him and grant him peace] is shirk, I now propose to examine the views of Ibn Taymiyya on this issue. Why? Well, it is mainly because these very brothers have given Ibn Taymiyya the noble title of Shaykh al Islam, and such, use him as an authority, if not, the foremost, in their attempts to practice Islam as the Salaf [pious predecessors] did. Ibn Taymiyya writes:
When someone calls upon someone else, saying Ya! it may be used in one of two ways – physically or by the knowledge of that person. An example of this is when the Messenger of Allah [May Allah bless him and grant him peace] warned the people at the time of Dajjal: “Yaa ‘ibaadillaahi Fathbutu…” (Oh servants of Allah! Keep your feet steadfast…) The Prophet, Allah bless him and grant him peace, said this to the people who would be present at the time of Dajjal, and who were not yet born.
Another example, is when Sayyidna ‘Ali, may Allah be pleased with Him, was walking through the plain of Karbalah, he said ‘Ya Abu ‘Abd Allah Hussayn, Fasbir! [Oh, (my son) Abu ‘Abd Allah Hussayn! Be patient (when facing the enemy in this place]’ This was because ‘Ali, may Allah be pleased with Him, was informed by the Messenger of Allah, (May Allah bless him and grant him peace), that his son, Hussayn [May Allah be pleased with Him], would be martyred at Karbalah. Sayyidna ‘Ali, may Allah be pleased with Him, called Hussayn despite the fact that he was not present with him, and even though Hussayn could not hear his Father ‘Ali, may Allah be pleased with Him, but remained in his thoughts.
[Ibn Taymiyya, Minhaj-as-sunna, chapter Aswad-al-Qadeem]
The above example demonstrates, as provided by Ibn Taymiyya, that at least in one way, Ya can be used in the Arabic language to call someone who is not physically present, but who is present in the thoughts of the caller, as when Sayyidna ‘Ali, may Allah be pleased with Him, remembered his son and called to him.
Evidence to support the permissibility of saying Ya Muhammad! [May Allah bless him and grant him peace]
Hafidhh ibn al Qayyim writes that the Prophet of Allah, (May Allah bless him and grant him peace) said:
Send salutations on me, but send more salutations on Friday. When you recite the salutation, your voice will reach me wherever you are. Some companions asked, “ even after your death?” The Prophet, (May Allah bless him and grant him peace) replied, “Allah has made it unlawful for the earth to decompose my body”.
[Hafidhh Ibn-al-Qayyim, Jala-ul-Afhaan page 145]
Imam Nasa’i narrates that there are specific angels who visit the earth and whose sole duties are to go to the persons who sends salutations upon the Prophet Muhammad, (May Allah bless him and grant him peace), and then to take those salutations to the Prophet Muhammad, (May Allah bless him and grant him peace)
[Mishkat chapter on Salaah al Nabi]
The above mentioned Ahadith, indicate that if anyone were to send salutations to the Prophet, (May Allah bless him and grant him peace), he himself would either hear the salutations, or an angel will convey them to him. In both cases, salutations will reach the Prophet, (May Allah bless him and grant him peace).
The Salaf used to say Ya Muhammad![May Allah bless him and grant him peace]
Imam Bukhari, Hafidhh Ibn Taymiyya and Qadi Shawkani all posed the same question, that if a person’s foot becomes numb, what should he do? Their recommendations were the same, and included with their answer, the following hadith:
Some time after Rasul Allah, (May Allah bless him and grant him peace), had passed away, ‘Abd Allah Ibn ‘Umar [May Allah be pleased with Him] was in Najd where one day his foot became numb. As a remedy to alleviate the pain, a person said to him. “Remember the one whom you love the most!” Upon hearing this Ibn ‘Umar [May Allah be pleased with Him] said “Ya Muhammad! [May Allah bless him and grant him peace]” and his foot made an immediate recovery from numbness.
[Imam Bukhari, Adab al Mufrad al Kalim al Tayyab; Hafidhh Ibn Taymiyya and Qadi Shawkani, Tuhfah al Dakireen chapter on Khadirat Rijluhu, and also Imam Nawawi’s Kitab al Adkar]
Hafidhh Ibn Taymiyya writes,
In the same way as ‘Abd Allah ibn Umar’s foot became numb and he remembered the one he loves the most, ‘Abd Allah Ibn Abbas’s foot also became numb. Someone also said to him to remember the one who he loves the most, whereupon ‘Abd Allah Ibn Abbas said Ya! Muhammad [May Allah bless him and grant him peace] and his foot immediately recovered from numbness.
[Hafidhh ibn Taymiyya, Al Kalim al Tayyib chapter on Khadirat Rijluhu]
Qadi Shawkani writes:
If one is in trouble or is in distress, he should perform two nawafil rakats and then make a supplication. They should say ‘‘Ya Muhammad!’’ [May Allah bless him and grant him peace] and Allah most High will grant them what they requested and their problems and troubles should be resolved. The scholars of hadith say that this hadith is authentic and Tirmidhi, Hakim, Nasa’i, Ibn Majah and at-Tabarani record it.
[Qadi Shawkani, Tofah al Dhakireen chapter on Salaah al Hajah]
Hafidhh Ibn Kathir, Imam Tabari and Imam Ibn Athir all wrote [that]:
During the Khilafa of Abu Bakr as- Siddique, may Allah be pleased with Him, there was a battle against the false Prophet Musaylima [of Najd]. When the battle commenced, the Muslims lost their footing at which point Khalid bin Walid, may Allah be pleased with Him, and the rest of the companions called out “Ya Muhammad!” [May Allah bless him and grant him peace] and proceeded to win the battle.
[Tarikh at Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari, Hafidhh Ibn Kathir and Imam Ibn Athir and Ibn Jarir in Chapter Musaylima Kadhaab]
Hafidhh Ibn Kathir and Imam Tabari both write:
During the Khilafah of ‘Umar, may Allah be pleased with Him, there was a famine outside the city of Madinah. A companion called Bilal bin Harith al Muzni, may Allah be pleased with Him, said to his people “The famine is very severe, [let us] sacrifice a goat”. Apart from a red bone nothing came from the goat [the goat was very thin due to famine and as such, there was no meat on the bones]. Bilal bin Harith, may Allah be pleased with Him, called out “Ya Muhammad!” [May Allah bless him and grant him peace]. The Messenger of Allah, (May Allah bless him and grant him peace), then appeared in the dream of Bilal bin Harith and informed him that there will be rain.
[Tarikh Ibn Kathir and Ibn Jarir chapter of khilafah of ‘Umar (May Allah be pleased with Him]
Q: Why do we see some people asking the pious for help, rather than asking them to make dua on their behalf?
A: The meaning for this is that they say metaphorically to the pious but really they are asking the pious to make Dua for them. The companions of the Prophet (May Allah bless him and grant him peace), used to do this as well. This has been mentioned in Hadith.
Imam Bukhari and Imam Muslim quote the following hadith:
The Messenger of Allah, (May Allah bless him and grant him peace), was on his way to the battle of Khaybar with his companions and asked ‘Amir, may Allah be pleased with Him, to recite a poem. ‘Amir then recited the following:
Oh Prophet of Allah!
Allah is our Witness.
Without you we would not have had guidance.
Nor would we pray nor give zakah.
You forgive us and we sacrifice ourselves for you.
Send blessings on us and make us stand firm when fighting the enemy
[Bukhari & Muslim Chapter. - Battle of Khaybar]
Hafidhh Ibn Hajar al Asqalani and Hafidhh al Asqalani have commented upon this Hadith that
The poem’s verses are addressed to the Prophet, (May Allah bless him and grant him peace), because the word “sacrifice” cannot be used to Allah. This is because scholars have said the word ‘sacrifice’ (fida) is used in situations when one takes the place of another who is in difficulty, to remove the harm from another and take it upon oneself. This of course cannot apply to Allah - most High. The word “forgive” means that if we have gone astray obeying you, then bring us back on to the straight path. The objection to this may come from the first line of the poem - “Oh Allah!” The word ‘Allahumma’ is used to take Allah's oath to the following verses and the poet used the word ‘Allahuma’ in the beginning for baraka (blessing) and he wants to start with the word of Allah - most High. The objection to the opinion that the verses are addressed to the Prophet (May Allah bless him and grant him peace), may come from the phrases - “bless us” and “make us stand firm”. The answer to this question lies in the fact that the Prophet makes Dua to Allah for blessings to be sent to the people
[See Fath-al-Bari/Irshad-as-sari, Chapter on Khaybar by Hafidhh Asqalani & Qastalani]
Hafidhh ibn Kathir and Ibn Athir have said that ‘Amir has said these verses in the praise of the Prophet, (May Allah bless him and grant him peace).
[Sirat an- Nabi and Usd al-Ghaba, Chapter on Khaybar and the Biography of ‘Amir bin Akwah by Hafidhh ibn Kathir & Hafidhh ibn Athir]
Also, if the poetry were addressed to Allah, it would not make sense at all. The reason being that the words of the poem state, ‘without you we would not have had guidance. Nor would we pray nor give zakah’. If Allah did not exist (Which is a stupid thing to say, as what Allah is implies that He is), nothing else would exist, not only guidance, prayers, and zakah, not even ‘nothingness’ would exist, as Allah has created all. So by assuming the poem is addressed to Allah, they are not those words which would be expected of a Muslim, let alone in the presence of the Messenger of Allah, (May Allah bless him and grant him peace). The above proves that the one who is being addressed, in this poem is none other than the Prophet of Allah, (May Allah bless him and grant him peace).
Also, the poem asks for forgiveness and this does not have to be specifically directed to Allah. If ‘Amir has used these words of praise for the Prophet, (May Allah bless him and grant him peace), it does not go against the spirit of Islam. To ask the pious for help directly is not shirk as ‘Amir asked help from the Prophet, (May Allah bless him and grant him peace). The real meaning of ‘Amir’s seeking help, was to ask the Messenger of Allah, (May Allah bless him and grant him peace), to supplicate on his behalf. In the same way when an ordinary Muslim asks help from the pious, their real meaning is also the same as ‘Amir’s. The help comes through the pious’s supplication’s so metaphorically we say - the pious is helping us – when in fact, everything comes from Allah.
Q: Some people argue that once the pious have died – their ability to help anyone ceases. So, why do people still go to their graves to seek help?
A: We, the Ahl as-Sunna wa'l Jama say that when the pious die, their ability to help others does not diminish and end. They are alive in their graves and the power of their souls become stronger than when they were alive. If you cover a living person with a blanket, he would not be able to recognise those who pass by, but it has been proved from narrations that the deseased can recognise and hear the footsteps of those who pass by the grave. A living person cannot understand what the birds are saying, but the deceased can hear and understand exactly what they are saying. Also, a living person cannot travel millions of miles faster than the blink of an eye, but the deceased can travel many millions of miles faster than the blink of the eye. An example of this is when one sleeps, one can travel many miles and break the physical laws of this world. In the same way the deceased can break the laws of this world, as their spiritual bodies are stronger.
Hafidhh Ibn al Qayyim writes that the deceased are pleased with those people who attend the funeral or
those who stand at his grave. When people pass the grave and convey their salaams, he [the person in the grave] returns the salaams and also recognises the person who has conveyed the salaam. When the birds praise Allah - most High, the person in the grave also understands the birds’ praises (i.e. what the birds are saying).
The martyrs’ souls are in heaven, and when people convey their salaam to them at their graves, they come back to their grave and return the salaam.
The ordinary souls at the very highest of the seven skies are at a place called Illiyin and when someone greets them with salaam, they come back to their grave, answer the salaam and also recognise the person. As in the case with people who are alive – some are strong and some are weak. In the same way, some souls are stronger than others like in the case of the pious. The more pious the person is, the stronger the soul. There could be some people who do not believe in what has been written, but Allah - most High has created those people who believe this and their hearts verify it. Every Muslim should believe that the deceased soul meets other souls, in the same way that the living people meet each other and this is proved in the Qur`an. Allah - most High says in the Qur’an, in Surah az Zumr Verse 42:
Allah takes away the souls at the time of their death and of those who don’t die during their sleep. Then He with holds that against which He has decreed death and sends back the other until an appointed time
Imam Sudayy says that Allah takes souls when people are asleep, and the deceased souls and people who are alive come together and discuss issues in their dreams. The deceased souls can give the living information that other people do not know. Sometimes they can inform people when people are going to die. In different matters, they guide the living.
There were two companions of the Prophet, (May Allah bless him and grant him peace), called Salman Farsi and Abd Allah bin Salam, May Allah be well pleased with them both. They both said that whoever dies first, he would inform the other what had happened to him. Abd Allah bin Salam died first and appeared in Salman Farsi’s dream. Abd Allah then informed Salman Farsi that out of all of his good deeds, Allah - most High liked one particular deed the most, which was perfect reliance of God, so Salman continued having unshakable tust in Allah.
Ibn Sirin, may Allah be pleased with Him, appeared in his friends dream and said that Allah, most High has given him paradise. The dreamer asked him about Hasan al Basri. He said Allah has given him a higher status than himself. There was another companion called Mas’ar and he used to appear in peoples’ dreams and inform them to attend dhikr gatherings since Allah was pleased with this act. Similarly, many people have seen Hafidhh ibn Taymiyya in their dream, and they have asked him very complex fiqh questions, and Hafidhh ibn Taymiyya has answered them and satisfied them all
Some people might say that these are only dreams and we don’t know whether they are right or wrong so how can we trust them? But they should know that when the deceased gives news about a person who is going to die at a particular time; or says that on a particular day rain will fall; or there will be famine; or the enemy will attack; or there will be trouble; or if he gives that kind of news that nobody knows accept him, these will become reality. These types of facts are only ignored by a person who is unaware of the power of the spirits. It is also a fact that if many Muslims see a similar dream, this becomes evidence like Prophet Muhammad (May Allah bless him and grant him peace), said to his companion: all of your dreams show that the Night of Power (Laylat al Qadr) will be on the last ten days of Ramadan.
What I have written is not all from the dreams. The Power of Souls, I have proved from the Qur’an and Sunna in the last chapter.
[Kitab ar Ruh, a summary of chapters 1, 2, 3 and 15, Hafidhh ibn al Qayyim]
On this Topic I have written everything to the best of my knowledge. May Allah The Most High and Merciful, accept this, and if in any way I have made any errors, May Allah The Most Generous, The Most Kind and the Most Merciful. Forgive me.
Amin.
The permissibility to say
‘Ya Muhammad!’
[May Allah bless him and grant him peace]
The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or ‘Ya Muhammad!’ [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two “schools of thought”. One insists that saying that stating “Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so – based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this – or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.
Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid’a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.
As we shall aim to demonstrate to the readers in this chapter, Insha’ Allah, that if it is wrong today [or even Kufr and shirk as some of our brothers declare], to proclaim Ya Muhammad! [May Allah bless him and grant him peace] why then, did the Sahaba, Tab’ee in and the later generations of Muslims do so? Would those brothers who oppose the Muslims of saying Ya Muhammad! [May Allah bless him and grant him peace] apply the same criteria to the first generations of this Umma as they do for the believers of today?
The permissibility of saying Ya! For someone who is not physically present.
One of the main arguments used against the believers on this issue, is the one of the impermisibility of using the prefix Ya [Oh!] to someone who is not physically present.
Innovation in the Language
This understanding of the Arabic language [that of not being able to use Ya! For an absent person] is an innovation [bid’a] in Arabic grammar. To the minority holding this view, it appears that this is the only way of accusing the majority of Muslims to be constantly committing an impermissible deed, or even shirk and kufr as others may profess.
We first would like to invite those who hold the above view, to examine one of the most respected classical dictionaries of the Arabic language, the Lasan al Arab of Ibn Manzur (d. 711 hijri). Ibn Manzur states that Ya! can be applied for either a person who is near, or far from the caller.
[Ibn Manzur al-Afriqi, Lasan al-Arab under the word ‘Ya’]
Since those Muslims who often claim that saying Ya Muhammad! [May Allah bless him and grant him peace] is shirk, I now propose to examine the views of Ibn Taymiyya on this issue. Why? Well, it is mainly because these very brothers have given Ibn Taymiyya the noble title of Shaykh al Islam, and such, use him as an authority, if not, the foremost, in their attempts to practice Islam as the Salaf [pious predecessors] did. Ibn Taymiyya writes:
When someone calls upon someone else, saying Ya! it may be used in one of two ways – physically or by the knowledge of that person. An example of this is when the Messenger of Allah [May Allah bless him and grant him peace] warned the people at the time of Dajjal: “Yaa ‘ibaadillaahi Fathbutu…” (Oh servants of Allah! Keep your feet steadfast…) The Prophet, Allah bless him and grant him peace, said this to the people who would be present at the time of Dajjal, and who were not yet born.
Another example, is when Sayyidna ‘Ali, may Allah be pleased with Him, was walking through the plain of Karbalah, he said ‘Ya Abu ‘Abd Allah Hussayn, Fasbir! [Oh, (my son) Abu ‘Abd Allah Hussayn! Be patient (when facing the enemy in this place]’ This was because ‘Ali, may Allah be pleased with Him, was informed by the Messenger of Allah, (May Allah bless him and grant him peace), that his son, Hussayn [May Allah be pleased with Him], would be martyred at Karbalah. Sayyidna ‘Ali, may Allah be pleased with Him, called Hussayn despite the fact that he was not present with him, and even though Hussayn could not hear his Father ‘Ali, may Allah be pleased with Him, but remained in his thoughts.
[Ibn Taymiyya, Minhaj-as-sunna, chapter Aswad-al-Qadeem]
The above example demonstrates, as provided by Ibn Taymiyya, that at least in one way, Ya can be used in the Arabic language to call someone who is not physically present, but who is present in the thoughts of the caller, as when Sayyidna ‘Ali, may Allah be pleased with Him, remembered his son and called to him.
Evidence to support the permissibility of saying Ya Muhammad! [May Allah bless him and grant him peace]
Hafidhh ibn al Qayyim writes that the Prophet of Allah, (May Allah bless him and grant him peace) said:
Send salutations on me, but send more salutations on Friday. When you recite the salutation, your voice will reach me wherever you are. Some companions asked, “ even after your death?” The Prophet, (May Allah bless him and grant him peace) replied, “Allah has made it unlawful for the earth to decompose my body”.
[Hafidhh Ibn-al-Qayyim, Jala-ul-Afhaan page 145]
Imam Nasa’i narrates that there are specific angels who visit the earth and whose sole duties are to go to the persons who sends salutations upon the Prophet Muhammad, (May Allah bless him and grant him peace), and then to take those salutations to the Prophet Muhammad, (May Allah bless him and grant him peace)
[Mishkat chapter on Salaah al Nabi]
The above mentioned Ahadith, indicate that if anyone were to send salutations to the Prophet, (May Allah bless him and grant him peace), he himself would either hear the salutations, or an angel will convey them to him. In both cases, salutations will reach the Prophet, (May Allah bless him and grant him peace).
The Salaf used to say Ya Muhammad![May Allah bless him and grant him peace]
Imam Bukhari, Hafidhh Ibn Taymiyya and Qadi Shawkani all posed the same question, that if a person’s foot becomes numb, what should he do? Their recommendations were the same, and included with their answer, the following hadith:
Some time after Rasul Allah, (May Allah bless him and grant him peace), had passed away, ‘Abd Allah Ibn ‘Umar [May Allah be pleased with Him] was in Najd where one day his foot became numb. As a remedy to alleviate the pain, a person said to him. “Remember the one whom you love the most!” Upon hearing this Ibn ‘Umar [May Allah be pleased with Him] said “Ya Muhammad! [May Allah bless him and grant him peace]” and his foot made an immediate recovery from numbness.
[Imam Bukhari, Adab al Mufrad al Kalim al Tayyab; Hafidhh Ibn Taymiyya and Qadi Shawkani, Tuhfah al Dakireen chapter on Khadirat Rijluhu, and also Imam Nawawi’s Kitab al Adkar]
Hafidhh Ibn Taymiyya writes,
In the same way as ‘Abd Allah ibn Umar’s foot became numb and he remembered the one he loves the most, ‘Abd Allah Ibn Abbas’s foot also became numb. Someone also said to him to remember the one who he loves the most, whereupon ‘Abd Allah Ibn Abbas said Ya! Muhammad [May Allah bless him and grant him peace] and his foot immediately recovered from numbness.
[Hafidhh ibn Taymiyya, Al Kalim al Tayyib chapter on Khadirat Rijluhu]
Qadi Shawkani writes:
If one is in trouble or is in distress, he should perform two nawafil rakats and then make a supplication. They should say ‘‘Ya Muhammad!’’ [May Allah bless him and grant him peace] and Allah most High will grant them what they requested and their problems and troubles should be resolved. The scholars of hadith say that this hadith is authentic and Tirmidhi, Hakim, Nasa’i, Ibn Majah and at-Tabarani record it.
[Qadi Shawkani, Tofah al Dhakireen chapter on Salaah al Hajah]
Hafidhh Ibn Kathir, Imam Tabari and Imam Ibn Athir all wrote [that]:
During the Khilafa of Abu Bakr as- Siddique, may Allah be pleased with Him, there was a battle against the false Prophet Musaylima [of Najd]. When the battle commenced, the Muslims lost their footing at which point Khalid bin Walid, may Allah be pleased with Him, and the rest of the companions called out “Ya Muhammad!” [May Allah bless him and grant him peace] and proceeded to win the battle.
[Tarikh at Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari, Hafidhh Ibn Kathir and Imam Ibn Athir and Ibn Jarir in Chapter Musaylima Kadhaab]
Hafidhh Ibn Kathir and Imam Tabari both write:
During the Khilafah of ‘Umar, may Allah be pleased with Him, there was a famine outside the city of Madinah. A companion called Bilal bin Harith al Muzni, may Allah be pleased with Him, said to his people “The famine is very severe, [let us] sacrifice a goat”. Apart from a red bone nothing came from the goat [the goat was very thin due to famine and as such, there was no meat on the bones]. Bilal bin Harith, may Allah be pleased with Him, called out “Ya Muhammad!” [May Allah bless him and grant him peace]. The Messenger of Allah, (May Allah bless him and grant him peace), then appeared in the dream of Bilal bin Harith and informed him that there will be rain.
[Tarikh Ibn Kathir and Ibn Jarir chapter of khilafah of ‘Umar (May Allah be pleased with Him]
modern.fakir
Chief Minister (5k+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
The content written is justified and Indeed you named some great scholars for all your posts ...Keep the Good work Coming Pathseeker !
The content written is justified and Indeed you named some great scholars for all your posts ...Keep the Good work Coming Pathseeker !
pathseeker
Politcal Worker (100+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
As-Sayyid Mawdudi writes:
When Hajaj bin Yusuf had placed tax upon some new Muslims, they left Basra crying with their fuqaha [scholars] and they were all saying, Ya Muhammad!, Ya Muhammad! [May Allah bless him and grant him peace]
[Sayyid Mawdudi, Khilafah wa Malukiyat, page 270 and Tarikh Ibn Athir]
Hafidhh Ibn Kathir and Imam Tabari both write that
After the occasion of Karbala, Sayyida Zaynab, May Allah be well pleased with her, [the sister of Hussayn, may Allah be pleased with Him] and her company were taken as prisoners to Syria. When she passed the dead bodies she proclaimed: “Ya Muhammad!” [May Allah bless him and grant him peace] Your Hussayn is drenched in blood without a shroud or a grave, and Ya Muhammad! [May Allah bless him and grant him peace], your daughters are taken prisoners and your children have been killed
[Ibn Jarir and Tarikh Ibn Kathir in Chapter of Karbala*]
*For those of us, who have forgotten, Karbala took place in Iraq in 60AH. At that time Zaynab may Allah be well pleased with her, said ‘Ya Muhammad! [May Allah bless him and grant him peace]
Imam Waqdi writes:
During the khilafah of Abu Bakr Siddiq [may Allah be pleased with Him], there was a battle at Halb. Ka’ab. Abu Bakr [may Allah be pleased with Him] said “Ya Muhammad! Ya! Muhammad, [May Allah bless him and grant him peace] and shouted, “Oh Companions! Stay firm footed!”
['Allama Waqdi, Futoohusham, in the chapter on the Battle of Halb]
Imam Ibn Sa'ad writes:
After the Messenger of Allah, (May Allah bless him and grant him peace), had passed away, Arwa bint ‘Abd al Muttalib, May Allah be well pleased with her, recited the: “Ya Rasul Allah! [May Allah bless him and grant him peace]. You were our place of hope.”
[Imam Ibn Sa'ad, Tabaqat Ibn Sa’ad, chapter on the Death of the Prophet]
Hafidhh Ibn al Qayyim writes:
Muhammad bin ‘Umar, may Allah be pleased with Him, relates: ‘I was sitting in the company of Abu Bakr bin Mujahid in Baghdad when Shaykh Shibli came before them. Whereupon Abu Bakr bin Mujahid stood up and hugged Shaykh Shibli, kissed his forehead and sat him by his side.’ Muhammad bin ‘Umar [May Allah be pleased with Him] enquired: “You are the Shaykh [Abu Bakr bin Mujahid] whilst the whole of Baghdad regards Shibli as Majnun [Mad] - why have you treated him with so much respect?” To this, Abu Bakr bin Mujahid replied “I have done nothing strange, I have treated him exactly as I have seen the Messenger of Allah, (May Allah bless him and grant him peace), treat him. In my dream I saw the Messenger of Allah, (May Allah bless him and grant him peace), kiss Shibli between his two eyes. I asked the Prophet, (May Allah bless him and grant him peace), “Why did you treat Shibli in this way?” to which he, (May Allah bless him and grant him peace), replied “I love him because after every Salaah he recites the last verse of Surah Tauba after which he recites Sallal la ho ‘alayka Ya Muhammad! [Peace and blessings from Allah be upon you Oh Muhammad!) Three times.
[Hafidhh Ibn-al-Qayyim, Jala-al-Afham., page 80]
The above mentioned Ahadith clearly illustrate that the Companions and others of the Salaf used to say Ya Muhammad or Ya Rasul Allah! [May Allah bless him and grant him peace] when they experienced difficulty, and that the Prophet, (May Allah bless him and grant him peace) did help us either by making supplication for their success or appearing in their dreams to comfort them. Those Companions who were ill and said Ya Rasul Allah [May Allah bless him and grant him peace] found that they would get better; and if they were in a battle which they were losing - they would soon win; and if they were facing a famine - they would soon have rain.
The last quotation from Hafidhh Ibn al-Qayyim shows that the Messenger of Allah, (May Allah bless him and grant him peace), loves the one who pronounces ‘Ya Muhammad!’ [May Allah bless him and grant him peace] to a considerable high degree. All these occurances took place many years after the Messenger of Allah, (May Allah bless him and grant him peace), passed away. So if it was kufr to say ‘Ya Muhammad!’ [May Allah bless him and grant him peace] today and after the lifetime of the Prophet, (May Allah bless him and grant him peace), the Prophet, (May Allah bless him and grant him peace), would not have expressed any love for Shibli. Also, if this is an unreliable narration, why did Ibn al-Qayyim choose to quote it? Was he someone who supported shirk or kufr?
What has been said above supports the fact that it is not kufr or shirk to call out Ya Muhammad, (May Allah bless him and grant him peace).
However, still people will insist, despite of all the above, that to say Ya Muhammad (May Allah bless him and grant him peace) is shirk, and will deduce to the fact that this is a form of worshipping someone besides Allah. They often put forward the following ayat of the Qur’an:
And the mosques are only for Allah, so worship none with Allah
[Surah al Jinn verse 18]
This is just a doubt and a misunderstanding of the grammatical use of the words Tad`u/Yad`u in the Arabic language - since Tad’u and Yad’u have been used in two different contexts in the Qur’an: in the context of worship and also in the context of calling.
In the above verse it has been used in the context of worship and we agree that anyone who worships something besides Allah is a kafir and a mushrik. However, when a Muslim says Ya Rasul Allah! [May Allah bless him and grant him peace] he is not worshipping the Messenger of Allah, but merely calling him, as Ibrahim, peace be upon him, called all the people to Hajj [Tafsir Ibn Kathir under Surah Hajj] and as ‘Umar, may Allah be pleased with Him, called Sariah. This type of calling is not worship, of which an example is provided in the Qur’an when Allah commanded Ibrahim, peace be upon him, to call the dead birds [Surah Al- Baqara, verse 260]
This should demonstrate that the word ‘call’ is not always used in the context of worship. Whoever says Ya Muhammad! [May Allah bless him and grant him peace] cannot be called either a kafir or mushrik because he is calling with the love of the Prophet Muhammad, (May Allah bless him and grant him peace), as was the case when the salaf called upon the Messenger of Allah, (May Allah bless him and grant him peace). His intention is not the intention to worship him.
The pious can hear from afar
1) The Prophet Sulaiman, peace be upon him, heard the conversation of the ants from a distance.
[Al- Qur’an Surah al Namal verse 19]
2) The Messenger of Allah, (May Allah bless him and grant him peace), heard the footsteps of Bilal,may Allah be pleased with Him, in Paradise. [Bukhari and Muslim Kitab-al-Manaqib., Muslim., fazail Bilal]
3) Hafidhh Ibn al Qayyim writes:
The Messenger of Allah, (May Allah bless him and grant him peace), stated: ‘I hear the voice of every person who sends salams (peace and blessings) upon me, wherever he may be’.
[Hafidhh Ibn-al-Qayyim Jala-al-Afham page 145]
4) When women quarrel with their husbands who are righteous (and who go to paradise) the Hoors (fair Maidens of Paradise) listen to their arguing from Paradise whilst they are still on the earth. [Mishkat-al-Masabih in Chapter of Mu’ashirat-an-Nisa]
To conclude this chapter, we would like to state that:
From the above statements it is proved that the pious can hear from a far distance, by the grace of Allah most High.
Secondly, it is not shirk to call them using the word Ya! We would like to clarify that to call upon the pious using Ya! is simply permissible: being neither fardh, nor wajib, nor sunna.
Thirdly, as proven, the Salaf did proclaim Ya Muahammed! [May Allah bless him and grant him peace] at times of distress – and this difficulty was alleviated.
The reason for writing this article is only to clarify, to those people who shout ‘kafir’ and ‘mushrik’, to those Muslims who call using the word Ya! - that we can use the word Ya!
We also say that help should only be asked from Allah most High. We should only present the Waseela of the pious, when asking from Allah.
The true picture concerning the death of our Prophet
There are those misinformed people who believe that the Ahl as-Sunnah Wa’l Jama actually believe that the Prophet Muhammad (May Allah bless him and grant him peace) did not die!! What a gross accusation!! The true belief of the Ahle Sunnah wa’l Jama, is that the Prophet (May Allah bless him and grant him peace), did die, but he is alive in his grave.
It is in the grave, that the Prophet Muhammad, (May Allah bless him and grant him peace), is presented with our deeds, and makes supplication on behalf of the Ummah. This will be looked into further in another chapter of the book, Insha Allah. There are also instances, where the Prophet (May Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings. We also believe, that to send Salaam [salutations] to our Prophet (May Allah bless him and grant him peace), will be met with a reply back. There are many narrations that support this, which will be discussed later on in this book.
Blasphemic Belief
A great Scholar of the Ahl as-Sunnah wa’l Jama, Sayyid Ahmad Sa’eed Shah Kaazmi, writes:
'The one who states that the Soul of the Prophet, (May Allah bless him and grant him peace), was not taken and he never died, is a Kafir and is out of the circle of Islam.
[Hayaat-un-Nabi, p8 by Sayyid Ahmad Sa’eed Shah Kaazmi]
This is the belief of the Ahle Sunnah wal Jammat but the people who say the Ahle Sunnah believe, that Prophet Muhammad, (May Allah bless him and grant him peace). has not passed away is a false accusation on us.
Shaykh ul Makkah, Shaykh Alawi says that the meaning of the Anbiya (Prophets) passing away, means that they have been taken away from us and we cannot see them just like the Angels are.
(Mafaheem page 165 by Shaykh Alawi Malki).
Proof that Prophets are alive.
Allah most High says in the Qur’aam,
“…those who have been slain in the way of Allah never think of them as dead; but they are alive with their Lord, get their subsistence” [Surah Al-Imran verse 169]
Of course, it goes without saying that the position of the Prophets, (May Allah bless them and grant them peace) is above and beyond the status of those who are martyred in Allah’s way. This however implicates, that nevertheless, he (May Allah bless him and grant him peace) is alive too.
Qadi Shawkawni writes:
In the Qur’an it is mentioned that martyrs are alive and food is provided for them; The Prophets and Righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadeeth that Prophets are alive in their graves. Both Imam Tirmizi and Imam Bayhaqi have said that this is an authentic Ahadith.
[Nayl al-Awtar vol 3 page 82 by Qadi Shawkani]
Proof from the Hadith that Prophets are alive in their graves
Our Prophet (May Allah bless him and grant him peace), said: On the night of Mi'raj when I passed Prophet Musa’s (Alay hissalaam) grave. He was standing in his grave and offering Salaah.
[Muslim chapter Fadhail Musa]
Qadi Shawkawni writes:
Scholars agree that our Prophet, (May Allah bless him and grant him peace), is alive in his grave and the earth does not eat the bodies of the Prophets.
[Nayl al-Awtar chapter Hajj by Qadi Shawkani]
Hafidhh Ibn Qayyim writes:
Our Prophet, (May Allah bless him and grant him peace), has said that on Fridays send as much Blessings as you can on me. If when-one sends Blessings to me, where-ever he may be his voice will reach me. The Companions said even after your death, our ‘Prophet, (May Allah bless him and grant him peace), replied affirmative. This is because Allah most High, has made the bodies of the Prophets haram (forbidden) for the earth to eat.
[Jala ul Afham page 63 by Hafidhh Ibn Qayyim]
Imam Darimi writes
'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.) For three days in Masjid-e-Nabavi there was no Adhan, or Iqamah, I was in the Mosque alone. I heard from the grave our Prophet (May Allah bless him and grant him peace), grave the Adhan, and that's how I knew the time of Salaah”
[Darimi Chapter Fadhail Sayedul-Mursalin by Imam Darimi]
Hafidhh Ibn Taymiyyah says:
A group of people heard the answer of their Salaam. And Sa’eed Ibn Al- Musayyib in the days of Harrah heard the voice of our Prophet (May Allah bless him and grant him peace), saying the Adhan, from the grave. And there are more events like these and they are all true.
[Iqtidah Siratul-Mustakeem page 373 by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir writes:
Abdullah Ibn Abbas, may Allah be pleased with Him, said that in his dream he saw the Prophet (May Allah bless him and grant him peace), and upon him there was dust from travelling. In his hand’ was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.
Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream, there was dust upon his hair and beard, I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Kerbala.
[Tarikh Ibn-e-Kathir, chapter Karbala]
The pious can talk after passing away.
Hafidhh Ibn Kathir writes:
Zaid bin Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk, and he said I bear witness that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and
Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.
[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidhh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].
Hafidhh Ibn Kathir writes:
That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.
[Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidhh Ibn Kathir, Khateeb Baghdadi, Hafidhh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash].
Hafidhh Ibn Kathir writes: that;
Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth. She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.”
[Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir]
Hafidhh Ibn Kathir writes:
A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house, when he was in her house he recited a verse from the Holy Qur’an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. Umar may Allah be well pleased with him, asked: ‘Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. Umar May Allah be well pleased with him, went to his grave and called out to him and recited a verse from the Holy Qur’an: ‘But for him who fears to stand before his Lord there are two Paradises' (Surah Al-Rahman, verse 46) The young man replied from his grave ‘Indeed Allah has given me two Paradises’. [Tafsir Ibn Kathir under Surah Al-’Araf, verse 202]
It is proven that our Prophet, (May Allah bless him and grant him peace), is alive in his grave.Sheikh ul Makkah, Shiekh Alawi says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Sheikh Alawi Malki)
From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours.
Whatever I have said may Allah Ta'ala accept this and if there is any mistakes may He forgive me. (Amin)
Waseela
It is the belief of the Ahl-as-Sunnah that it is permissible to supplicate to Allah with the Tawasul of good deeds. It is permitted to supplicate with the Tawasul of a living pious person and it is also permitted to supplicate with the Tawasul of the deceased pious person. It is this belief that we shall prove in this chapter. (Insha’allah)
The following is evidence that proves that it is permitted to seek the Waseela of the living and the deceased;
Proof from the Qur’an
Allah most High says in the Holy Qur'an:
O you who Believe! Do your duties to Allah and fear Him seek the means of approach unto him, and strive (with might and main) in His cause so that you may prosper. (Surah Mai’dah verse 35, Surah 5)
In this verse, Allah has informed us to seek ways of obtaining Waseela, a means to approach Him. Our Prophet (May Allah bless him and grant him peace), is our Waseela in this world and hereafter.
Allah Ta’ala says in the Holy Qur'an:
Before that, they were asking for victory over the infidels by means of the same Prophet. Surah Baqarah verse 89
Imam Tabari, Hafidhh Ibn ul Qayyum al Jawzi, Hafidhh Ibn Kathir and Qadi Shawkani write that before the birth of the Messenger of Allah (May Allah bless him and grant him peace), the Jews would make the Prophet, Allah's peace and blessings be upon him, a Waseela in their supplications, when asking Allah to defeat their enemies in battle. (Tafsir Ibn Jareer, Tafsir Ibn Kathir & Tafsir Fath ul Qadeer Shawkaani. Ibn Qayyum. Under, verse Baqarah 89 and Hadaya-tul-Hayara page 95 by Hafidhh Ibn Qayyum al Jawzi.
Someone may object to this by saying that this was an act of the Jews, hence it cannot be used as evidence for Muslims. However, Allah has mentioned this event in the Qur'an and did not condemn this, therefore this demonstrates that if it were impermissable the Holy Qur'an would not have mentioned it, nor left it unremanded
Proof from Hadith
Hafidhh Ibn Taymiyyah writes: When Adam (Alay hissalaam) made a mistake, he made Du'a like this: ' O Allah forgive my mistake with the Waseela of Muhammad, (May Allah bless him and grant him peace).Allah asked the Prophet Adam peace be upon him, (rhetorically) how he knew about Muhammad, (May Allah bless him and grant him peace)
Adam, peace be upon him, answered “when you created me, I lifted my head and saw: (LA ILA HA ILLALLAHU MUHAMMDUR RASU LULLAH) written on the throne. Therefore I knew that this person must be of a very high status. Other wise you would not have written his name with yours. Allah Ta'ala then said I have forgiven you. He will be the last Messenger in your children and I have created you because of him. The second narration is when Allah Ta'ala created the Sky, and the Earth. He wrote our Prophet Muhammad's, (May Allah bless him and grant him peace) name on the pillars of the throne and on the doors of paradise, and on the leafs of the trees in Paradise. It was written that Muhammad (My Allah bless him and grant him peace) would be the last Prophet. In addition to both of these narrations, are counter proofs for one another. They have the status as authentic narrations.
["Fatawa Ibn Taymiyya vol. 2 page 150" also Tareekh Ibn Kathir in Story of Adam]
Apart from Hafidhh Ibn Taymiyya, other Scholars have also written these narrations. Like Hafidhh Suyuti, Bayhaqi and Tabrani.
Qadi Ayad writes; Imam Malik was present at the blessed grave of the Messenger of Allah (May Allah bless him and grant him peace) where-upon the Caliph Haroon approached and asked him 'Which direction shall I face when I supplicate?' Imam Malik replied 'Why turn your face away from RasoolAllah [May Allah bless Him and grant Him peace] when the Prophet [May Allah bless Him and grant Him peace]is a Waseela for you as he was for your Father Adam 'Alayhissalam. Turn your face towards the Prophet [May Allah bless Him and grant Him peace]and make Istishfaa (request for Du'a).
[“Kitab As-Shifa, Chapter Ziyarat un-Nabi by Qadi Iyad” ]
Du'a was even made with the Waseela of our Prophet [May Allah bless Him and grant Him peace] when he was a child.
Ibn Muhammad Bin Abdul Wahab Najdi states, when our Prophet Muhammad, (May Allah bless him and grant him peace), was a child, rain had not fallen upon Makkah for a long period of time. His Uncle Abu Talib, prayed for rain through the Waseela of our Prophet (Sallallahu’alihi wa sallam.)
“Mukhtasar Seeratur Rasul, By Ibn Muhammad bin Abdul Wahhab al Najdi”
Imam Bukhari writes that there was a famine during the Khilafah of Umar, (Allah be pleased with him), who supplicated to Allah by presenting the Waseela of the uncle of the Messenger of Allah, Abbas, May Allah be well pleased with him. He prayed to Allah by saying: 'O Allah, we used to supplicate to you with the Waseela of the Prophet (May Allah bless him and grant him peace) and you would bestow us with rain. Now we present You the Waseela of (Abbas Allah be well pleased with him), the uncle of the Prophet So please grant us rain.'
[“Bukhari in Baab-ul-Istisqaa”]
Hafidhh Ibn Taymiyyah and Imam Ibn Sa’ad have both written that during the Khilafah of Ameer Mu'awiya RadhiAllahu 'anhu there was a famine. The people came out of their houses and Ameer Mu'awiya asked them "Where is Yazeed bin Aswad Jurshi?," where upon Yazeed bin Aswad RadhiAllahu 'anhu came to Ameer Mu'awiya who then supplicated in this way ‘Ya Allah we supplicate to you with the Waseela of one of the best of the people from this age'. Then he asked Yazeed bin Aswad to supplicate to Allah, for rain, and when he supplicated, it began to rain.
[“Tabqa'at Ibn Sa'ad biography of Yazeed bin Aswad & Ibn Tayymiah Al-Tawasul” page 276]
Both the above narrations prove that to supplicate with the Waseela of a pious person is permitted and is from the Ijma of the Sahaba.
As-Sayyid Mawdudi writes:
When Hajaj bin Yusuf had placed tax upon some new Muslims, they left Basra crying with their fuqaha [scholars] and they were all saying, Ya Muhammad!, Ya Muhammad! [May Allah bless him and grant him peace]
[Sayyid Mawdudi, Khilafah wa Malukiyat, page 270 and Tarikh Ibn Athir]
Hafidhh Ibn Kathir and Imam Tabari both write that
After the occasion of Karbala, Sayyida Zaynab, May Allah be well pleased with her, [the sister of Hussayn, may Allah be pleased with Him] and her company were taken as prisoners to Syria. When she passed the dead bodies she proclaimed: “Ya Muhammad!” [May Allah bless him and grant him peace] Your Hussayn is drenched in blood without a shroud or a grave, and Ya Muhammad! [May Allah bless him and grant him peace], your daughters are taken prisoners and your children have been killed
[Ibn Jarir and Tarikh Ibn Kathir in Chapter of Karbala*]
*For those of us, who have forgotten, Karbala took place in Iraq in 60AH. At that time Zaynab may Allah be well pleased with her, said ‘Ya Muhammad! [May Allah bless him and grant him peace]
Imam Waqdi writes:
During the khilafah of Abu Bakr Siddiq [may Allah be pleased with Him], there was a battle at Halb. Ka’ab. Abu Bakr [may Allah be pleased with Him] said “Ya Muhammad! Ya! Muhammad, [May Allah bless him and grant him peace] and shouted, “Oh Companions! Stay firm footed!”
['Allama Waqdi, Futoohusham, in the chapter on the Battle of Halb]
Imam Ibn Sa'ad writes:
After the Messenger of Allah, (May Allah bless him and grant him peace), had passed away, Arwa bint ‘Abd al Muttalib, May Allah be well pleased with her, recited the: “Ya Rasul Allah! [May Allah bless him and grant him peace]. You were our place of hope.”
[Imam Ibn Sa'ad, Tabaqat Ibn Sa’ad, chapter on the Death of the Prophet]
Hafidhh Ibn al Qayyim writes:
Muhammad bin ‘Umar, may Allah be pleased with Him, relates: ‘I was sitting in the company of Abu Bakr bin Mujahid in Baghdad when Shaykh Shibli came before them. Whereupon Abu Bakr bin Mujahid stood up and hugged Shaykh Shibli, kissed his forehead and sat him by his side.’ Muhammad bin ‘Umar [May Allah be pleased with Him] enquired: “You are the Shaykh [Abu Bakr bin Mujahid] whilst the whole of Baghdad regards Shibli as Majnun [Mad] - why have you treated him with so much respect?” To this, Abu Bakr bin Mujahid replied “I have done nothing strange, I have treated him exactly as I have seen the Messenger of Allah, (May Allah bless him and grant him peace), treat him. In my dream I saw the Messenger of Allah, (May Allah bless him and grant him peace), kiss Shibli between his two eyes. I asked the Prophet, (May Allah bless him and grant him peace), “Why did you treat Shibli in this way?” to which he, (May Allah bless him and grant him peace), replied “I love him because after every Salaah he recites the last verse of Surah Tauba after which he recites Sallal la ho ‘alayka Ya Muhammad! [Peace and blessings from Allah be upon you Oh Muhammad!) Three times.
[Hafidhh Ibn-al-Qayyim, Jala-al-Afham., page 80]
The above mentioned Ahadith clearly illustrate that the Companions and others of the Salaf used to say Ya Muhammad or Ya Rasul Allah! [May Allah bless him and grant him peace] when they experienced difficulty, and that the Prophet, (May Allah bless him and grant him peace) did help us either by making supplication for their success or appearing in their dreams to comfort them. Those Companions who were ill and said Ya Rasul Allah [May Allah bless him and grant him peace] found that they would get better; and if they were in a battle which they were losing - they would soon win; and if they were facing a famine - they would soon have rain.
The last quotation from Hafidhh Ibn al-Qayyim shows that the Messenger of Allah, (May Allah bless him and grant him peace), loves the one who pronounces ‘Ya Muhammad!’ [May Allah bless him and grant him peace] to a considerable high degree. All these occurances took place many years after the Messenger of Allah, (May Allah bless him and grant him peace), passed away. So if it was kufr to say ‘Ya Muhammad!’ [May Allah bless him and grant him peace] today and after the lifetime of the Prophet, (May Allah bless him and grant him peace), the Prophet, (May Allah bless him and grant him peace), would not have expressed any love for Shibli. Also, if this is an unreliable narration, why did Ibn al-Qayyim choose to quote it? Was he someone who supported shirk or kufr?
What has been said above supports the fact that it is not kufr or shirk to call out Ya Muhammad, (May Allah bless him and grant him peace).
However, still people will insist, despite of all the above, that to say Ya Muhammad (May Allah bless him and grant him peace) is shirk, and will deduce to the fact that this is a form of worshipping someone besides Allah. They often put forward the following ayat of the Qur’an:
And the mosques are only for Allah, so worship none with Allah
[Surah al Jinn verse 18]
This is just a doubt and a misunderstanding of the grammatical use of the words Tad`u/Yad`u in the Arabic language - since Tad’u and Yad’u have been used in two different contexts in the Qur’an: in the context of worship and also in the context of calling.
In the above verse it has been used in the context of worship and we agree that anyone who worships something besides Allah is a kafir and a mushrik. However, when a Muslim says Ya Rasul Allah! [May Allah bless him and grant him peace] he is not worshipping the Messenger of Allah, but merely calling him, as Ibrahim, peace be upon him, called all the people to Hajj [Tafsir Ibn Kathir under Surah Hajj] and as ‘Umar, may Allah be pleased with Him, called Sariah. This type of calling is not worship, of which an example is provided in the Qur’an when Allah commanded Ibrahim, peace be upon him, to call the dead birds [Surah Al- Baqara, verse 260]
This should demonstrate that the word ‘call’ is not always used in the context of worship. Whoever says Ya Muhammad! [May Allah bless him and grant him peace] cannot be called either a kafir or mushrik because he is calling with the love of the Prophet Muhammad, (May Allah bless him and grant him peace), as was the case when the salaf called upon the Messenger of Allah, (May Allah bless him and grant him peace). His intention is not the intention to worship him.
The pious can hear from afar
1) The Prophet Sulaiman, peace be upon him, heard the conversation of the ants from a distance.
[Al- Qur’an Surah al Namal verse 19]
2) The Messenger of Allah, (May Allah bless him and grant him peace), heard the footsteps of Bilal,may Allah be pleased with Him, in Paradise. [Bukhari and Muslim Kitab-al-Manaqib., Muslim., fazail Bilal]
3) Hafidhh Ibn al Qayyim writes:
The Messenger of Allah, (May Allah bless him and grant him peace), stated: ‘I hear the voice of every person who sends salams (peace and blessings) upon me, wherever he may be’.
[Hafidhh Ibn-al-Qayyim Jala-al-Afham page 145]
4) When women quarrel with their husbands who are righteous (and who go to paradise) the Hoors (fair Maidens of Paradise) listen to their arguing from Paradise whilst they are still on the earth. [Mishkat-al-Masabih in Chapter of Mu’ashirat-an-Nisa]
To conclude this chapter, we would like to state that:
From the above statements it is proved that the pious can hear from a far distance, by the grace of Allah most High.
Secondly, it is not shirk to call them using the word Ya! We would like to clarify that to call upon the pious using Ya! is simply permissible: being neither fardh, nor wajib, nor sunna.
Thirdly, as proven, the Salaf did proclaim Ya Muahammed! [May Allah bless him and grant him peace] at times of distress – and this difficulty was alleviated.
The reason for writing this article is only to clarify, to those people who shout ‘kafir’ and ‘mushrik’, to those Muslims who call using the word Ya! - that we can use the word Ya!
We also say that help should only be asked from Allah most High. We should only present the Waseela of the pious, when asking from Allah.
The true picture concerning the death of our Prophet
There are those misinformed people who believe that the Ahl as-Sunnah Wa’l Jama actually believe that the Prophet Muhammad (May Allah bless him and grant him peace) did not die!! What a gross accusation!! The true belief of the Ahle Sunnah wa’l Jama, is that the Prophet (May Allah bless him and grant him peace), did die, but he is alive in his grave.
It is in the grave, that the Prophet Muhammad, (May Allah bless him and grant him peace), is presented with our deeds, and makes supplication on behalf of the Ummah. This will be looked into further in another chapter of the book, Insha Allah. There are also instances, where the Prophet (May Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings. We also believe, that to send Salaam [salutations] to our Prophet (May Allah bless him and grant him peace), will be met with a reply back. There are many narrations that support this, which will be discussed later on in this book.
Blasphemic Belief
A great Scholar of the Ahl as-Sunnah wa’l Jama, Sayyid Ahmad Sa’eed Shah Kaazmi, writes:
'The one who states that the Soul of the Prophet, (May Allah bless him and grant him peace), was not taken and he never died, is a Kafir and is out of the circle of Islam.
[Hayaat-un-Nabi, p8 by Sayyid Ahmad Sa’eed Shah Kaazmi]
This is the belief of the Ahle Sunnah wal Jammat but the people who say the Ahle Sunnah believe, that Prophet Muhammad, (May Allah bless him and grant him peace). has not passed away is a false accusation on us.
Shaykh ul Makkah, Shaykh Alawi says that the meaning of the Anbiya (Prophets) passing away, means that they have been taken away from us and we cannot see them just like the Angels are.
(Mafaheem page 165 by Shaykh Alawi Malki).
Proof that Prophets are alive.
Allah most High says in the Qur’aam,
“…those who have been slain in the way of Allah never think of them as dead; but they are alive with their Lord, get their subsistence” [Surah Al-Imran verse 169]
Of course, it goes without saying that the position of the Prophets, (May Allah bless them and grant them peace) is above and beyond the status of those who are martyred in Allah’s way. This however implicates, that nevertheless, he (May Allah bless him and grant him peace) is alive too.
Qadi Shawkawni writes:
In the Qur’an it is mentioned that martyrs are alive and food is provided for them; The Prophets and Righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadeeth that Prophets are alive in their graves. Both Imam Tirmizi and Imam Bayhaqi have said that this is an authentic Ahadith.
[Nayl al-Awtar vol 3 page 82 by Qadi Shawkani]
Proof from the Hadith that Prophets are alive in their graves
Our Prophet (May Allah bless him and grant him peace), said: On the night of Mi'raj when I passed Prophet Musa’s (Alay hissalaam) grave. He was standing in his grave and offering Salaah.
[Muslim chapter Fadhail Musa]
Qadi Shawkawni writes:
Scholars agree that our Prophet, (May Allah bless him and grant him peace), is alive in his grave and the earth does not eat the bodies of the Prophets.
[Nayl al-Awtar chapter Hajj by Qadi Shawkani]
Hafidhh Ibn Qayyim writes:
Our Prophet, (May Allah bless him and grant him peace), has said that on Fridays send as much Blessings as you can on me. If when-one sends Blessings to me, where-ever he may be his voice will reach me. The Companions said even after your death, our ‘Prophet, (May Allah bless him and grant him peace), replied affirmative. This is because Allah most High, has made the bodies of the Prophets haram (forbidden) for the earth to eat.
[Jala ul Afham page 63 by Hafidhh Ibn Qayyim]
Imam Darimi writes
'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.) For three days in Masjid-e-Nabavi there was no Adhan, or Iqamah, I was in the Mosque alone. I heard from the grave our Prophet (May Allah bless him and grant him peace), grave the Adhan, and that's how I knew the time of Salaah”
[Darimi Chapter Fadhail Sayedul-Mursalin by Imam Darimi]
Hafidhh Ibn Taymiyyah says:
A group of people heard the answer of their Salaam. And Sa’eed Ibn Al- Musayyib in the days of Harrah heard the voice of our Prophet (May Allah bless him and grant him peace), saying the Adhan, from the grave. And there are more events like these and they are all true.
[Iqtidah Siratul-Mustakeem page 373 by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir writes:
Abdullah Ibn Abbas, may Allah be pleased with Him, said that in his dream he saw the Prophet (May Allah bless him and grant him peace), and upon him there was dust from travelling. In his hand’ was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.
Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream, there was dust upon his hair and beard, I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Kerbala.
[Tarikh Ibn-e-Kathir, chapter Karbala]
The pious can talk after passing away.
Hafidhh Ibn Kathir writes:
Zaid bin Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk, and he said I bear witness that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and
Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.
[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidhh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].
Hafidhh Ibn Kathir writes:
That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.
[Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidhh Ibn Kathir, Khateeb Baghdadi, Hafidhh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash].
Hafidhh Ibn Kathir writes: that;
Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth. She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.”
[Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir]
Hafidhh Ibn Kathir writes:
A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house, when he was in her house he recited a verse from the Holy Qur’an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. Umar may Allah be well pleased with him, asked: ‘Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. Umar May Allah be well pleased with him, went to his grave and called out to him and recited a verse from the Holy Qur’an: ‘But for him who fears to stand before his Lord there are two Paradises' (Surah Al-Rahman, verse 46) The young man replied from his grave ‘Indeed Allah has given me two Paradises’. [Tafsir Ibn Kathir under Surah Al-’Araf, verse 202]
It is proven that our Prophet, (May Allah bless him and grant him peace), is alive in his grave.Sheikh ul Makkah, Shiekh Alawi says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Sheikh Alawi Malki)
From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours.
Whatever I have said may Allah Ta'ala accept this and if there is any mistakes may He forgive me. (Amin)
Waseela
It is the belief of the Ahl-as-Sunnah that it is permissible to supplicate to Allah with the Tawasul of good deeds. It is permitted to supplicate with the Tawasul of a living pious person and it is also permitted to supplicate with the Tawasul of the deceased pious person. It is this belief that we shall prove in this chapter. (Insha’allah)
The following is evidence that proves that it is permitted to seek the Waseela of the living and the deceased;
Proof from the Qur’an
Allah most High says in the Holy Qur'an:
O you who Believe! Do your duties to Allah and fear Him seek the means of approach unto him, and strive (with might and main) in His cause so that you may prosper. (Surah Mai’dah verse 35, Surah 5)
In this verse, Allah has informed us to seek ways of obtaining Waseela, a means to approach Him. Our Prophet (May Allah bless him and grant him peace), is our Waseela in this world and hereafter.
Allah Ta’ala says in the Holy Qur'an:
Before that, they were asking for victory over the infidels by means of the same Prophet. Surah Baqarah verse 89
Imam Tabari, Hafidhh Ibn ul Qayyum al Jawzi, Hafidhh Ibn Kathir and Qadi Shawkani write that before the birth of the Messenger of Allah (May Allah bless him and grant him peace), the Jews would make the Prophet, Allah's peace and blessings be upon him, a Waseela in their supplications, when asking Allah to defeat their enemies in battle. (Tafsir Ibn Jareer, Tafsir Ibn Kathir & Tafsir Fath ul Qadeer Shawkaani. Ibn Qayyum. Under, verse Baqarah 89 and Hadaya-tul-Hayara page 95 by Hafidhh Ibn Qayyum al Jawzi.
Someone may object to this by saying that this was an act of the Jews, hence it cannot be used as evidence for Muslims. However, Allah has mentioned this event in the Qur'an and did not condemn this, therefore this demonstrates that if it were impermissable the Holy Qur'an would not have mentioned it, nor left it unremanded
Proof from Hadith
Hafidhh Ibn Taymiyyah writes: When Adam (Alay hissalaam) made a mistake, he made Du'a like this: ' O Allah forgive my mistake with the Waseela of Muhammad, (May Allah bless him and grant him peace).Allah asked the Prophet Adam peace be upon him, (rhetorically) how he knew about Muhammad, (May Allah bless him and grant him peace)
Adam, peace be upon him, answered “when you created me, I lifted my head and saw: (LA ILA HA ILLALLAHU MUHAMMDUR RASU LULLAH) written on the throne. Therefore I knew that this person must be of a very high status. Other wise you would not have written his name with yours. Allah Ta'ala then said I have forgiven you. He will be the last Messenger in your children and I have created you because of him. The second narration is when Allah Ta'ala created the Sky, and the Earth. He wrote our Prophet Muhammad's, (May Allah bless him and grant him peace) name on the pillars of the throne and on the doors of paradise, and on the leafs of the trees in Paradise. It was written that Muhammad (My Allah bless him and grant him peace) would be the last Prophet. In addition to both of these narrations, are counter proofs for one another. They have the status as authentic narrations.
["Fatawa Ibn Taymiyya vol. 2 page 150" also Tareekh Ibn Kathir in Story of Adam]
Apart from Hafidhh Ibn Taymiyya, other Scholars have also written these narrations. Like Hafidhh Suyuti, Bayhaqi and Tabrani.
Qadi Ayad writes; Imam Malik was present at the blessed grave of the Messenger of Allah (May Allah bless him and grant him peace) where-upon the Caliph Haroon approached and asked him 'Which direction shall I face when I supplicate?' Imam Malik replied 'Why turn your face away from RasoolAllah [May Allah bless Him and grant Him peace] when the Prophet [May Allah bless Him and grant Him peace]is a Waseela for you as he was for your Father Adam 'Alayhissalam. Turn your face towards the Prophet [May Allah bless Him and grant Him peace]and make Istishfaa (request for Du'a).
[“Kitab As-Shifa, Chapter Ziyarat un-Nabi by Qadi Iyad” ]
Du'a was even made with the Waseela of our Prophet [May Allah bless Him and grant Him peace] when he was a child.
Ibn Muhammad Bin Abdul Wahab Najdi states, when our Prophet Muhammad, (May Allah bless him and grant him peace), was a child, rain had not fallen upon Makkah for a long period of time. His Uncle Abu Talib, prayed for rain through the Waseela of our Prophet (Sallallahu’alihi wa sallam.)
“Mukhtasar Seeratur Rasul, By Ibn Muhammad bin Abdul Wahhab al Najdi”
Imam Bukhari writes that there was a famine during the Khilafah of Umar, (Allah be pleased with him), who supplicated to Allah by presenting the Waseela of the uncle of the Messenger of Allah, Abbas, May Allah be well pleased with him. He prayed to Allah by saying: 'O Allah, we used to supplicate to you with the Waseela of the Prophet (May Allah bless him and grant him peace) and you would bestow us with rain. Now we present You the Waseela of (Abbas Allah be well pleased with him), the uncle of the Prophet So please grant us rain.'
[“Bukhari in Baab-ul-Istisqaa”]
Hafidhh Ibn Taymiyyah and Imam Ibn Sa’ad have both written that during the Khilafah of Ameer Mu'awiya RadhiAllahu 'anhu there was a famine. The people came out of their houses and Ameer Mu'awiya asked them "Where is Yazeed bin Aswad Jurshi?," where upon Yazeed bin Aswad RadhiAllahu 'anhu came to Ameer Mu'awiya who then supplicated in this way ‘Ya Allah we supplicate to you with the Waseela of one of the best of the people from this age'. Then he asked Yazeed bin Aswad to supplicate to Allah, for rain, and when he supplicated, it began to rain.
[“Tabqa'at Ibn Sa'ad biography of Yazeed bin Aswad & Ibn Tayymiah Al-Tawasul” page 276]
Both the above narrations prove that to supplicate with the Waseela of a pious person is permitted and is from the Ijma of the Sahaba.
engr.iffi
Councller (250+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
Yar i think that he is that ahmed raza khan baralavi who give the fatwa of kufar against Allama iqbal and Quaid e Azam
like congress Ullemas.
Yar i think that he is that ahmed raza khan baralavi who give the fatwa of kufar against Allama iqbal and Quaid e Azam
like congress Ullemas.
pathseeker
Politcal Worker (100+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
The Prophet [May Allah bless Him and grant Him peace]himself said that make Du’a through my Waseela.
Hafidhh Ibn Tayymiah writes that Uthman bin Haneef RadhiAllahu 'anhu narrates that a blind person came to RasoolAllah [May Allah bless Him and grant Him peace]and said: 'Pray to Allah that He bestows me with sight'. RasoolAllah [May Allah bless Him and grant Him peace] replied: 'Perform ablution, pray two rak'at Salaah and then supplicate to Allah in this way: 'Ya Allah, I ask You through the Waseela of the Prophet [May Allah bless Him and grant Him peace]; Allah Subhana wa ta'ala returned his sight.
[“Al-Tawasul by Hafidhh Ibn Tayymiah page 80 he obtained information from these books Tirmidhi, Ibn Majah, Haakim, Imam Bukhari in Tareekh, Musnad Ahmad Ibn Hanbal and Tibraani”]
This Hadith proves that RasoolAllah [May Allah bless Him and grant Him peace] gave the permission to supplicate to Allah by presenting the Waseela of his blessed self.
Imam Bukhari writes that Prophet [May Allah bless Him and grant Him peace]said, “Help the poor, because the help and food that Allah has given to you is with their waseela.”
[Bukhari chap on Jihad]
Ibn Hajar Asqalani writes that Allah helps the Ummah and provides them with food because of the sincere du’as of the poor people.
[Fathul Bari chap on Jihad]
Imam Bukhari and Imam Muslim writes that the Prophet [May Allah bless him and grant Him peace] said, “A time will come when the non-believers will fight the Muslims. It will be asked, Is there anyone in the army who has seen the Prophet?
They will reply yes and will win the war. Another time will come when there will be another war with the kafirs and the Muslims and a question will be asked, have you anyone in the army who has seen the companions of the Prophet? They will reply yes and will win the war. Another time will come and a question will be asked, Is there anyone in the army who has seen the person who has seen the companions’ companions? They will reply yes, and will win the war. [Bukhari chapter on Jihad and Muslim chapter on Fada’il Sahaba]
Ibn Hajar Asqalani writes that these three wars will be won by the Muslims with the waseela of the Sahabah, tabi’ee and taba tabi’ee. This hadith is also verified by another hadith, where Prophet [May Allah bless him and grant Him peace] said: “My time is the best, then the companions time is the best, then the people who have seen the companions’ companions time is the best.”
[Fathul Bari chap on Jihad]
Hafidhh Ibn Kathir writes, that the Prophet said that seven people will always remain in my Ummah, and with their waseela, Allah will provide rain, help, and food for the Ummah. Another hadith states that the Prophet [May Allah bless him and grant Him peace] said that thirty abdaal (saints) will always stay in my Ummah, and with their waseela, Allah Almighty will provide rain, help and food. Qattadah says, Hasan al Basri was one of them.
(Tafsir ibn Kathir Surah Al-Baqarah under Verse 252).
Hafidhh Ibn Kathir and Qadi Shawkani write, Uthman bin Haneef reported that a blind person came to the Prophet [May Allah bless him and grant Him peace]. The blind person said, do du’a for me so Allah Almighty restores my sight. Prophet [May Allah bless him and grant Him peace] said if you really want to, I can do du’a for you or I can leave it. (This means that if the blind man leaves his sight as it is, he will be rewarded more on the Day of Judgement). But the blind man said insisted that the Prophet should do Du’a for him. The Prophet asked him to perform ablution and pray two rakah nafl and make following supplication: “O Allah! I ask You with the waseela of the Prophet [May Allah bless him and grant Him peace]. Ya Muhammad! I am making du’a to Allah Almighty with your waseela, so that Allah Almighty may accept my du’a. O Allah! Make Prophet [May Allah bless him and grant Him peace] as my interceder.”
This hadith is written by ibn Majah, Nasai, Tirmidhi, Ahmad, Haaqim, ibn Sunni, Tibrani and ibn Huzaima. Tibrani and ibn Huzaima said this hadith is authentic. This hadith proves that it is permissible to make supplication with the waseela of Prophet [May Allah bless him and grant Him peace].
(Tareekh ibn Kathir chapter on Mowjizaat and Tuhfah Al Dhakireen chapter Salaah ul Haajah).
Imam Bayhaqi has also wrote this narration but also included an additional element of the hadith that states Uthman bin Haneef reported that the blind man followed what the Prophet [May Allah bless him and grant Him peace] said and when he returned, his sight was restored.
(chapter on Al-Mowjizaat).
It is proved from the above hadith that it is permissible to say “Ya Muhammad” and it is also permissible to make supplication to Allah with the waseela of the Prophet.
Imam Ahmed ibn Hanbal writes that Sayyidna ‘Ali narrated that, the Prophet [May Allah bless him and grant Him peace] said, “there will remain Forty Abdaal (Saints) in Syria. Through their Waseela, Allah will provide food, shelter, rain and victory over the Kaffirs. Whenever one dies, he is replaced by another.”
(Musnad Ahmed Ibn Hanbal, Musnad of Hadrat ‘Ali [Radi Allahu ‘anhu]
Hafidhh Ibn Kathir, Ibn abdul-Barr and Ibn Sa’aad, Ibn Athir writes: 'Whenever there was a famine in Rome, then the Romans would supplicate by presenting the Waseela of Abu Ayyub Ansari RadhiAllahu 'anhu'.
(Tareekh Ibn Kathir). Tabakat Ibn Sa’d, Usdool-Gabah, Isteyab by Ibn Sa’d, Ibn Atheer and
Abdul-Barr)
Hafidhh Ibn Kathir made no critical comments with regards to this. When supplication was made through Abu Ayyub Ansaari Radi Allaho making him the waseela, it did rain.
Our Prophet is our Waseela even after his Death.
Hafidhh Ibn Taymyya writes: A person came to Uthman Ghani RadhiAllahu 'anhu with regards to seeking some assistance, but he was unable to attract the attention of the Khalifah on every attempt. The same person met Uthman bin Haneef, RadhiAllahu 'anhu, and told him his problem. Uthman bin Haneef gave him some advice which was: 'Perform Wudhu, pray two rak'at Nawaafil and then supplicate in this way: " Ya Allah, I ask You through the Waseela of Your Messenger Muhammad [May Allah bless Him and grant Him peace]The person again went to Uthman bin Affan RadhiAllahu 'anhu who helped him with his work and also said 'If you ever need my help in future, I will help you (with regards to work).
[Qay’da jaleelah Hafidhh Ibn Taymiyah page 96 Tabraani, Bayhaqi, Hakim]
Hafidhh Ibn Taymyya After writing this narration writes that, 'Maqdasi states that this narration is Sahih and Hakim declares that it fulfils the conditions of Bukhari, then Hafidhh Ibn Tayymiah goes on to say: 'The opinion of Uthman bin Haneef is that it is permitted to supplicate in this way even after our Prophet [May Allah bless Him and grant Him peace]passed away. But since this is not evident from any other companion it does not prove that it is Wajib.
[“Al-waseela Hafidhh Ibn Taymiyah page 98” ]
It is the belief of the Ahl-al-Sunnah that it is permitted, and has never been claimed that it is Wajib. Ibn Taymyyah further adds: 'It is evident from a group of the Salaf that they held the practice of supplicating with the Waseela of the Prophet (Sallallahu’alaihi wa sallam)' He then includes the following report: 'According to Imam Ahmad Ibn Hanbal it is permitted to supplicate with the Waseela of the Prophet (Sallallahu’ alaihi wa sallam.’) After writing all this Hafidhh Ibn Tayymiah makes the statement: 'If a person makes the obedience of the Prophet [May Allah bless Him and grant Him peace] the Waseela, then this is fine. But if he makes the Prophet [May Allah bless Him and grant Him peace] himself the Waseela then this is something with which we do not agree with'.
[“Al-waseela Hafidhh Ibn Taymiyah page 100”]
Even in Hafidhh Ibn Taimiyyah's books, there are dozens of narrations, which show that the Salaf would present the Waseela of RasoolAllah [May Allah bless Him and grant Him peace] when supplicating to Allah. So it is a very strange phenomenon to deny the Waseela of the Prophet [May Allah bless Him and grant Him peace] after having full knowledge of these narrations, and the practice of the Salaf.
Muhammad bin Abdul Wahaab Al Najdi writes that scholars have different opinion about making supplication du’a with the Waseela of the pious people. Some permit it, while the others, do not. So it is not right to say some one is Kafir who goes to the grave of a pious person and make Waseela.
(Majmooah ul Mu’allifat Al Qism ul Salith pg 68 by Muhammad Bin Abdul Wahaab ul Najdi)
Qadi Shawkani writes that to supplicate with the waseela of the Prophet is permissible and evidence for that hadith is narrated by Uthman bin Hanif that states that the Prophet asked a blind man to pray with his Waseela. Tirmizi, Nasai, Ibn Majah, Ibn Khuzamah and Hakim narrate this hadith. To pray with a pious person’s Waseela is also permitted and Imam Bukhari gives evidence of that hadith as he writes that companions of the Prophet made du’a with the Waseela of Abbas during the time of famine in Madina.
(Tuhfa ul Dakireen chapter Adab ul Du’a by Qadi Shawkani)
These are all the proofs, that demonstrate that it is permitted to supplicate to Allah by presenting the Waseela of the pious, whether they are alive or have passed away. And success is from Allah.
The Prophet [May Allah bless Him and grant Him peace]himself said that make Du’a through my Waseela.
Hafidhh Ibn Tayymiah writes that Uthman bin Haneef RadhiAllahu 'anhu narrates that a blind person came to RasoolAllah [May Allah bless Him and grant Him peace]and said: 'Pray to Allah that He bestows me with sight'. RasoolAllah [May Allah bless Him and grant Him peace] replied: 'Perform ablution, pray two rak'at Salaah and then supplicate to Allah in this way: 'Ya Allah, I ask You through the Waseela of the Prophet [May Allah bless Him and grant Him peace]; Allah Subhana wa ta'ala returned his sight.
[“Al-Tawasul by Hafidhh Ibn Tayymiah page 80 he obtained information from these books Tirmidhi, Ibn Majah, Haakim, Imam Bukhari in Tareekh, Musnad Ahmad Ibn Hanbal and Tibraani”]
This Hadith proves that RasoolAllah [May Allah bless Him and grant Him peace] gave the permission to supplicate to Allah by presenting the Waseela of his blessed self.
Imam Bukhari writes that Prophet [May Allah bless Him and grant Him peace]said, “Help the poor, because the help and food that Allah has given to you is with their waseela.”
[Bukhari chap on Jihad]
Ibn Hajar Asqalani writes that Allah helps the Ummah and provides them with food because of the sincere du’as of the poor people.
[Fathul Bari chap on Jihad]
Imam Bukhari and Imam Muslim writes that the Prophet [May Allah bless him and grant Him peace] said, “A time will come when the non-believers will fight the Muslims. It will be asked, Is there anyone in the army who has seen the Prophet?
They will reply yes and will win the war. Another time will come when there will be another war with the kafirs and the Muslims and a question will be asked, have you anyone in the army who has seen the companions of the Prophet? They will reply yes and will win the war. Another time will come and a question will be asked, Is there anyone in the army who has seen the person who has seen the companions’ companions? They will reply yes, and will win the war. [Bukhari chapter on Jihad and Muslim chapter on Fada’il Sahaba]
Ibn Hajar Asqalani writes that these three wars will be won by the Muslims with the waseela of the Sahabah, tabi’ee and taba tabi’ee. This hadith is also verified by another hadith, where Prophet [May Allah bless him and grant Him peace] said: “My time is the best, then the companions time is the best, then the people who have seen the companions’ companions time is the best.”
[Fathul Bari chap on Jihad]
Hafidhh Ibn Kathir writes, that the Prophet said that seven people will always remain in my Ummah, and with their waseela, Allah will provide rain, help, and food for the Ummah. Another hadith states that the Prophet [May Allah bless him and grant Him peace] said that thirty abdaal (saints) will always stay in my Ummah, and with their waseela, Allah Almighty will provide rain, help and food. Qattadah says, Hasan al Basri was one of them.
(Tafsir ibn Kathir Surah Al-Baqarah under Verse 252).
Hafidhh Ibn Kathir and Qadi Shawkani write, Uthman bin Haneef reported that a blind person came to the Prophet [May Allah bless him and grant Him peace]. The blind person said, do du’a for me so Allah Almighty restores my sight. Prophet [May Allah bless him and grant Him peace] said if you really want to, I can do du’a for you or I can leave it. (This means that if the blind man leaves his sight as it is, he will be rewarded more on the Day of Judgement). But the blind man said insisted that the Prophet should do Du’a for him. The Prophet asked him to perform ablution and pray two rakah nafl and make following supplication: “O Allah! I ask You with the waseela of the Prophet [May Allah bless him and grant Him peace]. Ya Muhammad! I am making du’a to Allah Almighty with your waseela, so that Allah Almighty may accept my du’a. O Allah! Make Prophet [May Allah bless him and grant Him peace] as my interceder.”
This hadith is written by ibn Majah, Nasai, Tirmidhi, Ahmad, Haaqim, ibn Sunni, Tibrani and ibn Huzaima. Tibrani and ibn Huzaima said this hadith is authentic. This hadith proves that it is permissible to make supplication with the waseela of Prophet [May Allah bless him and grant Him peace].
(Tareekh ibn Kathir chapter on Mowjizaat and Tuhfah Al Dhakireen chapter Salaah ul Haajah).
Imam Bayhaqi has also wrote this narration but also included an additional element of the hadith that states Uthman bin Haneef reported that the blind man followed what the Prophet [May Allah bless him and grant Him peace] said and when he returned, his sight was restored.
(chapter on Al-Mowjizaat).
It is proved from the above hadith that it is permissible to say “Ya Muhammad” and it is also permissible to make supplication to Allah with the waseela of the Prophet.
Imam Ahmed ibn Hanbal writes that Sayyidna ‘Ali narrated that, the Prophet [May Allah bless him and grant Him peace] said, “there will remain Forty Abdaal (Saints) in Syria. Through their Waseela, Allah will provide food, shelter, rain and victory over the Kaffirs. Whenever one dies, he is replaced by another.”
(Musnad Ahmed Ibn Hanbal, Musnad of Hadrat ‘Ali [Radi Allahu ‘anhu]
Hafidhh Ibn Kathir, Ibn abdul-Barr and Ibn Sa’aad, Ibn Athir writes: 'Whenever there was a famine in Rome, then the Romans would supplicate by presenting the Waseela of Abu Ayyub Ansari RadhiAllahu 'anhu'.
(Tareekh Ibn Kathir). Tabakat Ibn Sa’d, Usdool-Gabah, Isteyab by Ibn Sa’d, Ibn Atheer and
Abdul-Barr)
Hafidhh Ibn Kathir made no critical comments with regards to this. When supplication was made through Abu Ayyub Ansaari Radi Allaho making him the waseela, it did rain.
Our Prophet is our Waseela even after his Death.
Hafidhh Ibn Taymyya writes: A person came to Uthman Ghani RadhiAllahu 'anhu with regards to seeking some assistance, but he was unable to attract the attention of the Khalifah on every attempt. The same person met Uthman bin Haneef, RadhiAllahu 'anhu, and told him his problem. Uthman bin Haneef gave him some advice which was: 'Perform Wudhu, pray two rak'at Nawaafil and then supplicate in this way: " Ya Allah, I ask You through the Waseela of Your Messenger Muhammad [May Allah bless Him and grant Him peace]The person again went to Uthman bin Affan RadhiAllahu 'anhu who helped him with his work and also said 'If you ever need my help in future, I will help you (with regards to work).
[Qay’da jaleelah Hafidhh Ibn Taymiyah page 96 Tabraani, Bayhaqi, Hakim]
Hafidhh Ibn Taymyya After writing this narration writes that, 'Maqdasi states that this narration is Sahih and Hakim declares that it fulfils the conditions of Bukhari, then Hafidhh Ibn Tayymiah goes on to say: 'The opinion of Uthman bin Haneef is that it is permitted to supplicate in this way even after our Prophet [May Allah bless Him and grant Him peace]passed away. But since this is not evident from any other companion it does not prove that it is Wajib.
[“Al-waseela Hafidhh Ibn Taymiyah page 98” ]
It is the belief of the Ahl-al-Sunnah that it is permitted, and has never been claimed that it is Wajib. Ibn Taymyyah further adds: 'It is evident from a group of the Salaf that they held the practice of supplicating with the Waseela of the Prophet (Sallallahu’alaihi wa sallam)' He then includes the following report: 'According to Imam Ahmad Ibn Hanbal it is permitted to supplicate with the Waseela of the Prophet (Sallallahu’ alaihi wa sallam.’) After writing all this Hafidhh Ibn Tayymiah makes the statement: 'If a person makes the obedience of the Prophet [May Allah bless Him and grant Him peace] the Waseela, then this is fine. But if he makes the Prophet [May Allah bless Him and grant Him peace] himself the Waseela then this is something with which we do not agree with'.
[“Al-waseela Hafidhh Ibn Taymiyah page 100”]
Even in Hafidhh Ibn Taimiyyah's books, there are dozens of narrations, which show that the Salaf would present the Waseela of RasoolAllah [May Allah bless Him and grant Him peace] when supplicating to Allah. So it is a very strange phenomenon to deny the Waseela of the Prophet [May Allah bless Him and grant Him peace] after having full knowledge of these narrations, and the practice of the Salaf.
Muhammad bin Abdul Wahaab Al Najdi writes that scholars have different opinion about making supplication du’a with the Waseela of the pious people. Some permit it, while the others, do not. So it is not right to say some one is Kafir who goes to the grave of a pious person and make Waseela.
(Majmooah ul Mu’allifat Al Qism ul Salith pg 68 by Muhammad Bin Abdul Wahaab ul Najdi)
Qadi Shawkani writes that to supplicate with the waseela of the Prophet is permissible and evidence for that hadith is narrated by Uthman bin Hanif that states that the Prophet asked a blind man to pray with his Waseela. Tirmizi, Nasai, Ibn Majah, Ibn Khuzamah and Hakim narrate this hadith. To pray with a pious person’s Waseela is also permitted and Imam Bukhari gives evidence of that hadith as he writes that companions of the Prophet made du’a with the Waseela of Abbas during the time of famine in Madina.
(Tuhfa ul Dakireen chapter Adab ul Du’a by Qadi Shawkani)
These are all the proofs, that demonstrate that it is permitted to supplicate to Allah by presenting the Waseela of the pious, whether they are alive or have passed away. And success is from Allah.
pathseeker
Politcal Worker (100+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
The Knowledge of the Unseen (Ilm-ul-Ghayb)
We, The Ahle As Sunnah, believe that Allah has given the knowledge of the Ghayb (unseen), to the Prophet [May Allah bless him and grant him peace], and that it is also permissable to say that our Prophet [May Allah bless him and grant him peace] knows the knowledge of the Ghayb. However, it is not possible, nor permissable to say that the Prophet’s [May Allah bless him and grant him peace] knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah’s knowledge is His own and the Prophet’s [May Allah bless him and grant him peace] knowledge has been given to him by Allah.
There are some people, who say to hold such beliefs will render that person a Kafir or an unbeliever. We will prove, with the help of Allah, that such a notion is not one of kufr.
Belief of the Ahle Sunnah about ‘ilm of the Ghayb
Mufti Ahmad Yar Khan (Allah have mercy on him) states:-
“Allah has informed His Prophets about certain things from the Unseen. The knowledge of the Prophet (May Allah bless him and grant him peace) is more than anyone else’s. Nobody can be equal to the knowledge of the Prophet (May Allah bless him and grant him peace) knowledge in the world. The five special things of the Unseen, Allah has informed some of these parts to the Prophet (May Allah bless him and grant him peace)”.
(See book Ja-alhaq, chapter Masa’la Gaib by Mufti Ahmad Yar Khan.)
Proof from the Qur’an that the Prophet Muhammad [May Allah bless him and grant him peace] has been given the knowledge of Ghayb
Allah says in the Qur’an,
“These are the tidings of Unseen that We reveal to you in secret”.
Surah-Ale-Imran, verse 44.
“Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles (For the purpose)”
Surah-Ale-Imran, verse 179.
“The Knower of Unseen reveals not His secret to anyone. Except to His chosen Messengers”.
Surah-Al-Jinn, verse 26.
“…Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you.”
Surah Al-Nisa, Verse 113.
Imam Tabari writes under this verse:
Allah TA’ALA has told the Prophet (May Allah bless him and grant him peace), you must thank Allah TA’ALA Who has informed you of what has already happened and what will happen in the future and this is a great grace of Allah upon you.
(Tafsir Tabari under verse 113 of Surah Al-Nisa).
The above Qur’anic verses prove that Allah TA’ALA has given Muhammad (May Allah bless him and grant him peace) the knowledge of the Ghayb.
Proofs from the Ahadith that Prophet Muhammad [May Allah bless him and grant him peace] had the knowledge of the Ghayb
We find in a narration from the collection of Imam Bukhari :
Prophet Muhammad (May Allah bless him and grant him peace) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about heaven and hell and about the people who were going to hell and who were going to heaven and what will be their places in heaven and hell. Of course, some people remember what he told us and some people have forgotten.
(Bukhari, Chapter Bada-Ul-Khalq.)
Imam Muslim writes that:
The Prophet Muhammad (May Allah bless him and grant him peace) led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until Asar, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of Paradise and Hell.
(Muslim chapter on Fadial).
Hafidhh ibn Hajar Asqalani in his famous commentary to Sahih Bukhari writes that:
What Prophet Muhammad (May Allah bless him and grant him peace) told in that one meeting is a miracle of the Prophet and this should not be doubted.
(Fathul Bari chap on Bada-Ul-Khalq).
Imam Bukhari writes:
The Munafiqs (hypocrites- those who were outwardly Muslims but inwardly unbelievers) made an objection to the knowledge of the Prophet (May Allah bless him and grant him peace). The Prophet (May Allah bless him and grant him peace) stood on the pulpit and said, “Ask me what you will”.One person stood up and asked, “What will be my place in the Hereafter?” The Prophet replied, “Hell”. Another person whose name was Abdullah bin Huzaifa, (people doubted whether he was a legitimate child), stood up and asked, “Who is my Father?” The Prophet (May Allah bless him and grant him peace) replied, “Your Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.) The Prophet (May Allah bless him and grant him peace) repeated, “Ask me, ask me”.
[Bukhari Kitab-ul-I’tisaam Muslim chap on Fadial].
It is evident from this Hadith that the only people who objected to the knowledge (Ilm-e-ghaib) of the Prophet (May Allah bless him and grant him peace) were the Munafiqs (hypocrites), and the belief that Allah informed His Prophet (May Allah bless him and grant him peace) of more knowledge than any one else is the belief of the blessed companions of the Prophet.
Imam Ahmad bin Hanbal quotes the following narration which provides more evidence on the Prophets knowledge :
The Prophet (May Allah bless him and grant him peace) stated, “I have seen my Lord, He put His hands upon my chest, after which everything appeared before me and I recognized everything.
[Musnad Ahmad Ibn Hanbal, vol 5, page 243]
Hafidhh Ibn Kathir writes:
A shepherd was with his goats. Upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, “Why do you take what food (rizq) which Allah has provided for me?” The shepherd was astonished that the wolf spoke. The wolf again said, “If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the Past and the Future”. The shepherd left his goats and went straight to the Prophet (May Allah bless him and grant him peace) and mentioned his experience. The Prophet (May Allah bless him and grant him peace) replied, “The wolf spoke the truth" Isnad (chain of narrators) for this hadith is (Jayid) Authentic.
[Taareekh: Chapter of Miracles of Prophet [May Allah bless Him and grant Him peace].
We also find the following clear cut hadith without any ambigious meanings from Sahih Muslim:
The Prophet (May Allah bless him and grant him peace) stated, “Allah put the earth before me and I saw it from the East to the West”
[Muslim (Chapter of Excellence of the Prophet (May Allah bless him and grant him peace]
This Hadith is a proof that the Prophet (May Allah bless him and grant him peace) was bestowed with the knowledge of the whole world.
Hafidhh Ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi write:
Suad bin Qarib recited a poem in front of the Prophet (May Allah bless him and grant him peace), “I bear witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the ghaib.
[Sirat-un-Nabi and Mukhtasar Sirat ul Rasool, Storey on Swad bin Qariq by Hafidhh ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi]
Shaykh-ul-Islam, al-Hafidhh Ibn Hajar Asqalani writes that:
One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future.
(Fathul Bari chap on Anbiya).
From all the above Ahadith it is proven that the Prophet (May Allah bless him and grant him peace) was bestowed with more knowledge, than any other in the creation by Allah Almighty. It is also clear that he, (May Allah bless him and grant him peace), has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad (May Allah bless him and grant him peace) is the trustee of the knowledge of Ghayb.
It is proven from the above narrations that Allah Almighty bestowed (that is gave) our Prophet (May Allah bless him and grant him peace) the knowledge of the Ghayb, so it is permissible to say that he, (May Allah bless him and grant him peace) knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb(unseen), he is not committing Kufr or Shirk by holding such a belief.
Sayyedina Khidr (Alay hissalaam) also knew the Ghayb?
Imam Tabari, Imam Qurtabi and Qadi Shawkani quote the following narration:
Ibn Abbas reported that Khidr was a man who did all his work with the knowledge of the Ghayb because he knew the Ghayb.
[Tafsir Tabari, Tafsir Qurtabi, Tafsir Fathul Qadir, by Imam Tabari, Qurtabi and Qadi Shawkani].
The above statement proves from a narration from a Sahabi, which is accepted by leading and reputable classical authorities, that it is permissible to say about Khidhr that he knew the Ghayb, so how can it possibly be wrong to say that Prophet Muhammad (May Allah bless him and grant him peace) also knows the Ghayb.
Hafidhh ibn Kathir and Muhammad bin Abdul Wahhab al Najdi wrote;
Malik Bin Aouf Nazri has written a Poem about our Prophet (May Allah bless him and grant him peace) and has written
I have not seen any one like you in this world that I can compare with.
Who always fulfill all that he promises.
There is no one more generous than him,
When you ask him some thing he will inform you of what is going to happen tomorrow.
[Sirat an Nabi Ibn Kathir and Muktasar Sirat al Rasool chapter Gazwa Hawazan by Hafidh ibn Kathir and Ibn Shaykh Najdy]
We will now examine some doubts that are raised by the opponents of the above Qur’anic and Ahadith based beliefs, and then by the grace of Allah, will answer their doubts so that the truth may become clear, Insha’allah.
Q) How can you say that Muhammad (May Allah bless him and grant him peace) has been given the knowledge of the Ghayb when Allah Almighty says in the Qur’an that there are five things of which no one has any knowledge about?
The relevant verse of the Qur’an is as follows:-
“Undoubtedly, Allah has the knowledge of the Hour, and He sends rain and knows what is in the wombs of the mothers and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware”. (Surah Luqman Verse 34)
There are two answers to this:
The word used in this verse in Arabic is Adri, which refers to that knowledge which someone can attain by guessing. Of course the knowledge of the Unseen of the Prophet (May Allah bless him and grant him peace) was not by guessing. Allah informed this to him.
Hafidhh Ibn Kathir (who met and briefly studied with Ibn Taymiyya) has written in his famous commentary to the Qur’an, ‘Tafsir Ibn Kathir’, the meaning of this ayaat, namely, that no-one can find the knowledge of these things on there own endeavor. Only Allah can give this knowledge, for example Allah gives knowledge to the Angels whose duties are to control rain, and therefore on the command of Allah it rains.
Also Allah commands an Angel who goes into the mother’s womb and hangs a record around the child’s neck what he/she will do in their lifetime. This knowledge is not attained by the Angel but rather it is given by Allah Himself.
If the literal and direct meaning is taken from the above quoted ayaat, then it will mean that only Allah knows what is in the mothers womb but today, we can discover quite easily if the child is a male or female by modern scanning techniques.
If the Angels have some knowledge on the five Unseen things - given to them by Allah, why is it strange if the Prophet (May Allah bless him and grant him peace) also has some of this knowledge - again bestowed by Allah.
During the battle of Badr, the Prophet mentioned the names of the kafirs that were to die the next and also described the manner in which the companions would achieve martyrdom.
These are clear and authentic examples of the Prophet, (May Allah bless him and grant him peace), informing his ummah about future events, hidden from all else (ie ghayb), [Taken from Sahih Bukhari chapter on the Battle of Badr and also Tafsir Ibn Kathir on Surah Luqman Ayaat 34.]
(Q) Did Prophet Muhammad (May Allah bless him and grant him peace) not stop people from saying that he [May Allah bless him and grant him peace] had the knowledge of tomorrow?
On one occasion our Prophet (May Allah bless him and grant him peace) went to a wedding. There, the girls were singing about the battle of Badr. When they saw the Prophet (May Allah bless him and grant him peace) coming they stopped singing about Battle of Badr and started to sing that: "There is a Prophet amongst us that knows about tomorrow". The Prophet (May Allah bless him and grant him peace) said carry on singing what you were singing before. [Miskat chapter Nikah]
If he [May Allah bless him and grant him peace] knew about tomorrow, then why did he stop them from singing it?
The Answer to this is:
These poems were written by a Companion [Sahabi], and had it been incorrect, he [May Allah bless him and grant him peace] would have instructed them to stop immediately and not to repeat.
This means the poem was right. The reason he told them to stop singing was because a wedding celebration was taking place and he wanted them to sing the poem that they were singing before, and secondly he did not want them to praise him in the presence of himself. That was one of the beauties of our Prophet (May Allah bless him and grant him peace), that he didn’t like to be praised.
Everyone knows that our Prophet (May Allah bless him and grant him peace) did know about the future events up to the Day of Judgment and even after, how else could he have told us about the Mahdi, the Dajjal, the second coming of Jesus, the questions to be asked in the grave, the bridge over Hell which everyone will have to cross to get to Heaven, the Meezan (scales) where everyone’s actions will be weighed etc etc.
There are countless more proofs which show without a shadow of a doubt that the Beloved Messenger of Allah, (May Allah bless him and grant him peace), had been given the knowledge of the Ghayb (Unseen) and ALLAH is the knower of all things!
The Knowledge of the Unseen (Ilm-ul-Ghayb)
We, The Ahle As Sunnah, believe that Allah has given the knowledge of the Ghayb (unseen), to the Prophet [May Allah bless him and grant him peace], and that it is also permissable to say that our Prophet [May Allah bless him and grant him peace] knows the knowledge of the Ghayb. However, it is not possible, nor permissable to say that the Prophet’s [May Allah bless him and grant him peace] knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah’s knowledge is His own and the Prophet’s [May Allah bless him and grant him peace] knowledge has been given to him by Allah.
There are some people, who say to hold such beliefs will render that person a Kafir or an unbeliever. We will prove, with the help of Allah, that such a notion is not one of kufr.
Belief of the Ahle Sunnah about ‘ilm of the Ghayb
Mufti Ahmad Yar Khan (Allah have mercy on him) states:-
“Allah has informed His Prophets about certain things from the Unseen. The knowledge of the Prophet (May Allah bless him and grant him peace) is more than anyone else’s. Nobody can be equal to the knowledge of the Prophet (May Allah bless him and grant him peace) knowledge in the world. The five special things of the Unseen, Allah has informed some of these parts to the Prophet (May Allah bless him and grant him peace)”.
(See book Ja-alhaq, chapter Masa’la Gaib by Mufti Ahmad Yar Khan.)
Proof from the Qur’an that the Prophet Muhammad [May Allah bless him and grant him peace] has been given the knowledge of Ghayb
Allah says in the Qur’an,
“These are the tidings of Unseen that We reveal to you in secret”.
Surah-Ale-Imran, verse 44.
“Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles (For the purpose)”
Surah-Ale-Imran, verse 179.
“The Knower of Unseen reveals not His secret to anyone. Except to His chosen Messengers”.
Surah-Al-Jinn, verse 26.
“…Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you.”
Surah Al-Nisa, Verse 113.
Imam Tabari writes under this verse:
Allah TA’ALA has told the Prophet (May Allah bless him and grant him peace), you must thank Allah TA’ALA Who has informed you of what has already happened and what will happen in the future and this is a great grace of Allah upon you.
(Tafsir Tabari under verse 113 of Surah Al-Nisa).
The above Qur’anic verses prove that Allah TA’ALA has given Muhammad (May Allah bless him and grant him peace) the knowledge of the Ghayb.
Proofs from the Ahadith that Prophet Muhammad [May Allah bless him and grant him peace] had the knowledge of the Ghayb
We find in a narration from the collection of Imam Bukhari :
Prophet Muhammad (May Allah bless him and grant him peace) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about heaven and hell and about the people who were going to hell and who were going to heaven and what will be their places in heaven and hell. Of course, some people remember what he told us and some people have forgotten.
(Bukhari, Chapter Bada-Ul-Khalq.)
Imam Muslim writes that:
The Prophet Muhammad (May Allah bless him and grant him peace) led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until Asar, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of Paradise and Hell.
(Muslim chapter on Fadial).
Hafidhh ibn Hajar Asqalani in his famous commentary to Sahih Bukhari writes that:
What Prophet Muhammad (May Allah bless him and grant him peace) told in that one meeting is a miracle of the Prophet and this should not be doubted.
(Fathul Bari chap on Bada-Ul-Khalq).
Imam Bukhari writes:
The Munafiqs (hypocrites- those who were outwardly Muslims but inwardly unbelievers) made an objection to the knowledge of the Prophet (May Allah bless him and grant him peace). The Prophet (May Allah bless him and grant him peace) stood on the pulpit and said, “Ask me what you will”.One person stood up and asked, “What will be my place in the Hereafter?” The Prophet replied, “Hell”. Another person whose name was Abdullah bin Huzaifa, (people doubted whether he was a legitimate child), stood up and asked, “Who is my Father?” The Prophet (May Allah bless him and grant him peace) replied, “Your Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.) The Prophet (May Allah bless him and grant him peace) repeated, “Ask me, ask me”.
[Bukhari Kitab-ul-I’tisaam Muslim chap on Fadial].
It is evident from this Hadith that the only people who objected to the knowledge (Ilm-e-ghaib) of the Prophet (May Allah bless him and grant him peace) were the Munafiqs (hypocrites), and the belief that Allah informed His Prophet (May Allah bless him and grant him peace) of more knowledge than any one else is the belief of the blessed companions of the Prophet.
Imam Ahmad bin Hanbal quotes the following narration which provides more evidence on the Prophets knowledge :
The Prophet (May Allah bless him and grant him peace) stated, “I have seen my Lord, He put His hands upon my chest, after which everything appeared before me and I recognized everything.
[Musnad Ahmad Ibn Hanbal, vol 5, page 243]
Hafidhh Ibn Kathir writes:
A shepherd was with his goats. Upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, “Why do you take what food (rizq) which Allah has provided for me?” The shepherd was astonished that the wolf spoke. The wolf again said, “If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the Past and the Future”. The shepherd left his goats and went straight to the Prophet (May Allah bless him and grant him peace) and mentioned his experience. The Prophet (May Allah bless him and grant him peace) replied, “The wolf spoke the truth" Isnad (chain of narrators) for this hadith is (Jayid) Authentic.
[Taareekh: Chapter of Miracles of Prophet [May Allah bless Him and grant Him peace].
We also find the following clear cut hadith without any ambigious meanings from Sahih Muslim:
The Prophet (May Allah bless him and grant him peace) stated, “Allah put the earth before me and I saw it from the East to the West”
[Muslim (Chapter of Excellence of the Prophet (May Allah bless him and grant him peace]
This Hadith is a proof that the Prophet (May Allah bless him and grant him peace) was bestowed with the knowledge of the whole world.
Hafidhh Ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi write:
Suad bin Qarib recited a poem in front of the Prophet (May Allah bless him and grant him peace), “I bear witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the ghaib.
[Sirat-un-Nabi and Mukhtasar Sirat ul Rasool, Storey on Swad bin Qariq by Hafidhh ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi]
Shaykh-ul-Islam, al-Hafidhh Ibn Hajar Asqalani writes that:
One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future.
(Fathul Bari chap on Anbiya).
From all the above Ahadith it is proven that the Prophet (May Allah bless him and grant him peace) was bestowed with more knowledge, than any other in the creation by Allah Almighty. It is also clear that he, (May Allah bless him and grant him peace), has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad (May Allah bless him and grant him peace) is the trustee of the knowledge of Ghayb.
It is proven from the above narrations that Allah Almighty bestowed (that is gave) our Prophet (May Allah bless him and grant him peace) the knowledge of the Ghayb, so it is permissible to say that he, (May Allah bless him and grant him peace) knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb(unseen), he is not committing Kufr or Shirk by holding such a belief.
Sayyedina Khidr (Alay hissalaam) also knew the Ghayb?
Imam Tabari, Imam Qurtabi and Qadi Shawkani quote the following narration:
Ibn Abbas reported that Khidr was a man who did all his work with the knowledge of the Ghayb because he knew the Ghayb.
[Tafsir Tabari, Tafsir Qurtabi, Tafsir Fathul Qadir, by Imam Tabari, Qurtabi and Qadi Shawkani].
The above statement proves from a narration from a Sahabi, which is accepted by leading and reputable classical authorities, that it is permissible to say about Khidhr that he knew the Ghayb, so how can it possibly be wrong to say that Prophet Muhammad (May Allah bless him and grant him peace) also knows the Ghayb.
Hafidhh ibn Kathir and Muhammad bin Abdul Wahhab al Najdi wrote;
Malik Bin Aouf Nazri has written a Poem about our Prophet (May Allah bless him and grant him peace) and has written
I have not seen any one like you in this world that I can compare with.
Who always fulfill all that he promises.
There is no one more generous than him,
When you ask him some thing he will inform you of what is going to happen tomorrow.
[Sirat an Nabi Ibn Kathir and Muktasar Sirat al Rasool chapter Gazwa Hawazan by Hafidh ibn Kathir and Ibn Shaykh Najdy]
We will now examine some doubts that are raised by the opponents of the above Qur’anic and Ahadith based beliefs, and then by the grace of Allah, will answer their doubts so that the truth may become clear, Insha’allah.
Q) How can you say that Muhammad (May Allah bless him and grant him peace) has been given the knowledge of the Ghayb when Allah Almighty says in the Qur’an that there are five things of which no one has any knowledge about?
The relevant verse of the Qur’an is as follows:-
“Undoubtedly, Allah has the knowledge of the Hour, and He sends rain and knows what is in the wombs of the mothers and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware”. (Surah Luqman Verse 34)
There are two answers to this:
The word used in this verse in Arabic is Adri, which refers to that knowledge which someone can attain by guessing. Of course the knowledge of the Unseen of the Prophet (May Allah bless him and grant him peace) was not by guessing. Allah informed this to him.
Hafidhh Ibn Kathir (who met and briefly studied with Ibn Taymiyya) has written in his famous commentary to the Qur’an, ‘Tafsir Ibn Kathir’, the meaning of this ayaat, namely, that no-one can find the knowledge of these things on there own endeavor. Only Allah can give this knowledge, for example Allah gives knowledge to the Angels whose duties are to control rain, and therefore on the command of Allah it rains.
Also Allah commands an Angel who goes into the mother’s womb and hangs a record around the child’s neck what he/she will do in their lifetime. This knowledge is not attained by the Angel but rather it is given by Allah Himself.
If the literal and direct meaning is taken from the above quoted ayaat, then it will mean that only Allah knows what is in the mothers womb but today, we can discover quite easily if the child is a male or female by modern scanning techniques.
If the Angels have some knowledge on the five Unseen things - given to them by Allah, why is it strange if the Prophet (May Allah bless him and grant him peace) also has some of this knowledge - again bestowed by Allah.
During the battle of Badr, the Prophet mentioned the names of the kafirs that were to die the next and also described the manner in which the companions would achieve martyrdom.
These are clear and authentic examples of the Prophet, (May Allah bless him and grant him peace), informing his ummah about future events, hidden from all else (ie ghayb), [Taken from Sahih Bukhari chapter on the Battle of Badr and also Tafsir Ibn Kathir on Surah Luqman Ayaat 34.]
(Q) Did Prophet Muhammad (May Allah bless him and grant him peace) not stop people from saying that he [May Allah bless him and grant him peace] had the knowledge of tomorrow?
On one occasion our Prophet (May Allah bless him and grant him peace) went to a wedding. There, the girls were singing about the battle of Badr. When they saw the Prophet (May Allah bless him and grant him peace) coming they stopped singing about Battle of Badr and started to sing that: "There is a Prophet amongst us that knows about tomorrow". The Prophet (May Allah bless him and grant him peace) said carry on singing what you were singing before. [Miskat chapter Nikah]
If he [May Allah bless him and grant him peace] knew about tomorrow, then why did he stop them from singing it?
The Answer to this is:
These poems were written by a Companion [Sahabi], and had it been incorrect, he [May Allah bless him and grant him peace] would have instructed them to stop immediately and not to repeat.
This means the poem was right. The reason he told them to stop singing was because a wedding celebration was taking place and he wanted them to sing the poem that they were singing before, and secondly he did not want them to praise him in the presence of himself. That was one of the beauties of our Prophet (May Allah bless him and grant him peace), that he didn’t like to be praised.
Everyone knows that our Prophet (May Allah bless him and grant him peace) did know about the future events up to the Day of Judgment and even after, how else could he have told us about the Mahdi, the Dajjal, the second coming of Jesus, the questions to be asked in the grave, the bridge over Hell which everyone will have to cross to get to Heaven, the Meezan (scales) where everyone’s actions will be weighed etc etc.
There are countless more proofs which show without a shadow of a doubt that the Beloved Messenger of Allah, (May Allah bless him and grant him peace), had been given the knowledge of the Ghayb (Unseen) and ALLAH is the knower of all things!
Corrupt
Senator (1k+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
dear administrators,
please remove islamic section from siasat.pk
these sectarian discussions are never ending
na koi apnay sect k khilaaf baat sun sakta hai aur na kisi doosray k sect ki kisi baat ko appreciate kar sakta hai..
These debates are useless.
So please...
Thanks
dear administrators,
please remove islamic section from siasat.pk
these sectarian discussions are never ending
na koi apnay sect k khilaaf baat sun sakta hai aur na kisi doosray k sect ki kisi baat ko appreciate kar sakta hai..
These debates are useless.
So please...
Thanks
makdaone
Councller (250+ posts)
Re: Tauheed and shirk : By (aala hazrat ahmed raza khan brelvi r.a.)
1) Ahmad Raza Khan Sahib ... Like Allah..
If Awlia (saints) wish, they can accept invitations from 10,000 towns (and be there) at the same time( sifat Of Allah .. that he can be every where at the same time) (Ahmed Raza Barelwi, Malfoozat part I p.127).
2)Sun cannot Rise: The sun cannot rise before greeting me. The new year, the new month, the new day, dawn not without greeting me and informing me of every single event (Malfoozat Ahmed Raza Barelwi views about Ghaus Azam Jeelani).
3)The great Pir (master saint) of the 19th century, Ahmad Raza Khan Barelwi, has been quoted in his Malfoozat p.32 that "Prophets are alive in their graves like ever before. They eat, drink, pray and receive their wives in the grave and engage in sex with them." (Malfoozat p.32)
4) The Prophet attended the funeral of Barakat Ahmed. And I led the prayer, (i.e. the Prophet was his follower in prayer) (Ahmad Raza Khan Barelwi, Book Malfoozat).
5) Women are the source of all tribulation in the world, religious or otherwise (Hajwairi, “Daata Ganj Bakhsh” in Malfoozat Barelwi).
6) They made him ( Ahmad Raza Khan Barelvi) free from error and like the Ambiya (May Allah's peace and blessings be upon them all)! One of them said: "The pen of Ahmad Rida and his tongue were immune from a slip, even from a point, although it is an established fact that every scholar has a slip."
(See Abdal Hakim Sharaf's, Yadi Ala hadrat, p. 32)
7) "The Barelvi did not utter even a word from his tongue repugnant to the Sharia. Allah has protected him from every
lapse!!" (Intro to Fatawa Ridwiyya, 2/5, by Muhammad Asghar).
8) Hasnain Rida said in his book Wasaya al-Bareilawi (p. 24): "Our paying a visit to the Ahmad Raza Barelvi has lessened our eagerness to visit the Companions of the Prophet.
9) Ahmad Rida Khan said in his al-Mahajjat al-Mu'tamana (p. 208): "Jihad is not obligatory for us, the Muslims of India, on the basis of the Qur'an. He
who holds that it is obligatory is an opponent to the Muslims and intends to harm them!"
10) Hatrered toward Deobandis: He also said: "I do not know how long I shall live among you. You are the naive sheep of Mustafa (sallallahu alaihi wa sallam) and the wolves have encompassed you from all sides. They want to lead you astray and create schism and dissent among you. They wish to carry you to the hell-fire. So keep away from them, especially the Deobandi's!" (Al-Bastawi in his al-Bareilawi, p. 105).
11) Life after death: "After my death( Ahmad Raza Barelvi), if possible present (sura) Fatiha to me twice or thrice in a week and offer the following dishes: ICED RICE PUDDING, EVEN IF IT IS MADE FROM THE MILK OF THE BUFFALO, BIRYANI RICE DISH OF THE BUKHARAN TYPE, KEBABS, KOFTA, TABAQ, CREAM, BEANS, SAMOSA, APPLE JUICE, POMEGRANATE JUICE, A BOTTLE OF WATER AND ICED MILK. IF IT IS POSSIBLE, YOU MAY PRESENT THIS OFFERING EVERYDAY, EVEN A DISH OF THEM - OTHERWISE AS YOU LIKE."
12) Equality to Prophets: "I am the monarch of the domain of speech. The people should accept whatever I say." (Quoted by Anwar Rida al-Barelvi in Hadaiqi Bakhshish, which is a collection of the Barelvi's poems, p. 319).
13) Kul Ya Foqoon... Hoja and it happen ..In his Sharh al-Huquq (p. 8) Rida Khan said about himself: "My breast is the bag of learning. Whenever I was asked about anything I replied to it immediately - be it concerned with any Science."
14) Calling other then Allah : Ahmad Rida Khan said: "The order of the Helpers of the people (ghawth) and of those who are called for help begins from Ali, ending at al-Hasan al-Askari, the eleventh Imam of the Shia." (See the Malfuzat of the Barelvi).
He said in al-Amn wal-ala (p. 12-13): "Ali removes calamity and obliterates misery from him who recites the well known Saifi supplication, 7 or 3 times, or only once. This supplication is as follows: <<Call Ali for help who is the manifestation of wonders; you will find him a helper to you at the calamities. Every calamity and misery will be gone by your protection, O Ali, O Ali>>."
17) Ahmad Rza Khans Pray: Many Barelvi's follow the innovatory supplication made by Rida Khan in his Hadaiq Bakhshish. He used to say (p. 186): "O Shade of the deity of Shaykh Abdal Qadir, give me something for Allah's sake, Shaykh Abdal Qadir! Affection, affection, O affectionate Abdal Qadir. Remove from us the vicissitudes of time, O Abdal Qadir."
18) Ahmad Raza Khan never ask for Allahs Help: The Barelvi used to avoid asking Allahu ta'ala for help! He said in his Malfuzat (p. 307): "During my life I did not seek help from anyone, and I
do not ask anyone for aid except Shaykh Abdal Qadir. Whenever I seek help, I seek it only from him. Whenever I ask for aid, I ask him alone. Once I tried to ask for aid and seek help from another saint (hadrat Mahbub Ilahi). When I intended to utter his name for seeking help, I did not utter the words but Ya Ghauthan (the one whose help is sought). My tongue refused to utter the words for seeking help from anyone except him!"
He said further in the same book (pp. 125-126): "O Shade of Allah, Abdal Qadir. O place of refuge, Abdal Qadir. We are needy and indigent. You are the possessor of crown and integrity. Give me something for Allah's sake, Shaykh Abdal Qadir!"
The List goes on...... Any Barelvi here who has audacity to answer these questions???
1) Ahmad Raza Khan Sahib ... Like Allah..
If Awlia (saints) wish, they can accept invitations from 10,000 towns (and be there) at the same time( sifat Of Allah .. that he can be every where at the same time) (Ahmed Raza Barelwi, Malfoozat part I p.127).
2)Sun cannot Rise: The sun cannot rise before greeting me. The new year, the new month, the new day, dawn not without greeting me and informing me of every single event (Malfoozat Ahmed Raza Barelwi views about Ghaus Azam Jeelani).
3)The great Pir (master saint) of the 19th century, Ahmad Raza Khan Barelwi, has been quoted in his Malfoozat p.32 that "Prophets are alive in their graves like ever before. They eat, drink, pray and receive their wives in the grave and engage in sex with them." (Malfoozat p.32)
4) The Prophet attended the funeral of Barakat Ahmed. And I led the prayer, (i.e. the Prophet was his follower in prayer) (Ahmad Raza Khan Barelwi, Book Malfoozat).
5) Women are the source of all tribulation in the world, religious or otherwise (Hajwairi, “Daata Ganj Bakhsh” in Malfoozat Barelwi).
6) They made him ( Ahmad Raza Khan Barelvi) free from error and like the Ambiya (May Allah's peace and blessings be upon them all)! One of them said: "The pen of Ahmad Rida and his tongue were immune from a slip, even from a point, although it is an established fact that every scholar has a slip."
(See Abdal Hakim Sharaf's, Yadi Ala hadrat, p. 32)
7) "The Barelvi did not utter even a word from his tongue repugnant to the Sharia. Allah has protected him from every
lapse!!" (Intro to Fatawa Ridwiyya, 2/5, by Muhammad Asghar).
8) Hasnain Rida said in his book Wasaya al-Bareilawi (p. 24): "Our paying a visit to the Ahmad Raza Barelvi has lessened our eagerness to visit the Companions of the Prophet.
9) Ahmad Rida Khan said in his al-Mahajjat al-Mu'tamana (p. 208): "Jihad is not obligatory for us, the Muslims of India, on the basis of the Qur'an. He
who holds that it is obligatory is an opponent to the Muslims and intends to harm them!"
10) Hatrered toward Deobandis: He also said: "I do not know how long I shall live among you. You are the naive sheep of Mustafa (sallallahu alaihi wa sallam) and the wolves have encompassed you from all sides. They want to lead you astray and create schism and dissent among you. They wish to carry you to the hell-fire. So keep away from them, especially the Deobandi's!" (Al-Bastawi in his al-Bareilawi, p. 105).
11) Life after death: "After my death( Ahmad Raza Barelvi), if possible present (sura) Fatiha to me twice or thrice in a week and offer the following dishes: ICED RICE PUDDING, EVEN IF IT IS MADE FROM THE MILK OF THE BUFFALO, BIRYANI RICE DISH OF THE BUKHARAN TYPE, KEBABS, KOFTA, TABAQ, CREAM, BEANS, SAMOSA, APPLE JUICE, POMEGRANATE JUICE, A BOTTLE OF WATER AND ICED MILK. IF IT IS POSSIBLE, YOU MAY PRESENT THIS OFFERING EVERYDAY, EVEN A DISH OF THEM - OTHERWISE AS YOU LIKE."
12) Equality to Prophets: "I am the monarch of the domain of speech. The people should accept whatever I say." (Quoted by Anwar Rida al-Barelvi in Hadaiqi Bakhshish, which is a collection of the Barelvi's poems, p. 319).
13) Kul Ya Foqoon... Hoja and it happen ..In his Sharh al-Huquq (p. 8) Rida Khan said about himself: "My breast is the bag of learning. Whenever I was asked about anything I replied to it immediately - be it concerned with any Science."
14) Calling other then Allah : Ahmad Rida Khan said: "The order of the Helpers of the people (ghawth) and of those who are called for help begins from Ali, ending at al-Hasan al-Askari, the eleventh Imam of the Shia." (See the Malfuzat of the Barelvi).
He said in al-Amn wal-ala (p. 12-13): "Ali removes calamity and obliterates misery from him who recites the well known Saifi supplication, 7 or 3 times, or only once. This supplication is as follows: <<Call Ali for help who is the manifestation of wonders; you will find him a helper to you at the calamities. Every calamity and misery will be gone by your protection, O Ali, O Ali>>."
17) Ahmad Rza Khans Pray: Many Barelvi's follow the innovatory supplication made by Rida Khan in his Hadaiq Bakhshish. He used to say (p. 186): "O Shade of the deity of Shaykh Abdal Qadir, give me something for Allah's sake, Shaykh Abdal Qadir! Affection, affection, O affectionate Abdal Qadir. Remove from us the vicissitudes of time, O Abdal Qadir."
18) Ahmad Raza Khan never ask for Allahs Help: The Barelvi used to avoid asking Allahu ta'ala for help! He said in his Malfuzat (p. 307): "During my life I did not seek help from anyone, and I
do not ask anyone for aid except Shaykh Abdal Qadir. Whenever I seek help, I seek it only from him. Whenever I ask for aid, I ask him alone. Once I tried to ask for aid and seek help from another saint (hadrat Mahbub Ilahi). When I intended to utter his name for seeking help, I did not utter the words but Ya Ghauthan (the one whose help is sought). My tongue refused to utter the words for seeking help from anyone except him!"
He said further in the same book (pp. 125-126): "O Shade of Allah, Abdal Qadir. O place of refuge, Abdal Qadir. We are needy and indigent. You are the possessor of crown and integrity. Give me something for Allah's sake, Shaykh Abdal Qadir!"
The List goes on...... Any Barelvi here who has audacity to answer these questions???
pathseeker
Politcal Worker (100+ posts)
Last edited:
modern.fakir
Chief Minister (5k+ posts)
The Importance of a Virtous Gathering :)
We acquire virtue in the company of a virtuous person and we attract evil in the company of an evil person. Why is it so? It is because the beliefs, convictions and thoughts of a person spread around him like a magnetic force which impacts his companions, friends and members of his family.
Therefore, when a person sits in the company of a venerable Shaikh/ Wali Allah, his ordinary thoughts, evil considerations and materialistic notions weaken and gradually get extinct and his wisdom in understanding Islamic issues increases manifold. Quran commands us to be in the company of virtuous people.
It is in Quran - " O' You, who have Iman, fear Allah (سبحانہ و تعا لی) and be with the truthful ones (At-Tawba - 9) .
It is in Quran - مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا(Meaning - Whoever Allah (سبحانہ و تعا لی) guides, is the truly guided one, and whoever He sends astray, you will not find for him a Guiding Teacher (Waliyyan Murshida). (Al-Kahaf - 17). The word 'Murshid' has come from this verse.
It is in Quran - " Obey Allah (سبحانہ و تعا لی), obey Prophet (صلى الله عليه و آله وسلم) and obey those who are in authority. (An-Nisa - 59). Who are the people in real authority? They are Awliya Allah and Sufi Shaikhs of Ihsan.
Q - Is it necessary that every person has to become a religious student (Mureed)?
All of us would like to fulfill religious imperatives (Fara'ez) and be away from the prohibited things (Haraam) and would like to be steadfast in them at a very high standard. Therefore we require a Murshid (religious teacher) who cautions us on our day to day mistakes and purifies us from worldly attractions. It is important for everyone of us to take bay'a in our early youth when we are intelligent enough to distinguish between good and bad. There is an Arabic saying“Manla Shaikha Lahu, Shaikhu ash- Shaitan”. (Meaning - The one who does not have a Shaikh, his Shaikh is Satan).
Q - The holy Quran, the books of Ahadith and the books of Islamic jurisprudence are all available to us, then where is the necessity to do Baya' (promise of allegiance or initiation ) on the hand of Shaikh ?
Let us understand this issue from an example. Two plus two, make four and if we divide 2 from 4, only 2 will remain. Mathematics is such a certain subject that any other subject could hardly come close to it. But from 1st standard till 10th class, we learn mathematics from teachers, only then a student gets proficient in basic / elementary mathematics.
When such a self evident subject like Mathematics requires a teacher, then how come the study about Allah (سبحانہ و تعا لی) his attributes and His signs in the cosmos (known and Ilme-e-Tawheed) be studied without the help of a Murshid (religious teacher)?
The fact is that, a person would not be able to know his mistake until somebody draws his attention towards it. Teacher points out the mistake of the pupil. The teacher always oversees the mistakes of the pupils and cautions them. This was the reason, those who tried to understand Quran and Ahadith by self study made blunders in their lives.
Bay'a is a promise for adhering to the laws of Shariah (A'maal-e Zaahiri) and Tareeqah (A'maal-e Baatini).
It is in Hadith - Narated Auf Ibn Malik Ashja'ee (رضئ اللہ تعالی عنہ): 'We were with Prophet Mohammad (صلى الله عليه و آله وسلم) seven, eight or nine (of us), when he said: Will you not make bay'a (pledge) to the Apostle of Allah (صلى الله عليه و آله وسلم)?' We stretched our hands and inquired: On what shall we make bay'a to you, O'Rasulullah (صلى الله عليه و آله وسلم)? He said 'That you make Ibadah of Allah (سبحانہ و تعا لی),- that you associate nothing with Him,- that you perform the five (time) Salah; that you hear and obey." (Muslim, Abu Dawud and Nasai).
Q - What are the requirements of a Shaikh?
The Shaikh should be capable of fulfilling the objective and purpose of the Baya'. He should be aware of Quranic imperatives and Prophet’s (صلى الله عليه و آله وسلم) traditions and necessary Islamic Jurisprudence (rules) and most importantly should have been blessed with the companionship of an experienced Shaikh. The distinction of a good Shaikh is that when you think about him or look at his picture or see him personally, your evil considerations (wasaawis) and useless thoughts stop and you are reminded of Allah (سبحانہ و تعا لی) and Prophet Mohammad(صلى الله عليه و آله وسلم).
The difference between Sufi Shaikhs and Islamic Scholars.
A Sufi Shaikh-e-Kamil is the clean heart and spiritually illuminated person who, in theory and practice, is distinct in Prophet's (صلى الله عليه و آله وسلم) subordination and enthroned with the legacy of unveiling (kashf - spiritual vision) and immanence ( meaning Allah's - سبحانہ و تعا لی signs are clearly visible to him in the Cosmos).
The Islamic Scholar is the person who impedes the assaults of the enemies of Islam with the shield of reasoning. He exposes the wrong beliefs of people with logical explanations and conclusive evidence from Quranic verses, Ahadith and Ijma rulings. Islamic Scholars are prolific speakers and are very popular among masses. They enjoy large followings because of their religious rhetoric and media coverage. All Sufi Shaikhs are essentially the scholars of Islam, though they may not be knowing a few terms or not as popular as Islamic scholars because most of them keep themselves away from public glare. Whereas most of the Islamic Scholars are not Sufi Shaikhs, though they prefer to be called " Shaikh or Shaikh-ul-Islam". Sufi Shaikhs practically traverse spiritual stages ( Sharia - Tareeqah- Ma'arefa - Haqeeqah) which cannot be visualized by Islamic Scholars. Islamic scholars teach Islamic theory, whereas Sufi Shaikhs cleanse people's hearts with which their understanding capacity and wisdom in knowing Islam increase manifold.
Q - How did distinctive practices (tareeqah), Qadri, Chishti, Naqshbandi, etc., come into being? There are different schools of thought and different Imams of Islamic jurisprudence, who interpret from Quran and Prophet’s (صلى الله عليه و آله وسلم) Sunnah; like Hanafi, Shafi-i, Maaliki, Hambali. Similarly, there are different practices (tareeqah) of Sulook (tazkia Nafs) and different Imams / Sufi Shaikhs like Qadri, Chisti, Naqshbandi, etc., are associated with these practices. Peoples’ individual characteristics are different, their natures are different. Some like humor, some are affectionate and some are serious minded and very strict. Everyone searches for a Tareeqah and Shaikh whose nature is of his liking.
Q - Repentance should be done by every Muslim. Then where is the need for a Shaikh on whose hand you need to repent? It is in Quran - “ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا[Meaning - Those who have committed oppression on themselves (by committing sins), if they had come to you (O'Prophet - صلى الله عليه و آله وسلم) and pray for Allah’s-(سبحانہ و تعا لی) pardon and the Prophet(صلى الله عليه و آله وسلم) also prays for their forgiveness from Allah-(سبحانہ و تعا لی), then they would have found Allah(سبحانہ و تعا لی) to be Merciful and most willing to accept their repentance]. (An-Nisa - 64).
It is evident from the above Quranic verse that, if you want to make sure that Allah (سبحانہ و تعا لی)has forgiven you for your past deeds, self repentance alone may not be sufficient. It is advisable to take benediction from a person of illuminated heart (meaning your Shaikh).As long as the Prophet (صلى الله عليه و آله وسلم) was alive, he himself used to pray for individuals’ forgiveness from Allah (سبحانہ و تعا لی). And now, when he is hidden from the eyes of general people, then his appointed Awliya Allah / Sufi Shaikhs will pray for the forgiveness which is expected to be granted by Allah (سبحانہ و تعا لی).
SO lets select a Good Company to be part of and virtue will come our way Folks !
We acquire virtue in the company of a virtuous person and we attract evil in the company of an evil person. Why is it so? It is because the beliefs, convictions and thoughts of a person spread around him like a magnetic force which impacts his companions, friends and members of his family.
Therefore, when a person sits in the company of a venerable Shaikh/ Wali Allah, his ordinary thoughts, evil considerations and materialistic notions weaken and gradually get extinct and his wisdom in understanding Islamic issues increases manifold. Quran commands us to be in the company of virtuous people.
It is in Quran - " O' You, who have Iman, fear Allah (سبحانہ و تعا لی) and be with the truthful ones (At-Tawba - 9) .
It is in Quran - مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا(Meaning - Whoever Allah (سبحانہ و تعا لی) guides, is the truly guided one, and whoever He sends astray, you will not find for him a Guiding Teacher (Waliyyan Murshida). (Al-Kahaf - 17). The word 'Murshid' has come from this verse.
It is in Quran - " Obey Allah (سبحانہ و تعا لی), obey Prophet (صلى الله عليه و آله وسلم) and obey those who are in authority. (An-Nisa - 59). Who are the people in real authority? They are Awliya Allah and Sufi Shaikhs of Ihsan.
Q - Is it necessary that every person has to become a religious student (Mureed)?
All of us would like to fulfill religious imperatives (Fara'ez) and be away from the prohibited things (Haraam) and would like to be steadfast in them at a very high standard. Therefore we require a Murshid (religious teacher) who cautions us on our day to day mistakes and purifies us from worldly attractions. It is important for everyone of us to take bay'a in our early youth when we are intelligent enough to distinguish between good and bad. There is an Arabic saying“Manla Shaikha Lahu, Shaikhu ash- Shaitan”. (Meaning - The one who does not have a Shaikh, his Shaikh is Satan).
Q - The holy Quran, the books of Ahadith and the books of Islamic jurisprudence are all available to us, then where is the necessity to do Baya' (promise of allegiance or initiation ) on the hand of Shaikh ?
Let us understand this issue from an example. Two plus two, make four and if we divide 2 from 4, only 2 will remain. Mathematics is such a certain subject that any other subject could hardly come close to it. But from 1st standard till 10th class, we learn mathematics from teachers, only then a student gets proficient in basic / elementary mathematics.
When such a self evident subject like Mathematics requires a teacher, then how come the study about Allah (سبحانہ و تعا لی) his attributes and His signs in the cosmos (known and Ilme-e-Tawheed) be studied without the help of a Murshid (religious teacher)?
The fact is that, a person would not be able to know his mistake until somebody draws his attention towards it. Teacher points out the mistake of the pupil. The teacher always oversees the mistakes of the pupils and cautions them. This was the reason, those who tried to understand Quran and Ahadith by self study made blunders in their lives.
Bay'a is a promise for adhering to the laws of Shariah (A'maal-e Zaahiri) and Tareeqah (A'maal-e Baatini).
It is in Hadith - Narated Auf Ibn Malik Ashja'ee (رضئ اللہ تعالی عنہ): 'We were with Prophet Mohammad (صلى الله عليه و آله وسلم) seven, eight or nine (of us), when he said: Will you not make bay'a (pledge) to the Apostle of Allah (صلى الله عليه و آله وسلم)?' We stretched our hands and inquired: On what shall we make bay'a to you, O'Rasulullah (صلى الله عليه و آله وسلم)? He said 'That you make Ibadah of Allah (سبحانہ و تعا لی),- that you associate nothing with Him,- that you perform the five (time) Salah; that you hear and obey." (Muslim, Abu Dawud and Nasai).
Q - What are the requirements of a Shaikh?
The Shaikh should be capable of fulfilling the objective and purpose of the Baya'. He should be aware of Quranic imperatives and Prophet’s (صلى الله عليه و آله وسلم) traditions and necessary Islamic Jurisprudence (rules) and most importantly should have been blessed with the companionship of an experienced Shaikh. The distinction of a good Shaikh is that when you think about him or look at his picture or see him personally, your evil considerations (wasaawis) and useless thoughts stop and you are reminded of Allah (سبحانہ و تعا لی) and Prophet Mohammad(صلى الله عليه و آله وسلم).
The difference between Sufi Shaikhs and Islamic Scholars.
A Sufi Shaikh-e-Kamil is the clean heart and spiritually illuminated person who, in theory and practice, is distinct in Prophet's (صلى الله عليه و آله وسلم) subordination and enthroned with the legacy of unveiling (kashf - spiritual vision) and immanence ( meaning Allah's - سبحانہ و تعا لی signs are clearly visible to him in the Cosmos).
The Islamic Scholar is the person who impedes the assaults of the enemies of Islam with the shield of reasoning. He exposes the wrong beliefs of people with logical explanations and conclusive evidence from Quranic verses, Ahadith and Ijma rulings. Islamic Scholars are prolific speakers and are very popular among masses. They enjoy large followings because of their religious rhetoric and media coverage. All Sufi Shaikhs are essentially the scholars of Islam, though they may not be knowing a few terms or not as popular as Islamic scholars because most of them keep themselves away from public glare. Whereas most of the Islamic Scholars are not Sufi Shaikhs, though they prefer to be called " Shaikh or Shaikh-ul-Islam". Sufi Shaikhs practically traverse spiritual stages ( Sharia - Tareeqah- Ma'arefa - Haqeeqah) which cannot be visualized by Islamic Scholars. Islamic scholars teach Islamic theory, whereas Sufi Shaikhs cleanse people's hearts with which their understanding capacity and wisdom in knowing Islam increase manifold.
Q - How did distinctive practices (tareeqah), Qadri, Chishti, Naqshbandi, etc., come into being? There are different schools of thought and different Imams of Islamic jurisprudence, who interpret from Quran and Prophet’s (صلى الله عليه و آله وسلم) Sunnah; like Hanafi, Shafi-i, Maaliki, Hambali. Similarly, there are different practices (tareeqah) of Sulook (tazkia Nafs) and different Imams / Sufi Shaikhs like Qadri, Chisti, Naqshbandi, etc., are associated with these practices. Peoples’ individual characteristics are different, their natures are different. Some like humor, some are affectionate and some are serious minded and very strict. Everyone searches for a Tareeqah and Shaikh whose nature is of his liking.
Q - Repentance should be done by every Muslim. Then where is the need for a Shaikh on whose hand you need to repent? It is in Quran - “ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا[Meaning - Those who have committed oppression on themselves (by committing sins), if they had come to you (O'Prophet - صلى الله عليه و آله وسلم) and pray for Allah’s-(سبحانہ و تعا لی) pardon and the Prophet(صلى الله عليه و آله وسلم) also prays for their forgiveness from Allah-(سبحانہ و تعا لی), then they would have found Allah(سبحانہ و تعا لی) to be Merciful and most willing to accept their repentance]. (An-Nisa - 64).
It is evident from the above Quranic verse that, if you want to make sure that Allah (سبحانہ و تعا لی)has forgiven you for your past deeds, self repentance alone may not be sufficient. It is advisable to take benediction from a person of illuminated heart (meaning your Shaikh).As long as the Prophet (صلى الله عليه و آله وسلم) was alive, he himself used to pray for individuals’ forgiveness from Allah (سبحانہ و تعا لی). And now, when he is hidden from the eyes of general people, then his appointed Awliya Allah / Sufi Shaikhs will pray for the forgiveness which is expected to be granted by Allah (سبحانہ و تعا لی).
SO lets select a Good Company to be part of and virtue will come our way Folks !
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