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Friday, March 1, 2013

TAWASSUL(INTERMEDIATION: WASEELA) | ISTHIGATHA(BESEECHING FOR HELP) | TABARRUK(SEEKING BLESSINGS FROM THE PROPHETS(A.S.)- AULIYA ALLAH ETC)




Tawassul(Intermediation: waseela) | Isthigatha(Beseeching for help) | Tabarruk(Seeking blessings from the Prophets(a.s.)- Auliya Allah etc)

 


 [BY MREHAN786
JOIN ME AT FACEBOOK: “Mrehan/Mrehan786(official)”



"whoever deems it permissible to make tawassul  through the Prophet(pbuh) during his life time, but impermissible to do so after his passage to the hereafter, believing that influence vanishes after death, holds a clearly problematic belief, for attributing an influence over affairs to other than Allah.”




“Some people think that if a dua from a holy man is answered while he is alive then he cannot help you if he is dead. As if the holy man or sheikh or saint is the origin of the help. But it is always Allah who is the source of the baraka and never a human being so to think that Allah can only give when that saint is alive and when he is dead, Allah does not give anymore, is to say that the source is the person and not Allah in the first place! But in reality it is Allah who is giving help in both cases: life and death.
As for the objections of some salafis today that it is not permissible to seek the blessings of saints after their death, they are based on the false belief that Allah's influence through the saints is in need for the saints' biological life to be effective, and this is absurd! Allah's gift to the saints is independent from their being alive or dead, since in either case the real power always belongs to Allah, and the saints are only a secondary cause with no effective power in itself.”



 




Contents:


1)    IMPORTANT  VIDEOS
2)    ISLAMIC CONCEPT OF INTERMEDIATION (TAWASSUL) AND SEEKING BLESSINGS FROM BLESSED PEOPLE AND OBJECTS (TABARRUK)
3)    BESEECHING FOR HELP (ISTHIGHATHA)
4)    SPIRITUALISM AND MAGNETISM
5)    FURTHER INFORMATION AND REFUTATIONS
6)    FULL  REPLY TO WAHABI SCHOLAR ALBANI OBJECTION ON ALL HADITHS OF TAWASSUL, INTERCESSION, WASILA, ASKING FROM INTERCESSION OF PROPHETS IN GRAVES
7)    REFUTATION OF DEOBANDIES ON THE CONCEPT OF WASEELA  AND SOME REFUTATIONS RELATED TO WAHABIES

 

IMPORTANT VIDEOS:


Tawassul (Quran ki Roshni main) by Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | ABOUT 1 HOUR AND 46 minutes

Aqeeda e Tawassul aur Shafaat e Kubra Quran ki Roshni mein | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 104 MINUTES

ICIS Tawassul Taazim aur Shafat ka Sharih Tasawwur 2002 11 28 | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 2 hours and 11 minutes
THIS VIDEO CONSISTS OF A PROOF OF TAWASSUL FROM QUR'AN(5:35) AND FROM OTHER VERSES


Wasta e Risalat ki Naguziriyat | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 142 minutes
THE ABOVE VIDEO CONSISTS OF THE CONCEPT OF TAWASSUL FROM QUR’AN(4:64)


Aqida Tawassul wa Isti`anat (Dars-e-Hadith: Session One) | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 2 HOURS AND 54 MINUTES

Aqida Tawassul wa Isti`anat (Dars-e-Hadith: Session two) | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 4 HOURS

Iste'anat bil Zikr Madad Maangna 2002 | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 35 minutes

Zaroorat e Waasta e Risalat SAW 2004 10 03 INDIA | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 38 minutes

Iste'anat Bil Shukr Madad Maangna 2002 | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 35 minutes

Wasta e Risalat K Bahjair Touheed Ki Nemat Muyassar Nahi Ati | URDU VIDEO BY DR. TAHIR UL QADIRI | ABOUT 1 HOUR 55 minutes

IYA KA NABADU WA IYAKA NASTAEEN_Ashraf Asif Jalali | ABOUT 1 HOUR 24 minutes

Waseela + Gyarwi Sharif_Syed Mian Muhammad Hashmi | ABOUT 1 HOUR 10 minutes

Waseela Quran o Sunnat ki Roshni Me_Ashraf Asif Jalali | ABOUT 1 HOUR 26 minutes

Who Is Muhammad PBUH Part 12 (Wasilah) Asking Allah In The Name Of Muhammad PBUH | ABOUT 3 HOUR 22 minutes

Huzoor S.A.W K Zariye Aik Khuda Par Yakeen Ki Zroorat by Dr Tahir ul Qadri - DeenIslam.Com

HUZOOR SAWW Sy Madad Maghna By DrTahir-ul-Qadri at Hyderabad Quli Qutub Shah Stadium –

Is the Prophet Muhammad PBUH an Intermediary Between Man  Allah

Khawja Gharib Nawaz Qayamat Tak Hamari Jholian Bharty Rahen Gy by Dr Muhammad Tahir-ul-Qadri - DeenIslam.Com

Permissibility of Wasila Tawassul in the Light of Quran  Hadith English

PART 1 : Permissibility of Intercession Waseela Through The Prophet PBUH  - Dr Tahir ul Qadri
PART 2: Seeking Intercession Through The Prophet PBUH After His Death - Dr Tahir ul Qadri

 


ISLAMIC CONCEPT OF INTERMEDIATION (TAWASSUL)  AND SEEKING BLESSINGS FROM  BLESSED PEOPLE AND OBJECTS (TABARRUK):


Allah, being the Supreme Creator, has tailored divine laws to human expectations and aspirations. It is this aspect of Islam, which brings it closest to human nature. Allah knows that man is genetically weak; his willpower and resistance break down in trying circumstances. Therefore, to make things easier for man, He has, in His infinite mercy and magnanimity, consciously narrowed down the list of prescriptions and has showered countless concessions and choices on man. So Islam is not a straitjacket religion; it does not enjoin upon its followers to lead a pressure cooker existence; rather it expects its adherents to live creatively to explore the universe and to make maximum contribution to the welfare of humanity.
Allah also knows that, in the absence of strong faith, man feels insecure. Therefore, He has allowed him means to fortify his faith in different ways. One of these ways is to rely on the support and mediation of His own favourites, people who live for His pleasure alone and who have resolved the dichotomy between intentions and deeds and are on the right track. Their close proximity to Allah is a consequence of their love for Allah and His Messenger (PBUH), which they have persistently strengthened and steeled by their noble acts. Knowing that man is not only impatient but is also unable to sustain the requisite level of concentration which is a prerequisite for the acceptance of his supplications, Allah has allowed him to rely on the means of His pious people for the fulfilment of his needs and the alleviation of his troubles. This act is called the act of intermediation. It means that a needy person or the petitioner can process his supplication or prayer through these favourites of Allah. The rationale behind this mediation is that Allah holds His favourites so dear that, while He can turn down the petition of an ordinary creature, He will never turn down the request of His favourite. And since His most favourite and beloved friend is the holy Prophet (PBUH), any supplication processed through him carries the divine guarantee of its acceptance. The sanity and propriety of this mode of dependence is corroborated by evidence exuding from every pore and joint of the phenomenal world in which we live.
The reality of intermediation as a valid and permissible act has been established by the holy Qur’ān and the practice of the Prophet (PBUH), the Companions, the Successors and the righteous people. In the presence of the evidence of such an overwhelming and authentic nature, there is hardly any scope left for doubting its validity and sanctity. But there are people among the Muslims who do not hesitate to condemn it as an invalid act. To buttress their negative interpretation, they rely on Qur’ānic evidence and traditions. But their interpretation is motivated by misunderstanding and perversity. They tend to decontextualize the Qur’ānic verses and clamp on interpretation on them that suits their own preconceptions and prejudices. For example, the verses that are intended to be applied to the non-believers, they apply to the believers and therefore, misunderstand their genesis and rationale. And they parade their misunderstanding as enlightened inference or deduction which in itself amounts to perversion. Then they twist the meaning of the Qur’ānic verses out of shape maliciously or out of sheer ignorance and try to generate confusion among the common run of Muslims. For example, no Muslim denies that Allah is Supreme and that it is His will that prevails in all conditions and circumstances. No human being, no matter has elevated or superior he is, has the power to dictate to Allah. Thus they conclude that since no one except Allah has the power to grant our wishes or fulfill our needs, therefore, to rely on non-Allah or any other human being for the realization of our wishes and needs is an unlawful act and therefore, must be condemned in the strongest terms. They start from the right premises but draw a wrong inference from it. They confuse the perception of reality with the reality, the sizzle with the steak and the flame with the fire. While Allah has absolute power, the power of His creatures is derivative; they derive their power from Allah; therefore, no creature, no matter has hallowed, can claim to be as powerful as Allah. Any Muslim who thinks so is committing disbelief and is therefore, not a believer. What the act of intermediation seems to indicate and prove is not a denial of the absolute power of Allah, it only affirms the derivative or reflective power of His creatures and again this power is conferred on them by Allah Himself.
A true believer knows that this world of material interaction is a watered-down reflection of the world of spiritual interaction, and relations in both worlds are governed by a system of graded hierarchies. In this world, man has to rely on other men not only for day-to-day functioning, but also for his security and survival. There are men who are more influential, more powerful, more qualified and knowledgeable. He needs their help on many occasions. Suppose a man applied for a fancy car permit, which is sanctioned by the government of the day in very special cases. The chances are that his application will be shelved or pigeonholed. But if he knows someone powerful or influential in the ministry that sanctions these permits, his application through him is most likely to be processed immediately and it is quite possible that he will get the permit within a few days of applying for it. On the other hand, a man without clout and contacts stands an extremely remote chance of realizing his dream. From the peon to the president and from the clerk to the chief secretary, this system of favours and concessions operates, sometimes in a subtle manner and sometimes in a flagrant manner. If the application had not been mediated through the powerful man, it would have remained on the back burner for a long long time and might eventually have been turned down altogether. The same applies to the world of spiritual values though here the network of relations does not operate on a material basis; it is geared by one’s deep attachment with the person whose mediation is being sought. When a believer mediates his request or petition through a prophet or a righteous person, he is doing so out of his love for that holy person and so his petition is granted through the mediation of that person. But it should be kept in mind that it is Allah Alone Who grants the petition. The prophet or the righteous person only expedites it and serves as the means of its acceptance because Allah does not like to turn down the supplications and prayers of His favourites.

REALITY OF INTERMEDIATION

Section One: Basic conceptions of intermediation

Different views about intermediation

True sense of the concept of intermediation

Important terminology about tawassul

Section Two : Literal and technical meaning of tawassul
Literal meaning of tawassul

Technical meaning of tawassul

Kinds of tawassul

Mutual relation between intermediation, intercession and seeking aid

THE DOCTRINE OF TAWASSUL  (IN THE LIGHT OF QUR’ĀN)

In the last series of blogs it was discussed that tawassul and wasīlah, semantically speaking, are a means of approach to something; they are also instrumental in achieving nearness to someone. Since the object of life of a believer is to attain the proximity and pleasure of Allah, He has guided them at many occasions in the Holy Qur’ān to gain access to Him; and in the process, not only to satisfy their quest for truth but also to seek His pleasure. The search for truth and Allah’s pleasure are interrelated. It obviously implies that the believer is not seeking the philosopher’s truth, which is more or less abstract and lacks personal involvement. The truth that a believer is seeking must reflect his emotional involvement. This is a precondition for any favourable divine response, and when this condition is fulfilled, his quest is positively rewarded. He achieves three targets in a single leap of faith; he comes closer to truth, he satisfies his own craze for truth and at the same time he is able to receive Allah’s pleasure, which is the ultimate aim of his life. Some of the Qur’ānic verses given below clearly prove how explicitly and without any ambiguity Allah has enjoined upon the believers to seek means of accessibility to Him for the fulfilment of their needs and desires and for leading a contented life on this earth.

Argument No. 1: Injunction for seeking means of approach

Argument No. 2: Search for means of approach is a valid act

Argument No. 3: Intermediation through the holy Prophet (SAW)

Argument No. 4: Relief from distress through the holy Prophet (SAW) on the Day of Judgement

Argument No. 5: Steadfastness in guidance through the holy Prophet (SAW)

Argument No. 6: Stalling of punishment through the mediation of the Prophet (SAW)

Argument No. 7: Zakariyyā’s use of Maryam’s place of worship as means

Argument No. 8: Return of Ya‘qūb’s eyesight through the mediation of Yūsuf’s shirt

Argument No. 9: Self-humiliation and helplessness as a form of means

Argument No. 10: Prayer for the entire Ummah as a source of intermediation

Argument No. 11: Addition of the word Rabb to the names of the righteous as a form of means

Argument No. 12: Intermediation through remembering the Lord

Argument No. 13: Intermediation through remembering the prophets and the saints

Argument No. 14: Intermediation through Allah’s blessings

Argument No. 15: Intermediation through the Lord’s promise


REJECTION OF OBJECTIONS AGAINST TAWASSUL
I have made reference to only a few verses out of hundreds of Qur’anic verses to explain the concept of tawassul (توسل), which have helped in removing the film of confusion and misconception that had enveloped it over decades of prejudiced and semi-scholarly fumbling. If we reflect on these divine injunctions in the light of a correct understanding of the spirit of our religion, we will not only be able to grasp the crux of Islamic faith but this will also automatically serve to clarify a number of misunderstandings that have gathered round the concept. It will sort out the grain from the chaff, differentiating people with correct and balanced understanding from those whose interpretation is askew and exclusive. In this series of blogs I shall attempt to answer the baseless objections which have been levelled against the validity of tawassul (توسل) as a religious concept and establish its true meaning in the light of the reasoning furnished by the Qur’an and the hadith. Therefore, this series of blogs is divided into two sections. In the first section, correct meanings of the Qur’anic verses are given which are made a basis of arguments against tawassul (توسل) through flagrant misinterpretation. In the second section, a correct assessment shall emerge as a result of the form of intermediation followed by the prophets and the saints, particularly in response to an objection, but strictly in the light of the reasoning provided by Shariah.

SECTION ONE :
Rectification of doubts and errors

First objection: tawassul is not valid through another person

Second objection: Good deeds of one’s children are not deeds of others

Third objection: To attain nearness to Allah, tawassul (توسل) is invalid as worship of anyone except Allah is invalid

Fourth objection: Prophets and saints were themselves in search of mediation


SECTION TWO:
Tawassul through the prophets and the righteous
(In fact tawassul through virtuous deeds)

Objection:

Those who are against intermediation through the prophets, the righteous and the saints, argue that it is their deeds that particularize them and, therefore, serve as a source of intermediation for them. How can an intermediatee whose own salvation depends on his good deeds serve as a means of redemption for another man? Therefore, only good deeds serve as the basis of intermediation, not the personalities of the righteous people.
Answer:
I do not consider this stand as valid. We rely on the prophets, the righteous and the saints and offer them as a means of access to Allah on account of our limitless love and devotion for them. The choice of means is justified only by the presence of love. It is also an established fact that to love those who are near and dear to Allah is in itself a virtuous act and this is obviously an argument which cannot be rebutted by any other argument, no matter how subtle or elaborate or tantalizing it may be.

READ THE COMPLETE ANSWER FROM HERE:


The Doctrine of Tawassul (In the Light of
Sacred Traditions)

 

Purging disbelief in Muhammad's followers

Allah has conferred infinite blessings on the followers of the Holy Prophet (PBUH). One of these blessings is their impossibility to return to disbelief after embracing Islam. It happened in the past that the followers of a particular prophet returned to their earlier state of ignorance and disbelief after his death. But this shall not happen to the followers of the Holy Prophet (PBUH). The Prophet of Allah (PBUH) in the last days of his earthly sojourn had himself declared that he had no fears that his followers will relapse into disbelief after his death. As Muslims, we should reflect on his words. The Prophet (PBUH) who was sent to this world to quash disbelief and all forms of impermissible innovation, who is our primary source of guidance and who is our ultimate means of salvation, is saying that he has no doubts lurking in his mind about their steady and irreversible belief, while we are hurling allegations of disbelief at one another to cater to our false sense of superiority or to pamper our egotism based on prejudice and sheer stubbornness. What could be more unfortunate than this mutual incrimination?
It is narrated in a tradition:
‘Uqbah bin ‘Āmir has narrated: The Prophet (PBUH) one day went to (Uhud) and offered prayer for the natives (martyrs) of Uhud as it is (generally) offered for the dead. Then he returned to the pulpit and said: I am your forerunner and I am a witness on you. By Allah! I am right now seeing the basin of my fountain (kawthar), and I have been handed over the keys of the treasures of the earth (or the keys of the earth). I swear on Allah, I have no fears that after me you will return to disbelief but I am apprehensive that you will try to outdo each other in acquiring worldly goods.[1]
This is a statement made by the Prophet (PBUH) himself. He has sworn on Allah about his followers that they will not revert to disbelief. The Prophet’s words call for deep reflection and serious soul-searching. We brush aside the Prophet’s statement when we accuse one another of disbelief. This tradition has been reproduced by Imam Muslim[2] and Imam Ahmad bin Hambal[3]. Repeated references to this tradition by people of such calibre and prestige, and our dogged defiance of its contents are nothing but harrowing unawareness of the real spirit of our faith.
Intermediation, which has been established as a valid act in Islam by countless Qur’ānic injunctions and authentic and certified traditions and which has been practised by the large majority of Muslims, is now turned into a matter of dispute and controversy, and is now being used as a convenient ploy to not only indulge in incriminating one another in disbelief but also to give vent to our personal frustrations. If we care to reflect on his words and statements, we will come to realize that to insist on the illegality of intermediation, either as a doctrine or in some of its actual applications, especially when its legality has been conclusively established both by the Qur’ān and the hadith, is nothing but religious perversity. Tens of statements made by the Holy Prophet (PBUH) are witness to the fact that to rely on valid forms of intermediation in order to come closer to Allah is quite consistent with Qur’ānic commands and the Prophet’s statements.
As it is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were present in the company of the holy Prophet (PBUH) when messengers from Hawāzin tribe came and said: O Muhammad! We belong to the same origin and tribe, and the trouble we are facing is not hidden from you, therefore, have mercy on us. The holy Prophet (PBUH) replied: opt one of the two choices; either take away your property and wealth or have your women freed. They opted for their women and children. Then the Messenger of Allah (PBUH) added: as far as my share and the share of ‘Abd-ul-Muttalib and his children (in the spoils) is concerned, I have already given it to you. But when I have performed the noon prayer, you should all stand up and say:
Through the means of the Messenger of Allah (PBUH) we seek help for our women and children from believers (or Muslims).[4]
The narrator says that when people had finished their prayer, they repeated the same words as the Prophet (PBUH) had advised them. Now these words were uttered by the sacred tongue of the holy Prophet (PBUH) himself and he uttered them in the form of a command. Therefore, this tradition furnishes a cogent justification for the act of intermediation.
In the following blogs I will draw upon some of the statements made by the Holy Prophet (PBUH), which clearly prove that intermediation is neither a form of disbelief nor a forbidden act. On the contrary, it is quite valid and one of the permissible ways to seek the nearness of Allah.


[1]. Bukhārī narrated this tradition in his as-Sahīh with different words at six various places, i.e. b. of janā’iz (funerals) ch.71 (1:451#1279); b. of manāqib (virtues) ch.22 (3:1317#3401); b. of maghāzī (the military expeditions led by the Prophet) ch.14, 25 (4:1486, 1498-9 #3816, 3857); b. of riqāq (softening of hearts) ch.7, 53 (5:2361, 2408#6062, 6218); Tabarānī, al-Mu‘jam-ul-kabīr (17:278-80#767-70); Bayhaqī, as-Sunan-ul-kubrā (4:14); Baghawī, Sharh-us-sunnah (14:39-41#3822-3); ‘Alā’-ud-Dīn ‘Alī, Kanz-ul-‘ummāl (14:416#39122).
[2]. Narrated in his as-Sahīh, b. of fadā’il (virtues) ch.9 (4:1795#2296).
[3]. Narrated in his Musnad (4:149, 153-4).
[4]. Nasā’ī, Sunan, b. of hibah (gifts) 6:262-3. }

SECTION ONE:
Intermediation through good deeds

SECTION TWO:
Mediation in supplication
1. Intermediation through Allah’s names and attributes

2. Prayer through the mediation of Allah’s Personal names

3. Prayer through the mediation of divine acts and attributes
4. Intermediation through the Prophet’s high station

5. Sending blessings on the Prophet (SAW) as mediation for the acceptance of prayer

6. The Prophet’s supplication through the mediation of his own person and other prophets

7. Intermediation through the supplicant

8. Intermediation through the weak

9. Intermediation through the supplication of the prophets


INTERMEDIATION THROUGH THE PROPHET (PBUH)
The Prophethood and Messengership of the Holy Prophet (PBUH) continues uninterrupted even after his death. He still exists among us as the Prophet and the Messenger of Allah (PBUH) and this will continue down to the Day of Judgement, untarnished and unsullied. When all the other laws are still valid, why shouldn’t the law of intermediation continue to be valid? When intermediation was permissible during his physical presence among us, there is no reason to disallow it after his death. The Qur’ān and the sunnah do not contain any injunction and statement which disallows the continuation of intermediation after the Prophet’s death. If it was justified before his death, it is also justified after his death and both the Qur’ān and the sunnah support this view.

Four  forms of intermediation through the holy Prophet (SAW)

There are four possible expressions of intermediation through the Holy Prophet (SAW)
1.   Intermediation through the holy Prophet (SAW) before his birth

2.   Intermediation through the holy Prophet (SAW) during his physical existence

3.   Intermediation through the holy Prophet (SAW)  after his death

4.   Intermediation through the Prophet’s relics

All the four forms of intermediation are not only proved by the Qur’ān and the sunnah, but they are also being practised by our religious scholars whose knowledge of Islam is unflawed and whose credibility as human beings is impeccable.



RELIGIOUS LEADERS WHO BELIEVE IN INTERMEDIATION: THEIR EXPERIENCES AND OBSERVATIONS
It is an established fact that on account of the distinction Allah has conferred on His favourites and the blessings He has showered upon them, it has been the practice of our religious leaders and scholars to rely on them to resolve their worldly problems, attain salvation in the Hereafter, make their graves and tombs the focus of their supplications and seek help and assistance from the chosen people of Allah who are buried in them and seek their help for spiritual and inner benefits and blessings. These acts, which shaped the conduct and mode of living of the saints and the scholars in the past are now the granite foundation of the concepts and beliefs of Ahl-us-Sunnah wa al-Jamā‘ah. Moreover, they had not moulded their attitudes and deeds on a superficial, unconscious or sentimental basis. A great deal of reflection and reasoning laced these modes of conduct and were framed by comprehensive experimentation, observation and practical orientation. Therefore, on the basis of investigation, and not mere sentiment, it can be affirmed that their statements were sound and authentic and on account of their immunity from doubt and ambiguity, they furnish a cogent argument for all those believers who are blessed with sufficient wisdom and intelligence to appraise the depth and truth of these statements.
Religious scholars, enlightened saints and our spiritual leaders have pronounced the tombs of these favourites of Allah as inexhaustible fountain-heads of light and blessing where our supplications are acknowledged and robed as destinies. Reliance on these sanctified persons opens the shuttered avenues of success. Their attention and response unravels the tangles of the Hereafter and their spiritual help serves as a source of salvation for our worries and all forms of distress. To cap it all, their statements are consistent with the criterion of experience and observation, which is the basis of the modern inductive method of all scientific progress. Therefore, they cannot be brushed under the carpet as mere hearsay and deserve our positive response as they are grounded in facts and proved by experience.
This world is inhabited by two sets of people. The first set of people are those who are rebellious and disobedient, and on account of their law-breaking tendencies, they form a coterie of persons who are hell-bent to protect and promote the interests of the devil and are a cause of constant torture for Allah’s creatures. On the other hand are those who are good-natured, pure, and well-behaved and with a positive outlook and are determined to promote the welfare of the people. Such noble persons and untainted souls form their own fraternity and come closer to one another through mutual interaction, following the axiomatic principle that “birds of a feather flock together.” These courageous, highly determined and spiritually motivated people, through sheer hard work and concentration, leave behind indelible tales of sincerity and honesty, patience and steadfastness, love and sacrifice that the readers are simply stunned by their exceptional nature.
These holy personages have graced every period of human history. Outwardly, they live on the sidelines but they are easily placed on account of their habits and manners, their character and mode of conversation. Their love and concern for the creatures of Allah is so gushing that it cannot be contained like the perfume of flowers. The chain of their blessing is continuous, because it goes against the divine grain that His creatures are deprived of the benefit and blessing of His chosen people in any era of human history. Therefore, these favoured servants of Allah are not only a source of blessing for the people in their manifest life but also benefit them after death; rather their blessings acquire greater frequency and intensity when they are transferred to another mode of existence after leaving this phenomenal world. They bless the seekers of their help as effectively as they did during their earthly sojourn. The one who seeks their help instinctively knows that he has been helped by them. In the context of intermediation and help, we propose to cast a cursory glance at the conduct, experiences and observations of these righteous people who have provided glimmers of light and guidance to the creatures of Allah groping in the amorphous shades of darkness and depression.

READ THE COMPLETE DETAIL  FROM HERE:

BELOW IS A DETAIL IN URDU:

1)    HAZRAT ABDULLAH IBN ABBAS (R.A) [68 A.H] PERMITS TAWASSUL

2)     IMAM ZAIN AL ABIDIN (R.A) [95 A.H] PERMITS TAWASSUL

3)     IMAM E AZAM ABU HANIFA (R.A) [150 A.H] PERMITS TAWASSUL

4)     IMAM MALIK (R.A) [179 A.H] PERMITS TAWASSUL

5)     IMAM MUHAMMAD BIN IDREES AL SHAFI (R.A) [204 A.H] PERMITS TAWASSUL

6)     ALAMA MUHAMMAD BIN UMAR WAQRI (R.A) [206 A.H] PERMITS TAWASSUL

7)     IMAM IBN HASHIM [213 A.H] PERMITS TAWASSUL

8)     ALAMA IBN SAAD [230 A.H] PERMITS TAWASSUL

9)     IMAM IBN ABI SHAYBA [235 A.H] PERMITS TAWASSUL

10)  IMAM AHMAD BIN HANBAL [241 A.H] PERMITS TAWASSUL

11)  ABU MUHAMMAD BIN ABD AL REHMAN DARMI [255 A.H] PERMITS TAWASSUL

12)  IMAM MUHAMMAD BIN ISMAEEL BUKHARI [256 A.H] PERMITS TAWASSUL

13)  IMAM MUSLIM [261 A.H] PERMITS TAWASSUL

14)   IMAM ABU AYEES TIRMIDHI [279 A.H] PERMITS TAWASSUL

15)   ALAMA IBN JARIR TABRI [310 A.H] PERMITS TAWASSUL

16)  IMAM ABU MANSUR MUHAMMAD BIN MEHMOOD MATURIDI [333 A.H] PERMITS TAWASSUL

17)  MUHADDITH IBN ABI HATIM RAZI [354 A.H] PERMITS TAWASSUL

18)  IMAM ABU BAKR MUHAMMAD BIN HUSSAIN AJARRI [360 A.H] PERMITS TAWASSUL

19)  IMAM SULAIMAN BIN AHMAD TABRANI [360 A.H] PERMITS TAWASSUL

20)  IMAM ABU ABDULLAH MUHAMMAD BIN AHMAD AL QURTABI [380 A.H] PERMITS TAWASSUL

21)  IMAM HAKIM NYSH PURII [405 A.H] PERMITS TAWASSUL

22)  IMAM ABU NAIIM AHMAD BIN ABDULLAH ASBHANI [430 A.H] PERMITS TAWASSUL

23)  IMAM ABU BAKR AHMAD BIN HUSSAIN AL BAHAIQI [458 A.H] PERMITS TAWASSUL

24)  ALAMA IBN ABD AL BARI  MALIKI [463 A.H] PERMITS TAWASSUL

25)  IMAM ABU AL QASIM QASHIRII [465 A.H] PERMITS TAWASSUL

26)  IMAM ABU HAMID MUHAMMAD BIN MUHAMMAD AL GAZALI [505 A.H] PERMITS TAWASSUL

27)  IMAM JAR ALLAH MUHAMMAD BIN UMAR ZAMAKHSHARI [538 A.H] PERMITS TAWASSUL

28)  QAZI AYAZ [544 A.H] PERMITS TAWASSUL

29)  SAYYIDINA SHEIKH ABD AL QADIR JILANI [561 A.H] PERMITS TAWASSUL

30)  SHEIKH FARIID AL DIIN ATTARI [586 A.H] PERMITS TAWASSUL

31)  ALLAMA ABDUL  REHMAN IBN JAUZI [597 A.H] PERMITS TAWASSUL

32)  IMAM FAKR AL DEEN RAZI  [606 A.H] PERMITS TAWASSUL

33)  ALLAMA IBN QADAMA HANBALI  [620 A.H] PERMITS TAWASSUL

34)  IMAM ABU ZAKARIYA MHYI AL DIN BIN SHARAF AL NAWAWI [676 A.H] PERMITS TAWASSUL

35)  IMAM KAML AL DIN IBN HAMAM HANFI  [681 A.H] PERMITS TAWASSUL

36)  IMAM ABDULLAH BIN MEHMOOD AL NASFI  [710 A.H] PERMITS TAWASSUL

37)  IMAM KAMAL AL DIN ZAMALKANI  [727 A.H] PERMITS TAWASSUL

38)  ALLAMA IBN TAYYIMA [728 A.H] PERMITS TAWASSUL

39)  ALLAMA AHMAD BIN ABD AL TAIF AL SHARJI  AL HANFI  [735 A.H] PERMITS TAWASSUL

40)  IMAM IBN AL HAJ AL FASI  [737 A.H] PERMITS TAWASSUL

41)  IMAM KHAZN AL SHAFI  [741 A.H] PERMITS TAWASSUL

42)  ALLAMA IBN QAYYIUM JAUZI  [751 A.H] PERMITS TAWASSUL

43)  IMAM TAQI AL DIN AL SUBKI  [756 A.H] PERMITS TAWASSUL

44)  HAFIZ  AMID AL DIN IBN KATHIR [774 A.H] PERMITS TAWASSUL

45)  IMAM NOOR AL DIN ABU BAKR HAYSHMI  [807 A.H] PERMITS TAWASSUL

46)  ALLAMA ABD AL REHMAN BIN KHALDUN  [808 A.H] PERMITS TAWASSUL

47)  ALLAMA SHAMS AL DIN MUHAMMAD BIN JAZRI  AL SHAFI  [833 A.H] PERMITS TAWASSUL

48)  SHAYKH  UL ISLAM SHAHB  AL DIN RAMLI  [844 A.H] PERMITS TAWASSUL

49)  IMAM IBN HAJAR  ASQALANI  [852 A.H] PERMITS TAWASSUL

50)  ALLAMA BADR  AL DIN AYNI  [855 A.H] PERMITS TAWASSUL

51)  IMAM JALAL AL DIN SUYUTI [911 A.H] PERMITS TAWASSUL

52)  ALLAMA NOOR AL DIN ALI BIN AHMAD  AL SAMUHDI  [911 A.H] PERMITS TAWASSUL

53)  IMAM ABU AL ABBAS  SHAHAB AL DIN AL QASTALANI  [911 A.H] PERMITS TAWASSUL

54)  ALLAMA IBN AL HAJAR AL MAKKI AL HAYTHMI [974 A.H] PERMITS TAWASSUL

55)  SHAYKH SHAMS AL DIN KHATEEB  AL SHAR BAYNI  [977 A.H] PERMITS TAWASSUL

56)  SHAYKH  MULLAH ALI QARI AL HANFI  [1014 A.H] PERMITS TAWASSUL

57)  HAZRAT MUJADDID ALIF SANI  [1034 A.H] PERMITS TAWASSUL

58)  IMAM AHMAD BIN MUHAMMAD AL MAQRI AL TALMISANI  [1040 A.H] PERMITS TAWASSUL

59)  SHAYKH  ABD AL HAQ  MUHADDITH DEHLWI  [1052 A.H] PERMITS TAWASSUL

60)  ALLAMA KHAYR AL DIN RAMLI HANFI  [1081 A.H] PERMITS TAWASSUL

61)  IMAM ABU ABDULLAH  AL  ZARQANI AL MALKI  [1122 A.H] PERMITS TAWASSUL

62)  ALLAMA ISMAEEL HAQQI HANFI  [1137 A.H] PERMITS TAWASSUL

63)  MAKHDOOM MUHAMMAD HASHMI THATHAWI [1174 A.H] PERMITS TAWASSUL

64)  SHAH WALIULLAH MUHADDITH DEHLWI [1174 A.H] PERMITS TAWASSUL

65)  SHAYKH MUHAMMAD BIN ABDUL WAHHAB NAJDI [1206 A.H] PERMITS TAWASSUL

66)  ALLAMA AHMAD SAWI MALKI  [1223 A.H] PERMITS TAWASSUL

67)  QAZI SANI ULLAH PANIPATI  [1225 A.H] PERMITS TAWASSUL

68)  ALLAMA AHMAD BIN MUHAMMAD TAHTAWI [1231 A.H] PERMITS TAWASSUL

69)  SHAH ABDUL AZIZ MUDDITH DEHLWI  [1239 A.H] PERMITS TAWASSUL

70)  ABDULLAH BIN MUHAMMAD BIN ABDUL WAHAB NAJDI [1242 A.H] PERMITS TAWASSUL

71)  SHAH ISMAEEL DEHLWI  [1246 A.H] PERMITS TAWASSUL

72)  SHAH ABD  AL GANI DEHLWI [  A.H] PERMITS TAWASSUL

73)  SHAYKH MUHAMMAD BIN ALI SHAWKANI  [1250 A.H] PERMITS TAWASSUL

74)  ALLAMA SHAHAB AL DIN SYED MEHMOOD ALUSI [1270 A.H] PERMITS TAWASSUL

75)  MAULVI QASIM NANOTWI [1297A.H] PERMITS TAWASSUL

76)  ALLAMA HASAN AL ADWI AL HAMZAWI  [1303A.H] PERMITS TAWASSUL

77)  MUFTI AHMAD BIN ZAYNI DAHLAN  AL SHAFI  AL MAKKI [1303A.H] PERMITS TAWASSUL

78)  ALLAMA IBN ABDIIN SHAMI  [1306A.H] PERMITS TAWASSUL

79)  NAWAB SIDDIQ HASAN KHAN BHOPALI [1307A.H] PERMITS TAWASSUL

80)  SHAYKH RASHEED AHMAD GHANGHOYI  [1323A.H] PERMITS TAWASSUL

81)  SHAYKH WAHEED AL  ZAMAN [1327A.H] PERMITS TAWASSUL

82)  MAULANA KHALIL AHMAD SAHARANPURI  [1346A.H] PERMITS TAWASSUL

83)  IMAM YUSUF BIN ISMAEEL NIBHANI  [1350A.H] PERMITS TAWASSUL

84)  MAULANA ABD AL REHMAN MUBARAKPURI  [1353A.H] PERMITS TAWASSUL

85)  MAULANA  ASHRAF ALI  THANVI  [1362A.H] PERMITS TAWASSUL

86)  MAULANA SHABIR AHMAD USMANI  [1369A.H] PERMITS TAWASSUL

87)  ALLAMA ZAHID AL KAUSRI  [1371A.H] PERMITS TAWASSUL




LAST WORD ON TAWASSUL :
We have established the reality of intermediation with cogent reasoning and solid evidence from the Qur’ān and the Sunnah. The evidence, and a rational interpretation of the evidence, clearly prove that intermediation is a correct, valid and legal way to attain access to Allah’s favour and for the instant acceptance of our supplications. The evidence is mainly drawn from the Qur’ān and the Sunnah, which are the basic dependable sources of knowledge for the believers. Allah and His beloved Prophet (PBUH) have commanded us to seek means of help and assistance. From the time of the Companions to the present-day, the Muslims collectively relied upon all the valid forms of intermediation, and to cap it all, the Companions themselves relied on the Prophet’s mediation. He never discouraged them or told them at any occasion: ‘you are indulging in innovation or disbelief on account of intermediation as it violates the basic principle of your faith.’
On the other hand, to suit their needs, he himself encouraged and persuaded them to rely on his mediation, as we have described the incident of the blind Companion in a tradition attributed to ‘Uthmān bin Hunayf whose eyesight had instantly returned through the mediation of the holy Prophet (PBUH) along with many other irrefutable examples.
It has been the cherished practice of the early believers, the Companions, the Successors and their Companions to rely on the intermediation through the holy Prophet (PBUH) and the great Companions. If someone denies intermediation and tries to misinterpret the statements and acts of the Prophet (PBUH), he should keep in mind the Prophet’s saying in which he had pronounced his Companions as the most honoured ones among the believers. He said:
The best people are those who are in my time, then the people who will come after them, (and) then the people who will come after them.
[Bukhārī related it in his as-Sahīh, b. of shahādāt (witnesses) ch.9 (2:938#2509), b. of fadā’il-us-sahābah (virtues of the Companions) ch.1 (3:1335#3451), b. of riqāq (softening of hearts) ch.7 (5:2362#6065); and Tirmidhī graded it hasan (fair) sahīh (sound) in his al-Jāmi‘-us-sahīh, b. of manāqib (merits) ch.57 (5:695#3859).]
The tradition clearly indicates that the act of the Companions, Successors, and then their Companions, the early believers and the religious leaders is far more reliable, dependable and commendable than the act of those who deny the relevance of intermediation and cook up spurious explanations to refute its legality. Obviously, the denier, like the proverbial liar, has no legs, not even the crutches, to stand upon because props of sand are no substitute for the staves of ballast and concrete which derive their strength not only from correct faith but also from its equally sensible and rational interpretation.
It is also quite true that Allah is even closer to us than our main artery, and anyone who denies this reality in fact denies a Qur’ānic injunction. But, along with it, we should also concentrate on His Sunnah. If Allah had willed, He could have sent His Word and commands, unmediated and unfiltered, but He has not opted for this course of action or mode of revelation. He chose His revered prophets as the carriers of His Message. This is the established divine practice. Then how is it possible to attain access to Him or win His pleasure by ignoring His practice, that is, without relying on the means of His prophets and messengers? Is it possible without them to act on His revealed commands in the way He desires us to act? If Allah had desired that His creatures should have direct access to Him and witness His blessings upfront, He would never have sent the honoured messengers and commanded the believers through the holy Qur’ān to seek means of help and support.
This can be illustrated by a simple example. Dams generate electricity but from there it cannot be directly supplied to houses and factories. If anyone tries to obtain electricity directly from a dam, he will be burnt into cinders. First of all, electricity is supplied to the grid stations from the power station and then it is supplied to different places in varying voltage with the help of a variety of transformers. People do not rely on this alone, but they use other gadgets, like stabilizers etc., to make its domestic and industrial supply as safe and secure as possible. All these precautions are taken to ensure regular supply and minimize risk.
When we cannot operate our domestic and electric outfits by obtaining electricity directly from the power station, how is it possible to draw Allah’s blessings directly from Him. How is it possible for us sinners to have unveiled and unscreened access to the glory of Allah when His honoured Prophet Mūsā (PBUH) and his seventy Companions could not stand even a reflection of His glimpse? Mūsā (PBUH) fell unconscious while his seventy Companions, overawed and overdazzled, collapsed dead as doornails on the spot, as it is revealed in the fifty-fifth verse of surah al-Baqarah. When His own chosen Prophet (PBUH) fell unconscious by the sight of even the faintest reflection of His splendour and seventy of His Companions lost their lives, how is it possible for us creatures of sin and guilt of the fifteenth century to even dream about an access to His uncurtained glory?
Unfortunately, today, we have tailored religious injunctions to our nature and convenience. Whatever caters to our temperament and pampers our mood is faith; and whatever goes against our grain and is in conflict with our liking and inclination, even though it is established by sound traditions and the practice of the favourites of Allah, we throw it into the dustbin as a piece of discarded toast. This is sheer expediency and fundamentally incompatible with the universal principles of our faith. Therefore, the imperative need of the times is not to follow a calculus of compromise but to understand the essence of our faith, which is the faith of Ahl-us-Sunnah wa al-Jamā‘ah, and follow its principles without any attempt at self-indulgence and self-gratification.
May Allah bless us with the power and ability to understand our faith correctly!

READ OR DOWNLOAD THESE BOOKS:

Islamic Concept of Intermediation (Tawassul) {ENGLISH BOOK, PAGES: 436}

Islamic Concept of Intermediation (Tawassul) {URDU BOOK, PAGES: 440}

Intermediation: in the Eyes of Jurists and Hadith-Scholars (at-Tawassul ind-al-A'imma wal-Muhaddithin) {URDU BOOK, PAGES: 232}
This Book Consists Of Views Of 87 Jurists And Hadith-Scholars From The Time Of Sahaba (R.A) To This Present Age

Seeking Blessings and Intermediation of the Holy Prophet (PBUH) (264 hadiths) {urdu hadith book, PAGES: 329 }
It is a collection of 264 hadiths based on the subject of direct intercession and blessings of the Holy Prophet (blessings and peace be upon him).

Arba‘in Series: Intermediation of the Prophet (PBUH) (URDU HADITH BOOK) {PAGES: 94}

Arba‘in Series: Nobility in Seeking Blessings from the Prophet  (PBUH) {URDU HADITH BOOK, PAGES: 64 }

al-Manhal-us-Safi fi Ziarat e Qabr-in-Nabi (PBUH) {URDU HADITH BOOK, PAGES: 80}

The Blessed Objects and their Legal Status (Tabarruk ki shari haisiyat) {URDU BOOK, PAGES: 187}

The Blessings of the Prophet (PBUH) {URDU BOOK, PAGES: 108}

The Medials of Law {URDU BOOK, PAGES: 152}




BESEECHING FOR HELP (ISTIGHATHAH)

Istighathah --- beseeching for help --- has grown into a highly controversial issue. The Muslims have complicated it unnecessarily and undesirably. It has diverted attention from the substance of Islam and engaged the minds of the younger generation in an unpalatable debate. In their opinion, it has become the measuring rod of faith. They dub those who believe in it as disbelievers even though their hostile labelling goes against the very grain of human nature, and since Islam is the closest to human nature, their view clashes with the spirit of Islamic faith. They are in fact flying in the face of reality. Islam, being a religion of humanity, encourages mutual cooperation among human beings as the progress and development of human society depends on this kind of coordination.
All human beings need someone’s help in different phases of their lives. The beauty of human culture lies in fortifying mutual relations. It is beyond doubt that the true helper and supporter is only Allah whose generosity knows no bounds and whose magnanimity is limitless, but in our daily routine we help people and seek help from them in scores of assorted matters. Thus the mutual help we extend to each other is not a negation of divine unity but a fulfilment of the divine command. To seek help from the prophets, the righteous and the saints is not a violation of Islamic principles; on the contrary, it is quite compatible with the teachings of Islam. We seek help from others on the assumption that their power is only borrowed, as Allah alone possesses absolute power. This division of power into "absolute" and "relative" has prompted some mischievous minds to create unnecessary and unwarranted complications in basic Islamic concepts, including the concept of istighathah. Such an attitude tends to split the Muslim community into groups and sects and therefore, needs to be discouraged in the strongest possible terms.
The issue of "beseeching for help" can be resolved by drawing a clear distinction between "absolute power" and "derivative power".  While Allah’s power is absolute, the power of all other creatures, including the prophets, the saints and the righteous is derivative as it derives from the power of Allah. By this distinction we have totally eliminated the possibility of disbelief, as it is only Allah’s prerogative to grant or reject an appeal for help. His favourites can only beseech Him for help. Similarly, a petitioner can only beseech one of His favourites for help but he is convinced that the favourite lacks the power to grant his petition, it has to be granted by Allah alone. Without this conviction, he is automatically expelled from the fold of Islam.

 

FIGURATIVE RELATION BETWEEN BELIEF AND DISBELIEF

To hold the holy Prophet (PBUH) and the saints and pious people of Allāh in reverence and to beseech them for help is quite compatible with the basic principles of Islamic faith. But sometimes the petitioners, while addressing these favourites of Allāh, employ words, which are reserved only for Allāh and, therefore, according to some religious scholars, commit disbelief. This conclusion is based on a fundamental misconception as these scholars fail to draw the vital distinction between the literal and figurative sense of these words. They interpret these modes of address or the vocative forms in a literal sense and thus wring a perverse conclusion from them. It is an admitted fact that these modes of address are used only for Allāh in their absolute sense, therefore, to use them for any other creature is obviously disbelief and for a Muslim it is simply inconceivable. Thus a basic distinction must be drawn between their literal and figurative meaning. The literal sense applies to Allāh alone and no creature, whether he is a prophet or a saint, can arrogate to himself this exclusive divine prerogative. Therefore, the petitioner is using the words only figuratively and it is in this sense alone that they are generally interpreted. The allegation of disbelief against these people is quite misplaced; it reflects rather the twisted consciousness of those who hurl such malicious allegations against them. The petitioners are, in fact, immune to disbelief. For instance:
1.    O, the most reverend (Prophet) of all creatures! I have no one else as my (helper) except you whose help should I seek at a time when I am engulfed by troubles and calamities.
2.    There are five (friends) for me with which I extinguish the intensity of a lethal epidemic. (These are:) the holy Prophet Muhammad (PBUH), ‘Alī, both of his sons (Hasan and Husayn) and Fātimah.
3.    All this is an expression of your mercy and magnanimity that I am still surviving in the midst of trouble and turmoil.
4.    I beg the charity of your magnanimous eye as there is no one except you to bail me out in this hour of distress.
5.    All people have some support to rely upon when they are down and out, but I have no one else except you to turn to when I am in trouble.
Similarly, some Muslims in different situations, while addressing the Holy Prophet (PBUH) use these words like “O Messenger of Allāh! We have no other shelter except you.” If we interpret these words in their literal sense, obviously we would like to conclude that the person using them is committing disbelief. But the fact is that a Muslim is not using them in their absolute sense. Any Muslim who uses these words is fundamentally motivated by the belief that the power of the Holy Prophet (PBUH) is only derivative as it is contingent on divine will. He is in fact saying through his mode of address: ‘after Allāh, the Prophet (PBUH) is my place of shelter, and after Allāh, it is his support that can serve as a means of help and salvation for a sinner like myself.’ Thus he is not equating the Prophet (PBUH) with Allāh Who is unique and from Whose favour the Prophet (PBUH) derives his exceptional status among the creatures of Allāh. So he is saying: ‘I have no one else except you among Allāh’s creatures and I have no expectations from other creatures except you.’ Thus he is not elevating the Prophet (PBUH) to the level of divinity, he is only stressing his exceptional status among the creatures. Though we normally do not use these ambiguous words during intermediation or at the time of beseeching help from others, nor do we encourage others to make use of them to pre-empt even the slightest suspicion of disbelief, we also regard it as necessary to propose that a person using these words figuratively and derivatively should not be accused of disbelief in a fit of misplaced enthusiasm or an overplay of religious sentiment.
It is more pertinent to realise that we should not entertain unnecessary suspicions about the integrity of their faith; instead of making them hostages of our crude sense of justice, we should display a reasonable degree of open-mindedness to give them the benefit of doubt. Before hurling at them the accusation of disbelief, we should try to probe into their real intentions; before convicting them, we should presume them innocent and refrain from equating their figurative expressions with literal statements. We all know, and only a sense of perversion can contradict this gut feeling, that these petitioners seeking help from others believe in divine unity, which is quite consistent with the basic postulates of Islamic faith and attested by the Messengership of the Holy Prophet(PBUH). They offer prayer and pay zakāt. When they follow the basic tenets of Islam, not as an eyewash but as a demonstration of commitment, then it will not be an act of wisdom to drive them out of the fold of Islam simply because they use a string of ‘undesirable’ expressions in their supplications in a figurative sense. Truly speaking, they are “more sinned against than sinning”[5] as the punishment seems to exceed their innocuous act. Anas bin Māik has reported that the Prophet (PBUH) said:
“Anyone who prays like us and makes our qiblah as his qiblah and eats our slaughtered meat, so he is a Muslim for whom Allāh and His Messenger (PBUH) are both responsible. So do not break Allāh’s responsibility.
In view of this sound tradition, there is hardly any scope left to level the allegation of infidelity against the Muslims who use these words figuratively. This figurative application is sanctioned by the Qur’ān and the hadīth and demonstrated by the practice of the Companions, not sparingly but frequently and therefore, its reality cannot be denied. And there is no harm to declare their application as a valid act if a believer uses them figuratively. According to the correct Islamic belief, a person who believes that Allāh alone is the Creator and the Master, and He alone has empowered His creatures to perform different acts, and He is absolutely independent of the leanings and cravings of the living and the dead, that is, it is the exclusive divine privilege to grant or reject the wish of a creature, no matter how highly placed he is, such a person is a true believer and a true Muslim. This is precisely what is meant by divinity and this is exactly what Islam stands for. It is proved by Jibrīl’s dialogue with Maryam (Mary) in which he had stressed his derivative power in relation to the absolute power of Allāh. It meant that his act was not self-prompted but both sanctioned and sanctified by the will of the Lord who is One and Unique. The Qur’ān declares it in these words:
“So that I should bless you with a pure son”.
When the chief of Allāh’s creatures of light can attribute these figurative words to himself, and Allāh Himself is reinforcing them in the Qur’ān, then if a creature of flesh and bone attributes them to the holy Prophet (PBUH), then what crime has he committed or what sin has he perpetrated? What is urgently needed is to understand the essence of the Qur’ān itself so that the Muslims stop condemning one another, inflating one set of beliefs while deflating others, and in the process giving a bad name to their faith. This is the only way to preserve the integrity of our religion and to retain the purity of our faith.

FOR MORE INFO, KINDLY READ:
Preliminaries

Lexical research into the word istighathah

Kinds of istighathah

Link between intermediation and appeal for help

Use of the word du‘a’ in the holy Qur’an

Self-fabricated division of du‘a’

Du‘a’ is not merely an act of worship

Surah al-Fatihah and the concepts of isti‘anat and istighathah

The Meaning of Appeal to the Prophet (SAW) for Help

Justification of Istighathah after death


SMOOTHING OUT THE WRINKLES
Though beseeching the prophets, the saints and the martyrs for help and assistance is quite appropriate and is proved both by Qur’ān and the sunnah, some of its denigrators have castigated it as an act of disbelief on the basis of self-concocted reasons. In this series of blogs we propose to review these objections one by one and rebut them on the basis of proofs furnished by the Qur’ān and the traditions.

First objection: Appeal for help is in itself an act of worship

Second objection: Appeal for help is a form of disbelief in supernatural matters

Third objection: Beseeching someone other than God for help smacks of his invisible power

Fourth objection: There is no helper except Allāh

Fifth objection: Begging and beseeching help from Allāh alone is valid

Sixth objection: Negation of beseeching the holy Prophet (PBUH) for help

RELIGIOUS LEADERS AND ISTIGHATHAH

PURGING DISBELIEF IN MUHAMMAD(PBUH)

THE LAST WORD ON ISTIGHATHAH

Here, summing up the discussion, we would like to rephrase the vital point stated earlier that, in the present times, some people have cast aside the basic difference between the literal and figurative meanings in the interpretation of Qur’ānic verses. Moreover, their interpretation is marked by imbalance and extremism, which blatantly violates the basic principles of Qur’ānic exegesis. They prop up their interpretation on the literal sense and are not willing to concede the figurative sense. This is the reason that their interpretations are deflected from the established and authentic consensus of the traditions and the early religious leaders and scholars deeply charged with the true spirit of their faith and make sheer opinion and speculation as the basis of their conclusions. This is nothing but individualism gone haywire. They are interjecting undesirable innovations into our religious fabric and disfiguring its texture by their insensible and insensitive deviations from certified and well-documented explanations. The other group that has discarded the sobering crutches of balance has displayed such extremism in its application and patronage of the figurative sense that it appears to have lost all sense of balance, while balance is a sine qua non of all sane interpretation. If we keep in view the Qur’ānic sense of balance, the chasm between the two extremes can be abridged and the Muslim community will be transformed once again into an indivisible unity. This is the only way to preserve our faith and to perpetuate a correct interpretation of the nature and essence of divine unity.


Beseeching for Help (Istighathah) {ENGLISH BOOK, PAGES: 194}

Beseeching for Help (Istighathah) {URDU BOOK, PAGES: 152}



SPIRITUALISM AND MAGNETISM
The concept of ‘Spiritual Magnetism’ and ‘Spiritual Charge’ enabling Auliya Allah to get into the ‘spiritual channel’ which originates from the Holy Messenger (SAW) is a dazzlingly unique and exceptional addition to the existing literature on Islamic Spiritualism. It attracts and convinces the modern educated reader and deletes his disbelief in spiritual values. It irrefutably proves that the phenomenology of Islamic Spiritualism is compatible with the modern scientific method. This dissertation in this way is, by any standard, a classic piece of literature produced on the subject.
This work, besides spiritualism, also enlightens the reader on ventures of modern science especially in the field of parapsychology. An account of scientific research into finding the underlying reality of psychic experiences and supplying empirical interpretations to extra-sensory perception (ESP) and out-of-body-experience (OBE) has added substantial value to intellectual status of this exposition. The glimpses from spiritual life of Auliya, of their divine experiences in comparison to ESPs, OBEs and the concept of an infinite power within man, highlighting the real significance of Islamic Spiritualism, invite the scientific mind to struggle if it can and belie the spiritual reality. When they decline to disbelieve in psychic reality and its wonders on electromagnetic ground, how can they decline to believe in spirituality of real self of man, its special link with Allah and its acquired infinite spiritual competence towards conquering the universe, demonstrated by Auliya Allah. Studying spiritualism in the perspective of most modern scientific investigation in the field of parapsychology is an amazingly emphatic maiden attempt in the field. It has indeed opened the doors, to embrace Islamic Faith, on those who have been enabled by this study to develop their belief in Islamic Spiritualism on rational scientific grounds. We the believers, welcome this courage to convert to Islam on this rational basis.

KINDLY STUDY THE COMPLETE THING FROM HERE:
Statement of Case

Analysis of the Problem

Scientific Bases of Spiritual Phenomena

Glimpses from Spiritual Life Of Auliya Allah

Qur'an, Science and Phenomenology of Spiritual System

Epilogue

DOWNLOAD OR READ THESE BOOKS:
Spiritualism and Magnetism {ENGLISH BOOK, PAGES: 152}

The Eminent Station of Saints {URDU BOOK, PAGES: 106}



FURTHER INFORMATION AND REFUTATIONS

The Doctrine of Tawassul In the Light of Qur'an & Sunnah

Istighatha/Isti’ana/Istamdad means “Beseeching for help”

Seeking Blessings through the Holy Relics of Prophet(pbuh)

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

Answers to those who reject getting blessings from the Prophet's relics (Tabarruk bi al-athar) as being outside Islam

SEEKING MEANS (TAWASSUL)  THROUGH THE PROPHET

Details of Tawwasul Debate: COMPREHENSIVE RESPONSE WITH CLEAR PROOFTEXTS TO THE ONE WHO DENIES TAWASSUL

Tawassul through the Awliya'

Intermediaries to Allah are integral to true belief

Shaykh Salih al-Na`man's fatwa on Tawassul

Fatwa of Shaykh Suhayl al-Zabibi

Fatwa of Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi (1856-1929 C.E)

Repudation of those who compare asking intercession to the Christian worship of Jesus and the saints, and of those who limit the quantity of permissible Salawat on the Prophet in any way or form

Istighatha by Means of the Prophet(pbuh) During His Life

The Hand of the Prophet(pbuh)

Attaining help from the prophets (pbuh) and saints | Ja-Al Haq (Beliefs of AhleSunnah)






OBJECTION 1: The Prophet صلی اللہ علیہ وسلم once said to Sayyida Fathima Zahra رضی اللہ تعالٰی عنہا '"I cannot help you." 7.6 -Mishkaat, Baabut-Tahszeer
When Rasoolullah صلی اللہ علیہ وسلم couldn't help Sayyida Fathima رضی اللہ تعالٰی عنہا what assistance can he give to others?

Answer - Firstly, this incident is connected to acceptance of Islamic propagation (tabligh). The intent was, "O Fathima رضی اللہ تعالٰی عنہا, if you hadn't accepted Imaan, I would not have been able to prevent punishment befalling you against the command of Allah عزوجل." An example of this was the son of Hadrat Nuh علیہ سلام.
That is why 'Min Allah عزوجل' was said here. It is the believers that Sayyiduna Rasoolullah صلی اللہ علیہ وسلم helps in every place. Allah عزوجل states, "Besides the pious, all friends will become an enemy to each other on the Day of Qiyaamat.” 7.7 The Prophet صلی اللہ علیہ وسلم will intercede for even major sinners and take care of those stumbling on that Day. He once said, "All bonds and relationships will break on the Day of Qiyaamat except for my bond and family tie."- Shaami, Baabu Ghuslil-Mayyit
The Holy Prophet صلی اللہ علیہ وسلم will truly not assist the Deobandis. Alhamdulillah, we are Muslims and due to this he will definitely help us.


OBJECTION 2: The Holy Quran states, -we make only your (Allah’s عزوجل) worship and only you do we beseech for help." 7.7. -Surah Fattlia, Verses 4·5
This proves that, like worship, help is to be asked for from Allah عزوجل alone. When the worship of someone besides Him is polytheism (shirk), asking from someone besides Him also becomes shirk.

Answer - Help here refers to actual help, meaning, "Believing You (Allah عزوجل) to be the true Maker (of affairs to occur), we ask only you for help." With regards to seeking assistance from the servants of Allah عزوجل, they are only asked for it with the sole belief that they are the means of Divine guidance, just as how the Holy Quran states, ''There is no judgment except for Allah’s عزوجل." or like how Allah عزوجل states in another verse, "Only for Allah عزوجل is everything of all the heavens and earth." 7.9 However, we still accept the rulings of our judges and lay claims of ownership over our possessions. In other words, the ayat refers to actual (Haqeeqi) rule and ownership, but through Divine bestowal, they are proven for the bondsman as well.
Also, clarify what the connection is between worship and seeking assistance. This ayat mentioned both of them. The connection is only that asking for help in the belief that Allah عزوجل is the true helper is also a branch of worship (ibaadat). Idol-worshippers ask for help at the time of worshipping their idols (e.g. "Kali Ma! We beseech you and ask for your help.") This is why both have been mentioned. If the meaning of the ayat is taken to be that asking any other besides Allah عزوجل{Ghairullah) for any kind of help is polytheism, then there will not be any Muslim on the face of the earth - neither the Sahaaba, nor the followers of the Quran, not even the opposition themselves! We have already proven this clearly.
Even today, the help of the wealthy is asked for in donations for Madrassahs. A human being is in need of the bondsmen's help from birth until burial (his parents' affection and nurturing, the lessons of his teacher, etc.}; rather, he is even in need of it on Qiyaamat. When our entire lives are based on the generosity of the creation, how can we say that we don't request help from anyone? There is no restriction in this ayat as to which form of assistance or time.


OBJECTION 3: Allah عزوجل states, “و ما لکم من دون اللہ من ولی و لا نصیر” 7.10 this proves that there are no Walis and helpers besides Allah عزوجل.

Answer - Here, the Friends of Allah عزوجل (Auliya-Allah) have not been rejected, but Wali min Doonillah (i.e. the idols and devils), who the Kuffaar believed were their helpers and supporters. A Waliullah is someone who Allah عزوجل has made to be the helper of His servants, e.g. the Prophet صلی اللہ علیہ وسلمs and Saints. So, help should be attained from the people who are appointed for this task, not others who can't. When Allah عزوجل commanded Hadrat Musa علیہ السلام to go to Firaun because he had become a tyrant, he said, "Make my brother, Haroon, my minister so that my an is strengthened. 7.10a-Holy Quran
Allah عزوجل didn’t say in anger, "Why did you take the support of someone else besides Me?" Rather, He accepted the request. We know from this that taking the help of the pious servants of Allah عزوجل the practice of the Prophets.

OBJECTION 4:Durre-Mukhtaar, Baabul-Murtadeen, under the discussion of Karaamaatll-Auliya, states, “قول شیئا للہ قیل بکفرہ ” we can ascertain from this that saying, "Ya Abdal-Qaadir Jilani Shai-an Lillah رضی اللہ تعالٰی عنہ” is infidelity (kufr).

Answer- Here, "Shai-an Lillah" means, "For helping Allah’s عزوجل need, give something." Is Allah عزوجل in need of anything? This meaning is without doubt infidelity. Shaami writes in its explanation, "If the correct meaning was intended, "Give something for the sake of Allah عزوجل ", then this is permissible." 7.11
"Shai-an Lillah" has this very meaning according to us.


Objection 5: Being Allah’s عزوجل servants, why should we go to anyone else? We are His servants and present our needs to Him only. – Taqwiatul-Imaan

Answer - We go to His servants upon His command. The Holy Quran sends us to them. Allah عزوجل has sent these servants to the world for this very purpose. Refer to the previous chapter for a better understanding of this.


OBJECTION 6: Speaking about the infidelity of the disbelievers, the Holy Quran states that they ask idols for help. They became polytheists (Musbriks) by asking the idols for help and you have also become polytheists by asking the Saints (Auliya) for help.

Answer - You have become polytheists by asking the wealthy, policemen and government for help. We have already explained this difference in the section on rational proofs. Allah عزوجل states, "There is no helper for the person on whom Allah’s عزوجل curse descends." 7.12 The mercy of Allah عزوجل constantly descends upon the believers. This is why He has created many helpers for them.

OBJECTION 7: Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes that when Hadrat Ibraheem علیہ السلام was put in the fire of Namrud, he didn't want any help from Hadrat Jibraeel علیہ السلام after being offered. Instead, he said, "O Jibraeel علیہ السلام, I have no need from you." If asking from other than Allah عزوجل was permissible, why didn't Hadrat Ibraheem علیہ السلام, seek the help of Hadrat Jibraeel علیہ السلام?

Answer - This was the time of a test In the fear of saying something that could be equated to a complaint and being disliked by Allah عزوجل, Hadrat Ibraheem علیہ السلام didn't even make dua to Allah عزوجل . He said, "O Jibraeel علیہ السلام ssa! I have no need from you. The One from who I do have a need knows what it is." Likewise, the Holy Prophet صلی اللہ علیہ وسلم did not inform people of Hadrat Husain’s رضی اللہ تعالٰی عنہ, martyrdom, but no one not the Prophet صلی اللہ علیہ وسلم, not Hadrat Ali رضی اللہ تعالٰی عنہ nor Sayyidah Fathima made dua for these difficulties to be removed.


OBJECTION 8: Asking those alive for help is allowed but not to the dead. This is because the living has the power to help, not the deceased. Thus, this is polytheism (shirk).

Answer- the Quran states, "We ask only you (Allah عزوجل) for help." Where is the differentiation between the living and the dead? Is the worship of the living permissible and the dead impermissible? Just as how the worship of anyone but Allah عزوجل (Ghairullah) is polytheism unrestrictedly, so should the requesting of help from the living or dead be. 2,500 Years after Hadrat Musa's علیہ السلام demise, he helped the Ummah of the Prophet صلی اللہ علیہ وسلم on the night of Me'raj by decreasing 50 salaah each day to only. Allah عزوجل knew that the Salaah would eventually be five, but to prove the help of the Buzurgaanedeen, He appointed it as 50. Then, through the dua of two of His beloveds, He decreased it to only 5.
Refuters of asking for help from others but Allah عزوجل (istimdaad) should read 50 salaah because the help from other than Allah عزوجل is included in the 5 daily Salaah.
Also, the Holy Quran regards the Friends of Allah عزوجل to be alive and states that they should not be called dead or even thought to be so:
"Do Dot call those who were killed in the path of Allah عزوجل “dead". Instead, they are alive but you have no realization of it." 7.14
When they are alive, asking them for help will be permissible. Some say that this ayat is about the shaheeds who were martyred by swords in the path of Allah عزوجل. This is an unjust deduction because the ayat doesn't confine itself by mentioning this. Those who were martyred by the sword of Divine love are also included in this order. - Roohul-Bayaan
It is for this reason that, according to the Hadith, the person who dies drowning, being burnt, by a plague; the woman who dies while giving birth or an Islamic student passing away while traveling, etc. are all shaheeds (martyrs). lf only those killed by swords are alive while the others are dead, it would necessitate accepting the Holy Prophet صلی اللہ علیہ وسلم and Hadrat Abu Bakr رضی اللہ تعالٰی عنہ to be dead (Allah عزوجل Forbid!) whereas it is the unanimous belief of all that they are alive with complete life. We have already presented the study into requesting assistance from the deceased and alive in the proof of this topic. The saying of Imam Ghazzali رضی اللہ تعالٰی عنہ should be referred to. Further insight into this will be given in the discussion of kissing the relics (tabarrukaat) and undertaking a journey to visit the graves, Insha-Allah عزوجل.
Under the ayat, “و لا تدع مع اللہ الھا اخرا" 7.15 Tafseer Saawi states, "Here, "Laa Tad'u" means "Do not worship". Thus, there is no proof to validate the Khaarijies belief that asking from other than Allah عزوجل (Ghairullah) is pure ignorance, because asking others besides Allah عزوجل, in the belief that Allah عزوجل gives benefit or harm through their mediation, is sometimes Waajib as this is the attainment of means. Only a dissenter or ignorant person will refute means of attainment." 7.16
There are three things that can be deduced from this extract,
1. Asking from someone besides Allah عزوجل is not only permissible but, in some instances, Waajib.
2. Only Khaarijies reject this beseeching.
3. 'La Tad'u' negates worshipping. It doesn't refute calling or asking for help.


OBJECTION 9: The illustrious and pious servants are seen unable to walk in their old-age and are, after their demise, absolutely powerless.
Therefore, asking help from such weak people is absurd, just as taking the help of idols is. Allah عزوجل has spoken of its detriment, "و ان یسلبھم الذباب شیئا لا یستنقذو ہ منہ " 7.17 These Saints cannot remove even a fly from their graves. What assistance can they give us?

Answer-All of these weaknesses befall a physical body because the connection of the soul (rooh) with it is weakened with it. After demise, the soul doesn't experience any weakness at all, but becomes stronger. Proof of this is that the soul sees people outside of the grave while inside and even hears their footsteps. This is all especially proven for the souls of the Prophet صلی اللہ علیہ وسلم. Allah عزوجل states, "Every coming moment is better for you than the moment passed." 7.18 - Surah Duhaa, Verse 4
Seeking assistance is made to the soul of the Saint, not his physical body. Those who the Kuffaar ask for help from are bereft of any spiritual (roohani) power. They also believe stones, which have no soul at all, to be their helpers.
Commentating on the ayat, "یحلونہ عاما و یحرمونہ عاما " 7.19 Tafseer Roohul Bayaan states that the Holy Prophet صلی اللہ علیہ وسلم drank poison at Khaibar. However, its effect only became apparent at the time of demise. He drank it while he was in the station of truth (haqeeqat), and poison has no effect in this station. At the time of demise, humanity (bashariyat) appeared, and death occurs on manhood.
Therefore, the effect had now appeared. What to speak of removing a fly from the qabr - these Saints (Auliya) have the power to topple the world, but they pay no attention to this. Idols remained in the Kaaba for 300 years and Allah عزوجل didn’t remove them. So was Allah عزوجل weak that He couldn't purify His house from filth?


OBJECTION 10: Hadrat Ali رضی اللہ تعالٰی عنہ; Go and Imam Husain رضی اللہ تعالٰی عنہ had any power, why were they martyred at the hands of enemies? When they cannot remove their own problems, how can they remove your afflictions? Allah عزوجل states "و ان یسلبھم الذباب شیئا لا یتنقذوہ منہ "-SurahHajj, Verse 73

Answer - Indeed, they had the power to remove these hardships but didn't use it because Allah’s عزوجل desire was for this to occur. The staff (asaa) of Hadrat Musa علیہ السلام could’ve eaten Firaun, but he didn't use it. Imam Husain رضی اللہ تعالٰی عنہ had the power to bring the Fountain of Kauthar to Karbala, so what was the river of the Euphrates? In the end, he chose to remain content with the pleasure of Allah عزوجل. In Ramadaan, we have water with us but don't use it due to Allah’s عزوجل command. This is in contrast to idols that have no power at all. Thus, to fit these ayats on the Prophets and Saints is not a part of deen, as they are intended for idols. The grandfather of Imam Husain رضی اللہ تعالٰی عنہ (i.e. Sayyiduna Rasolullah صلی اللہ علیہ وسلم) made fountains of water flow from his fingers several times. This water used to come from Jannat. 


Refuting Ahle bidah on the claim that Dua is Worship and understanding  the concepts of isti‘anat and istighathah in the light of  Surah al-Fatihah [verse: 5 – “Thee do we worship, “AND” Thine aid we seek.”]

All misquoting of Quran about Tawassul Wasila intercession by wahabi salafis answered

Hearing Power of the Dead in graves

Beacons of hope (The Blessings of Assistance from the Solicitors of Divine Aid)

How Auliya-Allah help From Grave ?


FULL REPLY TO WAHABI SCHOLAR ALBANI OBJECTION ON ALL HADITHS OF TAWASSUL, INTERCESSION, WASILA, ASKING FROM INTERCESSION OF PROPHETS IN GRAVES:

HADITH NUMBER 1: Of Hadrat Aisha [ra] and wasila

HADITH NUMBER 2 : THE HADITH OF THE BLIND MAN

HADITH NUMBER 3: THE HADITH OF THE MAN IN NEED After Death of Prophet [salehalawaalihi wasalam]

HADITH NUMBER 4: Intercession of Adam [aleh islam] through Prophet Muhammad [salehalawaalihi wasalam]

Ibn Taymiyya on "If not for Muhammad I would not have created you [Adam]"

Is it permitted to seek Tawassul through the Haqq (right) of the Nabi (Sallallahu ‘Alayhi wa Sallam)?

HADITH NUMBER 5: Intercession of Ibn Umar [ra] by saying "YA Muhammad" during distress

HADITH NUMBER 6: Getting help by intercession [tawassul] by going to Prophet's (صلّى الله عليه وآله وسلّم) grave during Khilafat of Umar (رضّى الله عنه)

HADITH NUMBER 7: AFTER THE DEATH OF FATIMA [DAUGHTER OF ASAD]

HADITH NUMBER 8: WHOEVER GOES OUT OF HIS HOME TO PRAY

HADITH NUMBER 9: DEEDS PRESENTED TO THE PROPHET AFTER HIS DEATH

A Defence of The Hadith: My Life is Good for You…and My Death is Good for You, for your actions will be presented to me…

HADITH NUMBER 10: O Slaves of Allah!


Hadith on intercession,Tawassul of ibn Umar (ra) from ibn Abbas (r.a) Explained fully

A Response Regarding the Tawassul of Umar With Al-'Abbas

The Hadith “Whoever visits my grave, my intercession will be guaranteed for him.”

Refutation of Wahabi [pseudo salafi] Claim that Abu hanifa [rah] was aganist Tawassul

Imam Shafi's Tawasul through Grave of Imam Abu Hanifah

Did Hanbali Imams Prohibit tawassul? :Making Tawassul to Allaah Through the Dead and Addressing Them With Invocation ?

Did Ibn Aqil prohibit tawassul ?

Imam Ahmad ibn Hanbal & Tawassul — Yasir Qadhi’s Arrogance.

FakhrudDiin Ar-Raaziyy on getting blessings from dead souls by their graves

Refuting Najdi- On Imam Ahmed kissing of Prophet [saw] Grave issue and other sahaba

Ibn Al-Qayyim argues for the validity of calling the dead

Ibn Taymiyya about Tawassul and Shafa'a


REFUTATION OF DEOBANDIES ON THE CONCEPT OF WASEELA AND SOME REFUTATIONS RELATED TO WAHABIES

Maulwi Ashraf Ali Thanwi and waseela

Dead Grand Father Of (Deobandi) Mawlana Ashraf Ali Thanvee Bringing Sweets For His Wife

Blood of Muslims Permissible ??

Spirit Fighting in Deoband !

Who has the authority?

Healing power !

Shaking Foundation of Deoband!

Ahkam tamanni al mawt

EXPOSING THE Deobandi Fatwa: "Prophet Can't move from grave"

Dead Shaykh of deobandi Coming to Help [ But prophet can't]

Deobandi Mufti and Istighatha

Deobandi founders, scholars and books scans proving tawassul, istighatha concept

Deobandi Mufti and party Caught lying

Mulla Hussain Khabbaz

Shah Waliyullah & Istighatha

Powerful Deobandi Saint

smelling a cloth soaked in excreta and distributing that cloth as tabarruk among deobandis is permissible! This is too much!

Deoband and Istighatha

About Shah Waliullah al dehlawi

Al-Tafhimat al-Ilahiyyah: About the Fabricated statement in the book of Shah Waliullah Dehlawi

More material on tableegi jamaat, deobandi support for isthigatha, tawassul topic: The Aqeeda of Istighatha (asking/beeching for help)
http://sunniforum.net/showthread.php?t=139

Dalail al Khairat and Istighatha

Imam Rabbani: Incidence of Istighatha

The young man who spoke from the grave

Visiting the Martyrs of Uhud



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