CHAPTER SIX
ATTAINING HELP FROM
THE PROPHETS (صلی اللہ علیہ وسلم) AND SAINTS
Asking the Prophet and Saints for assistance is permissible when it is believed that the help is actually from Allah عزوجل
Himself, and that these personalities are merely the reflections of His
assistance. Muslims ascribe to this belief alone and there is no
ignorant person who deems a Saint to be Allah عزوجل. There are two chapters in this discussion.
PROOF OF ASKING HELP FROM OTHER THAN ALLAH عزوجل
There
are Quranic verses, Ahadith-e-Shaheeha, rulings of the Jurists,
Muhadditheen as well as the opposition in proof of asking for help from
someone besides Allah عزوجل (Ghairullah). We shall discuss each part separatelr Allah عزوجل orders, "Besides Allah عزوجل call your supporters if you are true." .24 - Surah Baqarah, Verse 23
In
this verse, the Kuffaar are invited to produce a chapter like the Holy
Quran and to call their supporters to help them. Taking assistance from
other than Allah عزوجل is permitted in here.
"Hadrat Esa علیہ السلام asked, "Who is my helper in Allah’s عزوجل deen? His Companions (the Hawaaris) said, "We shall aid the deen of Allah عزوجل," 5.25 - Surah Aale-Imran, I'erse52
This verse states that Hadrat Esa علیہ السلام asked the Hawaaris, "Who will help me?" Thus, Hadrat Esa علیہ السلام asked for help from other than Allah عزوجل.
"Help one another in good deeds and piety and not in sin and wrongdoing,',6.1 Helping one another is ordered in this ayat.
"If you help the deen of Allah عزوجل. He will help you." 6.2 Allah عزوجل. Who is Himself AI-Ghani (The Prosperous), commanded His servants to help his deen.
On the Day of Mithaaq, Allah عزوجل took a promise from the souls of all the Prophet صلی اللہ علیہ وسلم regarding His Beloved Nabi صلی اللہ علیہ وسلم, "You are to bring Imaan upon and aid him:,61a _ Surah Aale-Imran, Verse 81
"Seek
help through patience and salaah." 6.3 Muslims are ordered to attain
help from patience and Salaah, which are both other than Allah عزوجل.
"Help me with strength." 6.4 We see in this that Hadrat Zul-Qamain رضی اللہ تعالٰی عنہ asked the people for help while building the aluminum wall (surrounding Yajuj and Majuj).
Allah عزوجل states, "O Nabi صلی اللہ علیہ وسلم Allah عزوجل has strengthened you with His aid and through the Muslims." 6.5 "Ya Nabi صلی اللہ علیہ وسلم Allah عزوجل and your faithful Muslims are sufficient for you," 6.6 "Allah عزوجل, Jibraeel علیہ السلام and pious Muslims are the helpers of the Rasool صلی اللہ علیہ وسلم Thereafter are the angels his helpers." 6; 7 "O Muslims! Verily Allah عزوجل, His Rasool صلی اللہ علیہ وسلم and those believers who perform Salaah and give out Zakaah are your helpers."
And in another ayat, "و المومنون و المومنات بعضھم اولیاء بعض" 6.9 It is known from this that Allah عزوجل, the Rubb, is your Helper, as well as Muslims to each other.
However, Allah عزوجل is the direct (biz-zaat) Helper while the Muslims are indirect helpers.
When Hadrat Musa علیہ السلام was ordered to go to Firaun for propagation (tabligh), he submitted, "O Allah عزوجل! Make my brother a Prophet and a minister for me. Strengthen my back through his assistance," 6.1 At that point, Allah عزوجل
didn't reply, "Why have you taken someone besides me to be your helper?
Am I not sufficient?" Rather, He accepted his request. We know from
this that to become the helper of the bondsmen is the characteristic
(sunnah) of the Prophets.
Hadrat Rabee'ah ibn Ka'ab Aslami رضی اللہ تعالٰی عنہ narrates that the Holy Prophet صلی اللہ علیہ وسلم
said to him, Ask I replied, "I ask you for your companionship in
Jannat." Upon this, he asked, "Is there anything else you desire to ask
for?" I replied, "This is all," Rasoolullah صلی اللہ علیہ وسلم then said, "Help me assist you by performing extra nafl salaah." 6.11 _ Mishkaat, Baabus-Sujood wa Fadhlihi.
This Hadith is clear that the Holy Prophet صلی اللہ علیہ وسلم was asked by Hadrat Rabee'ah رضی اللہ تعالٰی عنہ for Jannat. Note: he did not say in reply, "You have asked me for Jannat, leaving out Allah عزوجل.
You have become a polytheist (mushrik)." Rather, the answer was, "Your
request is accepted. Is there anything else you wish for?" This is also
asking from other than Allah عزوجل for help. The Prophet صلی اللہ علیہ وسلم even said, "Help me assist you in this matter by performing nafl," which is requesting assistance from other than Allah عزوجل "'".
Shaikh Ahdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, "Ask was said absolutely by the Prophet صلی اللہ علیہ وسلم.
He did not restrict it to any specific thing. We know from this that
all affairs are in the blessed hands of Sayyiduna Rasoolullah صلی اللہ علیہ وسلم 0, He bestows whoever he wishes to and with whatever he wants with the command of his Rubb because,
فان من جودک الدنیا و ضرتھا، ومن علومک علم اللوح و القلم
This world and Hereafter are from his (Sayyiduna Rasoolullah صلی اللہ علیہ وسلم generosity. The knowledge of the Tablet and Pen is only a portion of what he knows (uloom).
If
you desire the goodness of this world and the next, present yourselves
in his court and ask for whatever you wish: Ashiatul-Lam Sharah Mishkaat
"O Allah عزوجل! Make my brother a Prophet and a minister for me (i.e, Hadrat Musa علیہ السلام). Strengthen my back through his assistance."-Surah Taaha.
There
were 360 idols present in the Holy Kaaba which remained there for 300
years. It was later purified through the Holy Prophet صلی اللہ علیہ وسلم Allah عزوجل established, "When My house didn't become pure without the help of My Beloved صلی اللہ علیہ وسلم Of, your hearts will not be purified without his assistance."
The
Khutba of the book Noorul- Anwaar, discussing Khalq, says, - Surah
Taaha "Blessing and bestowing both the worlds and himself being
attentive to his Rubb is the characteristic of the Holy Prophet صلی اللہ علیہ وسلم
6.13 It is apparent that only the person who is the owner (Malik) of
both worlds and whatever they possess can bestow and give from it.
This extract from Shaikh Ahdul-Haqq رضی اللہ تعالٰی عنہ decided that all of the blessings of the world and Hereafter should he asked for from the Holy Prophet صلی اللہ علیہ وسلم. Ask for wealth, children. Jannat, safety from Jahannam and even to attain Allah عزوجل himself a Suli poet states, "Ya Rasoolullah صلی اللہ علیہ وسلم Allah عزوجل I ask you to haring me to Allah عزوجل. O Allah عزوجل I ask you for the Holy Prophet صلی اللہ علیہ وسلم"
Hadrat Qibla-e-Aalam, Muhaddith Alipuri رضی اللہ تعالٰی عنہ
states, "Allah states, “if those who were oppressive on themselves come
to your court ask for their forgiveness and this Rasool صلی اللہ علیہ وسلم also supplicates for their forgiveness, they will attain Allah عزوجل by your court." (But in what manner?) "Allah عزوجل will be merciful and accepting of their repentance:' 6.16 In other words, they will attain Allah عزوجل by coming to you, Ya Rasool صلی اللہ علیہ وسلم Allah عزوجل.
Like Ashiatul-Lam'aat, Mulla Ali Qaari e, writes under the same Hadith, "The Holy Prophet صلی اللہ علیہ وسلم gives whatever he wants to whoever he wishes." 6.17 - Mirqaar, Sharah Mishkaat.
Imam Fakhruddin Raazi writes, "The third group from them is the Prophet صلی اللہ علیہ وسلمs, who have been bestowed with so much knowledge (uloom) and cognizance by Allah عزوجل that
they know the secret conditions of the creation and have authority over
their souls. They have also been blessed with so much power that they
may have authority over the visible beings of the creation.' - Tafseer
Kabeer
Under the ayat “و اذ قال ربک للملئکۃ ” 6.19 this very Tafseer Kabeer records a narration of Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ [The Prophet صلی اللہ علیہ وسلم said] ''The following should be said by the person who becomes lost in a jungle or desolate place, "O Servants of Allah عزوجل! Help me, Allah عزوجل will show mercy to you.’ 6.20
Commenting on the ayat, "و یسعون فی الارض فسادا " 6.21 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that Shaikh Salahuddin رضی اللہ تعالٰی عنہ states, "Allah عزوجل
has granted me so mueh power that I can make the sky fall on the earth.
If I wish, I can destroy all of the people on Earth by His power, but I
only supplicate for goodness." - Tafseer RoohulBayaan.
Maulana Jalaaluddin Rumi رضی اللہ تعالٰی عنہ writes, 'The Saints have attained the power from Allah عزوجل to bring back the arrow which has left the bow.” -Mathnawi Sharif
Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, "Imam Ghazzali رضی اللہ تعالٰی عنہ states,
''The help of a person who used to be asked for assistance during his
lifetime should be asked from after his demise as well. A buzurg states,
"I have seen four people who help the same, or with even more
intensity, from their graves just as how they used to assist in their
lifetime." A group of people state that the help of those alive is more
powerful. However, I say that the help of the deceased is. The Saints
(Auliya) have governance over the worlds because their souls are kept
intact" – Ashiatu Lam'aat, Baabu Ziyaarati-Quboor
The marginal notes on Mishkaat Sharif state, "Asking for dua from the inmates of the graves, besides our Holy Prophet صلی اللہ علیہ وسلم
and other Prophets, has been refuted by the Jurists (Fuqahaa). However,
the Mashaaikh of the Sufiya and some Jurists have proven that it is
permissible. Imam Shafee states, "The grave of Imam Musa Kaazim رضی اللہ تعالٰی عنہ proven effective for acceptance of dua," Imam Ghazzalie رضی اللہ تعالٰی عنہ
, states that help can be asked for from the person who used to be
asked for assistance in his lifetime after his demise.,,6.24 - Baabu
Ziyaaratil-Quboor.
This extract proves that the Jurists have no disagreement in asking for dua from the Holy Prophet صلی اللہ علیہ وسلم
and other Prophets. There is only a difference of opinion in asking for
dua from the graves of the Saints (Auliya). The U1ama of visible
knowledge have refuted it but the Sufiya and Jurists who receive Divine
revealing (Kashf) have deemed it to be permissible.
Hisnul-Haseen states, "When help is sought, say, "O Servants of Allah عزوجل, help me! O Servants of Allah عزوجل, help me! O Servants of Allah عزوجل, help me!" '6.25-Pg.202
Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes under this, "If the animal of a person runs awal' he should proclaim the following, ''O Servants of Allah عزوجل a, stop the animal!"6.26-Hinuth-Tahmeen.
Commentating
on "lbaadullah", he writes, "Servants can mean any of the following:
Angels, Muslims, jinns or the Abdaals (Rijaalul-Ghaib).6.26a-Ibid
And
further states, 'This Hadith is accepted (Hasan). Travelers have a dire
need for this tradition and this practice is effective."6.27-Ibid
Shah Abdul-Azeez رضی اللہ تعالٰی عنہ
writes, "It should be understood that to ask for assistance from
someone else, not believing that the help he gives to truly be Allah’s عزوجل and only on trust, is Haraam. However, if attention is made to Allah عزوجل and this person is thought to be the reflection (mazhar) of His help, keeping in mind the procedure and reasons of Allah’s عزوجل
works, and then asks for visible assistance, it is not far from Divine
Recognition (lrfaan) and is permissible in the Shariah. This from of
seeking assistance (istiaanat) from someone else has also been made by
the Prophet صلی اللہ علیہ وسلمs and Saints. Actually, seeking help is not only asked from other than Allah عزوجل, but is asked from Allah عزوجل Himself." - Tafseer Fathul-Azeez; Pg, 20
He further writes, ''By ascribing Allah's عزوجل
works (e.g. giving children, increasing sustenance, giving health back
to the sick, etc) to the impure souls of the Mushrikeen and idol
worshippers, these very people become Kaafirs. However, Muslims regard
these things to he from the command of AIlah عزوجل. We consider the following to be beneficial to the creation (e.g. medicine, the good dua of Allah's عزوجل
pious servants) as these bondsmen ask in His court and complete the
needs of people. The Imaan of these believers is not shaken through
this." Tajseer Azeezi, Surah Baqarah; Pg. 460
In his book Bustaanul-Muhaditheen, Shah Abdul-Azeez رضی اللہ تعالٰی عنہ records the following stanzas of Shaikh Abul-Abbas Ahmad Zardani رضی اللہ تعالٰی عنہ,
"I am the collector of the various items of my disciple (mureed) when
the problems of the time afflict him. If you are in any uneasiness or
hardship, proclaim. "0 Zarooq رضی اللہ تعالٰی عنہ!” and I shall immediately come to you." 6.29
Under the ayat, “فلبث فی السجن بضع سنین”6.30 Tafseer Kabeer, Roohul-Bayaan and Khaazin state, “الاستعانۃ بالناس فی دفع الضرر و الظلم جائزۃ” and beneath the verse, “فانساہ الشیطان”6.32 Tafseer Khaazin also states, “الاستعانۃ بالمخلوق فی دفع الضرر جائز” It is permissible to ask for assistance from the creation to alleviate hardships."
The following is done as an amal to find a lost item, "When something is lost and the owner wishes that Allah عزوجل
return the item to him, he should stand on an elevated place facing the
Qibla, recite Surah Fatiha and present its thawaab, first to the Holy
Prophet صلی اللہ علیہ وسلم" and then to Sayyidi Ahmad ibn Alwaan رضی اللہ تعالٰی عنہ. Thereafter, the following dua is to be read, "O my Ahmed ibn Alwaan رضی اللہ تعالٰی عنہ. If you don't retummy belonging to me, I shall take you out of the register of the Saints (Auliya)." Through this, Allah عزوجل will return the lost object with barkat."-DurreMukhtaar, Vol. 3, Baabul-Luqta
Sayed Ahmad ibn Alwaan رضی اللہ تعالٰی عنہ
has been called, his help was requested and the lost item was asked
from him in this dua. Who taught this supplication, you might wonder? It
was the eminent Faqih of the Hanafi Muzhab and author of
Durr-e-Mukhtaar, Imam Haskafi رضی اللہ تعالٰی عنہ.
Irnam Abu Hanifa رضی اللہ تعالٰی عنہ states, "O Most honored of all creation and treasure of Divine Blessings. Whatever Allah عزوجل has blessed you with, grant me some of it as well. Allah عزوجل has made you content (Raazi), so make me content.
I am aspirant generosity and there is no one besides you in the creation for Abu Hanifa رضی اللہ تعالٰی عنہ.6.34-Qasida Nu'man.
In these verses, help has explicitly been asked for from the Holy Prophet صلی اللہ علیہ وسلم
Imam Busairi رضی اللہ تعالٰی عنہ writes, "O Most excellent of all creation صلی اللہ علیہ وسلم “There is no one besides you for me to seek refuge in at the time of difIiculty."6.35-Qasida Burda.
If we had to compile every text wherein the Learned and Jurists of Islam asked the Holy Prophet صلی اللہ علیہ وسلم" for help, many joumals would be required. We make do just this much.
From an extract of Shaami, in the discussion of undertaking a journey to visit the graves, Imam Shafee رضی اللہ تعالٰی عنہ states, "Whenever I am laced with a need, I presenl myself in the mazaar of Imam Abu Hanifa رضی اللہ تعالٰی عنہ and, through this barkat, my need is fulfilled."
Mulla Ali Qaari رضی اللہ تعالٰی عنہ, records the statement of Hadrat Shaikh Abdul-Qadir Gawthal-Azam رضی اللہ تعالٰی عنہ,
"Whoever asks for my assistance in any problem or sorrow, his
difficulty will be removed. Whoever takes my name and calls out to me in
any hardship, his hardship will be alleviated, and whoever uses me as
an intermediary (waseela) to Allah عزوجل in any need, it will be fulfilled."6.36-Nuxhatul-Khaatiril-Faatir fi Tarjamati Sayyidi Abdil-Qaadir Pg. 61
At the same juncture, it is written that Hadrat Ghauthal-Azam رضی اللہ تعالٰی عنہ
himself explains the method to perform Namaaz-e-Ghauthia: Two rakaats
nafl should be read, with Swab Ikhlaas 11 times in both. After making
Salaam Durood aod Salaam should be read 11 times each. Then, take 11
steps towards Baghdad Sharif and, on every step the name of Hadrat
Ghauthul-Azam رضی اللہ تعالٰی عنہ should be taken and the need submitted. These two stanzas must also be read,
ایدر کنی ضیم و انت ذخیرنی، و الظلم فی الدنیا و انت نصیری
و عار علی حامی و ھو منجدی ، اذا ضاع فی البیدا عقال بعیری
After writing this, Mulla Ali Qaari رضی اللہ تعالٰی عنہ states, "This Namaaz-e-Ghauthia was tested many times. Its result was always correct and good, 6.37
Hadrat Ghauthul-Azam رضی اللہ تعالٰی عنہ teaches
the Muslims to ask for his help in times of problems. A reliable
scholar of the Hanafi muzhab recorded his teaching without any
refutation and even testified to its effectiveness and validity. We know
from Ibis that asking for help from the Buzurgs after their demise is
permissible and beneficial.
All
of the above were proofs from the Holy Quran, Ahadith and rulings of
the Fuqahaa, Ulama and Mashaaikh. Now follows the opinions of the
opposition themselves.
The Shaikhul-Hind of the Deobandis, Maulwi M HasaI writes translation of the Holy Quran under the ayat, "ایاک نستعین "
6.38 "Yes, it is permissible to visibly ask for help from a bondsman,
believing him to be a means or Divine mercy and non-permanent
(Ghair-Mustaqil) because this seeking of help (istiaanat) is actually
seeking help from Allah عزوجل"
[It should be bared in mind that Maulwi Mahmood Hasan wrote marginal
notes on only 4 paras of the Quran. The rest were completed by Maulwi
Shabeer Ahmed Uthmaani for him.] This extract has decided the matter.
It is our claim that no Muslim believes any Prophet صلی اللہ علیہ وسلم or Saint to be Allah عزوجل or His son. They merely accept them to be the intermediate (waseela).
The following question was posed to Maulwi Rasheed Ahmed, "What is the ruling of reading stanzas that say."Ya Rasool صلی اللہ علیہ وسلمAllah عزوجل A! This is a plea to you. Ya Muhammad Mustapha صلی اللہ علیہ وسلم we have a request to ask of you. Help, O Muhammad Mustapha صلی اللہ علیہ وسلم for the sake of Allah عزوجل! Every moment I request you."?
He answers, "Reading such stanzas in love and solitude. With the thought that Allah عزوجل
will inform him (of those pleas) or in mere love without any though all
is permissible:' - Fataawa Rasheedia, Vol. 1. Kitaabul-Hazr wal-Ibaaha,
Pg. 64
Someone asked him as to what his ruling was on reciting the following stanzas as a wazifa,
یارسول اللہ انظر حالنا، یارسول اللہ اسمع قالنا
اننی فی بحرم ھم مغرق، خذ بیدی سھل لنا اشکالنا
or this verse of Qasida Burda, " یا اکرم الخلق ما لی من الوذبہ، سواک عند حلول الحادث العمم"
He answered that reciting such statements, whether in poetry or prose,
is Makrooh-e-Tanzeehi, not infidelity (kufr) and transgression (fisq). -
Rasheedia, Vol. 3, Pg. 5
In both these extracts, asking the Prophet صلی اللہ علیہ وسلم for help has not been ruled a infidelity or polytheism. But as permissible and Makrooh-e-Tanzeehi at the most.
Maulwi Qaasim Nanautwi writes. "Grant helps, O mercy of Ahmed رضی اللہ تعالٰی عنہ, because there is no helper besides you for this unfortunate Qaasim."-Qasaaide-Qaasimi
Help from the Holy Prophet صلی اللہ علیہ وسلم"
was asked in this verse, and it was further said, "There is no
supporter for me besides you." What happened? Did he forget about Allah عزوجل?
Maulwi
Ismail Dehlwi writes, 'These highly ranked individuals have authority
and absolute permission in the Aalam-e-Mithaal and Aalam-e-Shahaadat"
Translation of Siraate-Mustaqeem, Pg. 103
Haaji lmdaadullah Makki رضی اللہ تعالٰی عنہ states, "Ya Rasoolallah صلی اللہ علیہ وسلم, Allah عزوجل has placed the ship of the Ummah in your control. You can now either make it sink before you or let it proceed on its course."
Maulwi Rasheed Gangohi writes, "The following has been narrated in some traditions, "O Servants of Allah عزوجل!
Help me." Actually, this is not a plea for help [istiaanat) from any
deceased being. Rather, the 'Ibaadullah' are those who are present in
the wild, as Allah عزوجل has appointed them for this very task." _ Fataawa Rasheedia, Vol. 1, Kitaabul-Bidat, Pg. 99
This extract is explicit, that there are some servants of Allah عزوجل present in deserts, jungles and the wild and are there by His permission to help people.
Seeking assistance from them is permissible. Asking for help (istimdaad) from the servants of Allah عزوجل is permissible is our claim as well. The question remains as to whether the Holy Prophet صلی اللہ علیہ وسلم helps or not. We have already written much about this and shall provide rational proofs for it in the next chapter.
Maulwi Mahmood Hasan writes, "Actually, the Holy Prophet صلی اللہ علیہ وسلم is the owner (Malik) of the world after Allah عزوجل.
Animals, lifeless things like stones, mountains, etc; humans and
non-humans all fall under his control. In short, he was truly the owner
and it is for this reason that giving dowry (mehr) and Adl was not
compulsory on him." - Awwala Kaamila, Pg.12
Maulwi Ismail Dehlwi writes, "Hadrat Ali رضی اللہ تعالٰی عنہ has
a unique excellence over the first two Khalifas of Islam: It's that
those who are obedient to him are many and all stations of sainthood
(wilaayat, incl. Qutbiyat, Ghausiyat, Abdaaliyat and other services) are
in his medium from his time until the Day of Qiyaarnat. He also has a
major involvement in the kingship of kings and opulence of the wealthy.
This is not obscured to those who have insight and travel the angelic
realm." - Siraate Mustaqeem, Pg. 60
From this, it is clear that kingship, governance, opulence, sainthood, gausiyat, etc. are attained by people from Hadrat Ali رضی اللہ تعالٰی عنہ. The Peer and Murshid of the Deobandis, Haaji lmdaadullah Makki رضی اللہ تعالٰی عنہ writes, "Reaching this rank, the bondsman becomes the viceroy of Allah عزوجل
and people are made to come towards him. In the Zaahir, the bondsman's
secret becomes divinely infused. This is called Barzakh, and both Wujoob
and Imkaan are equal here. No one has mastery over anyone in this
realm. Reaching this station, the Aarif becomes authoritative over the
world." - Zia-ul-Quloob, Pg. 29
Pay attention! The Peer has accepted Divine infusion and authority over the world.
There was an article in the newspaper lung (Monday, 9th
July 1961) wherein Maulana Ihtishaamul-Haq Deobandi is reported to have
tied an Imam Zaamin the arm of the Pakistani President, Muhammad Ayub
Khan, on his departure from Karachi to tour America. On Tuesday the 10th
of July 1961, there was also a photo in the same newspaper wherein the
above Maulana is tying a few notes of money on the arm of a president.
Imam Zaamin means tying a few notes of money on the name of Imam Husain رضی اللہ تعالٰی عنہ,
to the arm of a traveler. The Imam then becomes his protector (i.e. the
traveler is in his control). When the traveler returns safely, Fatiha
will be made with those notes of money on the name of Imam Husain رضی اللہ تعالٰی عنہ in whose custody the traveler was placed.
See, help from Imam Husain رضی اللہ تعالٰی عنہ
was taken in this incident, Fatiha and Nazar was made on his name and
the President was given in his custody. Subhan Allah what an
lmaan-enlightening deed was performed. Allah عزوجل be thanked that the Deobandis have accepted this part of Islam.
Maulwi Ashraf Ali Thanwi writes, "Seeking assistance from other than Allah عزوجل (Istiaanat
and Istimdaad) made with the belief that the person (to whom it was
made) has knowledge, power and is mustaqil (permanent) is polytheism. If
help was asked without the belief of knowledge and power and the person
asked is believed to be non-permanent (Ghair-Mustaqil), with his
knowledge and power having been proven through a proof, then this is
allowed, irrespective of whether the person beseeched is alive or has
passed away." -lmdaadul-Fataawa, Vol. 4, Pg.99
He
has decided that asking for help (istimdaad) made to the creation is
permissible with the acceptance that he has non-permanent power, even if
help is asked from a person who has passed away.
Maulwi
Ashraf Ali Thanwi has translated the Arabic verses of Shiamul-Habeea
and named it Shiamut-Teeb in the end of his book, Nashrut-Teeb. In it,
he passionately asks for help from the Holy Prophet صلی اللہ علیہ وسلم. The verses now follow.
O My Nabi صلی اللہ علیہ وسلم me, as only you are my guardian in difficulties.6.40
Besides you, who is my refuge? The armies of rampage have overpowered
me. 6.41
O Son of Abdullab! This world is against me. O My Masterعزوجل! Attend to
me. 6.42
- Ashraf Ali Thanwi, Nashrut-Teeb, Pg. 145
-
RATIONAL PROOFS FOR ASKING THE SAINTS (AULIYAj FOR HELP
This
world is the reflection of the Hereafter and the affairs ant gesture as
to how the affairs of the Hereafter occur. That is why the Quran has
proven Hashr, Nashr and Allah’s عزوجل
Divinity through worldly examples. For example, it states that greenery
begins to appear when rain falls to the dry earth. This is shown to
teach us how lifeless bodies will be given life again. It is also said
that when you dislike having a partner over your slaves, why then do you
accept idols to be partners over Allah’s عزوجل governance? In short, the world is the reflection of the Hereafter.
"Do not call those who were killed in the path of Allah عزوجل “dead".
Instead, they are alive but you have no realization of it."
- Suralt Baqarah
It
is noticed in the world that a king docs not complete every work
himself. Rather, he sets up various departments for the affairs of the
kingdom and keeps different levels and categories of people in each
department, e.g. an officer, someone below him, etc. Then, a
primeminister is appointed to oversee and be an authority over all
these departments. In other words, everything and every affair occur
according to the wish and desire of the king, but not directly through
his hands. The king doesn't keep workers and administrators based on any
helplessness. He can complete almost all needs of his existence by
himself (i.e. he is able drink water himself) but it is due to awe and
dignity that he takes the service of servants for every work. His
subjects are guided that they turn to these appointed officials in their
times of need.
In
sickness, they should go to the doctor of the hospital or to the court
and speak to the judge through lawyers in legal cases, etc. The subjects
going to these departments and having appointed people for their needs
and problems is not rebellion or insolence to the king but is in
accordance to his desire, because he appointed these officials and
authoritative people for this very reason. Yes, if the subjects make
another their king and thereafter request help from him, they will be
deemed rebels against the first for abandoning the officially appointed
people and making someone else (a ghair) their judge.
When this is understood, comprehending the works and affairs of Allah’s عزوجل dominion (Sultanat) will be easy. Allah عزوجل
tit has power to do and complete every minor and major task of His
dominion Himself but doesn't, choosing father to appoint angels, etc.
over the running of the world -and giving them separate factions and
departments, e.g. the department of taking away life is run by Hadrat
Izraa’il علیہ السلام(the
Angel of Death). Likewise, there are other departments concerned with
protecting humans, making sustenance (rizq) accessible, ensuring it
rains, and producing the form and feature of the baby in the mother's
womb, writing down the child's fate. asking the deceased the questions
of the grave, blowing the Trumpet (Soor) to destroy the world and bring
it back to life again, giving life back to the dead, making Qiyaamat
occur, etc. To sum up, many affairs of the world and Hereafter have been
allocated and distributed amongst angels.
Similarly, Allah عزوجل
has handed the management of the world to His beloved servants and gave
them special authority as well. A study of works in spirituality
(Tasawwuf) will suffice in knowing how many groups of Saints there are
and what their tasks and responsibilities are. This doesn't mean that
Allah عزوجل
is in need of them. No. Rather, this is the demand of the reflection of
Dominion (Sultanat). They are also endowed with special authority
through which they may say, "We can do this." 'This is not based on
their own deduction but is attested to by the Quran and Hadith.
Hadrat Jibraeel علیہ السلام said to Sayyidah Maryam علیہ سلام “O Maryamعلیہ سلام! I am a Messenger of your Rubb and have come to give you a pure son," 7.1 From this, it is known that Hadrat Jibraeel علیہ السلام gives children.
Hadrat Esaعلیہ السلامsaid,
"I shall create for you the appearance of a bird from sand, and when I
blow in it, it will become a bird by the command of Allah عزوجل. 7.2 This proves that Hadrat Esaعلیہ السلام can give life to the lifeless by Allah’s عزوجل permission,
"Say, “The Angel of Death علیہ سلام will give you the death that has been appointed to you," 7.3 We can deduce from this that Hadrat Izraa’il علیہ السلام can make a living object lifeless, There are many ayats like these in which Divine works have been attributed to the servants.
Allah عزوجل states about the Holy Prophet صلی اللہ علیہ وسلم, "My Beloved صلی اللہ علیہ وسلم purifies then and teaches them the Book and wisdom.”7.3a-Surah Aale-Imran, Verse 164
'They have been made wealthy by Allah عزوجل and His Rasool صلی اللہ علیہ وسلم through His grace."7.3b _ Surah Tauba, Verse 74
We know from the above verses that the Prophet صلی اللہ علیہ وسلم" purifies people from every kind of impurity and makes the poor wealthy.
"Take sadaqah from their wealth and cleanse them with it.7.3c- Surah Tauba, Verse 103
Thus, it can be ascertained that only the amal which is willed in the court of Rasoolullah صلی اللہ علیہ وسلم is accepted in Allah’s عزوجل presence,
"And it would have been good if they were content with what Allah عزوجل His Rasool صلی اللہ علیہ وسلم, gave to them, and if they said, "Allah عزوجل is sufficient for us.
Now Allah عزوجل and His Rasool صلی اللہ علیہ وسلم will grant us from His bounties." 7.3d - Surah Tauba, Verse 59
We know from this that the Holy Prophet صلی اللہ علیہ وسلم" bestows. It is proven from these ayats that if a person says, "Rasoolullah صلی اللہ علیہ وسلم gives us respect, wealth and children," it is correct because these ayats have illustrated this.
However, the intent will be that these blessed people are the officials of the Divine control. Allah عزوجل
has given to them and they give to us. Likewise, asking the Prophets
and Saints for help in problems is similar to the servant of a king
asking for assistance from the doctor or judge in their respective need.
The Holy Quran states, "And if these sinners who have been oppressive upon themselves come to you (O Prophet صلی اللہ علیہ وسلم), ask Allah عزوجل for forgiveness and you also supplicate for their forgiveness; then Allah عزوجل will be found to be accepting of repentance and merciful." 7.3e - Surah Ntsaa, Verse 64
Aalamghiri states that people who visit the blessed Rauza of Rasoolullah صلی اللہ علیہ وسلم still recite this ayat. - Kitaabul-Hcjj; Baabu Ziyaarat Qabrin-Nabi صلی اللہ علیہ وسلم.
So
far, the discussion was confined to the dunya. In the grave, three
questions ore asked by Munkar and Nakeer (the angels who are assigned to
ask the questions of the grave). The first question is, "What is your
deen?" and he replies, "Islam:' All the dimensions of the deen is
incorporated in the answer of lmean, but the questioning doesn't stop
with it. The last question is, "What do you say about the Master of
Madina. When he answers, "Yes I recognize him. He is my Nabi صلی اللہ علیہ وسلم
Muhammad the questioning stops. So, salvation is attained through the
help of his name in the grave. On the Day of Qiyaamat, being in complete
misery, people will search for an intercessor. Upon reaching the court
of the Holy Prophet صلی اللہ علیہ وسلم the giving of account (Hisaab, Kitaab) will commence - and that too, with the Holy Prophet’s صلی اللہ علیہ وسلم intercession. We can deduce from this that the entire creation being needy of Rasoolullah صلی اللہ علیہ وسلم is sanctioned by Allah عزوجل
in the world, Hereafter and even in the grave. That is why He states,
"Find a medium (waseela) to your Rubb." 7.4 In other words, the
mediation (waseela) of the Holy Prophet صلی اللہ علیہ وسلم necessary.
If
"waseela" here is taken to mean the mediation of good deeds, then
sinful Muslims like us and those who die immediately after bringing
Imaan will be without any.
Good deeds are also attained through the blessings of the Holy Prophet صلی اللہ علیہ وسلم. Still too is the Noble Messenger’s صلی اللہ علیہ وسلم mediation indirectly necessary. Even the Kuffaar accepted the Nabi صلی اللہ علیہ وسلم to be the waseela, “و کانوا یستفتحون علی الذین کفورا ” - Surah Baqarah, Verse 89.
The Kaaba was cleansed from the filth of idols by the mediation of the Holy Prophet صلی اللہ علیہ وسلم, and through his waseela did it become the direction for Salaah (i.e, the Qibla). “فلنو لینک قبلۃ ترضھا”.
Through
his waseela, the Quran became classified as the Quran and its verses
were categorized to be Makki or Madani by him being Makki or Madani.
Otherwise, they would all be known as Arshi.
The cursed Shaitaan wants to reach Allah عزوجل
without the means of the Prophets but is shot down by a meteor every
time. If he went via Madina, he would never be treated so. This will be
the same result of the person who says, "Accept Allah عزوجل and no one else."
This discussion of mine is clear. Asking the Prophets صلی اللہ علیہ وسلم and Saints for help or believing them to be able to fulfill needs is neither polytheism nor is it insolence to Allah عزوجل.
Rather, it is in complete accordance to Islamic Law and His desire. My
friends! On the night of Me'raj, Salaah was originally made Fardh 50
times a day. Then, through Hadrat Musa’s علیہ السلام request, it was reduced until it reached. Why? It was so that the creation may appreciate the help of Hadrat Musa علیہ السلام in 50 Salaah becoming 5. In other words, the beloveds of Allah عزوجل
give their help to us even after their demise. With regards to
polytheists (Mushriks) asking their idols for help, it is no doubt
polytheism for two reasons,
1.
Believing them to possess Divine effects and to be false gods. This is
why they call these idols "gods" and partners, meaning they accept these
idols to be the servants of Allah عزوجل and to also be a part of Divinity, just as how Christians accept "Jesus" to be Allah’s عزوجل servant, His son, a part of the "Holy Trinity" or "God" Himself. Mu'mins, believing the Prophet صلی اللہ علیہ وسلم and Saints to be Allah’s عزوجل
servants, accept them to be able to fulfill their needs just as how
Deobandis accept the wealthy to be the supporters and helpers of their
Madrassahs and Darul-Uloorns.
2. Allah عزوجل
has not bestowed this power to the idols. It is the idol worshippers
who choose to accept these idols to be their helpers and ask them for
help, etc. Therefore, they are criminals and rebels amongst the servants
of Allah عزوجل. The example to better illustrate this has already been given.
Shah Abdul-Azeez رضی اللہ تعالٰی عنہ based
his judgement with this difference in mind. Thus without comparison an
idol-worshipper becojnes a polytheist by performing sajda towards a
stone because he himself invented this action. Muslims prostrate in the
direction of the Kaaba, which is also a building of stone. However, we
do not become polytheists (Mushriks) because this sajda is for Allah عزوجل
in reality, not for the Kaaba, and is done on His command. On the
contrary, the prostration of the polytheist to a stone is against the
command of Allah عزوجل.
This difference is necessary. Respecting the water of the Ganges is
infidelity (kufr), but respecting the water of Zurn-Zurn is Imaan.
Revering the stone in a temple is polytheism, but revering the
Maqaarne-Ibrahim is Imaan, even if it is also a stone.
OBJECTIONS & ANSWERS
TO SEEKJNG HELP FROM OTHER THAN ALLAH عزوجل
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 Irnaan, 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
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