Tawassul(Intermediation: waseela) | Isthigatha(Beseeching
for help) | Tabarruk(Seeking blessings from the Prophets(a.s.)- Auliya Allah
etc)
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"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).
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:
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
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
[BY MREHAN786
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