Qadi al-Nabhani on Istigatha

Discussion in 'Aqidah/Kalam' started by sunnistudent, Mar 23, 2011.

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  1. sunnistudent

    sunnistudent Veteran

  2. faqir

    faqir Veteran

    salam
    any chance of a scan of the whole fatwa?
     
  3. sunnistudent

    sunnistudent Veteran

    Imam Tahir al Patni (Rh) [died 986 AH] also used to practice Istighatha. He made a dua ( supplication ) for the emperor Jalaluddin Akbar using the names of sahaba ( rd) and the awliya. I have recently located a rare manuscript of this.

    Please note Imam Tahir al Patni (Rh) also showed his happiness and importance to the month of rabi al awwal . The scan can be seen here:

    http://www.falaah.co.uk/books/info-about-books/179-allama-tahir-al-patni.html

    ---

    Other scholars of recent time who supported Istighatha

    1. Imam Abdul Haq Muhaddith al dehlawi al hanafi Rh [d. 1052 AH] (akhbarul akhyar)

    2. Shah Waliullah muhaddith al dehlawi al naqshbandi al hanafi Rh [d. 1176 AH] ( al intibah fi salasil awliya allah)

    3. Shah Abdul Aziz muhaddith al dehlawi al hanafi Rh [ d.1238 AH]

    4. Imam Abid al Sindi al Hanafi Rh [d.1257 AH] (Hawla al-Tawassul wal Istighatha) ( I have a manuscript copy of this)

    5. Imam Zahid al Kawthari al Hanafi [ d.1391 AH] (Mahq al Taqawwul fi Mas'alat al Tawassul )

    6. The Jurist (faqih) Shaykh Wahabi Ibn Sulayman Ibn Ghawji al Hanafi ( Born 1343 AH).He has written marginalia to the above works ( 4 and 5)

    http://www.livingislam.org/k/swgb_e.html
     
  4. sunnistudent

    sunnistudent Veteran

    Deoband and Istighatha

    1. Imdadullah Muhajir Makki (Rh) was the spiritual guide (murshid) of Maulvi Rashid Gangohi, Maulvi Ashraf Ali Thanvi, Maulvi Qasim Nanotvi and other deobandi scholars.

    Imdadullah Muhajir Makki (Rh) writes:

    Calling Upon Someone other than Allah

    “….Therefore, calling someone from a distance, either for remembrance, desirous of union or anxiety of separation, just like a lover calls his beloved, to give consolation to his heart, is not a sin…… The other sort of calling is where the caller wishes that the called one actually hears the call. In this case, if the caller, through the cleanliness of his heart is seeing the person called spiritually, such a call is permitted. If however, the caller does not see the called one but believes that the called one will receive his message through some means supported by evidence; even then the call is permitted…. From this we get the permission of the Wazifa:" Ya Sheikh Sayed Abdul Qadir Shayn Al Lillah". If anyone considers that the Sheikh can help with the power he possesses of his own, it will be tending towards Shirk. But if the Sheikh is considered as "Wasila" (means) or these words are uttered with an empty mind considering them to carry "Barakats" (blessings), then there is nothing wrong with them...”

    [Faisla Haft Masla, p.10 -11, Published by Maktaba Thanvi, Deoband, India]


    3. Maulvi Rashid Gangohi writes:

    ‘’ Tasarrufat and Karmat (power to change things and power to show miracles) of friends of Allah (awliya Allah) is retained by them even after their death. In fact, the station of sainthood (wilayat) is further elevated after their death as has been recorded by Ibn Abdal Barr.

    [Tazkirat al Rashid, p.252, by Aashiq Ilahi Merathi]

    This is a clear text showing that deobandi elders believed that a dead man can control and influence things even from his grave.

    4. Maulvi Ashraf Ali Thanvi writes:
    dastigiree kijiye meray nabi, Kashma kash mein tum hee ho meray nabi

    [Nashr ut Teeb, chapter 21, page 194]

    Translation

    Help me O Nabi! In times of difficulty you are the one to help me!

    Note: This has been deleted from the new fabricated version.

    5. Maulvi Ashraf Ali Thanvi writes:

    “ ( O ! Prophet) you tell those things which are in our heart, you are the one to help those who are in distress”
    [Hayat al muslimeen, p.9]

    6. Shah Imdadullah Muhajir Makki (Rh) had a disciple (mureed) whose name was Maulvi Muhammad Ismail. He has written a book called "Karamat-e-Imadadiya"[Miracles of (Haji) Imdadullah ]. This book is published from Kutub Khana Hadi, Deoband.


    If the sight is not burdened then read a blood shedding story clashing with the belief of monotheism (Tawheed).

    In this very Karamaat-e-Imdadiya it is narrated that a disciple of this very Shah Saheb was travelling by ship and was endangered in a violent rough stormy sea. It was very near to the fierce violent clashing waves to tear its boards into pieces.

    Now listen to the incident that occurred thereafter personally from the narrator.

    It is written:-

    "When he saw that besides death there was no way out then in that hopeless state of condition being alarmed concentrated towards his Peer( spiritual guide) who was “roshan zameer”( could knows the state of the heart) .Which moment can be more than that moment for imdad (help). God is the seer, the hearer and all doer. At that moment the ship was out from danger and all the people were saved.

    Here this incident occurred and there the next day Makhdoom Jahan said to his servant, press my back it is very painful. The servant while pressing his back, when he lifted his robe saw that it was bruise and that from most part of the back the skin had been peeled. He asked, what is this and why is the back bruised? He said “nothing”. It was asked again. He remained silent. He asked again for the third time “Hazrat it has been abraded somewhere and you did not even go anywhere”. He said a ship was sinking. In it was your religious brother whose bewailing made me restless that I lifted the ship, supporting it on my back and went forward with it until the servants of lord were saved. It must have got bruised with it and for that reason it is paining. It must not be mentioned."
    (Karamaat-e-Imdadiyah Page 18)


    Source:http://www.falaah.co.uk/refutation/wahabi/189-deoband-and-istighatha.html
     
  5. sunnistudent

    sunnistudent Veteran

    A lengthy question was asked to Maulvi Rashid Gangohi regarding a wazifa. The questioner gave many examples from past scholars giving the permissibility of reciting a particular wazifa.

    The main question was:
    Is it permissible to recite Ya Shaykh Abdal Qadir Jilani Shayn Al Lillah?

    Answer

    [By Maulvi Rashid Gangohi al-deobandi, Fatwa Rashidiya, p.67-68]

    “ ………… If someone recites (this wazifa) thinking that Shaykh (Abdal Qadir Gilani) can change or influence things with his own self power ( mutasarrif bil dhat) or Shaykh is the knower of the unseen from his self power( aalim al ghayb bil dhat) , then he ( the reciter of the wazifa) is a mushrik. And if he recites with this belief that Allahu ta’ala informs (ittila) the Shaykh (Abdal Qadir Gilani) and the Shaykh can full fill the needs ( haajat barar’ai) from the command of Allah ( bi izni hi ta’ala), he will not be a mushrik. …….”
    -------
    We know all the Muslims have this belief that only AllaH is the real provider of every need. So it is a grave sin to label Muslims as mushrik.
     
  6. sunnistudent

    sunnistudent Veteran

    Ashraf Ali Thanvi al-deobandi did mention about Qassedah Burdah in his Nashrut teeb , which has been fabricated now. It was already mentioned in other thread.

    To put it again :

    The Official deobandi beleif is :


    “ We are not against taking/asking help from the spirits( arwah) of the pious dead prople”
     
  7. AbdalQadir

    AbdalQadir time to move along! will check pm's.

    interesting... by 'no longer' you mean they taught/recited it in the past?

    interestingly, the posterboy for pakistani deobandis, juned jamshed recites verses from the burdah on many tv channels.

    these people are like jello - they have no form.

    or maybe plasma - the complex 4th state of matter, which has nothing to do with solids, or liquids or gases
     
  8. sunnistudent

    sunnistudent Veteran

    At deoband ( India) they no longer teach/recite qaseedah burdah.

    I visit deoband regularly to see what they are doing.

    But I have a video clip in which mufti Adam al Kawthari al deobandi is reciting Qaseedah Burdah.
     
  9. AbdalQadir

    AbdalQadir time to move along! will check pm's.

    then what do they teach their students on the sharh of the qaseedah burdah taught at darul uloom deoband, when they run into these lines?

    Ya akramal khalqi maali man aloo dhubihi
    Siwaaka 'inda hululil haadithil amaami

    they're quite big on the burdah supposedly
     
  10. sunnistudent

    sunnistudent Veteran

    After reading the above above post, please spend some time reading this.
    ---

    Fatwa Darul Uloom Deoband
    Question: 6502
    Fatwa 688
    Date 19 Aug,2008

    "The life of prophet sal allahu alaihi wa sallam in grave, is Hayate Barzakhi” ( Life in Brazakh) , in this life he ( sal allahu alaihi wa sallam) cannot travel ( from one place to another).!"

    See Fatwa here

    http://www.falaah.co.uk/refutation/wahabi/114-dead-shaykh-coming-to-help-but-prophet-cant-.html

    ---

    A simple quetsion to all the Muslims:

    In the above post we all have read that Deobandi Maulvi saheb came out of his grave in order to help his follower.

    And the above Fatwa states prophet ( sal allahu alayhi wa sallam) cannot travel from his blessed grave.


    Is this not showing disrespect to our prophet? ( sal allahu alayhi wa sallam)

    Is it not elavting their scholars above our prophet ? ( sal allahu alayhi wa sallam)

    ----
    1.Ismail Dehlawi showed disrespect to prophet( sal allahu alayhi wa sallam)

    2. Rashid Gangohi showed disrespect to prophet.

    3. Khalil Ambethvi showed disrespect to prophet.

    4. Qasim Nantvi showed disrespect to prophet.

    5. Ashraf Ali Thanvi showed disrespect to prophet.

    6. Abdal Shakoor al deobandi showed disrespect to prophet.

    7.Manzoor nomani showed disrespect to prophet.

    The list is so long. And now this fatwa from deoband has proved that these people are bent on showing disrespect to prophet ( sal allahu alayhi wa sallam).


    Please take caution in selecting and reading islamic literature published by these people.
     
  11. sunnistudent

    sunnistudent Veteran

    Readers can see in the above post that the official deobandi book of aqida ( belief) clearly states that deobandi scholars have no problem in Istighatha ( as they recite and teach dalail al kahirat).

    After this, let us see another book from deobandi sect, which was published by darul uloom deoband itself. It is the official book and biography of Maulvi Qasim Nanotvi.

    Please note Maulvi Qasim Nanotvi was one of the main founders of Darul Uloom deoband as per deobandis. Hence , all the deobandi maulvis graduating from this madarsah add "qasmi" after their name , showing their love and relationship with Maulvi Qasim Nanotvi.

    He is the same Qasim Nanotvi who wrote that prophets are higher/ superior than their followers only in knowledge and when it comes to good deeds the followers can supercede the prophets.

    This is a bit lengthy post, but worth reading.

    ------
    An Incident which will shake the foundations of Deobandi group.

    Hold fast to your seat, and be ready to read this hair raising incidence from “ Sawaneh Qasimi”, the biography of Mawlana Qasim Nanotvee, founder of Darul Uloom Deoband. The biography was written by the giant Deobandi scholar Mawlana Munazir Ahsan Gilani . The book was published by Darul Uloom Deoband itself as a mark of respect to their founder and Qari Tayyib , was honoured to have his name written as publisher.

    Mawlana Munazir Ahsan Gilani narrates an incidence on the authority of Mawlana Mahmudul Hasan, (another great Deobandi Scholar).

    Mawalana Mamudul Hasan narrates about a young Mawlana who graduated from Darul Uloom Deoband and went towards the province of Punjab. He continues…

    “ People from a small town appointed this young Mawlana (from Darul Uloom Deoband) as the Imam of their Masjid. The inhabitants of the town soon became friendly with this Mawlana .After a few months, another” wandering” Mawlana came to this town and started preaching and giving lectures. A few people got impressed from this Mawlana too.The new Mawlana asked who the Imam of the masjid was and he was told about the young Mawlana from Deoband.

    As soon as this new Mawlana heard the name’ Deoband” he got furious and issued a verdict that all these months the salah performed behind this Deobandi Imam was not valid.

    The inhabitants of the town were very depressed and thought that they have not only wasted their money on this Deobandi Scholar (paying salary) but also their Salah( prayer) were invalid. One man approached this Deobandi Scholar and said, Mawalana either you refute this new preacher who has come in the town or else you decide what should we do?
    The young Deobandi Mawlana was much tensed and thought that he is now about to lose his job (of Imam) as his knowledge is less and this new preaching Mawlana might give him lectures on Logic and tasawwuf. Having all these fear in mind, the young Mawlana still accepted the debate challenge. Date, time and place were fixed for the debate. On the appointed date the new preacher came with his magnificient turban on his head, with loads of books and his supporters. Where as, this poor Deobandi Imam with dull face, feeble voice, full of fea,r appeared remembering Allah. (Allah Allah kartey huaey samaney aaya).

    The young Mawlana narrated that before the discussison could start (with preacher Mawlana ) he realized some unknown man coming and sitting next to him and told him “ Yes, start the discsussion, don’t fear”. With this assurance he got some comfort and power in his heart.

    The Deobandi Mawlana continued and said after this he was not aware what was coming out from his tongue. The preacher Mawlana did try to answer some question in the beginning, but then I saw that this preacher Mawlana stood up and placed his head on my feet, his turban was all scattered, he was crying and saying “ I did not know you were such a big scholar. Please forgive me for the sake of Allah. What ever you are telling is truth and I was on fault”.

    The scene was totally different as to what I had thought before starting the debate. The young Deobandi scholar said that the person who had come to help him suddenly disappeared.”

    Ref: Sawaneh Qasimi,Vol 1, page 330-331

    After narrating till this part of the story, Mawlana Munazir Ahsan Gilani unveils a secret which is the central part of my discussion.


    The story continues.


    Hazrat Shaykhul Hind (Mawlana Mahmoodul Hasan) asked that young Deobandi Mawlana about the appearnce of the man who came and sat besides this youmg deobandi scholar.

    When this younh mawlana told about the appearance, Mawlana Mahmoodul Hasan said : " he was mawlana qasim nanotvi who came to help you". ( from his grave)

    ANALYSIS OF THE WHOLE EPISODE.

    First, look at how open heartedly this has been accepted by our Deobandi friends that Mawlana ( Qasim Nanotvee) came to know the unseen as much as that he came to know that a Deobandi scholar is struggling and is in need of help at such and such place . Mawlana Qasim nanotvee immediately walked towards him to help him.

    Secondly, this has also been accepted that he can come out of his grave and walk freely where ever he wants.

    Thirdly, Deobandi scholars can come after their death to help their followers, but with regard to Prophets and Awliya, (Friends of Allah) this is not accepted!!


    After narrating this incidence Mawlana Manazir Ahsan Gilani might have suddenly realized that in his school of thought ( Deoband) , they do not accept this type of belief . Rather we call this type of aqidah as’ Mushrikana Aqidah”, so how can this story be accepted?

    Instead of denying this “imaginary story” (told to him by Mawlana Mahmoodul Hasan), Mawlana Manazir Hasan murdered the Deobandi belief only in order to prove the “super human” ability of his beloved, Mawlana Qasim Nanotvee.

    I am sure; such a shameful act of denying one’s own belief will not be found in the history of any Islamic sect. After narrating this amazing incidence, Mawlana writes a commentary on it. Some of you might be shocked to read this!

    Translation
    With regards to taking help ( Imdad) from the spirits ( Ruh) of the deceased pious muslims, the scholars of the Deoband have the same belief which is the general belief of Ahlus sunnat wal jamaat. After all, Allah himself tells in Quran that angels provide help to human beings. It is narrated in many Sahih Hadith that on the night ofMeraj ( prophets’s night journey),prophet( sal allahu alai hi wa sallam) was helped by prophet Moses ( alaihis salama) in the matter of ( number of ) prayers and also prophet met other prophets ( alaihissalam) and also got many glad tidings. So if these types of Pious spirits ( arwah)are chosen by Allah to provide help to any suffering Muslim, then which verse of the Quran or Hadith refutes this?”

    Ref: Sawaneh Qasimi, vol 1 , page 332, Red in scan

    Subhan Allah! This is the light of truth! On matter of taking help from the spirits of the dead , the same question which we Ahlus sunnah used to ask them , now they are asking this question to themselves! Only those who consider this as ‘ kufr and shirk’ should answer this . In this commentary Mawlana Manazir Ahsan Gilanai accepted that this is the belief of Ahle sunnat wal jamaat!.

    How ever Mawlana forgot that what Mawlana Ashraf ali thanvee said. Just to remind the respected readers., Hifzul Iman , page 7 , “ the knowledge which was possessed by the prophet ( sal allahu alai hi wa sallam) is same as the knowledge possessed by any lunatic , any tom ,harry , any animal or any child’

    And Mawlana Rashid Ahmed said , ‘ if any one has this belief that prophet had the knowledge of the unseen, he is a mushrik’

    Coming back to the original story.
    Now read the next part of the commentary.

    It says “And the truth of the matter is , what ever help human beings get in this world , Allah is providing this help thought His creations itself like brightness from Sun, Milk from Cow and Buffalo. This is a ( authentic) narration, how can some one deny this”?

    Ref: Sawaneh Qasimi , vol 1 , page 332, Blue in scan)

    And to make his final remarks , Mawlana writes

    Mawlana writes“ We are not against taking/asking help from the spirits( arwah) of the pious dead prople”

    Original wording: Buzurgon ki arwah sey madad lenay kay hum munkir nahee hain !

    Ref: Sawaneh Qasimi , vol 1 , page 332, Green in scan)


    Note: Scan can be seen here

    http://www.falaah.co.uk/refutation/wahabi/95-shaking-foundation-of-deoband-.html

    Hence the Official deobandi beleif is :


    “ We are not against taking/asking help from the spirits( arwah) of the pious dead prople”
     
  12. sunnistudent

    sunnistudent Veteran

    Dalail al Khairat and Istighatha

    Dalail al Khairat is a composition of different blessings on prophet [sal allahu alayhi wa sallam].
    It was composed by Imam Muhammad ibn Sulayman al-Jazuli al Hasani (Rh) (d. 869 AH /1465). He was a descendant of Prophet Muhammad, ( sal allahu alayhi wa sallam) via his grandson Hasan, son of Ali.( radi allaha tala anhum)
    He memorized works of usul al-fiqh and Maliki law, such as Ibn al-Hajib’s Mukhtasr al-Far’i and Sahnun’s Al-Mudawwana al-Kubra. He also met the famous jurist and wali of Allah, Sheikh Ahmad Zarruq (Rh). After settling a tribal feud he left the area and spent the next forty years in Makkah, Medina and Jerusalem. After his long journey, he returned to Fez where he completed the prayer book Dalail al-Khairat.

    One day Imam Jazuli went to perform his ablutions for the prescribed prayer from a nearby well but could not find any means to draw the water up. While thus perplexed, he was seen by a young girl who called out from high above, “You’re the one people praise so much, and you can’t even figure out how to get water out of a well?” So she came down and spat into the water, which welled up until it overflowed and spilled across the ground. Imam Jazuli made his ablutions, and then turned to her and said, “I adjure you to tell me how you reached this rank.” She said, “By saying the Blessings upon him whom beasts lovingly followed as he walked through the wilds (Allah bless him and give him peace).” Imam Jazuli thereupon vowed to compose the book of Blessings on the Prophet (Sal allahu alayhi wa sallam) which came to be known as his Dala’il al-Khayrat or “Waymarks of Benefits”.

    This incidence has been mentioned by Imam Ahmed Al Sawi Al Maliki(Rh). (d 1241 AH/ 1825 CE )

    Name of the book: Sharah Sayyedi Ahmed Al Sawi ala Salawaat wa awraad al qutub sayyedi Ahmed al Dardir wa sharah asma al Husna.

    This incidence has also been mentioned by Imam Yusuf al Nabhani (Rh)( d 1350 AH/ 1932 ) in his book Jâmi` Karamaat al-Awliya , page 276-277.

    The first chapter of Dalail al Khairat contains about one hundred and two names of Prophet Moahmmed ( sal allahu alayhi wa aalihi wa ashabihi wa sallam).

    Some of these names are

    Ghawth (Succour), Sal allahu alayhi wa sallam

    Ghiyath (Aid) Sal allahu alayhi wa sallam

    Munji (Rescuer) Sal allahu alayhi wa sallam

    Nasir (Helper). Sal allahu alayhi wa sallam

    Shahid (the Witness)Sal allahu alayhi wa sallam

    Shaheed (Witnesser) Sal allahu alayhi wa sallam

    Muhaymin (the Guardian) Sal allahu alayhi wa sallam

    Miftah ul-Jannah (the Key to the Garden ) Sal allahu alayhi wa sallam

    Khashif ul-Kurb (the Remover of Worries) Sal allahu alayhi wa sallam

    Rafi'ur-Rutab (the Raiser of Ranks) Sal allahu alayhi wa sallam

    Haris Alaykum (Watchful over You) Sal allahu alayhi wa sallam

    Afw ( Pardoning,the Overlooker of Sins)Sal allahu alayhi wa sallam

    Musahih ul-Hasanat (the Verifier of Good Deeds) Sal allahu alayhi wa sallam


    Imam Jazuli ( rh) has also written a dua ( supplication) in the chapter of Dalail Al Khairat. This dua is read at the completion of Dalail al Khairat.

    The dua contains these words:




    يا رحمة الله إني خائـف وجـل يا نعمـة الله إني مفلـس عـاني
    وليس لي عمــل ألقى العليم به سوى محبتك العظمـى وإيمـاني
    فكـن أماني من شر الحياة ومـن شر الممات ومن إحـراق جثماني
    وكـن غناي الذي ما بعده فلس وكن فكاكي من أغلال عصياني
    تحية الصمـد المـولى ورحمتـه ما غنت الورق في أوراق أغصاني
    عليك يا عروتي الوثقى ويا سندي الأوفى ومن مدحه روحي وريحاني




    Translation

    O Mercy of Allah. I am afraid filled with fear
    O Grace of Allah. I am ruined, so help me.
    And I have no good acts with which to meet The All Knowing.
    But great love for you and my faith.
    Be my protection from the evil of life and from
    The evil of death and from the burning of my mortal frame.
    And fulfill my every need saving me from ruin.
    And be my release from the fetters of disobedience.

    It is clearly seen that Imam Jazuli (Rh) and all the muslims who recite Dalail al Khairat have no objection is using words like: O Grace of Allah. I am ruined, so help me.

    It should also noted that this was not a poetry, but a dua (supplication) which Imam Jazuli (rh) wrote and it has been recited by sunni muslims since ages and no one called it ‘shirk”.

    It should be clear that no Islamic law allows shirk in poetry and disallows shirk only in text!

    If someone calls help from an idol whether in text or in poetry, it is always considered shirk.

    The founder of the wahabism in India, Ismaeel Dehalvi writes:

    To repeat the names, is one of those acts which Allah sahib has ordered only for for His respect. It it is done for someone else, then it is shirk”
    [ Taqwiyatul Iman, page 44, Maktaba Mercantile, Delhi]

    (“naam japna, unhee kamon mein say hai ki Allah sahib nay khaas apani taazeem kay liye tahraein hain aur kisi say yeh mamla karna shirk hai”)

    He also writes in the same book:
    The one whose name is Mohammed or Ali DOES NOT HAVE ANY AUTHORITY OVER ANYTHING

    http://www.falaah.co.uk/refutation/wahabi/84-who-has-the-authority-.html

    Please note calling muslims as mushriks and bidatis is a hall mark of Wahabi sect.

    Ashraf Ali thanvi al deobandi went one step ahead and wrote something which shows his knowledge in aqida issues.

    He wrote that tying of sehra ( flower in front face at the time of marriage) is shirk.

    “To call someone from a distance and to think that he has received the message, to ask for fulfillment of desires from someone, to bow down before someone or to stand like a picture before someone, to put floral sehra over the head of a bridegroom, to keep the names of Ali Bakhsh, Husain Bakhsh, Abdul Nabi, etc., to say that if Allah and His Messenger (Sallallahu Alayhi Wasallam) wills, this work will be done.”
    [ Ashraf ali Thanvi Behishti Zevar, Part 1, pp/3 7, Under the description of the things of Polytheism and Infidelity.

    In order to confuse arabic speaking sunni scholars, wahabis wrote al muhannad alal mufannad.

    While answering question number seven in this book, Khaleel Ambethvi writes:

    “In our view it is very rewarding and mustahab to send durood (blessings) upon prophet, whether it is dalail al khairat or other comliled books of durood….”

    A little further he writes:

    “ My teacher Hazrat [ Rashid Ahmed] Gangohi and other scholars( mashaykh) used to read dalail al khairat. And Mawlana Hazrath Haji Imdadullah Shah Muhajir Makki has written and said that disciples should regularly recite Dalail al Khairat. And Mawlana [ Rashid] Gangohi used to give permission to his students to recite Dalail Al Khairat”


    It is seen that wahabi scholars like Rashid Gangohi did not have any problem in supplicating:

    O Mercy of Allah. I am afraid filled with fear
    O Grace of Allah. I am ruined, so help me.
    And I have no good acts with which to meet The All Knowing.
    But great love for you and my faith.
    Be my protection from the evil of life and from
    The evil of death and from the burning of my mortal frame.
    And fulfill my every need saving me from ruin.
    And be my release from the fetters of disobedience.
    ---
    If Istighatha is shirk, let these wahabis pass the fatwa of shirk upon Gangohi and company!.

    For we sunni muslims will continue to recite dalail al khairat as long as we are alive!

    Let us read a paragraph( part) from dalail al Khairat and feel the love of prophet ( sal allahu alayhi wa sallam)

    “ Ya Allah
    And bless him in every year, in every month, in every week, in every day, in every night in every hour, in every sniff, in every breath, in every blink and in every glance, for ever and ever, for the duration of this world and the duration of the next world, and for longer then this, with a beginning that never ends and an end witch never finishes! Ya Allah, bless our master Muhammad (Sollallahu ‘Alaihi Wasallam) as much as Your love for him! Ya Allah, bless our master Muhammad (Sollallahu ‘Alaihi Wasallam) as befits his legitimate rank! Ya Allah, bless our master Muhammad (Sollallahu ‘Alaihi Wasallam), with blessings, which serve as a sanctuary for us from all terrors, and oppression, which settle all our affairs.


    Source:http://www.falaah.co.uk/basic-knowledge/aqida/181-dalail-al-khairat-and-istighatha.html
     
  13. faqir

    faqir Veteran

    the concluding part of section three above translated [note: there is only the fatwa of subki quoted by al-Nabhani which remains from this section - a brother will hopefully complete this for us (nudge nudge) and then maybe we can make the whole section into a pdf file]



    al-Shaykh al-Ramli said: And the Messengers, Prophets and the Awliya have [the ability to] assist after their death because the miracles of the Prophets and Karamat of the Awliya are not severed following their death.

    As for the Prophets, then they are alive in their graves praying and performing Hajj as it has come in the reports. So assitance from them will be a miracle from them. And the martyrs as well, they are also alive, and have been seen, openly fighting the disbeleivers.

    As for the saints then it is a Karamah from them. [End of quote from al-Ramli]

    Shaykh abd al-Ghani al-Nablusi mentioned after that a fatwa of al-Allamah Imam Abdul Hayy al-Shurunbali al-Hanafi -rahimahullah, in summary, was his saying:

    "As for Tawassul through the Prophets and Awliya, then it is permitted; as it is not to be doubted that a Muslim believes that it is Sidi Ahmad or others of the Awliya that bring about a fulfiilment of ones needs conditioned by the will of Allah and His Power. Whenever it is possible to interpret the speech of a Muslim as having a correct meaning void of what nessesitates imputation of disbelief, then this is the obligatory route that must be followed." (end quote of al-Shrunbali)

    Abdul Ghani (al-Nablusi) then narrated the legal verdict of Sahikh Sulayman al-Shabarkhiti al-Maliki with that (which coincides with the verdict of al-Ramli) and followed it with (the verdict) of Shams al-Shubri al-Shafi'i of which i have brought forth at the end of the first chapter of this book. After that he (al-Nablusi) said:

    And this is a reproduction of what the Imam al-Humam Shaikh Muhammad al-Khalili replied with, and then he (al-Nablusi) mentions his verdict, in its length up to where al-Khalili said:

    "And know that opposition to the folk, meaning the Sufis is what causes abandonment and it will bring its practitioner to a valley of loss, as has been textually stated by the Allamah, our Imam Ibn Hajr. So it is feared for whoever opposes them an evil end-as has occured with many people thereby being despised and prevented from success. So whomever Allah wishes to guide, He expands their breast to Islam, and whoever He wished to lead astray, He makes his breast tight and constricted.

    Shaikh al-Khalili said:

    As for his statment, meaning the opponent that it is not permitted to perform Tawassul through the Prophets and Awliya, then this is a lie and fabrication. For indeed, our Imams have textually stated that is is permitted to perform Tawassul through the people of good and righteousness. And there is not a single commoner from among the common folk, much less from the elite that thinks that the likes of Sidi Ahmad al-Badawi can originate something from within the universe. Rather, they only see their own rank as so low to ask from Allah the exalted, so they perform Tawassul through those mentioned out of seeking their blessings as is not hidden (i.e. obvious).

    He said: If you come to know that, then you know that performing Tawassul through the Prophets and the Awliya is permitted and recorded from the Salaf and the Khalaf, whether they (the Awliya) be alive or dead,

    . And none deny this except those that have been tested with deprivation or a corrupt creed. We seek refuge in Allah from such a person, and his ways, for everything he says is rejected and it is incumbent that he not be relied upon.

    And the gnostic al-Nablusi said before that in his previously mentioned book, quoting from the legal verdict of the Shaikh Imam Allamah Abul 'Izz Ahmad ibn al-'Ajami al-Shafi'i al-Wafa'i al-Azhari:

    "And the saying: Oh Sidi Ahmad al-Badawi, Oh Shaykh so and so is not from associsating [partners with Allah] because the intention is that of Tawassul and Istighathah, . Allah the Exalted said: "Oh you who believe fear Allah and seek unto Him a means of approach."

     
  14. faqir

    faqir Veteran

    Yes, ant this is not the intended topic of discussion:

    Rather, I was looking for fatawa from the scholars of the past in defence of the practice and not an ask-imam site link special from you.

    So please stick to the topic next time.
     
  15. harun

    harun Active Member

    Deobandis on Istigatha

    Can we stick to the topic being discussed please

    The following have rejected the validity of Istigatha and some have gone as far as saying it takes one outside the fold of Islam if one does it.

    In Imdadul Fatawa, volume 5, page 385, Hakeemul Ummat Hazrat Mawlana Shah Ashraf Ali Thanvi ra writes:

    (saying such) “with the intention of iste’anat (asking for help) and istegatha (calling directly) or with the believe of hazir nazir (being omnipresent and observant) is impermissible to do so.

    And without any of these (above mentioned) believes if it is solely to display one’s desire and delight it is permissible.

    This permissibility is granted because the purpose of reading poetry is usually to display one’s desire and delight. However, in places where things are seen contrary to it this permissibility will cease."

    This is quoted not to start any arguments. But only to remind us, the Deobandis, what opinion was held by our akabir.

    http://basair.wordpress.com/2006/06/...a-rasoolallah/



    Allamah Zafar Ahmad Uthmani ra writes:

    There are similar details for calling someone after death. Those are:

    1. To call the Nabi or wali at his grave.

    2. To call them from a distant place but this calling in not to address them directly. It is from the overwhelming rapture of their love one does it.

    3. To call them with the belief that they hear from a distance.

    4. To call them in their absence but this is neither to address them or due to overwhelming rapture but as a recitation of a dua which contains their name as being addressed.

    From all these situations:

    #1 is permissible according to the consensus of muhaqqiq (scholars). Provided that at the grave the impermissible istenanat (help) is not sought (this has been elaborated in this fatwa before).

    #2 is also permissible

    #3 is impermissible. Because to belief such is shirk (associate partners with Allah SWT)

    #4 is permissible given that this dua is explicitly present in a verse of Quran or hadith.

    Irshad fil masala e istemdad, Maqalaat e Usmani ra page 288

    http://basair.wordpress.com/2006/02/...liya-for-help/

    It is important to understand a fundamental issue regarding substantiations in Shari’ah. The order and sequence of substantiations is as follows: a) Qur’aan, b) Hadith, c) Ijmaa and, d) Qiyaas (analogy)

    Majority ruling as a substantiation follows far beyond the four fundamental substantiations. It is only when there are no substantiations preceding that and there are differences of opinion among contemporary Ulama. The issue in reference, saying ‘Yaa Rasoolullah’ and seeking help from Rasoolullah [sallallaahu alayhi wasallam] is clear. Only Allah is Omnipresent and we seek the help of Allah Alone. It is obsolutely incorrect to regard Rasulullah [sallallaahu alayhi wasallam] as Omnipresent and address him as ‘Yaa Rasoolullah’ with that belief. It is also incorrect to seek the assistance of Rasoolullah [sallallaahu alayhi wasallam] and address him as ‘Yaa Madad’. The prohibition of these two issues are clearly in the very first source of substantiations – the Qur’aan. There is no need to consider the issue from an angle of majority view. Consider this – Allah condemns Kufr whereas the majority of the world is in Kufr. Will that make Kufr correct?

    and Allah Ta'ala Knows Best

    Mufti Ebrahim Desai

    http://askimam.org/fatwa/fatwa.php?a...0aca288dacda85

    Shaykh Faraz Rabbani's response

    http://www.seekersdigest.org/an-inti...-of-allah.html

    http://restore.seekersdigest.org/the...sul-allah.html

    http://traditionalist.wordpress.com/...imate-calling/

    a response by a Deobandi on Shaykh Ashraf Ali al-Tahanawi's poem

    Please, note: this is poetry.
    It is the soliloquy of a true lover.
    In his imagination he is infront of his beloved and elucidating the true desire and love.
    So there is no question regarding istigatha, hazir wa nazir, etc.
    Teachings of Hazrat Thanavi ra in this regards are very clear.

    http://www.ashrafiya.com/2006/02/04/...of-true-lover/

    Other Fatwa by Desai Sahib

    To seek the help of any deceased and pray to him is Shirk. It is not
    permissible to address any deceased by saying 'Yaa Shaykh Madad', 'Yaa
    Shaykh Raza Khan.', etc.

    If a Muslim does that, he is out of the fold of Islam, his Nikah will be
    broken. If he does not renew his Imaan and Nikah, his relationship with his
    wife will be Haraam.

    and Allah Ta'ala Knows Best

    Mufti Ebrahim Desai

    http://islam.tc/ask-imam/view.php?q=6636
    http://askimam.org/fatwa/fatwa.php?a...e757b0dc0008a4
    http://askimam.org/fatwa/fatwa.php?a...fafa28dd07bce2

    What does Mufti Ibn Adam say????

    "It should be kept in mind that this is a trivial issue. In the Islamic history, we can never find incidents where Muslims argued and had disputes on whether one can say Ya Rasul Allah or not. Unfortunately, today we are busy fighting and arguing regarding these trivial matters, yet the need for unity has never been more than before. May Allah guide us all to the straight path (Ameen)."

    http://daruliftaa.com/question.asp?t...nID=q-22273586

    are you sure Mufti Sahib?

    More by Mufti Sahib

    http://daruliftaa.com/question.asp?t...nID=q-20215545
     
  16. nik61

    nik61 New Member

    I do not wish to go into the issue about Deobandis and Barelwis but here is what I, as a Shafi'i Ash'ari believe about istighathah (taken from Bro. Faqir's entry in Sunniforum):

    The Imam (Imam Shams al-Din Muhammad al-Ramli) was asked:

    Regarding what occurs amongst the awwam who when in distress say "Ya sheikh fulan" and "Ya RasulAllah" and things like this from seeking aid (istighatha) with the prophets and the awliya the ulema and the righteous - is this permitted or not? And do the Messengers, Prophets, Awliya, the righteous, and the Mashayikh possess the ability to assist others after their deaths and what strengthens that view?


    He replied:

    Istighatha with the Prophets and Messengers, the Awliya, the `Ulema and the righteous is permitted.

    The messengers, Prophets and the saints have [the ability to] assist after their death because the miracles of the Prophets and saints are not severed following their death.

    As for the Prophets, then they are alive in their graves praying and doing hajj as it has come in the reports. So assistance from them will be a miracle on their behalf; and the martyrs are also alive, and have been seen, openly killing the kuffar.

    And as for the Awliya, then it is a Karamah from them. The people of the truth believe that this occurs from the Awliya both with intention, and without intention-things that sever the customary manner of phenomenal reality (Khariqah lil Adah), that Allah the Exalted brings forth through them. The proof for these things is that they are matters that are (intellectually) possible and the permissibility of their occurrence does not necessitate anything that is impossible. So everything that is in this realm, then it is possible to occur. (An example) of its occurrence is the story of Maryam and how the provision came to her from Allah - as stated in the revelation, and the story of Abu Bakr and his guests as appears in the Sahih, and the gushing (flowing forth) of the Nile river due to the letter of Umar, and him seeing - while on the Minbar in Madinah, the army (being approached for a sneak attack), till he said to the Amir of the army: ''O Sariya, the mountain!''- warning him of the enemy behind the mountain. And Sariya heard his speech even though there was a great distance between them - the distance of two months journey. Khalid Ibn Walid drank poison without it harming him.

    Khawariq (matters that customarily go against the rules of phenomenal reality) have occurred by the hands of the companions, the followers, and those after them. It is not possible to deny this due to the fact that taken as a whole, they are at the level of tawatur. So, in general, what is possible to be a miracle (Mu'jizah) for a Prophet, is possible to be a Karamah for a Wali. There is no distinction between them except in the area of provocation
     
  17. nik61

    nik61 New Member

    Jazakallahu khair for clarifying the matter
     
  18. faqir

    faqir Veteran

  19. faqir

    faqir Veteran

    sidi, what did you make of the translation above?

    please check your pm
     
  20. abu Hasan

    abu Hasan Administrator

    the first time brother nik61 said: 'leave it as it is', i suspect he was referring to the 'removal on the page' issue and was not talking about leaving it untranslated.

     

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