Haji Imdadullah Quote on Istigatha

as-salamu alaikum

shukran sidi, i would cut out the parentheses bit but I can't edit the post anymore - perhaps you can alter the original post?

also, it would be real nice if you could tidy up the translation a bit whilst you are at it..... i would like to use the article for a certain project I have in mind....

was-salam

 

Faisla Haft Masala

There is another translation on-line but I think it is worse than the one above although I've used a short bit of it above.

 

Nice post brother. Can I ask, where did you get the original Urdu from?

 

as-salamu alaikum

the excerpt was roughly translated elsewhere - could abu nibras or aqdas edit it as appropriate as I've noticed they've done a good job with urdu ro english translations before...








The tahqeeq here is that (since) calling may be due to a number of intents and purposes, sometimes it may be merely to express the yearning (to meet the beloved), sometimes to express sorrow (at being seperate from him), sometimes (with the idea) that the one called will hear, and sometimes (with the idea) that the message will be conveyed to him.

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 example of this is the case of "Majnoon" as given in "Masnawi" (of Maulana Rumi):

"Someone in the desert saw Majnoon sitting alone in his vast barren world of grief and despair, writing letter to someone using his finger as a pen and sand as paper. When he was asked, " O, love-torn Majnoon what is all this? To whom are you writing this letter?" Majnoon said," I am practising the name of "Laila" to give consolation to my heart."


These calls are narrated from the Sahabah [Radhi Allahu anhum] in large numbers.

If the purpose is to show the called one, then if he is imagining about him in his heart, even then it's permissible; and even if does not behold, but rather thinks that in such and such ways, the called one will be informed, and that medium is proven with evidences, then this too is permissible.

For example, conveying the Salaah/Durood of the angels to Rasoolullah SallAllahu alaihi wasallam is proven in ahadeeth. So if with this belief, someone says "Peace and Blessings be upon you O' Messenger of Allah" , then there is no harm in doing so.

If he does not behold , neither there is the intention to deliver the message, nor is there any medium through which the message or call can be delivered, then this call is impermissible.
For example, if someone calls upon a Wali(Friend of Allah) from a place far away, and in such a manner that the caller is to be heard, and not in front of the called one, furthermore, the caller is not proven to be using a medium to deliver the message, or the medium chosen is not proven through and shar'ee evidence, then this belief is an accusation upon Allah and a claim of having the knowledge of the unseen, rather resembles Shirk(polytheism). However, it would be courageous(harsh) to call it Kufr or Shirk , for maybe it is possible that Allah delivers the message to the listener, and belief of possibility is not polytheism. Still, since the possibility does not necessitate occurrence, this kind of blather call is not permitted. However, the calls that are mentioned in the scriptures , such as Ya Ibadullah A'ynuni then it is permissible no doubt.

The above explanation is for the common people, while those who are exceptional people(as in tasawwuf), then their condition ruling is different, for at times, these acts become ibadah for them; "whoever is amongst those exceptions, will understand himself", it's not necessary to explain to them. And through this it is understood about the ruling upon "Ya Sheikh AbdAlQadir Shayii'ann lillah", but if he believes the Sheikh to be authority in real , then this is no doubt Shirk. Yet, if these words are said with the belief of intercession, or without any particular belief, rather mere virtuous the there's nothing wrong with it. This is the research in this regard.


Now…. Some ulama, with the belief that the common people do not undertake the difference of the status, deny the permissibility of this call. Their intention too is appraisable "The deeds are upon intensions [Hadeeth] ". But the preferred way should be like this:

That if the caller is intellectual, then he should be given the benefit of the doubt, and if he's just a common uneducated(in this regard) person, then he should first be asked, if there is any fault in his beliefs , they should be corrected, and if for some reason, it is preferred to stop him from the act, then let it be; but at every time, stopping from the acts is not appropriate.

Another thing which is useful and worth remembering is that if a person is involved in wrong doings, and we are sure through staunch evidences that if he is stopped, he won't, then he should not be stopped from that wrong act as it will lead to further dispute and abhorrence; but, he should neither be left to do whatever he likes, as this is against the brotherhood and humbleness of Islam, rather he should be permitted to do that act, and whatever is wrong in it, should be corrected as such and such may be much more beloved to Allah. Allah Ta'ala orders us :

أدع إلى سبيل ربك باالحكمة

And if we ponder upon the Shar'ee Rulings to end the customs during the time of Jahiliyyah, this methodology is further established.

"The stance of this faqir is that such kind of call is not my regular practice, still in some couplets due to ardency and passion, the words of call are used, and the interpretation should be according to the three rulings as stated above."