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Discussion in 'Tasawwuf / Adab / Akhlaq' started by Shadman, May 16, 2022.
Not unless I outbid you lol
Lol but I do want that oil though cuz I’m balding.
When one claims to be the true inheritor of Ala Hazrat, one would think that comes with immense responsibilities. What does it say about a group that in the (what we presume to be) name of charity, they are willing to auction relics.
When one is an inheritor of one's father, does that put them in a position to auction off parts of his body? What does it thus say that when those who allude to being the true inheritors of Ala Hazrat are willing to auction his son's hair and his great grandson's hair as well?
Is their view of barakah so materialistic that they think putting a chadar on a blessed grave lets its absorb barakah and thus be 'ready for sale'? Do they not believe that baraka can be removed from a thing because of what a person is doing with it?
I'm not making a fiqhi argument that auctioning all the relics besides the hairs is haram, but the question is whether any thought was put into the adab of doing this and what it says about how those considered to be the leading Barelwis view their own Shuyukh and the Awliya. Furthermore, selling human hair is haram. Did they not think?
Huzur Mufti Azam e Hind was a wali. Pir Chuff Chuff is not. But how will these people face comparisons being made due to the commercialization of damm? How could these people auction such oil? Such is the state of these would-be inheritors.
How does one attach pound-values to sacred relics? What sort of distorted capitalistic mindset is this? How does this reflect such a person's view of such Awliya?
Some people will sell biscuits, others will jump out of planes, and yet others will ride bicycles to raise money for charity.
But these folk will sell their pir's hair.