Friday, June 1, 2012

Deobandi Dilemma: (Part-1) ISTIGHATHA - ISTI’ANA – ISTAMDAD




Deobandi Dilemma


ISTIGHATHA - ISTI’ANA - ISTAMDAD

---

Quote

Wahhabi/Deobandi said:

[5] Imam Shah Waliullah Muhaddith Dahlawi (d.1174 AH) has at length refuted the practice of seeking aid from the dead. He writes regarding those people who visit the graves of the saints in order to present their needs,

 “Tafhim (Instruction): Anyone who goes to the town of Ajmer [to the grave of Khawaja Mu’in al-Din Chishti] or to the grave of Shaykh Salar Mas’ud Ghazi (may Allah have mercy on them), or to any such place, in order to ask [them] for his needs (hajat), [his going] is indeed a sin more grievous than murder and adultery. He is not but like those who worship the creation or like those who call on Lat[2] and ‘Uzza [for help]. However, we do not [explicitly] declare disbelief [upon him] due to the absence of a text from the Lawgiver in this specific matter. Anyone who assigns life to the dead and requests his needs from them, ‘his heart is surely sinful’ (Qur’an, 2:283), and [this act] is included in His statement (Exalted is He), ‘that is iniquity’ (Qur’an, 5:3).” (Tafhimat al-Ilahiyyah, 2:45)

Shah Waliullah writes at another place, “Some of them [Mushrikin] believe that Allah alone is Noble and the Master, and He alone has influence over the world, but [they also believe that] sometimes He grants some servants the garment of highness and majesty and provides them with power and discretion (tasarruf) in certain matters of the world, just like the emperors give some of their slaves the robe of ruling and set them as rulers of some parts of their empires… And this is the illness of the majority of the Jews and Christians, and the idolaters, and some of the extremists of the hypocrites of the religion of Muhammad (Allah bless him and give him peace) in today’s time.” 

(Al-Budur al-Bazighah, p.123-124)”

---

---------

Shah Waliullah Muhaddith Dahlawi (ra)

 ‘Al Intibah fi Salasil ul Auliaullah’

NAAD E ALI

Shah Waliullah Muhaddith Dehalvi [ra] writes in his book:

 ‘Al Intibah fi Salasil ul Auliaullah’

That he received the ijaza [permission] in Sattariya Silsila [tariqa]. He gives the chain of this ijaza containing names of different scholar including Ghaus Gwaliari who was the chief of Sattariya Silsila in India. Shah Waliullah writes that through this chain he received the ‘Aurad and Wazaif’ of Sattariya Silsila which includes Dua e Saifi and Jawahir Khamsa.

Dua e Saifi is a supplication which is taught to mureed’s by a Shaykh who has ijaza to recite and teach this dua. The last part of Dua e Saifi consists of Nad e Ali which has words:

 “Ya Ali , Ya Ali , Ya Abu Turab”!

Jawahir khamsa is a book of different dua’s  (supplication)

This book also consists of Dua e Haidari, last part of Dua e Haidari consists of

 Ya Ali , Ya Ali , Ya Abu Turab”!

Let the Wahhabi/Deobandis take a note of this and declare their Wahhabi ruling on Istighatha upon Shah Waliullah!

Shah Waliullah and his Shaykhs 
recited 

Dua containing words of ISTIGHATA !

Also note, that Shah Waliullah writes in his book:

Anfasul Aarifeen that his father (who was also his Shaykh), Shah Abdur Raheem [ Rh] not only used to celebrate  Mawlid every year but also did “niyaz” on food on that occasion.

In the same book Shah Waliullah (rh) writes that his father Shah Abdur Raheem went to his teacher’s grave and recited Quran. After he recited a part of a sura from Quran, a voice came from a different grave saying “that is not my grave. But complete your recitation and then come here”.

So Shah Abdur Raheem recited Quran on both the graves one after the other.

Jawahir Khamsa is a collection of many dua (supplication) which is recited by the Sufi Shaykh of almost all tariqa’s in Indo/Pak subcontinent.


Jawahir Khamsa was compiled by Shaykh Ghaus Gwaliri (ra)

He wrote the foot notes and remarks to each dua in Persian language.
It was translated into Urdu by many people. 
The Urdu translation of Mirza Baig Naqshbandi is the most famous one.

One such dua in Jawahir Khamsa is ‘Dua e Saifi”. 

There are many rules and conditions for reciting Dua e Saifi and one such rule is to recite NADE ALI before reciting Dua e Saifi!


As per the “nukaat’ of this dua , Nade Ali has to be recited a fixed number of time before starting Dua e Saifi. Also after completing Dua e SaifiNade Ali has to be recited. See the scans: here

So any one who recites Dua e Saifi , first recites Nade e Ali!

Any one who gets ijaza to recite complete Jawahir Khamsa gets permission to automatically recite Nad e Ali , as Nad e Ali is one of the dua’s (supplication) included in Jawahir Khamsa.

Scan from 
Jawahir Khamsa showing Nade is Ali included in it. Scan: Here

Also note, another dua (supplication) which is called “Dua e Haidari” is an important dua
( supplication) of Chisti-Sabri Tariqa


As per Sufi Shaykh of Chisti –Sabri Tariqa , this dua was taught to the great Wali of Allah Shaykh Al Alam Abdul haq Rudaulwi ( radiallauhu ta’ala).  He died in 836 AH. May Allah bless the grave of this wali with the noor of His beloved ( sal allahu alayhi wa sallam) . Ameen!

This dua is a special dua of Chisti-sabri tariqa . But Sufi Shaykh of other Tariqa’s also recite it.

As per senior Sufi Shaykhs this dua should not be recited by normal people.

See the scan from ‘ Anwarul Uyoonwhich is malfuzat of Shaykh Shaykh Al Alam Abdul haq Rudauli ( radiallauhu ta’ala).. This is a rare book. 

See Dua e Haidari from this book:




Please note that Shah Waliullah Muhaadith Dehalvi [ra] 

writes in his book:

 Al Intibah fi Salasil ul Auliaullah’ that this faqir (shah waliullah uses this for himself) received "khirqa" ( sufi cloak) from Shaykh Abu Tahir Kurdi[Rh] and also the 'amal" ( special way of reciting ) mentioned in Jawahir Khamsa.

Shah Waliullah also received his sanad (certificate/ chain) of Hadith from Shaykh Abu Tahir Kurdi al Makki , when Shah Walilullah spent time with Shaykh Abu Tahir in Makkah.
Shah Waliullah then passed this ijaza in hadith to his son Shah Abdul Aziz Muhaddith Dehalvi (rh) . Shah Abdul Aziz passed this ijaza to many scholars including Shah Ishqa dehalvi

The shaykh e kul of the Wahhabis in India Nazeer Hussein Dehalvi learnt hadith sciences from Shah Ishaq Dehalvi.

Wahabis should stop calling Shah Walillullah as “mushrik”  for reciting Nad e Ali , as this will also make Shaykh Abu Tahir Kurdi al Makki also as a  mushrik” !

Also note, Al Intibah fi Salasil ul Auliaullah’ is in TWO PARTS.

In first part Shah Waliullah has mentioned his chain in tasawwuf ( tariqa) in different Sufi orders
In the second part he has mentioned his chain in Hadith and Fiqh.

Shaykh Abu Tahir Kurdi al Makki was not a Shia nor was Shah Waliullah Muhaddith Dehalvi.

You can check names of other scholars in the scan who used to recite this. 

All of them were Sunni Scholars. 

Nade Ali has words like ' Ya Ali". When a Sunni uses these type of Istighatha words, he does not think:

Hazrat Ali (RA) or Shaykh Abdul Qadir Gilani (rh) [ Faisala Haft masla] or Shaykh Zarooq (rh) [ Busta al muhadditheen] or Sayyid Ahmad bin Alwan (rh) [ Raddul Muhtar] can help them directly.

----
Shias have different sects and few of them place Hussein (rd) above Ali (rd). Others think Ali (rd) is higher than prophet. They place their complete trust in Ali (rd).
---- 
---------------------------------------------


Deobandi akabir Rashid Ahmed Gangohi in his Fatwa Rashidiya:


Question: As per a (*) hadith if someone is alone in forest and he has fear of Lion ,then one should say YA DANIYAL (alayhis salam)help me. Is this permissible or not ? If this type of Istighata is permissble then will it constitute shirk?
Answer ( By Gangohi) :IF this narration is correct then this means Allah has placed this effect in the name of Daniyal alayhis salam.


Large Scan

(The * hadith is weak and note that this was not called shirk by ^Gangohi)

This practice of Istighatha by great scholars is a clear proof that it was never called shirk before Ibn Abd al wahab najdi al tamimi started his wahabi movement. (Here)

--------------------------------------

Atyab un Naghm fi Madh Sayyidil Arab wal Ajam

Shah Waliullah Muhaddith Dehalvi (ra) wrote: Atyab un Naghm fi Madh Sayyidil Arab wal Ajam ( Arabic). 

It is a book in praise 
and love of The Holy Prophet [Sal allahu alayhi wa sallam ]. 
He also wrote commentary to this book in Persian language.


More Scans: Here


In the eleventh chapter of this book:

(Nabi Pak sal allahu alayhi wa sallam ki baargah mein aajizi wa farayaad be bayaan mein)

 he uses these term for The Holy Prophet (Sal allahu alayhi wa sallam)

the one from whom we have hope”
the one who removes difficulties”
“ you are the one who remove my difficulty when my heart is in great problem”

After writing this , he writes in the commentary:

“ there are many matters in which to seek help from the blessed soul of Prophet ( sal allahu alayhi wa sallam ) is necessary.”

It has also been translated into Urdu by peer Karam shah Azhari (rh)




Imam Ahmed Raza Khan (rh) mentioned this in his fatwa  See Scan: Here

Madarij un-Nubuwwah is a biogrpahy of Sayyedul Anmbiya (sal allahu alayhi wa sallam) by Imam Shah Abdul Haq Muhaddith Dehalvi (died 1052 AH) . It was originally written in Persian and has been translated into Urdu long back.

Shah Abdul Haq Muhaddith(rd) was the first to start hadith teaching and propagation in the subcontinent. Few other muhaddithen of the subcontinent did have ijaza in hadith from Arab scholars before Shah Abdul Haq got it, but those scholars did not start any madarsa to teach hadith or no systematic teaching was srated .The great grandfather of Shah Abdul Haq muhaddith Dehalvi migarted from Bukhara region to India. 
Shah Abdul Haq Muhaddith Dehalvi (rd) wrote many books on Islam , of which sharah of Mishkat which is called "Ashatul Lamaat" is very famous. Originally written in Farsi it has been translated into Urdu into 7 volume. It has good points on hanafi fiqh.

Shah Abdul Haq Muhaddith also wrote ' Akhbarul Akhyar
(which is a biography collection of sufi shaykhs). In this book he writes that of all the deeds which he (Shah Abdul Haq ) considers worthy in sight of Allah is his standing during Mawlid.

Relationship between Abdur Raheem, Shah Waliullah and Shah Abdul Aziz is that of Grandfather , Father and Grandson.

That is Shah Abdul Aziz (died 1238 AH) is the son of Shah Waliullah ( died 1176 AH) who is the son of Shah Abur Raheem ( died 1131 AH) . 

---

originally posted by Abdullah Chisti Sabri 

(Edited by ADHM)

----------------------


NAAD E ALI


Naade Ali:

Call Ali (RA), who is Manifestor of wonders, Thou shall surely find him helper in your difficulties; all grief and sorrow shall be removed. I submit my temporal wishes to Thee on whom I trust and always referred Thee to bestow fulfillment of temporal wishes. O! Having Thee bestowed support, O! Thee Appointed Wali, All grief and Sorrows will disappear, By Thee by Thy tremendousness O! Lord, By Thee by Thy Apostleship O! Muhammad, - Blessings of Thee on Thy Apostle & descendants, By Thee by Thy granted Power & Authority of Wail, O! Ali, O Ali, O! Ali Help!

The Ulama and Mashaa’ikh of Sha Waliullah who agreed and practiced the use of the Harf of Nida and sought assistance from the Ambiya and Awliya are as follows:

27.1 Ustaaz in Hadith of Shah Wali’ullah t, Sheikh Taahir Al-Madani t,

27.2 His Sheikh and father, Sheikh Ibra’heem Kardi t,

27.3 His Ustaaz, Sheikh Ahmed Kashshaashi t,

27.4 His Ustaaz, Sheikh Ahmed Shanawi t,

27.5 His grand Ustaaz, Sheikh Ahmed Nakhli t,

N.B. The above Scholars are also recorded in the chain of Shah Wali’ullah’s Salasil-e-Ahadith (Orders of Ahadith).

27.6 The Murshid of Shah Wali’ullah, Sheikh Mohammed Lahoori t, about whom he has attributed the title of Sheikh Mu’ammar Thaq’qa (The Blessed and Trustworthy Master). Refer to Shah Wali’ullah’s book, Al Intibah.

27.7 Sheikh Moulana Abdul Maalik t and his Murshid,

27.8 Sheikh Ba’Yazeed Thaani t and his Murshid,

27.9 Their (7 and 8) Murshid and Sheikh, Allama Sheikh Wajeehudeen Alawi t (the commentator of Hidayah and Sharha Waqaya) and his Murshid,

27.10 Taajul Aarifeen Khaja Mohammed Ghous Gawalyarit.

All the above Ulama and Awliya have recited the Naade-Ali and also the daily recital of Ya Ali, Ya Ali.”  They also issued permission to their disciples to recite the Wazeefa of Naade-Ali.

Sayyidi Jamaal bin Abdullah bin Omar Makki, in his Fatawa states:

سالت عمّن يقول في حال الشدائد يا رسول الله او يا شيخ عبدالقادر مثلا هل هو جائز شرعاً ام لا؟ اُجِبْتُ نعم! الاستغاثة بالاولياء و نداؤهم و التوسّل بهم امر مشروعٌ و شيئ مرغوبٌ الا ينكرهٌ الا مكابر و معاند و قد حرّم بركة الاولياء الكرام

I was questioned about those people, who in times of difficulty proclaim

 “Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qaadir,”

 and whether these proclamations were permissible in Islam.

The great scholar replied:

Yes, these proclamations are permissible. To call to them is permissible including using their names as Waseela. This is allowed in the light of the Shari’ah. Such an act is desirable and approved. Only the stubborn and arrogant would oppose or question this reality. These individuals are certainly unfortunate and deprived of the Barkaat (blessing) of the Awliya Allah”.

------------------

Anfas al Arifeen 
Shah Waliullah Muhaddith Dahlawi (ra)

Shah Waliullah writes in (Anfas al Arifeen , page 57) that his Father’s Shaykh ( peer) ,

Syed Abdullah (rh) died and due to health problem Shah Abdur Raheem (rh) (father of Shah Waliullah) could not attend the funeral prayer. Later when he recovered from his health he went along with a man who had attended funeral of Syed Abdullah (rh).

On reaching the graveyard , this man got confused as to where is the grave of Syed Abdullah (rh) . He pointed at a grave.

Shah Abdur Rahmeen sat near that grave and started reciting Quran. Suddenly a voice came from another grave stating “ My grave is here. But do not hurry, finish your recitation their”.

Later Shah AbdurRaheem recited Quran at the grave of Syed Abdullah and his mistakes in qirat ( pronunciation) was pointed by Syed Abdullah


[scan  page 56,57 Here]

Shah Waliullah writes in ( Anfas al Arifeen , page 65):

“Sometimes Khawja Khurd (rh) used to celeberate “Urs” of Khawja Baqi Billah (Rd). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (rh). Some one used to say” I will take the responsibility to provide rice ( for Urs). Other used to say” I will take the responsibility to provide mear ( for Urs) and someone else used to say “ I WILL TAKE THE RESPONSIBILITY OF ARRANGING QAWWAL” ( for the urs)”

Please note : Khwaja Khurd (rh) is the son and khalifah of Khawja Baqi Billah(rd)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani (rd). 

This is sufficient proof to show that Urs was celeberated before any division occurred in the subcontinent. There are many other authentic narrations present in books showing celebration of Urs even before this.

Please note an important point that people used to arrange Qawwal for urs. Those people who perform ( read) sam’a ( audition) in urs gathering are called Qawwal. This shows that sam’a was also a part of this Urs.
Imam Rabbani Mujaddid al fathani (rd) also did not object to sam’a and Insha Allah this will be scanned later from his Maktoob.

Also Data Ganj Hujweri (Rd) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a 

Scan page 64,65: Here

Shah Waliullah writes ( Anfas al Arifeen , page 82)

My father used to tell that he has seen one of the khalifah of Khawja Berang ( Rh) who was very old , but he had grace/ light on his face. This Khalifa was famous by the name “ Shaykhi”. He used to celeberate Urs ( annual gathering) and l ( that is , Shah Waliullah ) also participated in these urs when I was about six- seven years old.

[Scan page 82,83:  Here]

Shah Waliullah writes in ( Anfas al Arifeen , page 106)

“My Father told me that once he could not get materials to prepare food on the occasion of Urs of prophet ( sal allahu alayhi wa sallam ) so that he could make NIYAZ for the blessed Ruh of Prophet ( sal allahu alayhi wa aalihi wa sallam) . Therefore he took some dried grams and jaggery and gave its NIYAZ for the blessed Ruh of Prophet ( sal allahu alaihi wa sallam) . On that night he saw with his eyes that many things were presented to Prophet ( sal allahu alaihi wa sallam) and this dried grams and jaggery was also presented to him. Prophet ( sal allahu alaihi wa sallam). Prophet was happy to see this and He ( Sal allahu alayhi wa sallam) took some from this and also distributed it among his companions”.

Shah Waliullah writes further:

“ This type of incidence is related to other people also , but the truth is this happened with my father”.

Look at the proud which Shah Wailullah (rh) is taking in narrating this incidence and “they” say Mawlid is a biddah and should not be celeberated in any form! They also teach their followers that they should keep away from mawlid gathering! [Scan Here]

more info on: Mawlid And The Scholars Of India

---

Shah Waliullah writes about an incidence where his father was invited for a dinner. ( Anfas al Arifeen , page 112)

Shah Waliullah writes: 
“ Suddenly a woman arrived with sweet dish in a plate and said that she had made a vow 
( mannat) that whenever her husband returns home , she will cook sweet dish and distribute it among the poor ( Fuqra) present at the shrine of Makhdum Allah diya ( Rh). She said that she was praying to Allah that some people still be present at the shrine, even at this time of the night, so that she could fulfil her Nazr.

Hence making Vow and distributing food at the shrine of Muslim saints and scholars was accepted by Shah Abdul Raheem . [It is also permissible as per Hanafi fiqh] Scan Here

Shah Waliullah writes in ( Anfas al Arifeen , page 181)
“ My father had lots of respect for Shaykh In Arabi . He used to say that he can explain whole Fusus al hikam from Quran and hadith.” Scan Here

--------------------------


Fatwa Rashidiya

Annual “urs’ gathering!

Quote Question:

The annual “urs” of Mawlana Fazalur rehman sahib (Rh) is celeberated on a fixed date at Ganj Muradabad and the date is informed to the general public through posters and the mureeds ( disciple) of the Silsila are informed through letters . On the appointed day people gather and recite Quran. The reward of reciting the quran is sent to dead muslims ( Ithal e thawab) . Qawwali,singing sama ( audition) and other”absurd(khurafat) things are absent. Kindly answer whether this type of gathering is allowed in shariah or not?

If it is not allowed as per shariah, then can we have Imam of the masjid who has aqidah that these types of gathering is permissible? And those who curse the companions of the prophet(mardood wa ma’ loon) and those who say that Prophet had ( was given) knowledge of the unseen ( ilm e ghayb) , inspite of so many proof from quran and hadith that prophet did not have knowledge of the unseen ( Ilm e ghayb),…which type of sinner do they become having these type of belief ?And will these type of belief take a person out side the fold of [Ahlus] sunnah Jamat?

Are those type of “urs gathering”permissible in which people have Ijtima ( speech/ teachings) but no qawwali,no music and no females are present?

Answer
Whether someone makes it compulsory (Iltizam) to attend Urs or not ( keeps it optional only) “urs gathering” is a biddah and not permissible.
Doing Ijtema at grave on any fixed date is a sin, irrespective whether the Ijtema has other things or not . (Ijtema, qawwali ,sama etc).If any one makes Takfir upon any of the sahaba ( companion of the prophet) he is ma’loon ( cursed) and it is haram ( forbidden) to appoint this man as an Imam of the Masjid and he will not go outside the fold of [Ahlus] Sunnah Jamaat due to his this major sin ( kabira gunah).

Dear Mohammed Yahya, assalam alaykum. I have 2-3 magazines about Ilm e ghayb and book ‘Barhane katiya” ( by hazrat Khaleel ahmed saharanpuri) also deals with this issue of Ilme Ghayb and the issue of celeberating Urs. Wassalam."


Large Scan: Here

-----------------------



Modern Deobandis 

vs 

Their Own Elders 

Quote:

"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 Here

"As for ‘Yaa Rasoolullah Madad’ which mean ‘O Rasulullah, help us’ with the belief that only Allah can help, there is some inconsistency with the statement and one’s condition if one believes on Allah can help, why should he ask Rasulullah [sallallaahu alayhi wasallam] ‘s help? The view of the permissibility of this statement is not the view of the Ahlus sunnah Wal Jamaa.and Allah Ta'ala Knows Best

Mufti Ebrahim Desai Here

Here:




---


--------------------------------------------------

Fatwa on Sunnipath :



Calling on Other than Allah?


Question:

I see on some internet forums, people writing such things as "Ya Ali I invoke thee" - I wanted to know is it allowed to say such things? Does this not smack of shirk? 

Answer:

There are a few issues:
a) It is a fundamental belief of Muslims that only Allah benefits or harms; that only Allah gives and takes;
b) It is also a fundamental belief of Muslims that Allah has created means for humans to take;
c) However, the relationship between these created means and their effects is only normative: it is Allah who creates the means, and Allah who creates the results.

This is why Shaykh Abd al-Rahman al-Shaghouri (Allah have mercy on him), the great spiritual guide and master of the sciences of faith (aqida) from Damascus, explained,�Taking means is necessary, and denying that they are effective is necessary. Whoever negates means is denying the Wisdom of Allah, and whoever relies upon means is associating others with Allah.�

This is the understanding upon which Muslims �call upon other than Allah.� 

It is no different from taking medicine when sick, or going to a mechanic when your car is giving trouble:

 if you think that the medicine itself creates the healing, or that the mechanic is the one himself creates the fixing, then you have serious innovation in belief

The sound understanding is that Allah creates the healing when you use the medicine, and He creates the fixing when the mechanic does their job: we affirm these means, but also affirm that it is Allah who created both the means and the resultant effect.This is pure affirmation of Divine Oneness. How can it �smack of shirk.�

See answer(s) mentioned below. Wassalam, Faraz Rabbani

Answered by Shaykh Faraz Rabbani Here


==================

Next
Part2 Here

Part3 Here