THE Permissibility of Proclaiming Ya Rasoolullah | Saying Ya Rasool Allah
"Anwaarul Intibah Fi Hallil Nidaa Ya Rasoolallah"
by:
A'LA HAZRAT, IMAM-E-AHLE SUNNAT, ASH SHAH IMAM AHMED RAZA BAREILVI AL-
QADERI (RADI ALLAHU ANHU)
AN ISLAMIC
JUDICIAL QUERY
Question:
What is the ruling of the Ulema of Islam on the following matter?
Zaid, who is a Muslim and believes in Almighty Allah and the Prophethood
of his beloved Prophet (sallal laahu alaihi wasallam), recites after
every Salaah and at other times, the following verses:As Salaatu Was Salaamu
Alaika Ya Rasoolullah - "Peace and Blessings upon you, O Messenger
of Allah."Or As Alukash Shafaa'atu Ya Rasoolullah - "I seek
from you Shafaa'at (Intercession), O Messenger of Allah."
I ask the
learned Scholars of Islam:
(1) Are such
calls to the Holy Prophet (sallal laahu alaihi wasallam) permitted in
Islam?
(2) What is the ruling of the Learned Scholars concerning individuals
who refer to those who call to the Prophets and Saints as Kaafirs and
Mushriks?
Please enlighten
us on this. We pray that you enjoy the mercy of Allah on the Day of Judgement.
Aameen.
Answer:
Alhamudullilahi wa Kafaa Was Salaatu Was Salaamu alaa Habeebihil Mustafa
wa Aalihi Wa Ashaabihi Oolis Sidqi Was Safaa
The utterance
of the above words are indeed permitted and no person other than those
who are misled would argue with it. For reference on this matter, we shall
consult the following great Jurists of Islam and their books:
A. "Shifa-us-Siqaam",
by Imaam Taqi'udeen Abul Hasan Subki (radi Allahu anhu),
B. "Mawaahibbe
Ladunnia", by Imaam Ahmed Qastalaani (radi Allahuanhu), being the
Sharah (Commentary) of Sahih-ul-Bukhari,
C. "Sharah
of the Muwaahibbe Laddunnia", by Allama Zarqaani (radi Allahu anhu),
D. "Mutaali-ul-Mussarraat"
by Imaam Allama Faasi (radi Allahu anhu),
E. "Sharah
of Mishkaat", by Allama Mulla Ali Qaari (radi Allahuanhu),
E. "Ashatul
Lamaat", including the books, "Jazbul Quloob"and "Madaarijun
Nubuwat", by Shaikh Muhaqqiq Allama Abdul Haq Muhaddis Dehlwi (radi
Allahu anhu),
G. "Afdalul
Qur'a", which is the "Sharah of Ummul Qur'a" by Imaam ibn
Hajar Makki (radi Allahu anhu).
I will now quote
a Hadith, proving that it is permissible to utter the above mentioned
words. This Hadith has been certified authentic by the following great
Scholars of Islam:
A. Imaam Nisaai
(radi Allahu anhu),
B. Imaam Tirmidhi
(radi Allahu anhu),
C. Imaam ibn
Maaja (radi Allahu anhu),
D. Imaam Haakim
(radi Allahu anhu),
E. Imaam Baihaqi
(radi Allahu anhu),
F. Imaam ibn
Hazeema (radi Allahu anhu),
G. Imaam Abul
Qasim Tabraani (radi Allahu anhu),
H. Imaam Manzari
(radi Allahu anhu),
I. Imaam Muslim
(radi Allahu anhu),
J. Imaam Bukhari
(radi Allahu anhu).
(1) All the
above mentioned Scholars of Ahadith, narrate on the authority of Hazrat
Uthman bin Haneef (radi Allahu anhu), that a Sahabi who was blind by birth
was taught a special Du'a by the Holy Prophet (sallal laahu alaihi wasallam),
which he was to recite after every Salaah.
The Du'a is
as follows: Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyika Muhammadin
Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fi Haajati
haazihi lituqda li. Allahumma Fashaf'fi'u Fiya. "O Allah, I ask from
you, and turn towards you through the Wasila (Medium) of Your Nabi Muhammad
(sallal laahu alaihi wasallam), who is indeed a Prophet of Mercy. O Muhammad,
with your Wasila (Medium) I turn towards Allah for my need so that it
may be bestowed.
O Allah, accept the Prophet's intercession for me."
(2) Imaam Tabraani
(radi Allahu anhu), in his "Muhjam" records the following incident:
A person in
dire need visited Ameerul Mu'mineen Hazrat Uthman Ghani (radi Allah anhu).
The Caliph was busy with some other work and he did not attend to his
need. Thereafter, the person went to Hazrat Uthman bin Haneef (radi Allahu
anhu) and complained about the matter. Hazrat Uthman bin Haneef (radi
Allahu anhu) ordered the man to perform the Wudhu (ablution), enter the
musjid and to offer two Rakaats of Nafil Salaah. He was then to recite
the following Du'a:Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyina
Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fayadiha
Haajati wa tazkuru haajataka wa ruh illaya hatta arooha
ma'aka. "O Allah, I beg of you and I seek your assistance, with the
Wasila (Medium) of your beloved Prophet (sallal laahu alaihi wasallam)
who is the Prophet of Mercy. O Muhammad! I turn to Allah with your Wasila
so that my needs be fulfilled."
Thereafter,
he was told to mention his need. On completion, he was told to visit Hazrat
Uthman bin Haneef (radi Allahu anhu), so that both could visit the august
court of Hazrat Uthman Ghani (radi Allahu anhu). When he presented himself
in front of the great Caliph, he was not only shown great respect, but
his need and wish were also immediately granted. The Caliph, then addressing
the man stated: "In future if you require any favour, come immediately
to me."
After they had
left the court of the great Caliph, the man thanked Hazrat Uthman bin
Haneef (radi Allahu anhu) for mentioning him to the Caliph, the latter
clearly stated that he had not even approached the Caliph. He then stated:
"By Allah, I saw the Holy Prophet (sallallaahu alaihi wasallam) teaching
the very same Du'a to a blind man. Miraculously, the blind man then approached
us before we could even complete our conversation, and it appeared as
if he had never been blind."
Imaam Tabraani
and Imaam Munzari (radi Allahu anhuma) have both stated that this Hadith
is authentic.
(3) Imaam Bukhari
(radi Allahu anhu) in his "Kitaabul Adaabul Mufrad", Imaam Ibnus
Sinni and Imaam ibn Bashkool (radi Allahu anhuma) have recorded that,
Hazrat Abdullah Ibn Omar (radi Allahu anhu) once suffered from a cramp.
Someone advised him to remember the person whom he loved the most. The
great companion then proclaimed loudly, "Ya Muhammadah." It
is recorded that he was immediately relieved.
(4) Imaam Nawawi
(radi Allahu anhu) in his commentary of the Sahih Muslim, including in
his book, "Kitaabul Azkaar", records that some individuals were
sitting in the company of Hazrat Abdullah ibn Abbas (radi Allahu anhu),
when suddenly one of them suffered from cramps. The great companion advised
the man to remember the person whom he loved the most. The man proclaimed,
"Ya Muhammadah." He was immediately cured. There are in fact
many Ashbaab who narrate incidents of similar incident.
(5) Substantiating
this, Allama Shahaab Khafaaji Misri (radi Allahu anhu) states in his "Naseem-ur
Riyaaz" a commentary of the "Shifa" by Imaam Qaadi Ayaaz
(radi Allahu anhu), that it is an established practice of the people of
Medina Shareef to proclaim "Ya Muhammadah" in times of difficulty
and anxiety.
(6) Hazrat Bilal
bin Al Haarith Muzani (radi Allahu anhu) states: A drought which was known
as "Aamur Ramadah" once occurred during the Caliphate of Hazrat
Umar Al Farouk (radi Allahu anhu). His tribe the Bani Muzaina approached
him and complained that they were dying of hunger, and thus requested
the Caliph to sacrifice a few sheep. When he told them that there was
nothing left of the sheep, they still insisted. After the sheep were cut
and cleaned they noticed that only red bones were to be seen. Hazrat Bilal
(radi Allahu anhu), seeing this state of affairs, proclaimed loudly, "Ya
Muhammadah", in grief and concern.
He was then
blessed with seeing the Holy Prophet (sallal laahu alaihi wasallam) in
his dream, who informed him of future glad tidings which did occur later
on.
(7) Imaam-e-Mujtahid
Sayyidi Abdur Rahman Huzaili Kufi Masoodi (radi Allahu anhu), was the
grandson of Hazrat Abdullah ibn Masood (radi Allahu anhu). He was also
a very great Jurist and a Taabi'in of high rank. It is stated that he
used to wear a long hat with the inscribed words, "Muhammad, Ya Mansoor."
(8) This was
also confirmed by Imam Hasheem bin Jameel Az Zaaki (radi Allahu anhu)
who was among the great Ulema and Muhadditheen of the time states: "I
saw him (ie, Hazrat Abdur Rahman Masoodi) place a long hat on his head,
with the words inscribed, 'Muhammad, Ya Mansoor'."
(9) It is recorded
in the Fatawa of Hazrat Imaam, Shaikul Islam, Shahaab Ramli Ansaari whether
it was permissible for the people to invoke the names of Prophets, Saints
and Ulema in times of difficulty as they normally did. The great scholar
replied: "Undoubtedly it is permissible to seek the assistance of
great Prophets, Saints and Ulema. They do in fact assist, even after they
have departed from this world."
(10) Imaam Allama
Khairudeen Ramli (radi Allahu anhu), the illustrious teacher of the scholar
who has written the authentic book on Islamic Jurisprudence, "Durre
Mukhtaar", states in his "Fatawa Khayria": "People
who proclaim, Ya Sheikh Abdul Qaadir (are merely emulating) a call, what,
therefore, is the reason for it, not to be
permissible?"
(11) Sayyidi
Jamal bin Abdullah bin Omar Makki (radi Allahu anhu), in his Fatawa states
that he was questioned about those people who proclaim in times of difficulty,
"Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qaadir" as to these
proclamations being permissible in Islam. The great scholar replied: "Yes,
these proclamations are permissible, to call to them is permissible including
using their names as Wasilas. This is permissible in the light of the
Shari'ah. Such an act is desirable and approved. Only those individuals
who are stubborn and arrogant would oppose or question this reality, and
they certainly are unfortunate and deprived of the Barakaat (blessing)
of the Awliya Allah."
(12) Imaan ibn
Jouzi (radi Allahu anhu), In his book, "Oyunil Hikaayat", narrates
a strange and amazing incident of three brothers who were constantly engaged
in Jihad (Holy Islamic War). He narrates: Once, while engaged in Jihad
with the Christians of Rome, they were captured and tortured. The King
informed them that if they adopted the religion of Christianity he would
set them free. The brothers refused to do so. Instead they all proclaimed
aloud, "Ya Muhammadah." The King became furious and ordered
two of the brothers to be thrown into boiling oil. After a while, the
youngest escaped from the clutches of his capturers accompanied by the
daughter of the King, whom herself was amazed at the piety of the young
Muslim.
Six months later
when they were about to be married, the two martyred brothers amazingly
appeared accompanied by a group of Angels. When it was inquired as to
how they had survived they replied: "When you saw us being thrown
into the boiling oil, you indeed saw the truth, yet as we entered the
pot, we entered into the high stages of Jannah."
Imam ibn Jouzi
(radi Allahu anhu) states that the brothers lived in Syria and were extremely
famous. Many couplets have been written in their praise. This incident
has been shortened.
Our object is
to highlight how beneficial it is to call out to the Holy Prophet (sallal
laahu alaihi wasallam). We have seen that the brothers at a time of extreme
perils and danger did not hesitate in calling to the Prophet (sallal laahu
alaihi wasallam). How were they rewarded? Very clearly they were rewarded
with such blessing that the two Shuhada immediately entered Jannah, while
the youngest brother was saved and married the King's daughter, and the
two Shuhada were actually given permission to attend the marriage of their
younger brother accompanied by a group of Angels.
Where are those
persons who proclaim that it is Haraam to call on great Prophets and Saints
for assistance? If they firmly believe that it is Haraam, why have the
great scholars clarified this action (of calling to Prophet's and Saints)
as permissible and extremely beneficial?
(13) Huzoor
Pur-Noor, Sayiddina Ghous-e-A'zam (radi Allahu anhu), states: "If
a person in distress or hardships calls out to me, his hardship will be
eradicated. If a person uses my name as his Wasila (medium) and pleads
to Allah, his need will be fulfilled."
The great Saint
then goes on to describe a Salaah, which can be extremely beneficial.
He states: "A person should perform two Rakaats of Salaah, in every
Rakaat he should recite eleven times the Sura Faatiha and thereafter Sura
Ikhlaas eleven times. After completing the Salaah, he should recite the
Durood and Salaam upon the Holy Prophet (sallal laahu alaihi wasallam),
then remembering me he should proceed eleven steps towards the direction
of Baghdad invoking my name in every step, including mentioning his need
and wish. In this manner (Allah willing) his need and wish will be granted."
(14) The above-mentioned
medicant has been described and mentioned by scholars such as, Imaam Abul
Hasan Ali bin Jareer, Imaam Abdullah bin Asad Yafa'ee Makki, Shaikh Mulla
Ali Qaari, Moulana Abul Ma'aali Mohammed Muslimi Qaderi and Shaikh-e-Muhaqqiq
Moulana Abdul Haq Muhaddis Dehlwi (radi Allahu anhum) in their treaties,
"Bahjatul Asraar", "Khulaasatul Mafaakhir", "Nuzhatul
Khaatir", "Toh'fa'ee Qaderia" and "Zubdatul Aasaar",
among others. One should also remember that the great Ulema and Saints
attribute extreme authenticity to the mentioned article.
A point to mention
about Imam Abul Hasan Noorudeen Ali (radi Allahu anhu), the author of
"Bahjatul Asraar", is that aside from being a great Sufi, he
was also considered to be a great Imaam of Qiraat. It is reported that
he received his spiritual training under the guidance of Hazrat Sayyidi
Abu Swaleh Nasr (radi Allahu anhu), the great grandson of Hazrat Ghousal
Azam (radi Allahu anhu).
Describing the
greatness and stature of the book, "Bahjatul Asraar", Hazrat
Abdul Haq Muhaddis (radi Allahu anhu) in his book, "Zubdatul Aasaar",
states that the book is indeed considered to be extremely authentic and
factual in the eyes of the distinguished and esteemed Ulema and Saints.
The book has also been used as a reference on many occasions.
(15) Imaam Arif
Billah Sayyidi Abdul Wahab Sha'raani (radi Allahu anhu), in his book,
"Lawaaqi-ul-Anwaar Fi Tabqaatil Akhyaar", records a strange
and miraculous incident.
It is recorded
that a Mureed of Sayyidi Mohammed Khawri (radi Allahu anhu) was once passing
through the market, when the foot of the animal he was riding slipped.
In extreme panic he screamed, "Ya Sayyidi Muhammad, Ya Ghamri!"
Co-incidently, in that very market place, the captured ruler ibn Omar
Sa'eed was also passing through. He inquired from the Mureed as to who
was Sayyidi Mohammed. When he was told who he was, he asked permission
to use the name of the Murshid so that he could also be released. As soon
as he had proclaimed the name of the great Wali, the spiritual master
appeared and driving away the capturers, freed the ruler. The Shaikh then
blessed the ruler, and thereafter departed.
(16) A similar
incident is mentioned of Sayyidi Shamsudeen Mohammed Hanafi (radi Allahu
anhu). It is stated that the great Saint while performing Wudhu removed
his sandal and threw it with tremendous fury and it disappeared into thin
air. He then removed his other sandal and advised one of his Mureeds to
retain it until such time that the first sandal was returned.
After some time
a traveller from Syria arrived with the missing sandal and some gifts
for Hazrat Shamsudeen (radi Allahu anhu). He then narrated that while
he was travelling, he was attacked by a highwayman, who overpowered him
and wanted to slit his throat. Under this extreme situation he called
out aloud, "Ya Sayyidi Muhammad, Ya Hanafi." Suddenly, a sandal
appeared from thin air and struck the robber. This Mureed then stated
that it was indeed through the Wasila
and power of his Murshid that he had been saved.
(17) In the
very same book it is recorded that when the Spiritual Master, Hazrat Sayyidi
Shamsudeen Hanafi (radi Allahu anhu) was on his death-bed, he called his
Mureeds and said: "If anyone has any wish or need, he should come
to my grave, I will indeed help him in fulfilling it. Remember between
you and me, there is merely a handful of sand, and how can a mere handful
of sand be a screen between a Murshid and his Mureed. If the sand does
become a screen, then the murshid cannot be perfect a Man (Insaan-e-Kaamil)."
(18) Incidents
of similar nature are recorded by Hazrat Imaam Abdul Wahab Sha'raani (radi
Allahu anhu) in his book, "Tabqaat-e-Kubra." We shall quote
a few.
(19) Sayyidi
Mohammed Farghal (radi Allahu anhu) states: "I am indeed amongst
those Saints who can assist you from the grave. If, therefore, you have
any wish or need come to my grave and facing me, mention your requirements.
I will fulfill them."
(20) It is recorded
that while Hazrat Sayyidi Madeen Ahmed Ashmooni (radi Allahu anhu) was
performing the Wudhu, he suddenly threw his sandal towards the Eastern
side of the city. A year later a man arrived and described a strange incident.
He said: "My daughter was once walking in the jungle, when an evil
man tried to entrap her. She did not at the time remember the name of
her father's Murshid, yet in panic, she screamed, 'O Murshid of my father,
save me!'. Suddenly, a sandal appeared from thin air and rendered the
evil man unconscious." It is stated that the sandal is still in the
possession of the mentioned family.
(21) Among the
excellences of Hazrat Sayyidi Moosa Abu Imraan (radi Allahu anhu), it
is recorded that whenever his Mureeds used to call to him, he immediately
use to assist them, even though the Mureed was as far away as a year's
journey or even more.
(22) Hazrat
Shaikh-e-Muhaqqiq Abdul Haq Muhaddith Dehlwi (radi Allahu anhu), in his
famous book, "Akhbaarul Akhyaar" mentions Shaikh Baha'udeen
bin Ebraheem Ata'ullah Al Ansaari Ash Shattari (radi Allahu anhu), who
is the author of a very famous book on Tasawwuf entitled "Risaala
Shat'taaria", has recorded in his book a specific type of Zikr known
as "Zikr-e-Kashful Arwah."
The great Saint
mentions: "There are two ways of making the Zikr of 'Ya Ahmed' and
'Ya Muhammad'. The first way is to recite 'Ya Ahmed' from the right side
and 'Ya Muhammad' from the left side, concentrating on the thought of
'Ya Mustafa.'
"The second
method is to recite 'Ya Ahmed, Ya Ali, Ya Hasan, Ya Husain, Ya Fathima.'
This is to be read from all six directions. In other words, one should
begin with 'Ya Ahmed' till the end. Thereafter, the next name and so on.
By performing this Zikr in the specified manner one will obtain the secrets
of Kashful Arwah (Manifestation of the Souls).
"The Zikr
of the names of Angels, which is performed in the same manner and which
has the same effect, namely 'Ya Jibraeel, Ya Israeel, Ya Mikaeel, Ya Izraeel.'
This is performed from all four sides and also results in Kashful Arwah.
"Another
method is by reciting 'Ya Shaikh, Ya Shaikh' one thousand times in the
following manner. The person should pronounce the word, 'Ya Shaikh' from
the right side of the heart and at the time of pronouncing the word 'Shaikh'
he should concentrate on striking it on the heart. Through this method,
one can also achieve Kashful Arwah."
(23) Discussing
the life and teachings of Hazrat Moulana Jalalludeen Rumi (radi Allahu
anhu), Hazrat Sayyidi Noorudeen Moulana Abdur Rahman Jaami (radi Allahu
anhu) writes: At the last moments, before the passing away of Moulana
Rumi (radi Allahu anhu), he revealed to his Mureeds a startling secret.
He said: "Do not be sad at my passing away, because one hundred and
fifty years after the passing away of Hazrat Mansoor (radi Allahu anhu),
his Noor beamed on the soul of Hazrat Fareedudeen Attar (radi Allahu anhu)
and became his Murshid (Spiritual Guide) in the spiritual world."
Moulana Rumi
(radi Allahu anhu) then stated: "Whatever condition you may be in,
remember me, so that I can be your protector and helper,
irrespective of what state I may be in."
He further states:
"In this world I have two types of relationships, one with my body
and the other with you, and when, with the Mercy of Allah I am freed from
this contact with my body and the world of loneliness is exposed to me,
I will divert the attention of my soul to you."
(24) Hazrat
Shah Wali'ullah Dehlwi (radi Allahu anhu), in his book, "Ateebul
Ghanum fi Madh-e-Sayyadal Arabi Wal Ajam", comments on the Quranic
verse pertaining to the state of ecstasy in the love for the Holy Prophet
(sallal laahu alaihi wasallam). He states:
Wa Salla alaikal
laahu Ya Khaira Khalqihi
Wa Ya Khaira
Ma'moolin Ya Khaira Wa hibi
Wa Ya Khaira
May yurja likashfira zee yatan
Wa man Jooduhu
Qad faaqa Joodas sahaa'ibi
Wa anta mujeeri
min hujoomi mulimatin
Iza anshabat
filqalbi sharral makhaalib
"O Exceptional!
Among those who can be depended on.
O Exceptional!
Among those who can be depended upon to eradicate
difficulty.
O Exceptional!
Among those whose generosity showers more than rain.
I indeed testify
to the fact that at the time when my heart is engulfed in this dilemma,
You are indeed
the one who gives me assistance and consolation."
Under the same
commentary, Shah Wali'ullah (radi Allahu anhu) states concerning those
moments of difficulty in which it is most necessary to seek assistance
from the sacred Soul of the Holy Prophet (sallal laahu alaihi wasallam).
At the beginning of this chapter, he writes: "I cannot perceive any
one besides the Holy Prophet (sallal laahu alaihi wasallam) who, for the
depressed person at times of calamities, will forward a helping hand."
(25) The same
scholar in his "Madhiyaa Hamziya" explains: In the august court
of the Holy Prophet (sallal laahu alaihi wasallam) one should consider
oneself insignificant and inferior. With a broken heart and with total
sincerity one should call to the Prophet (sallal laahu alaihi wasallam)
in Du'a. The person will indeed attain
Salvation if he states, "O Rasool of Allah! O Unique among the Creation!
I seek your favour on the Day of Justice. On that Day when there will
be a great test, only you, O Prophet of Allah, would give security from
all calamity! I have turned to you for salvation and have my trust in
you."
(26) Hazrat
Shah Wali'ullah (radi Allahu anhu), records a method for achieving and
fulfilling one's needs and wishes in his book, "Al intibah fi Salasil-e-Awliya".
He states: "One should first perform two Rakaats of Nafil Salaah.
After completion he should recite the following - 111 times Durood Shareef,
111 times Kalima Tamjeed and 111 times 'Shay an Lillah, Ya Shaikh Abdal
Qaadir Jilaani'."
(27) From this
book, it has been proven that all the great Luminaries (to be mentioned),
believed in the proclamation of 'Shay an Lillah' as being a valid and
a great solution to many unsolved problems. They also gave permission
to their students and disciples to proclaim it, without any hesitation.
The names of
some of these great Scholars and Saints are among others:
27.1 Ustaad
and Shaikh-e-Hadith of Shah Wali'ulllah, Moulana Tahir Madani (radi Allahu
anhuma),
27.2 His Shaikh
and father, Moulana Ebraheem Kardi (radi Allahu anhu),
27.3 His Ustaad,
Moulana Ahmed Kashshaashi (radi Allahu anhu),
27.4 His Ustaad,
Moulana Ahmed Shanawi (radi Allahu anhu),
27.5 His grand
Ustaad, Moulana Ahmed Nakhli (radi Allahu anhu),
N.B. The above
mentioned Scholars are also quoted in the sequence of Shah Sahebs Salasil-e-Ahadith
(orders of Ahadith).
27.6 The Murshid
of Shah Saheb, Shaikh Mohammed Lahoori (radi Allahu anhu), about whom
in the book, "Al Intibah", the title of Shaikh Mu'ammar Thaqqa
(the blessed and trustworthy master) is attributed, this title is also
attributed to his Shaikh,
27.7 Shaikh
Moulana Abdul Maalik and his Shaikh (radi Allahu anhu),
27.8 Shaikh
Bayazeed Thaani and his Murshid (radi Allahu anhu),
27.9 Moulana
Wajeehudeen Alawi (the commentator of the "Hidaayah" and the
"Sharhah Waqaya"), including his Murshid (radi Allahu anhu),
27.10 Taajul
Aarifeen, Shah Mohammed Ghous Gawalyari (radi Allahu anhu).
All the above
Ulema and Awliya have recited the Naade Ali and the daily recital of "Ya
Ali, Ya Ali."
For those wishing
to gain more information on this subject, I (Imam Ahmed Raza) advise them
to read the books, "Anhaarul Anwaar" and "Hayatul Mawaat
fi Bayaani Samaa'il Amwaat", both written by A'la Hazrat Shah Ahmed
Raza (radi Allahu anhu).
(28) Shah Abdul
Aziz Dehlwi (radi Allahu anhu), in his book, "Bustaanul Muhaditheen",
praises Hazrat Sayyidi Ahmed Zarooq (radi Allahu anhu), by describing
him as follows: "Hazrat-e-Arfa wa Ah'la, Imaamul Ulema and Nizaamul
Awliya (The Highly Exalted Shaikh, Leader of the Ulema and the Governor
of the Awliya). This great Saint is also among the Abdaal Sab'a (The Seven
Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious
students are personalities like Imaam Shamsudeen Lagaani and Imaam Shahabudeen
Qastalaani (radi Allahu anhuma). The Saint was a master in Shari'ah, Haqiqat
and all Mystical Facets. Some of his books can be consulted to gain a
better appreciation of his immense qualities."
Shah Abdul Aziz
(radi Allahu anhu) further states: "In brief, the Saint was a man
of exceptional attributes, to fully comprehend his qualities is indeed
beyond comprehension."
(29) Shah Abdul
Aziz (radi Allahu anhu), then quotes two sentences stated by Hazrat Ahmed
Zarooq (radi Allahu anhu), which further highlights his greatness, "I
indeed bless my (Mureeds) with tranquillity during times of difficulty
and perplexity, when cruelty and evil oppresses them and in times of misery
and fear. Therefore
(during these times) call to me 'Ya Zarooq', I will immediately come to
your assistance."
(30) Allama
Ziyadi, Allama Ajhoori, Allama Dawoodi (who also happens to be the marginal
writer of the "Sharah Minhaat") and Allama Shaami (radi Allahu
anhum), have all prescribed a method for finding mislaid items. They state:
"One should climb on to a high spot and offer Faatiha for Hazrat
Sayyidi Ahmed bin Alwaan Yamaani (radi Allahu anhu). Thereafter invoking
his name one should say, 'Ya Sayyidi Ahmed, Ya ibn Alwaan'."
All praise is
due to Allah, in that this servant has compiled a book in which quotations
from the generation of the Sahaba and from the generations of Ulema and
Awliya following them have been mentioned.
As to those
who are corrupted and hope to corrupt, we ask them what are their views
on these great scholars and Saints who also believed that it was permissible
to call out to great Saints and Prophets for assistance with the Harf-e-Nidaa?
What will they label such great personalities, which include among others:
30.1 Hazrat
Uthman bin Haneef (radi Allahu anhu),
30.2 Hazrat
Abdullah ibn Abbas (radi Allahu anhu),
30.3 Imaam Taqi'udeen
Abul Hasan Ali Subki (radi Allahu anhu),
30.4 Imaam Ahmed
Qastalaani (radi Allahu anhu),
30.5 Imaam Abdul
Azeem Munzari (radi Allahu anhu),
30.6 Imaam Bukhari
(radi Allahu anhu),
30.7 Imaam Muslim
(radi Allahu anhu),
30.8 Imaam Tabraani
(radi Allahu anhu),
30.9 Imaam Baihaqi
(radi Allahu anhu),
30.10 Imaam
Tirmidhi (radi Allahu anhu),
30.11 Imaam
Nisaai (radi Allahu anhu),
30.12 Imaam
Nawawi (radi Allahu anhu),
30.13 Imaam
Shahab Khafaaji (radi Allahu anhu),
30.14 Imaam
Bilal bin Haarith Munzani (radi Allahu anhu),
30.15 Sayyedi
Abdur Rahmaan Huzaili (radi Allahu anhu),
30.16 Shaikul
Islam, Shahabudeen Ramli al Ansaari (radi Allahu anhu),
30.17 Allama
Khayrudeen Ramli (radi Allahu anhu),
30.18 Sayyidi
Jamal bin Abdullah bin Omar Makki (radi Allahu anhu),
30.19 Imaam
ibn Jouzi (radi Allahu anhu),
30.20 Ghousal
A'zam, Syed Abdul Qaadir Jilaani (radi Allahu anhu),
30.21 Imaam
Jalalludeen Suyutwi (radi Allahu anhu),
30.22 Imaam
Abul Hasan, Noorudeen Ali bin Jareer (radi Allahu anhu),
30.23 Imaam
Abdullah bin Asad Yafa'ee Makki (radi Allahu anhu),
30.24 Mulla
Ali Qaari (radi Allahu anhu),
30.25 Moulana
Abul Ma'aali Mohammed Muslimi (radi Allahu anhu),
30.26 Taajul
Aarifeen, Sayyidi Abu Bakr Taajudeen Abdur Razzaq Qaderi
(radi Allahu anhu),
30.27 Shah Abdul
Haq Dehlwi (radi Allahu anhu),
30.28 Sayyedi
Abu Swaleh Nasr (radi Allahu anhu),
30.29 Imaam
Shamsudeen Zahbi (radi Allahu anhu),
30.30 Mohammed
bin Mohammed Al Hizri (radi Allahu anhu),
30.31 Imaam
Abdul Wahab Sha'raani (radi Allahu anhu),
30.32 Sayyedi
Mohammed Ghazni (radi Allahu anhu),
30.33 Sayyedi
Shamsudeen Mohammed Hanafi (radi Allahu anhu),
30.34 Sayyedi
Ahmed Kabeer-e-Awliya Badawi (radi Allahu anhu),
30.35 Sayyedi
Mohammed bin Ahmed Farghal (radi Allahu anhu),
30.36 Sayyedi
Madeen bin Ahmed Ashmooni (radi Allahu anhu),
30.37 Sayyedi
Moosa Abu Imraan (radi Allahu anhu),
30.38 Imaam
Noorudeen Abdur Rahman Jaami (radi Allahu anhu),
30.39 Arif Billah,
Moulana Jalaalludeen Rumi (radi Allahu anhu),
30.40 Shah Wali'ullah
Dehlwi (radi Allahu anhu),
30.41 Allama
Ziyaad (radi Allahu anhu),
30.42 Shah Abdur
Raheem Dehlwi (radi Allahu anhu),
30.43 Allama
Ajhoori (radi Allahu anhu),
30.44 Allama
Shaami (radi Allahu anhu), and
30.45 Sayyidi
Ahmed bin Alwaan Yamani (radi Allahu anhu).
Now what is
your opinion about these great Luminaries of Islam, who so clearly substantiate
the belief that it is permissible to call upon Prophets and Saints for
assistance. If you consider them to be Muslims, then Alhumdulilah, you
are on the straight and correct path. On the other hand, if you consider
them disbelievers then all we say is, "May Allah assist you in seeing
the correct path." Aameen.
We would like
to categorically state an amazing fact - how unfortunate is that group
which considers Muslims from the generation of the Ashbaab to the present
times as disbelievers and Mushriks (because they call upon Prophets, Saints
and Ulema to help them in times of difficulty). They cannot be true "Muslims"
who respect the
Holy Prophet (sallal laahu alaihi wasallam), if this is their belief concerning
the Ulema and Saints of his Ummah.
The question
of Disbelief and Belief has very clearly been explained in the book of
Jurisprudence, "Durre Mukhtaar", yet there are individuals who
themselves are misled and hope to deliberately mislead and confuse the
Muslims so that their true state is not revealed.
(31) The most
beautiful proof of calling to the Prophet (sallal laahu alaihi wasallam)
is in the Attahiyaat, wherein every worshipper salutes and calls unto
the Prophet (sallal laahu alaihi wasallam). If by using the Nida, causes
one to be guilty of Shirk, then how is it that it is found in the Salaah?
Some individuals
state that, one does not have the intention of calling to the Prophet
(sallal laahu alaihi wasallam) in the Attahiyaat, rather one is merely
conveying a message. This opinion is without basis. The religion of Islam
has never commanded us to recite any Zikr, without pondering on its meaning.
Therefore, when we are
reciting the Attahiyaat, we should not possess this belief, rather we
should believe that we are directly addressing the Holy Prophet (sallal
laahu alaihi wasallam) and sending Salaams to him, upon oneself and upon
all the pious of the Ummah.
(32) It is recorded
in the books, "Tanweerul Absaar" and "Sharah Durre Mukhtaar"
that, "The intention which one must possess at the time of reciting
the Tashahud is the concentration on the meaning of this, that is, in
other words, one must remember that one is sending Salaams upon the Holy
Prophet (sallal laahu alaihi wasallam) and that one is praising Allah
Almighty. One must be assured of the fact that one is sending Salaams
and not merely relaying a message."
(33) Words of
similar effect are also found in the books of Jurisprudence, "Fatawa
Alamgeeri" and "Sharhe Qudoori".
(34) Allama
Hasan Sharanbulaani (radi Allahu anhu), in his book, "Maraqi-ul-Falah"
states: "Numerous Ulema have in fact clarified this belief. There
are some misled individuals who profess that because Angels are deputized
to convey the Salaams to the Holy Prophet (sallal laahu alaihi wasallam),
one should not use the Harf-e-
Nidaa. What these enlightened individuals have forgotten is that twice
daily the deeds of the Ummati are placed in front of the Holy Prophet
(sallal laahu alaihi wasallam). In many authentic Ahadith, it is quite
clearly stated that all deeds of the individual are placed in front of
the Holy Prophet (sallal laahu alaihi wasallam), the
deceased family and the deceased parents."
The numerous
Ahadith on the above topic, is evident in the book composed by this servant
of Islam entitled, "Saltanatul Mustafa fi Malakoot-e-Kullil Wara."
(35) Substantiating
this, I will conclude this book by mentioning a Hadith reported by Hazrat
Imaam Abdullah ibn Mubarruk (radi Allahu anhu), narrated by Hazrat Sa'eed
ibn Musayyib (radi Allahu anhu), who states: "Not a day or night
passes by, without the deeds of the Ummati are being placed in front of
the Holy Prophet (sallal laahu alaihi wasallam). Therefore the Holy Prophet
(sallal laahu alaihi wasallam) recognizes his followers in two ways, firstly
by their Alamat (signs) and secondly by their Amaal (deeds)."
This humble
servant of Islam, with the Infinite Mercy of Allah could have compiled
a more lengthy book concerning this issue, however, this is ample proof
for a person possessing qualities of piety, justice and honesty. Certainly,
for those who have Allah's guidance, a single letter is sufficient.
Ikfina sharal
mudilleena Ya Kaafi wa salli ala Sayyidina wa Maulana Muhammadinish shaafi
wa Aalihi Wasahbihi Humaatid Deenis Saafi Aameen
wal Hamdulillahi Rabbil Aalameen.
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