The Permissibility of
Proclaiming Ya RASOOLALLH
"Anwaarul Intibah Fi Hallil Nidaa Ya
Rasoolallah"
By: A'LA HAZRAT,
IMAM-E-AHLE SUNNAT, ASH SHAH IMAM AHMED RAZA BAREILVI
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
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
(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
(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.