Salafi Aqeeda - The Flaming Falcon Swooping Down On The Dissenters of The Hanbali Madhhab

Salafi Aqeeda - THE FLAMING FALCON SWOOPING DOWN O...
http://salafiaqeedah.blogspot.in/2012/06/deobandi-istighatha-beseech...
SALAFI AQEEDAH
T H E F L A M I N G FA L C O N S W O O P I N G D O W N O N T H E D I S S E N T E R S O F T H E H A N B A L I M A D H H A B
F R I D A Y, 1 J U N E 2 0 1 2
Deobandi Dilemma: ISTIGHATHA - ISTIANA

ISTAMDAD
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Deobandi says: How Barelwis
Outright Lie
Deobandi Dilemma
Miraj-e-Mustafa - Divine
Vision of Almighty Allah
Wahhabi/Deobandi: Imkan e
Kidhb - Waque Kidhb - Kh...
ISTIGHATHA - ISTIANA ISTAMDAD
Al-Qadi Iyad (d.544 AH) those

who insult or belitt...
SIDDIQ HASAN KHAN
AL-QINNAWJI (Bhopal)
---
The Story of a young man who

spoke from his grave ...
Ibn Taymiyah and Satan
Quote
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Wahhabism & Deobandism
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"Hand and Glove" ?

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
The scholars of the Salaf and

Khalaf declared disb...
Deobandi Dilemma:
ISTIGHATHA - ISTIANA
ISTAMDAD...
to present their needs,
May (8)
Tafhim (Instruction): Anyone who goes to the town of Ajmer [to the grave
April (7)
of Khawaja Muin al-Din Chishti] or to the grave of Shaykh Salar Masud
March (6)
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
February (7)
January (7)
2011 (68)
2010 (51)
requests his needs from them, his heart is surely sinful (Quran, 2:283), and
2009 (28)
[this act] is included in His statement (Exalted is He), that is iniquity
2008 (1)
(Quran, 5:3).
(Tafhimat al-Ilahiyyah, 2:45)
A . D . H. M
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
VI EW M Y C OM PL ET E
PR O FIL E
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 todays time.
(Al-Budur al-Bazighah, p.123-124)
---
Shah Waliullah Muhaddith Dahlawi (ra)

Al Intibah fi Salasil ul Auliaullah
NAAD E ALI
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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 mureeds 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 duas (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
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niyaz on food on that occasion.

In the same book Shah Waliullah (rh) writes that his father Shah
Abdur Raheem went to his teachers 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 tariqas 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
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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 Saifi,
Nade 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 duas
(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
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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 taala). . 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
Tariqas also recite it.
As per senior Sufi Shaykhs this dua should not be recited by normal
people.
See the scan from Anwarul Uyoon which is malfuzat of Shaykh
Shaykh Al Alam Abdul haq Rudauli ( radiallauhu taala)..
This is a rare book.
See Dua e Haidari from this book:
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Please note that Shah Waliullah Muhaadith Dehalvi [ Rh] 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 recieved 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.
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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.
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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 [Rh] 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.
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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)
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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
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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 Mashaaikh 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 Waliullah t, Sheikh Taahir Al-Madani t,
27.2 His Sheikh and father, Sheikh Ibraheem 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 Waliullahs
Salasil-e-Ahadith (Orders of Ahadith).
27.6 The Murshid of Shah Waliullah, Sheikh Mohammed Lahoori t, about
whom he has attributed the title of Sheikh Muammar Thaqqa (The Blessed
and Trustworthy Master). Refer to Shah Waliullahs book, Al Intibah.
27.7 Sheikh Moulana Abdul Maalik t and his Murshid,
27.8 Sheikh BaYazeed Thaani t and his Murshid,
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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:
!

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 Shariah. 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)
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Shah Waliullah writes in (Anfas al Arifeen , page 57) that his

Fathers 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
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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) sama ( audition) in urs gathering are
called Qawwal. This shows that sama was also a part of this Urs. Imam
Rabbani Mujaddid al fathani (rd) also did not object to sama 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 sama
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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
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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 otherabsurd(khurafat) things are
absent. Kindly answer whether this type of gathering is allowed in shariah or
not?
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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 gatheringpermissible 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
maloon ( 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."
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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,
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help us with the belief that only Allah can help, there is some
inconsistency with the statement and ones 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
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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
---
Fazail e Durood
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Page 203-Page 204

Maulvi Zakariyyah Khandelvi:
Every particle of the universe is bereaved upon your parting.

Bestow us with your look of favour, O Messenger of Allah.
Be merciful, O Seal of all messengers.
Indeed, you are a mercy to the worlds, so how can you
neglect us misfortunate ones who are suffering from
ill-fate?
O beautiful flower, grace the world with your vibrant fragrance and
awake from
your restful sleep to illuminate the hearts of those in need of
guidance.
O ye who rests in his grave in Madina. Awake, for the whole Earth
has become
corrupt.)
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Show us your blessed countenance from within your Yemeni

shroud; your
luminous face is the dawn of all life.
Bring daylight upon our long nights of grief, and make our days
blossom with
success and prosperity with your beauty.
Adorn your body with your fragrant amber-emanating garments,
and crown your
head with the turban, fragrant with the scent of camphor.
Let your fragrant locks of hair flow, shedding shade upon your
blessed feet (an
indication towards the fact that the Noble Prophet(Sallallahu Alihi
Wassalam)
did not have a shadow).
Wear the sandals of if as you once did wear and let their laces be
made of our
deep heartfelt conviction for you.
Each and everything has spread itself out before you, eagerly
awaiting to kiss your
blessed feet.
204
Come forth from your blessed chamber into the courtyard of the
aram.
Place your feet on the heads of those who lie in your path, desirous
of kissing the dust you tread on.
Take the helpless by the hand and assist them. Console the
hearts of your sincere lovers
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...read more Here
Deobandi Istighatha
--I want to clarify something over here, Deobandis often say

that Istighatha is allowed in poetry, I asked this following from
brother Saad Khan during debate, but he ignored to answer, so I
ask deobandis again.
Is it allowed in poetry to say that Krishna is god or Raam is

god and other shirkiya things? and is it also allowed to say
this in poetry without any qasad?
If not then how come Imdad from Prophet (Peace be upon
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him) which you consider as Shirk becomes allowed?
Here
---
Arwaah e Thalatha
Arwaah e Thalatha too, in which even Deoband elders helped

people from far away
On Page number 444, writing story No.443
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from Tazkiratul-Rasheed that, In Lahori province, a Punjabi

Majzoob (recluse) used to reside. Haji Abdur-Rahim Sahib who was
a resident of the same locality, set out on a journey to visit
Haramain-Shareefain (Mecca and Medina) by ship. On the
journey, a glass fell down into the sea from Hazrats
(Abdur-Rahim) hand. In just a while, a HAND APPEARED
from the sea holding the glass and disappeared as soon as
Hazrat took the glass. In Lahori, the Majzoob said to the servants
of Abdur-Rahim, A glass had fallen from the hands of your
Haji Sahib. It was me who gave it back to him. When Haji
Abdur-Rahim returned from Hajj, he was informed of this saying of
the Majzoob. Haji Abdur-Rahim said that the incident was
true, but he was unable to recognize whose hand it was.
More scans Here
---
Deobandi Elders "Poems"?

So do deobandi say that Ashraf Ali Thanvi wrote Mushriq and
Shirkia Poems in his books and endorsed Shirk!
Fazail e Durood,
Fazail e Amaal ,
Arwaah e Thalatha ,
Nash uts Teeb contain Shirkia Stories here
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Let me show Scans of what Ashraf Ali Thanwi said in one of his
poems , And his followers have edited [removed] that poem
from New Editions ,
If it wasn't Shirk and such a minute issue why remove

Thanwi's poems now,
Was Thanwi Wrong or present Deobandis are more pious

and shirk proof Muslims ?
In chapter 21 of Nash ut Teeb, chapter 21 , page 194, Ashraf
ali Thanvi al deobandi has written a poem in Arabic and he himself
provided the Urdu translation of this poem.
The poem begins with
dastigiree kijiye meray nabee , Kashma kash mein tum hee

ho meray nabi
English translation : Help me O Nabi !, in times of difficulty
you are the one to help me .
Here is Ashraf ali Thanwi's Shirkia poem according to Aqeeda of
our modern time deobandis
Scan:
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---
Ashraf us Sawaneh
A Question was asked to Deobandi Mufti Naval-ur-Rahman Miftahi :

Question: Salafis are objecting to Story of Ashraf Ali Thanwi
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sahab's Grandfather returning with Sweets which is mentioned

in Ashraf us Sawaneh
Salafi are using this waqiah to confuse people .......Here
and here is translation of What he replied.....
Answer: Souls of Momin coming back to the world is
possible and there is nothing against shariah in it..
Souls of the Kuffar are restricted after their death.
Such type of incidents are called Karamat and are proven for souls of
Momin.
Karamat are Haq and there is nothing against Shariah in it.
Ashraf us Sawaneh is a reliable book.
Full story of Thanwi's grandfather's Return
A strange incident is mentioned in Ashrafus-Sawaneh

(biography of Ashraf Ali Thanvi) about the great-grandfather of
Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a
marriage procession when it was attacked by a band of
thieves. Muhammad Fareed died defending the procession
and was buried near the tomb of Pir Samauddin. AN URS
(festival) was held at his grave for many years. The biographer
writes, After his martyrdom a strange incident occurred. At
night, he returned to his home as if he was alive and gave
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some sweets to his family members saying, If you do not tell

(about my visit) to anyone, I shall keep coming this way. But the
family members feared that the people may suspect something
wrong when they see the children eating sweets, so they disclosed
the incident and after this he did not return
Scan Here
So Thanwi's grandfather can come back and give sweets assit but if
someone believes it for Aqah karim ( ) it becomes
Shirk!
---
Qasim Nanotwi
Incident of Qasim Nanotwi coming from grave with his

body to help Deobandis
why Qasim nanotvi came two time from his grave and helped to
deobandi people, one time he came to darul uloom deoband to help
maulana rafiuddin saheb who has dispute with other ulemas of
deoband
And second time he was came in punjab (india) when deobandi alim
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was doing munazara with a barelvi alim then Qasim nanotiv came
with his body (not just rooh)
[In Arwaah-e-Thalatha]
Read more Here
---
Arwahe Salasa
Quote:
" One day after Fajr Salah mawalana Rafeeuddeen saheb (rh)
invited Mawalana Mahmoodul Hasan saheb in his room( Inside
darul uloom deoband). Mawlana (Mahmoodul Hasan) arrived and
opened the door and entered inside . It was severe winter at that
time.
Mawalana Rafeeudeen saheb told him to first examine his overcoat.

When Mawalana (Mahmoodul Hasan) saw this over coat it was
wet[U]. Mawlana Rafeeudeen told him that just now Mawalana
Nanatwee visited (with his PHYSICAL BODY ( JASADE
UNSAREE) and I was frightened so my overcoat became wet (due
to sweating). Mawalana Nanatvee ordered that Mahmood Hasan
should not indulge in this internal fight going on among the teachers
of Deoband. Mawalana Mahmood Hasan said "Hazrat I repent ( do
tawbah on your hands) and I will not speak anything after this, in
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this ongoing internal fight"
Reference: [Arwahe Salasa , page 242]
Scanned page Here

--Quote: Wahhabi/Deobandi:
[23] Shaykh Bayazid al-Bastami (d.261 AH) is reported to have said,
One created being calling another such being for help is just like a prisoner
calling his inmate for help. (Ruh al-Maani, 6:128)
---
Tazkirat e Rasheed
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Deobandi Pir helps his mureeds in Deobandi books: XXX

Tell me if this is a Shirkia Story:
It Translates : Once a common man asked Ba Yazeed
Bastami, How should a Pir (Shaikh/Saint) be and how
should a Mureed (disciple) be? Ba Yazeed Bastami said,
Come to me tomorrow and I shall tell you. When the man came the
next day, he gave him a letter and said, Take this letter and go to the
addressee. On your return you will get the answer.
The person to whom the letter was written was at a distance
of 30 days and used to stay with a young boy who was
beardless, extremely beautiful (?).
Ba Yazeed Bastami asked the host to take good care of their
guest, give him a separate room to stay and instruct the boy
to serve him. And tell the boy not to disobey the guest; even
in he has to fall in a sin.
The guest reached in 30 days and delivered the letter. The one to
whom the letter was addressed did according to the letter.
The guest was alone with the boy and he had some immoral
thoughts. He wished the sinful action. Immediately the
guest WAS STRUCK as if with the HAND OF Ba Yazeed
Bastami.
The guest stopped and felt remorseful.
The guest left the next day, and after his return asked Ba Yazeed
Bastami, Please reply my question.
Ba Yazeed said, Pir should be as you were struck, and the
Mureed (disciple) should be as the one to whom the letter
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was addressed to
Scan
[ Tazkirat e Rasheed, volume:2 , page,268]

Tazkirat ar-Rasheed (a biography of Rasheed Ahmad Gangohi by his disciple Aashiq Ilaahi
Merathi) vol.2, p.268 - 269.
--Quote Wahhabi/Deobandi:
9] He further quotes Qadhi Thana Allah: Juristic issue: If any person
says that Allah Most High and His prophet are witness in a certain act, then
that person becomes a kafir because such a person has regarded the Prophet
(may Allah bless him and grant him peace) as the knower of the unseen (alim
al-ghayb). The awliya of Allah do not have the ability or power to bring a
non-existent thing into existence nor to make an existing thing non-existent.
Hence, to relate to them the power of bringing into existence and taking out of
existence, sustenance, granting of children, removing and averting illness and
hardships, etc. is an act of kufr. Allah says: Say (Oh Muhammad [may Allah
bless him and grant him peace]), I do not have the power to benefit or harm my
own self, except what Allah wills (Irshad al-Talibin, page 18).
---
"Irshad al-Talibin" is according to many Ahlus Sunnah scholars
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a forged book, many things have been edited and not translated
correctly from Arabic into Persian and Urdu. So its quotes
cannot be considered authentic!
[5] Allama Alusi, under the Quranic verse: Surely, those you call apart
from Allah cannot create even a fly, writes: This is an indication rebuking
those who have exceeded the limit in regards to the saints when seeking their
aid at times of distress while being neglectful of Allah Most High and making
vows (nadhr) to them. And the intelligent from among them say, They are
our means to Allah Most High; we are only vowing to Allah Most High and
dedicating its reward to the wali. And it is clear that in their first claim they
are similar to those who worship idols who say, We only worship them so
they may bring us close to Allah. And there is nothing wrong with their
second claim as long as they do not seek from them, with that, cure for their
sick or the return of their lost items or something like that.
[6] Mawlana Yusuf Ludhyanwi, one of the leading khalifas of Shaykh
al-Hadith Mawlana Muhammad Zakariyya Kandehlawi, writes in his
brilliant Ikhtilaf-e-Ummat Awr Sirat-e-Mustaqim: The other juristic issue is
that just, as in the way of supplication and to gain nearness to Allah Most
High, one calls out to Him and recites wazifahs (incantations) using His pure
name. Similarly, some people use the names of some pious people (buzrugs)
and call out to them and recite incantations. This is completely
impermissible in Islam. The reason being that such actions fall under the
scope of worship (ibadat) and all worship is purely for the sake of Allah Most
High. Neither the Prophet (may Allah bless him and grant him peace), nor the
Sahabah, nor any pious predecessor used the name of any other being besides
Allah Most High for the recitation of any incantations.
--Allama Alusi said in Tafsir Roh ul Maani for earlier verses of Surah
AN-NAZIAT

)) :

((
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- -

.
It is said: In the introductory sentences of this surah, the separation of the
souls of pious persons from their bodies at the time of death is described and
Allah has sworn by these different states of the souls. These souls have to be
wrenched out of the bodies because, on account of their long and deep
association with their bodies, they are disinclined to leave them. The reason
for this disinclination is that, in order to earn virtues, the body acts as a
means of transport, and it is on this count that there is a greater possibility of
adding to the score of ones virtues. Then these souls fly to the world of
angels and reach the sanctuary of purity, and on account of their force
and nobility, they blend with the elements that help decide the
destinies of the creatures, that is, they are included among the
angels, or they acquire administrative capability. That is why it is
said by Imam Ghazali [rah] that : when you are invaded by
troubles, you should seek help from the residents of the
tombs, that is, from the favourites of Allah who are embodiments of virtue
and purity, and those who have left us. There is no doubt that a person
who visits their tombs, receives spiritual help by virtue of their
blessings, and on many occasions, the knots of difficulties unwind
through the mediation of honour and reverence they enjoy
Arabic link Here
He adds:
It is also said that in these sentences Allah has sworn by these good-natured
people, who step into the field of virtue and sanctity and try to purify both the
inner and the outer self through worship, persistent practice and a concerted
confrontation with the evil and, as a result, are permeated with immediate
divine consciousness. (These sentences may be applied to these holy persons
in the sense that) they control their own instinctive cravings and concentrate
all their energies on the world where holiness prevails, and finally achieve
perfection after passing through the evolutionary phases so that they can
guide those who are stuck up in their flawed schedules and invest their lives
with a sense of purpose and direction
Arabic link Here
Quran says: And when there came to them the Book from Allah (the
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Qurn) fulfilling the book (Torah in the real sense) which was with them,
and before that they themselves had (prayed) for victory (through the
mediation of the last Prophet Muhammad ( ) and the Book
revealed to him) over the disbelievers. So when there came to them the same
Prophet (Muhammad) with the Book revealed to him) whom they (already)
knew, they rejected it.
[Quran 2:89]
Allah himself says that before Aqah karim (salehalawaalihi wasalam ) was
born people used to ask Allah using name of Prophet [salehalawaalihi
wasalam] and Allah granted them victory , but later on they rejected Prophet
(saw) when He (Saw) was born and came in front
Alusi says on this Ayah
{ {

:

: )(
:
This (verse) was revealed about Banu Qurayzah and Banu Nadir who used
to pray for victory over Aws and Khazraj before Allahs
Messengers Prophethood. Ibn abbas and Qatadah have given expression
to the same reality. It means that they prayed to Allah through his
mediation for victory over the polytheists as also stated by as-Suddiyy:
when the war raged between them and the polytheists, they opened the
Torah and placed their hand on the spot where the Prophet (
)was mentioned and prayed, O Allah, we pray to You through the
mediation of Your Prophet You have promised with us to send
him at the end of time; today grant us victory over our
enemies. So by the blessing of this prayer they were made victorious.
[Tafsir roh al maani (1:320)]
Arabic link Here
---
Quote Wahhabi/Deobandi:
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[13] Allamah Ibn Abidin al-Shami (died 1252AH), author of the

famous Hanafi book of fiqh, Radd al-Muhtar, which is a commentary of
Allamah al-Haskafis Durr al-Mukhtar, writes: [[His saying: And know
that indeed the vows (nadhr) made to the dead by the majority of the
lay-masses and what dirhams, candles, oil and their like are taken at the
mausoleums of the noble awliya to gain proximity to them...]] like one says,
Oh my such and such a master, if you return that which I have lost or cure
my illness or fulfil my need, then for you is a large amount of gold or silver or
food or candles or oil or the like. [[His saying: this is baseless and haram]]
on account of a few reasons. Among them (those reasons) is that he has
promised to the creation and promising to the creation is not permissible
because this is a [form of] worship and worship should only be for the
creator; and among them is that the person being promised is dead and the
dead cannot own; and among them is that if he thinks that the dead person
acts freely in issues, leaving Allah Most High. And his belief in that is kufr, oh
Allah, except if he says, Oh Allah, surely I promise you if you cure my
illness, or return me my lost possession, or fulfil my need that I shall feed
the poor, who are at the door of Sayyidah Nafisah, or Imam Shafii, or Imam
Layth etc, from among those things in which there is benefit for the poor and
the offering is for Allah (Hashiyah Rad al-Muhtar, page 439, vol.2.)
--This is what Allamah Ibn Abidin al-Shami said in the foot note which
your copy pasting missed and proved Istighatha in Rad al Muhtar
See the footnote in the scans below
A rough translation is
Hazrat Àllamah ibn Àbidin [rh] on the footnote of his internationally
renowned book Raddul Muhtarul Ma'roof says that Ziyadi has reported that
if any person loses any one of his belongings and he wishes for Almighty
Allah to return it to him, he should stand on a high place facing the
Qibla and make Fatiha and send the reward to the Holy Prophet
[sallallahu àlayhi wa sallam] and to Sayyid Ahmad bin Alwan
[rh] and say,

O my leader Ahmad! O son of Alwan! If you do not return my lost
item, then it is fine, otherwise I will remove your name from the
register of the Awliyah
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With the Barkah of this amal and that Wali Allah, the lost thing
will be returned.
[Raddul Muhtaar Shara Durr Mukhtar Pg.334 Vol.3]
Scan
---
[3] In addition, Fatawa Azizi of Mawlana Shah Abd al-Aziz
Dehlawi contains the following question and answer: Question. Is it
correct or not to seek aid from the Prophets (may Allah grant them peace),
the noble saints, the worthy martyrs and the lofty pious after their deaths,
saying, Oh such and such a person, request for me a need from the Almighty,
intercede on my behalf, and pray for me.
Answer. To seek aid from the dead (istimdad) regardless of whether this is
done at the grave or away is without a doubt a bidah, and did not exist in
the time of the Companions and the Followers. However, there is a difference
of opinion regarding which type of bidah this falls into. In that, is it a
reprehensible bidah or a praiseworthy bidah, as a result the ruling would be
different. Considering istimdad is of different types, if the seeking is of the
type mentioned in the above question then it is clear this is permissible. This is
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because there is no shirk in this. This is the same as making requests for
supplications and other needs from the pious in their life. If this (istimdad) is
done in a different way then the ruling would accordingly be different.
(Fatawa Azizi, volume 1, p.89)
--Shah Abdul Aziz Muhaddith talks about those who consider that souls
have independent power and those who think of these soul in every action.
Shah Abdul Aziz Dehlwi , 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 Sabaa (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.Now coming to the point
Shah Abdul Aziz states: "In brief, the Saint was a man of
exceptional attributes, to fully comprehend his qualities is indeed
beyond comprehension."
Shah Abdul Aziz , 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.
Scan
--Wahhabi/Deobandi Saad Khan (khanbaba) of Deobandi forum:
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^deobandi khanbaba said:

" Imaam Rabbani Mujaddid Alfe Sani [r.h] states in his
Maktubaat:
Those animals that are offered on the names of the buzrugs [awliya] and
they are slaughtered at the grave of the buzrug [awliya], according to the fiqhi
[jurisprudent] ruling such acts are included as being amongst shirk
[polytheism]. A great deal of discouragement from such acts has been
recorded. Such offerings are in the same category as those which are made in
the name of some jinnaat. According to the Shariah such acts are prohibited
and counted as shirk...Abstinence is also very necessary from such acts which
bear resemblance to shirk. There are various ways of taking vows on the
name of Allaah Taàla. What is the need for slaughtering an animal when
taking a vow? Also for combining this slaughter with that which is made in
the name of some jinnaat? There is a similarity between this is and the
worship of jinnaats...Included in such vows [which are made in the names of
other than Allaah Taàla] are those rozas [fasts] which women keep, on the
names of their peers [shaykhs]. For the iftaar of those rozas [fasts] they
stipulate all special types of treats. They even specify a particular day for the
roza. They combine their object and desire with the fast. Through the
waseelah of these fasts they ask of their needs from their peers
[shaykhs]. And they consider their shaykhs to be their helpers and
solvers of difficulties [in the time of distress] through these fasts.
This is shirk in ibadat... One should clearly understand the gravity
of making waseelah in the Ibaadat of anyone other than Allaah
Taàla. When the evil and iniquity of this heinous sin becomes manifest,
then the women aver that they kept the roza for Allah Taàla but they
intended the thawaab [reward] for the peer [shaykh]. This is a glaring falsity.
If they were true to their word, then why do they specify a particular day for
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the roza? And why do they stipulate all sorts of special and specific food for
the Iftaar?
[Maktubaat, vol. III, maktoob # 41, from Differences in the
Ummat]see: Scan
--It's hilarious how some people misquote Imam e Rabbani Hadrat

Mujadad Alf Sani ( ) to prove a specific issue or aqeeda
to be wrong or right but when they are shown quotes of other
classical scholars or even their own books they stubbornly and
unfortunately deny all that. Double standards I would say [no
offense] , May Allah guide us all and make us come out of fitna of
Nafs
Maktubaat
Imam Rabbani Hadrat Mujadad Alf Sani

()
Answer:
Good you posted the scans too, I wonder if you yourself have ever
touched Maktubaat of Imam Rabbani Hadrat Mujadad Alf
Sani () .
But for you and this saad [whoever] I have a surprise , I am
myself a Naqshbandi Mujaddadi and follow Mujjadad Pak (
)in Tariqat practically unlike others who just read and misquote
His ( ) words
I have all 3 volumes of Maktubaat of Hadrat Mujadad (
)in my hand
Now let me post and show the difference but keep in mind that
during that time Imam Rabbani Hadrat Mujadad Alf Sani (
)was fighting Shirk as people were following hinduism due to
Akbar and taking everything as GOD and Worshipping it LIKE
GOD. No Sunni today takes any Pir as a God or Worships him, He is
a spiritual teacher who can pray or help with the permission of Allah
[swt]
After quoting all that about Peers and getting Barkat from
them in the footnote of Makrubaat of Imam Rabbbani (
) Vol 3 # 41 its clearly states that
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Quote starts :"In fiqhi riwayat doing such a thing for Takaruub is
called shirk.The meaning of Takarrub is that of WORSHIP
any one who WORSHIPS Mashaikh keeping such a belief in
mind than no doubt he is a mushriq BUT if some one does it
having intention of ISHAL E SAWAB than thats TOTALLY
PERMISSIBLE. Keeping Takarub in mind and calling such a belief
shirk is INJUSTICE.
[end quote]
So here you are proved wrong from same book which that
Deobandi Saad never showed and misquoted.
Scan
see more: Scan's
Now to expose all this misquotation more I will quote

Maktubaat of Imam Rabbani Hadrat Mujadad Alf Sani (
)Volume 3 , Maktubaat # 220 here.
In this chapter Imam Rabbani Hadrat Mujadad Alf Sani
( ) mentions how many sufis get Kashafats which are very
dangerous for them, These kashafats make them think many wrong
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things which can be very dangerous for their iman. This is indeed a
great trial for such sufis. Imam Rabbani Hadrat Mujadad Alf Sani
( ) mentions all such problems due to such kashafat and
than says HE HIMSELF SUFFERED FOR LONG WITH SAME
PROBLEM and there was no way out.
Let me Translate the words of Imam Rabbani Hadrat Mujadad Alf
Sani ( ) into english and than show scanned pages
Quote Starts :
Before this Waswafah [thoughts] used to get perished like

soil infront of belief and had on value, Infact I used to do Tawbah
and Istagfar and pray humbly that such Kashafats as not revealed.
And that no kashafats should be revealed if they go against and
principle of Ahlus Sunnah Wal Jammat.
But one day THIS FEAR overpowered me that I should think
about such Kashoofats ,And that I should asked about such
things.This Fear made me frustrated and Cause Alot of
UNEASYNESS and due to this I prayed Alot infront of Allah. This
Condition remained for a LONG TIME .ONE Day in this
condition I WENT TO MIZAR [tomb/shrine] of an Awliya and I
made the AWLIYA MY HELPER concerning this problem during
this time Mercy of Allah came and I was informed about the Reality
of the issue,
And then SOUL [Ruh] OF Prophet Muhammad (
)who is Mercy for All worlds came and GAVE COMFORT TO
MY HEART.This informed me that only Qurb of Allah is the real
blessing. [continues ]
[ end quote]
Scans of Volume 3 , Maktubaat # 220:
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Read more Large scans here and here
So look here even the Soul of Prophet ()
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came and Gave Comfort to heart of Imam Rabbani Hadrat

Mujadad Alf Sani ( ) . This doesn't only proves the
Aqeeda of Ahlus sunnah of Taking help from Awliyas after death but
also proves that Prophet ( ) can arrive at any place
and assit and comfort muslims. Alhamduliallah so even Hadrat
Mujadad Alf Sani ( ) proves you wrong on both Hazir o
Nazir and Istighatha belief and such stories are also seen in Fazail
e Durood and other popular deobandi books ,
But still due to their NAFS[ egos] and Blind following of modern
Muftis people will keep misquoting and misguiding innocent minds
like this.
---
Imam E Rabbani Mujadad Alf Sani (radhiallahanhuma) writes

"One day I was near the grave of Haja Muhammad Baqi billah. I
said to him: "With your tawajjuh, Mujaddid Alf-e-Thani Shaykh
Ahmed Sarhindi Naqshbandi emanated. I too hope your inayat
[kindness, favor] for my hudhur." I saw that hadrat Haja came out of
his blessed grave. He made himmat and tawajjuh to me."
(Durr al-Maarif)
"[One day,] The clean/pure soul of Mujaddid Alf-e-Thani Shaykh
Ahmed Sarhindi honored us by visiting and said: Whoever causes
ikhtilaf [disagreement] in the dargah [dervish convent], remove him
out."
(Durr al-Maarif)
"One day I said "Ya Rasulallah!" [sallallahu alayhe wa sallam] I
heard "labbaik." "
(Durr al-Maarif)
--The Belief of Ahlus sunnah [sunni muslims] is that Allah is
the absolute helper and without Allah no one can help, But Allah
[swt] has given power and authority to Aqah karim Holy Prophet
() , Awliyas [rah] and even angels who help and
assist people in distress by the will of Allah , The belief that anyone
can help independently without the will of Allah is a wrong belief
which Ahlus Sunnah don't endorse.
Fidai Saifi Naqshbandi
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Here
(Edited by ADHM)
------------------------------
Quote
^Saad khan
Wahhabi/Deobandi said :
Allamah Basheer al-Deen Usmani Qinnawji [r.h] has brought
forward many statements of ulama in his Tafheem al-Masail
regarding istighatha with the belief of hadhir nadhir. Fatwa of
Shaykh Hamid al-Deen Nagori [r.h] was posted earlier.
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1. He also mentions a fatwa of Mullah Hussain Khabaaz

[r.h]:

"To call upon the dead with the belief that they are
hadhir[listening to us] by uttering statements like Ya Rasool
Allah and Ya Abdul Qadir etc are kufr."
[Tafheem al-Masail ba-hawala Maftah al-Quloob from Jawahir
al-Tauheed, p.273]
read : Here
Ânswer/Refutation^
Here
---
Akhbaar ul Akhyaar
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Large:Scan
Sheikh Abdul Haq Muhaddith Dehlavi's (rahimahullah)

Akhbaar ul Akhyaar where Imam Abdul Qadir Jilani radi
Allahi anhu is reported to have said to seek his aid in times of
distress.
Anyone who knows Urdu can read :
farmaya key jab bhi Allah se koi cheez maango to merey waseeley se
maango taa key murad poori ho. aur farmaya jo kisi museebat
mein merey waseeley se imdad chaahey to uss ki museebat dour
ho. aur jo kisi sakhti mein mera naam le kar pukarey usey
kushadgi haasil ho. aur jo merey waseeley se Allah key saamney
apni murad pesh karey to poori houn.
English Translation
He [ie Sheikh Abdul Qadir Jilani] said when ever [you] ask
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something from Allah, ask by my waseela (tawassul) so that your

desire may be fulfilled. And he said whoever asks for help with my
waseela (tawassul) during hardship, his hardship shall be
lifted. And who calls on my name [ie calls on me] during any
hardship, he shall be relieved [of his problems]. And who
ever presents his desires in front of Allah with my waseela
(tawassul), it shall be fulfilled.
--Sheikh Abdul Haqq Muhadith Dhelvi (Rahimuhullah), he is

respected highly by all Muslims (including Ghair Muqalideen) , he
says:
I WISH MY INTELLECT WAS OWNED BY THOSE PEOPLE WHO
REJECT BESEECHING FOR HELP FROM AWLIYA, so what do
they understand from it?
What we understand is that the one making dua is dependent upon
Allah, and he makes dua to Allah, asks Him for his Hajah and
presents the Wasila of Allahs friend , he says: O Allah, the blessings
which you have bestowed upon this friend of yours, please grant me
something through his wasila, as you are the best of givers, THE
SECOND CASE IS THAT ONE CALLS OUT (NIDA) THE WALI AND
MAKES HIM MUKHATIB AND SAYS: O SLAVE OF ALLAH, O
ALLAHS FRIEND DO MY SHAFAAT AND MAKE THIS DUA TO
ALLAH THAT HE GRANTS ME MY NEED, hence the one who
grants and the one who fulfills the need (in both cases) is ONLY
ALLAH , the man in-between is just an intercessor , whereas the
Qadir, Fail, one who brings about change is only Allah
[Sharah al Mishkaat, Ashatul Lamaat, Volume No. 3, Page
No. 401]
As Qadhi Thana Ullah Panipatti (rah) was mentioned above and

his verdict was misused to reject Istighatha so I find it important to
post proof from the same scholar, he writes in his famous and best
work i.e. Tafsir al Mazhari under the ayah:
And say not of those who are slain in the way of Allah: They are
dead. Nay, they are living, though ye perceive (it) not
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(2:154)
The meaning of Martyrs being alive is that ALLAH HAS GRANTED
POWER TO THEIR BODIES AND SPIRITS THROUGH WHICH
THEY CAN TRAVEL TO HEAVEN, PARADISE RATHER ALL
PLACES, THEY ALSO HELP THEIR FRIENDS AND KILL THEIR
ENEMIES, due to such life the earth does not consume their
bodies. It is an accepted fact that such life is not only granted to
Martyrs rather its proven from Athaar and Ahkaam that Anbiya have
greatest power in this regard, due to this reasoning the wives of
Prophet (salallaho alaihi wasalam) are not allowed to re-marry after
his passing away, whereas marriage is allowed with the widow of
martyr, The Sadiqeen also have superior status in this life than
martyres this is why Allah said: those on whom is the Grace of
Allah,- of the prophets (who teach), the sincere (lovers of Truth), the
witnesses (who testify), and the Righteous (who do good): Ah! what
a beautiful fellowship! (4:69).. DUE TO THIS REASON THE SUFIS
SAY THAT THEIR SPIRITS ARE THEIR BODIES AND THEIR
BODIES ARE THEIR SPIRITS, THERE ARE THOUSANDS OF
KNOWN EXPERIENCES THROUGH WHICH IT IS PROVEN THAT
AWLIYA HELP THEIR FRIENDS AND DESTROY THEIR ENEMIES
plus those whom Allah wants to guide they are guided through them
(i.e. Awliya)
[Tafsir al Mazhari, Volume No. 1, Page No. 223-224]
[3] In addition, Fatawa Azizi of Mawlana Shah Abd al-Aziz
Dehlawi contains the following question and answer: Question. Is it
correct or not to seek aid from the Prophets (may Allah grant them peace),
the noble saints, the worthy martyrs and the lofty pious after their deaths,
saying, Oh such and such a person, request for me a need from the Almighty,
intercede on my behalf, and pray for me.
Answer. To seek aid from the dead (istimdad) regardless of whether this is
done at the grave or away is without a doubt a bidah, and did not exist in
the time of the Companions and the Followers. However, there is a difference
of opinion regarding which type of bidah this falls into. In that, is it a
reprehensible bidah or a praiseworthy bidah, as a result the ruling would be
different. Considering istimdad is of different types, if the seeking is of the
type mentioned in the above question then it is clear this is permissible. This is
because there is no shirk in this. This is the same as making requests for
supplications and other needs from the pious in their life. If this (istimdad) is
done in a different way then the ruling would accordingly be different.
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(Fatawa Azizi, volume 1, p.89)
---
Shah Abdul Aziz Dehlwi (RA)
"Bustaanul Muhaditheen"
Shah Abdul Aziz Muhaddith talks about those who consider that souls
have independent power and those who think of these soul in every action.
Shah Abdul Aziz Dehlwi , 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 Sabaa (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.Now coming to the point
Shah Abdul Aziz states: "In brief, the Saint was a man of
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exceptional attributes, to fully comprehend his qualities is indeed

beyond comprehension."
Shah Abdul Aziz , 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.
See Large: Scan

---
From Shah Abdul Aziz Muhadith Dhelvi

who was author of a great book called:
"Tuhfa Athna Ashriyyah"

First Verdict:
Translation: One says: Oh Allah! For the sake of this person
whom you have bestowed your mercy, ease my hardship, or one says
like this
"O ALLAH'S SERVANT AND HIS FRIEND" do intercession
in my regard, ask for my need in the court of Allah so that He
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fulfills it, we should know that the man in-between is nothing but an
intercessor, whereas the Qadir, the granter and Mawsul is Allah
(alone), and in this way there is no possibility of it being shirk at
all, "THE REJECTER OF THIS FOLLOWS ONLY HIS WHIMS,
OBVIOUSLY IT IS ALLOWED WITHOUT DISPUTE" that Wasila
could be sought from Saliheen and friends of Allah when they are
alive and that they should be asked to make dua, THEN WHY would
it be prohibited that they should be asked for help "AFTER THEIR
PASSING AWAY"
Note: Before this, Shah Abdul Aziz had shown Hujjat ul Islam,
Imam al- Ghazzali - Rahimuhullah's verdict that one who is
asked for help in life is also asked for help after his death). The
arwah of Kamileen (truly sincere ones) do not have a difference due
to life and death except for the fact that "AFTER DEATH THEIR
ARWAH BECOME MORE STRONGER" in Sharah of Mishkaat
(by Mullah Ali Qari) and Sharah us Saudoor by Imam Jalal
ud-din as-Suyuti this has been explained in detail and in these
books the ahadith have been mentioned with multiple chains in this
regard
[Fatawa-e-Azizi, Page No. 192, Published by H.M. Saeed company,
Karachi, Paskistan]
Second Verdict:
Translation
Question: Some Idol-worshipper asked for help from an idol, a
scholar forbade him by saying that he should not commit shirk, the
idol-worshipper said in return, If I believe that the idol is co-partner
with Allah and I worship it due to this factor then It will be shirk,
whereas If my belief is that the Idol is some creation and this is why
I WORSHIP it then why would it be shirk? The scholar replied: It
has come as Mutawatir in Quran that Help should not be sought
from Ghair Ullah, at this the Idol-worshipper replied: why do human
beings then ask one another for help? The scholar replied: The men
are alive and asking them is not forbidden, whereas your idols such
as Kanhiya, Kalka etc are dead, they are not capable of doing
anything, hearing this the Idol-worshipper replied again:
But you people ask the Ahlul Quboor for help and intercession,
hence this constitutes that you also do shirk, In summary the same
way you take people of graves in exactly the same way we take
the PICTURES of Kanhiya, Kalka etc therefore literally there is
no power held by people of graves and idols, but If you say that
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people of graves have Batini power due to which they can help us
then note that help is even given by idols at certain times, If you say
that you only want Shafaat through the people of graves then we
also only want Shafaat from the idols
Very Important verdict of Shah Abdul Aziz (rah)
Answer: "IN THIS QUESTION THERE IS DOUBT BEING
CREATED (BY IDOL WORSHIPPER)" at certain instances, we
should be aware of them; Now Insha'Allah with the grant of Allah
the answer to this question will be made clear
1. First of all, asking for help is something different whereas
worship is something totally different, the ordinary Muslims have
this problem that they seek help from people of graves in ways
which is against shariah, "BUT STILL THEY DO NOT WORSHIP
THEM"whereas the idol-worshippers not only ask for help from
idols but they worship them too, Worship means that one should
prostrate to someone (with ibadah), or one circulates around
something with the intention of worship, one does wird of some
name to get closer, or one slaughters any animal on that name, or
one calls himself a creation of someone, hence any ignorant who
does such a thing to people of graves such as he prostrates to people
of graves (with ibadah) then he will become kafir and shall be
expelled from Islam.
2. The second thing to be noted from the question is that
Beseeching for help is of 2 types, first is that a Makhlooq asks
another Makhlooq, for example the servants ask a certain Ameer or
king for help, the Awaam un naas ask help from Awliya in a way i.e.
the awliya should make dua in the court of Allah so that by Allahs
order our certain problem is solved, "TO ASK HELP IN THIS
FASHION WHETHER FROM SOMEONE ALIVE OR DEAD IS
PERMITTED"
3. The third way is of asking help for things which are specifically in
Qudrah of Allah, such as to grant a boy, send rainfall, cure diseases,
increase the life span and other such things which are Khaas in
Allahs Qudrah, if for these things someone asks any Makhlooq and
his INTENTION IS NOT that the Makhlooq makes dua in court of
Allah so that through Allahs order our problem is solved, then this
is Mutlaqqan haram rather Kufr...
Hindus/Idol worshipers do not know intercession
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...or If someone asks from Awliya in this non-permitted way

considering them to have personal complete Qudrah "WHETHER
THEY ARE ALIVE OR DEAD THEN SUCH A PERSON HAS LEFT
ISLAM"
The Idol-worshippers also ask help from their false deities in this
non-permitted way, and they consider this prohibited matter as
allowed, Note that it is known from the question that "THE
IDOL-WORSHIPPER CLAIMS THAT HE ONLY ASKS FOR
INTERCESSION THROUGH IDOLS" just like you people ask for
intercession from Prophets and Awliya, we should know that this
Kalaam (of idol-worshipper) "IS NOT EMPTY FROM DECEPTION
AND FRAUD, BECAUSE THE IDOL-WORSIPPERS NEVER SEEK
INTERCESSION, RATHER THEY DO NOT EVEN KNOW THE
MEANING OF INTERCESSION" nor is their intention based on
intercession.
Intercession means to make Sifarish i.e. one person for the
fulfillment of another asks the third, the idol-worshippers do not
think like this nor do they say to the idols that they should do our
Shafaat in court of Allah, rather these people specifically want their
problems to be solved by idols, and what this idol-worshipper said
that the way you consider people of graves, we also consider our
pictures of Kanhiya and Kalka, then this is also WRONG UPON
WRONG because it is proven that the body is put in grave after
death, "WITH THIS BODY THE LINK OF RUH REMAINS" because
the Ruh had stayed in body for a long time, the idol-worshippers do
not do Tadhim of their graves (rather they have no graves), they
declare the pictures/stones/trees/rivers as a pictures of Falana,
whereas the Ruh of it has no link with these things
The people of graves who are asked for help, their traits are well
known, they have become of upright/saliheen whereas (idols) like
Sateela, Masaani are meaningless names, their existence is not
proven, rather the idol-worshipers have just made an imaginary
existence of them
Conclusion
...The people of graves are asked for help in the form of dua i.e. they
may present our dua in the court of Allah so that our problem is
solved, whereas the people who worship Sateela etc these people
believe that they have a constant independent power to help which is
clearly Kufr Naudhobillah Min Dhalik.[Fatawa al Azizi, Page No.
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174-177]
by A.Ibrahim
---
[13] Allamah Ibn Abidin al-Shami (died 1252AH), author of the
famous Hanafi book of fiqh, Radd al-Muhtar, which is a commentary of
Allamah al-Haskafis Durr al-Mukhtar, writes: [[His saying: And know
that indeed the vows (nadhr) made to the dead by the majority of the
lay-masses and what dirhams, candles, oil and their like are taken at the
mausoleums of the noble awliya to gain proximity to them...]] like one says,
Oh my such and such a master, if you return that which I have lost or cure
my illness or fulfil my need, then for you is a large amount of gold or silver or
food or candles or oil or the like. [[His saying: this is baseless and haram]]
on account of a few reasons. Among them (those reasons) is that he has
promised to the creation and promising to the creation is not permissible
because this is a [form of] worship and worship should only be for the
creator; and among them is that the person being promised is dead and the
dead cannot own; and among them is that if he thinks that the dead person
acts freely in issues, leaving Allah Most High. And his belief in that is kufr, oh
Allah, except if he says, Oh Allah, surely I promise you if you cure my
illness, or return me my lost possession, or fulfil my need that I shall feed
the poor, who are at the door of Sayyidah Nafisah, or Imam Shafii, or Imam
Layth etc, from among those things in which there is benefit for the poor and
the offering is for Allah (Hashiyah Rad al-Muhtar, page 439, vol.2.)
--This is what Allamah Ibn Abidin al-Shami said in the foot note which
your copy pasting missed and proved Istighatha in Rad al Muhtar
See the footnote in the scans below
A rough translation is
Hazrat Àllamah ibn Àbidin [rh] on the footnote of his internationally
renowned book Raddul Muhtarul Ma'roof says that Ziyadi has reported that
if any person loses any one of his belongings and he wishes for Almighty
Allah to return it to him, he should stand on a high place facing the
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Qibla and make Fatiha and send the reward to the Holy Prophet
[sallallahu àlayhi wa sallam] and to Sayyid Ahmad bin Alwan
[rh] and say,

O my leader Ahmad! O son of Alwan! If you do not return my lost
item, then it is fine, otherwise I will remove your name from the
register of the Awliyah

With the Barkah of this amal and that Wali Allah, the lost thing
will be returned.
[Raddul Muhtaar Shara Durr Mukhtar Pg.334 Vol.3]
Scan
---
Imam Nawawi rahimahullah says:

I was too once with a group of people and their animal escaped. They were
unable to stop it. I called out immediately just as it is stated in the
hadith. The animal just stopped although there was no reason other than
this word [my calling]. (al-Azkar, 362)
Shaykh Khayr al-Din Ramli in his Fatawa Khayriyya (p. 180-181)
Was asked about "those who say: O Shaykh Àbd al-Qadir! O Shaykh
Ahmad! O Rifaì! [Give us] something for the sake of Allah (shay'un lillah)
O Àbd al-Qadir! and such, at which time they become greatly
entranced and experience states that make them jump up and
down etc.
He answered - Allah have mercy on him: 'Know first of all that among the
famous rules that are firmly put to use in the books of the Imams is the rule
that matters are judged according to their ends... as taken from the hadith of
the Two Shaykhs al-Bukhari and Muslim: Actions are only
according to intentions.... and none denies the reality of the Sufis
except every ignorant, foolish soul.'"
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--Here is list of a few personalities who believed in seeking help

from the Ambiya and Awliya by addressing them with the Harf of
Nida (i.e. Ya).
1. Sayyiduna Uthmaan bin Haneef Sahabi t,
2. Raeesul-Mufassireen Sayyiduna Abdullah Ibne Abbaas t,
3. Sayyiduna Bilaal bin Haarith Munzani t,
4. Imam Bukhari t,
5. Imam Muslim t,
6. Imam Tabraani t,
7. Imam Tirmidi t,
8. Imam Nisaaee t,
9. Imam Bayhaqi t,
10. Imam Nawawi t,
11. Aarife-Billah Imam Taqiudeen Abul Hasan Ali Subki t,
12. Imam Abdul Azeem Munzari t,
13. Imam Haafiz Ahmed Qastalaani t,
14. Imam Shahab Khafaaji t,
15. Sayyidi Abdur Rahmaan Huzaili t,
16. Sheikhul Islam, Shahaabudeen Ramli Al-Ansaari t,
17. Allama Khairudeen Ramli t,
18. Sayyidi Jamaal bin Abdullah bin Omar Makki t,
19. Imam Abdur-Rahmaan Ibne Jouzi t,
20. Ghousal Azam, Sayyid Abdul Qaadir Jilaani t
21. Imam Jalaludeen Suyuti t,
22. Imam Abul Hasan, Noorudeen Ali bin Jareer t,
23. Imam Abdullah bin Asad Yafaee Makki t,
24. Imam Mulla Ali Qaari t,
25. Sheikh Abul Maaali Mohammed Muslimi t,
26. Taajul Aarifeen, Sayyidi Abdur Razzaaq Qaadiri t,
27. Sheikh-e-Muhaqqiq Shah Abdul Haq Muhaddith
Dehlawi t,
28. Sayyidi Abu Swaleh Nasr t,
29. Imam Shamsudeen Zahbi t,
30. Imam Mohammed bin Mohammed Al Hizri t,
31. Imam-e-Ajal Aarife-Billah Abdul Wahhaab Sharaani t,
32. Sayyidi Mohammed Ghazni t,
33. Sayyidi Shamsudeen Mohammed Hanafi t,
34. Sayyidi Ahmed Kabeer-e-Awlia Badawi t,
35. Sayyidi Mohammed bin Ahmed Farghal t,
36. Sayyidi Madeen bin Ahmed Ashmooni t,
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37. Sayyidi Moosa Abu Imraan t,

38. Imam Noorudeen Abdur Rahmaan Jaami t,
39. Arife Billah, Moulana Jalaludeen Rumi t,
40. Shah Waliullah Muhaddith Dehlawi t,
41. Imam Allama Ziyaad t,
42. Shah Abdur Raheem Dehlawi t,
43. Imam Allama Ajhoori t,
44. Imam Allama Ibne-Aabideen Shaami t, and
45. Aarife-Billah Sayyidi Ahmed bin Alwaan Yamaani t.
46. Sha Abdul Azeez Muhaddith Dehlawi t
---
Fadhaaile-Durood
Maulvi Zakariyyah Khandelvi
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Page 190-191: Fazail e Durood (large scan)

Page 192-193: Fazail e Durood prove istighatha (large scan)
---
Hadith :
.
The Prophet said : I am shown your deeds, if they are Good I am
grateful to Allah and if they are bad than I pray to Allah for your
forgiveness. (24 : 9 )
Hadith:

.
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Whoever offer salah like us and considers our kibla as his kibla and eats from
our sacrifice ,So he is such a muslim on which Allah and His Prophet
has a responsibility is proved , hence donot break the responsibility of
Allah.
[Sahih Bukhari Book of Salah 1:56,56/: 1 ]
Hadith:
When Umar ibn Khattab sent out an army, he appointed a man named
Sariyah as their leader. Then while Umar was delivering the Khutbah he
started shouting, 'O Sariyah, the mountain! O Sariyah, the mountain, the
mountain!' Then a messenger from the army came and he questioned him
[concerning the army], he said, 'O Leader of the Believers! We met with the
enemy and they had [almost] defeated us, then a voice proclaimed, 'O
Sariyah, the mountain![ .]' So we put our backs against the
mountain and Allah vanquished them.'
(546 :
(507 : )
(35788 : 12 )
Abu Nuaym narrated it in Dalail-un-nubuwwah (p.507)
Khatib Tabrizi, Mishkat ul masabih, b. of fadail (virtues) ch.8
(3:318#5954)
Ibn Asakir in Tahdhib tarikh Dimashq al-kabir generally known as
Tarikh/Tahdhib Ibn Asakir
Ibn Kathir in al-Bidayah wan-nihayah (5:210-1) and declared its chain
of authorities as excellent and fair (jayyid hasan);
Asqalani graded its chain of transmission hasan (fair) in al isabah fi tamyiz
is sahabah (2:3)
Ali al-Hindi, Kanz-ul-ummal (12:571,572,573 #35788-91);
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Ajlawni, Kashf-ul-khifa wa muzil-ul-ilbas (2:514#3172);

and Albani in Silsilat-ul-ahadithh-is-sahihah (#1110).
Ibn Taymiyyah, The Decisive Criterion between the Friends of Allah and
the Friends of Shaitain,(page 316)]
Hadith :
.
Allah has created a class of creatures for the fulfilment of peoples needs so
that people turn to them for (the fulfilment of) their needs. These
creatures are immune to Allahs punishment.
References:
(192 : 8 )
(390 : 3 )
[ Haythami narrated it in Majma-uz-zawaid (8:192); and Mundhiri in
at-Targhib wat tarhib (3:390)]
Hadith :
.
Allah has blessed His servants with (a large reservoir of) His
blessings. These servants are engaged in fulfilling the needs of the
people until they are weary of them. And when they wear out, (the
same duty) is assigned from them to others
References
(161 : 9 )
(390 : 3 )
[Tabarani narrated it in al-Mujam-ul-awsat (9:161#8346);Mundhir,
at-Targhb wat-tarhb (3:390);and Haythami in Majma-uz-zawaid (8:192)]
Hadith :
:

Ubadah Bin As Samit (Radhi Allahu anhu) narrates that Nabi
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has said, The Abdaals of this Ummah are thirty people whose
hearts are like Ibrahim (Alayhi as salam). Every time one from amongst
them passes away, Allah Taala replaces him with another.
Narrated by Imam Ahmad,
Haytham bin Kulaib,
Khilaal, Hakim At Tirmidhi,
Abu Nuaim and Khateeb and Ibn Asaakir,
At Tabrani and others.
Allamah Zarkashi said, its (chain) is good
Hadith:
Abdullah bin Masud [ra] has narrated that the Prophet(
)said:
When you lose your means of transport in a jungle, you should call: O
creatures of Allah! Help me, recover my transport! O creatures of
Allah! Help me, recover my transport! There are many of Allahs creatures
on this earth. They will help you recover it.
References:
Tabarani narrated it in al-Mujam-ul-kabir (10:217#10518);
Abuyala Musnad (9:177);
Ibn us Sunni, Amal-ul-yawm wal-laylah (p.162#502)
Haythami, Majma-uz-zawaidd (10:132)
ImamAsqalani in almatalibul aliyah (3:239#3375).
Hadith:

Ali (Radhi Allahu anhu) has narrated that Nabi has
said, Abdaals will be in Syria. They are forty men. Every time one of
them passes away, Allah replaces him with another. Through them does
the rain descend and you gain victory over your enemies. It is also
because of them that punishment is averted from the people of Syria.
Arabic link Here
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references:
[Narrated by Imam Ahmad in his Musnad and Fadhaail as Sahabah, Allamah
Abdur Razzaq, Allamah Dhiyah al Maqdasy and others. Allamah Suyuti,
Busairi and others said that the chain is authentic]
---
Saad Khan
"Ruling on seeking help from the Creation"
Here
Saad Khan:^ "I don't need... Help!

"It's Shirk shirk shirk!
--Quote ^Wahhabi/Deobandi:
[22] Shaykh Sayyid Ahmad al-Rifai al-Husayni (d.578 AH) writes
in Al-Burhan al-Muayyad, p.6, The worst of whims is to see others [besides
Allah] and to busy oneself from the Creator with creation. According to a sane
person, what is busying oneself in other than Him? Believing that others
have influence in matters, whether little or much, partial or whole, is
polytheism. The Prophet (Allah bless him and give him peace) said to
Àbdullah ibn Abbas (may Allah be pleased with him): Oh child! I will teach
you some words: Be mindful of Allah and He will be mindful of you. Be
mindful of Allah, and you will find Him in front of you. When you ask, ask
Allah and when you seek help, seek help from Allah. Know that if the whole
community were to gather together to help you with something, they would
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not help you but with something Allah had written for you. And if they were
to gather together to harm you with something, they would not harm you
except with something Allah had written for you. The pens have been lifted
and the pages have dried.
And he writes on p.28-29, When you seek aid (istaantum) from
the servants of Allah and His friends (awliya), do not
acknowledge help and aid from them as it is polytheism (shirk),
but ask [Allah] to fulfill your needs through His love for
them. There are many unkempt and dusty people with rags who are pushed
aside from doors; if they swear by Allah, Allah will fulfill their promise. Allah
empowered them in the existents, and overturned for them the entities, and
He made them say by His permission to something be and it would occur
- kun fayakun. Isa, peace be upon him, created birds out of clay with Allahs
permission and made the dead alive with Allahs permission. The trunk [in
the mosque] yearned for our beloved and our Prophet, the master of the
chiefs of the prophets, upon him the best of blessings and peace; the stones
saluted him and Allah united in him the miracles which were dispersed in the
[earlier] prophets and messengers; and the secrets of his miracles continue in
the awliya of his Ummah. Thus, for the awliya they are karamat that
continue. The miracle of the Prophet (Allah bless him and give him peace)
also continues. O my son, O my brother, when you say: O Allah, I beg You
through Your mercy, it is as though you said: I beg you through
the wilayah of your servant Shaykh Mansur and other awliya,
because wilayah is a specialty with which He favors by His mercy whomever
He likes.
--I found the following^ quote from a certain deobandi (saad khan) attempting
to compile quotes against isthighasa. Seems like he was sleeping when
copy pasting the quotes.
This quote first of all makes clear the individuals dishonesty or perhaps
just fanatic ignorance. Anyone who read the works of tassawuf knows that
what is being suggessted is on the issue of having taqwa and total reliance on
Allah as a part of spiritual advancement. Such reliance includes not even
dependeing on a medicine or even wearing slippers and such utter seperation
from reliance on creation. If this is to be extrapolated to attack the isthighasa
that is in dispute, they are merely making a fool of themselves.
But more entertaining in this individuals quote mining is that the second
part of quote explicitly affirms takwin for the awliya which by their
standards is shirk.
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The individual bolds the first line of the 2nd part of the quote, even
though that quote actually permits isthighasa but only suggests that
it is Allah who should be acknowledged as the real helper. And this is
exactly what we affirm. And since the quote refers to takwin just after
that, its obvious that it is reference to matters of tassawuf and advancement
to the stations of awliya that is being discussed.
I wonder now whether wahabis and their sympathizers are ready

to declare Sayyid Ahmed al Rifai(qs) a mushrik ?
Here
---
[Qaf 50:5]
In fact they denied the Truth when it came to
them, so they are now in a dilemma.
---More
ISTIGHATA
Here
--ADHM
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L IN KS TO T HIS POS T
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---------------------------------------------
NARRATE D AISHA: AL L AH'S AP OSTL E RE CITE D THE VE RSE : " IT IS HE WHO

SENT DOWN UPON YOU THE BOOK, IN WHICH SOME VE RSE S HAVE CLE AR
ME ANING, THE Y ARE THE SUBSTANCE OF THE BOOK, AND OTHE RS ARE
THOSE , IN THE ME ANING OF WHICH THE RE IS DOUBT. THOSE IN WHOSE
HE ARTS THE RE IS P ERVE RSITY P URSUE DOUBTFUL ONE DE SIRING
DE VIATION AND SE ARCHING THE IR OWN VIE WP OINT OF IT, AND ITS RIGHT
INTE RP RE TATION IS KNOWN TO AL L AH AL ONE. AND THOSE OF FIRM
KNOW LE DGE SAY, 'WE BEL IE VE D IN IT, AL L IS FROM OUR L ORD AND NONE
ACCE P T ADMONITION SAVE ME N OF UNDE RSTANDING" . (3.7) THEN ALLAH'S
AP OSTLE SAID, "IF YOU SE E THOSE WHO FOL LOW THE REOF THAT IS NOT
E NTIRE LY CLE AR, THE N THE Y ARE THOSE W HOM AL L AH HAS NAME D [AS
HAVING DE VIATION (FROM THE TRUTH)] 'SO BEWARE OF THEM'.
[BUKHARI, VOLUME 6, BOOK 60, NUMBE R 70]
--THE HOLY P ROP HET (SALLAL LAAHU ALAIHI WASALLAM) SAID: " ALL AH
WIL L NE VER AL L OW MY UMMAH TO UNITE UP ON MISGUIDANCE AND
INCORRE CT BEL IE FS. ALL AH'S ME RCY, BL ESSINGS AND P ROTE CTION ARE
WITH THE LARGE ST GROUP OF MUSL IMS. AND HE WHO DE VIATE S FROM
THIS LARGE ST GROUP OF MUSL IMS WIL L BE THROWN INTO HE L L ."
[TIRMIDHI]
--...THE P ROPHET (SALLAL LAAHU ALAIHI WASALLAM) REMARKED:
"L E AVE HIM, AS HIS SL AYING W IL L SE RVE NO GOOD P URP OSE , AS HE IS NOT
THE ONLY INDIVIDUAL BUT THE RE ARE A HOST OF OTHE RS LIKE HIM AND
IF YOU COMPARE THE IR P RAYERS AND FASTING TO THAT OF YOURS, YOU
YOURSEL F WILL FE EL ASHAME D.THESE ARE THE P E OP L E WHO WIL L
RECITE THE QURAN BUT IT WIL L NOT GO BE YOND THE IR THROATS, WITH
AL L THE SE AP PARENT VIRTUE S THEY WIL L LE AVE THE FOL D OF DEE N JUST
L IKE THE ARROW L EAVES THE BOW." [MISKHAT SHARE E F, P P. 535 ] [SAHEE H AL -BUKHARI, VOL :4, H558,807,808 & VOL :6, H577,578 & VOL :9,
H527]
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--WHEN ABU UM AMA SAW THE HEADS OF THE RE BE L S HOISTE D ON POL E S IN

DAMASCUS HE WE P T AND SAID: "THE DOGS OF THE P EOP LE OF THE
F IRE."
THE N HE WAS ASKED: "IS THIS FROM YOU OR FROM THE ME SSE NGER OF
AL LAH"? HE SAID: " FROM THE MESSE NGE R OF AL L AH, AND I HAVE HE ARD
HIM SAY IT NOT ONCE (BUT MORE ), NOR TWICE (BUT MORE ), NOR THREE
TIME S (BUT MORE )" UNTIL HE RE ACHE D SEVE N TIME S. THE N HE WAS
ASKE D ABOUT HIS WE E PING AND HE SAID: " OUT OF COMPASSION FOR
THE M. THE Y USE D TO BE MUSL IM AND THE Y BE CAME KAFIR." [NARRATE D
BY TIRMIDHI (HASAN), IBN MAJAH, AND AHMAD THROUGH SE VE RAL
CHAINS. [SAHIH AT-TIRMITHI, IBN MAJAH, AHMAD BIN HANBAL ]
--HAZRAT ABU HUZAIFA(RADIALL AHU ANHU) NARRATE S A HADITH
CONCE RNING THE L E ADE RS OF THE MISCHIE F MAKE RS: "I SW EAR BY
AL LAH THAT THE HOLY P ROP HE T (SAL L ALAAHU ALAYHI WASALL AM) HAS
NOT LE FT OUT A SINGL E LE ADER OF FITNA FROM THIS DAY TO THE DAY OF
QIYAMAH. THE IR FOLL OWE RS W OUL D NUMBE R 300 OR MORE AND FURTHE R
GAVE THEIR NAME S AND THAT OF THEIR TRIBE ." [ABU DAWOOD]
------------------------------------------
THE FLAMING FALCON...

---
SUF YAN A L-THA WR I PRA ISED I MA M ABU HA NIFA

WHEN HE SA ID: "WE WE R E I N FR ONT OF A B U HA NI F A LI KE SM ALL B IR DS
I N FR ONT OF THE FA LC ON"
--SA LA FI A QIDA H (I N A NU T SHELL)
SA LA FI A QEEDA H
SALA FI A QI DAH VSSU NNI A QIDA H
A U T HENT IC HA NBA LI 'A QEEDA H VS "SA LAFI" 'A QEEDA H
---
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SA LAF I G OD
"ABOVE T HE THRONE"
SPA CE-MONSTER WORSHIPERS!
LIT ERA LLY SIT S ON THE T HRONE
"T HE FI RST THI NG THA T COMES TO T HE MIND"
--SKY GOD!
--PU RE A NT HROPOMORPHI SM: PA RT 1 - PART 2
--THE WA HHA B I TRE E
T HE TWI GS & LEA VES
THE CROWN
T HE BRANCHES
THE T RUNK
T HE ROOTS
T HE SEED
--"LORD OF SHI RK"
--T HE BELI EFS OF SHEIKH-U L-NAJD
--LORD OF NAJD
THE RISE OF DA RKNESS
HORN OF SA T AN
--T HE FORBIDDEN KI NGDOM
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--BA T TLE WIT H T HE HY POCRIT ES

SALA FI -V S-SALA FI
CLA SH OF T HE T A YMI YY A NS
--IBN TA Y MIY Y AH
(A DH DHA HA BI SAI D ABOU T HI S TEA CHER)
--IM A M OF I BN T A YMI YY A H & HIS DISCI PLE IBN A L-QAY Y IM
--DOES SU CH A PERSON BECOME A KA AFIR?
--. ..WHA T HE WORSHI PS I S NOT A A A H, EVEN I F HE CA LLED IT A A AH.
--T HE PSEU DO-SALA FI SAY S:
A LLAH HA S A "SU RA - FORM/SHA PE"
--T HE DI FFERENCE BET WEEN T HE WA HA BI CREED A ND I SLA M
--THE CLOCKMA KERS SON
--HU SH-HU SHS OF AL-A LBA NI
--WE ONLY FOLLOW QU R AN A ND SU NNA H DIRECT LY ?
"WE ONLY CONFI RM WHA T HA S BEEN CONFI RMED FOR ALLAH A ND HIS PROPHET
WIT HOU T DI ST ORT I ON WI THOU T NEGA T ION WIT HOUT A DU E AND HOW
WI THOU T EQU A TED."
---
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WA HHABI /SALA FI "SPRI NG WAT ER" ?

--W AHHA B I TYPE B E LI E F HI DDEN 'A LMOST FOR 4 CENT U RI ES'
T HE WA HA BI -T Y PEBELIEF WA S T HA T OF A FRI NGE GROUP I N HIDING
T HROU GHOU T MOST OF T HIS NAT ION'S HIST ORY
HIDDEN
(I BN JIBREEN, MA JOR WA HA BI A DMI TS T HIS IN HI S BOOK)
------------T HE REFU TA T ION OF HI M (IBN TA Y MIY YA H)
WHO A T TRIBU T ES DIRECT ION T O A LLA H
BY IBN JA HBAL
--A L-QA DI A BU BA KR AL-BA QI LLA NIY Y
"ABOVE T HE THRONE"
-----------A I-II JI YY ON A LLA AH NOT BEI NG IN T IME
-------------------------WA HHABI/SALA FI
T IME-SPA CE-PLA CE-DI RECTI ON-LI MIT
PART 1 PA RT 2 PA RT3
----------------------A REV IEW OF IMA M MA LI K S
REPORTED I NT ERPRET A TI ON OF T HE
HADI TH OF A LLA H S NU ZU L (DESCENT )
--DI D IM A M M A LI K SA Y :
A LLA H IS IN T HE HEA V ENS A ND HI S KNOWLEDGE IS IN EV ERY PLA CE?
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--------TA MPERING OF T AFSI R A S-SA WI

BY THEWA HHA BI/SA LA FIS
I MA M AHMA D BIN MU HA MMA D A S-SA WI A L-MALIKI
(D. 1241 A H-1825 A D)
AL-WA HA ABIY Y A H ARE T HE FOLLOWERS OF SHA YT A A N (HIZBUSH SHAY T AA N)
--I MA M IBN A BI DI N A L- SHA MI
(B.1198 - D.1252 A H / 1783A D1836A D)
SPECIFIES T HA T T HE PRESENT WAHHA BI S ARE KHAWA A RI J
--WHO WA S AHMED RAZA KHA N BA RELVI ?
(SHA YKH MU HAMMA D A L-YA QU BI : DECLA RES I MAM A HMED RA ZA KHA N (RA ) A S
A MU JADDID OF ISLAM IN T HE I NDIA N SU BCONT INENT )
--THE R I SE OF W AHHA B I FI TNA H
INDIA N SU BCONT INENT
(1239 A H - 1823 CE)
T HE RISE
PA RT 1
DISSENT FROM T HE ORI GI NAL CREED
PA RT2-PA RT 3-PART 4
-----------------------A QIDA OF THE E LDE R S OF DEOB A ND
PA RT 1
FAT WA
T HE FOREFA THERS OF DEOBA NDI & T ABLEEGHI SECT
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PA RT 2
YOU JUDGE !
PA RT 3
DEOBA NDI & T A BLIGHI ELDER'S "MOT HER TONGUE"
--DEOBA NDI ELDERS V S DEOBANDI ELDERS
DEOBA ND PLC
--GU STA KH-E-RA SOOL
--T HE TA BLI GHA L-JAMA 'A T
-- CA N I PR AY BEHIND WA HHA BI/DEOBANDIS... ?
--WHA T IS A WAHHA BI /WA HHA BI YY A H?
WA HHA BISM - MYT H OR REA LI T Y ?
--IMA M A L-BUKHA RI COMPILED AREFU T A TI ON OF T HE QA DA RI YY A AND OT HER
SECT ST IT LED: KHA LQ AF' L A L-'IB D
A ND WA SEX PELLED FROM NA YS BR BY T HEHA NBA L SBECA U SE OF WHA T THEY
PERCEIV ED AS A NUNA CCEPTA BLE STA ND IN KA LM.
--WHY DID T HE DEOBA NDI "AKA BIR" WRI TE
AL MU HANNA D ?
--WHY DID BARA HIN-E-QA TI Y AH RU NA WA Y T O JEDDA H THE SAME NI GHT ?
BA RA HIN-E-QA T IY A H
---
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THE WA HA BI CONNECT ION

-----------HA AZIR & NA A ZI R?
--WA HHABI /DEOBA NDI
IMKA N E KIDHB -WA QU E KIDHB - KHLAF E WA Y ID
--DEOBANDI I ST I GHA T HA
"BESEECHI NG FOR HELP!"
--IBN T A YMI YY A HS KNOWLEDGE OF T HE U NSEEN ?
--WAHHA BI DE C 3PTION!
PART 1 & PA RT2
--T HE QU RA A N AND A LLA A HS AT T RI BU T E OF SPEECH
--T RU E T A WHI D A ND SHIRK
--Q: "WHERE IS A LLA H?"
---IMA M IBN F R K A L-SHA FI
WHAT I S MEA NT WHEN WE SAY
A LLA H I S A BOVE WHA T HE CREAT ED
--HOW TO DEA L WI T H THE MEANI NG OF
IST AWA
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--ISTI W IS A DIV INE A CT

--T HE WAHA BI DOCTRINE OF FLA WED A BOVENESS
--"A BOV E HIS A RSH"?
--REFU TA T ION OF WAHHA BI /SA LA FI
A L-KHUMA Y YI S &
(T HE HEI GHT OF T AKFIR BY WAHA BIS)
--SIG NS OF THE LA ST HOUR
T I ME T O MOV E T HE MOUNT A INS
--T HE HORR OR S OF MODERN ISLA MIC A R C HITE CTUR E
&
OFFICIA LLY PROT ECT ED!
--Y AZID (LA)
PART 1 - PA RT 2 - PA RT3
--T HE HADI TH OFTHE CIT Y OFCA ESA R
--WA HHABI DRUMS OF BI DAH
PA RT 1
--SU NNI
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BIDA H HASA NA-WHA T A N EX CELLENT BI DAA H T HIS IS!

PART 2
-----------------------------I M A M A SH-SHAF I I
ON EV IL A ND GOOD BIDA AH
A REFU T AT ION OF THE PSEU DO-SA LAFI WEA KENI NG OF HI S NA RRA T ION
-----WHY DO T HEY WEA R G R E E N T URBANS?
-----IM A M M A HDI
&
T HE RET U RN OFT HE CA LI PHA T E
--DHIKR : A LLA H, A LLA H
----WHY 12T H RABI U L AWWA L ?
-----
MILAD-UN-NABI
(SA LLA LLA HU ALA IHE-E-WA -SALLAM)
MA U LU D WI THI N MAU LU D IN OLD MEKAH MAWLID A L-NA BI
T HE HA DIT H OF THU WA IBA (MILA D U N NA BI)
MI LA D-U N-NA BI ( )
--T HE WORLD'S GREA TEST ' EI D
--T HE NOBEL PA RENT S OF T HE HOLY PROPHET
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--I N DEFENCE OF T HE PROPHET 'S PA RENT S A NDA BU TA LIB

--WRIT ING A LA I H SA LAM ( ) WI TH A HLE BA IT BY IMA M BU KHA RI
---
THE WHOLE UNIVERSE WAS CREATED FOR ?

--T HE AU T HORI TY OF T HE HOLY PROPHET

--KNOWLEDGE OF U NSEEN ?
KNOWLEDGE OF UNSEEN (ILM-A L-GHA Y B) - "DID T HE HOLY PROPHET
MU HAMMA D ( ) KNOW T HE FU T U RE?"
--T HE LI GHT OF T HE PROPHET ( ) A ND HIS SPECI A L DI ST INCTI ON
--WHI CH LI GHT (NU R)?
--SHA Y KH ABD A L-QADIR A L-JILANI (RA )
T HE BOOK OF T HE SECRET OF SECRETS A ND THE MA NIFEST AT I ON OF LIGHTS
(KIT AB SIRR A L-ASRAR WA MA ZHAR A L-A NWAR)
--"WHO A M ONG YOU IS LI KE M E?
--'REA D' , I A M NOT A REA DER. MA ANA BI QA RII N
Q:"WA S T HE PROPHET (PEACE A ND BLESSINGS BE U PON HI M) I LLIT ERA T E?"
---
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THE SHA DOWLESS PROPHET

--" YA M UHA M M A D "
A SSA LA T U WASSALA MU 'A LA Y KA Y A RASU LA LLA H
---
WHY DO THEY KISS THEIR THUMBS

WHEN T HEY HEA R THE BLESSED NAME OF T HEHOLY PROPHET
MU HA MMAD[SA LLA LLA HU ALA IHI WASA LLA M] ?
--T HE PROPHETI C TI T LE
B E ST OF C R E A TI ON
(KHAY RU -L-KHALQ)
--QASIDA T AL-BU RDA
QA SIDAT A L-BU RDA - IMA M A L BU SAI RI (RA )
QA SI DA T A L-BU RDA -"SHIRK"?
QA SI DA T A L-BU RDA - Y A SI R AL QA DHI
QA SI DAT A L-BURDA - "T HE CLOA K OF LOV E OR IGNORA NCE?
--WA HHABI/DEOBA NDI FA T WA:
DA RU D TA J IS SHI RK
--Q: I S THI S DU ROOD SHIRK?
IS I T SHIRK T O RECIT E T HI S DA ROOD :
A LLA HU MA SA LL-E-WASA LLIM A LA A SA Y EDI NA MOHA MMADI N QA D DA QA T
HEELA T I A DRIKNI Y A RASOOL A LLA H " ?
---
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DAL AIL AL- KHAY R AT B Y M UHAM M AD I BN SUL AYM AN AL -JAZ ULI ( D .8 70AH/1 465 CE )
WAHHAB I SAY: ''D AL A'IL AL-KHAYR AT'' IS K NO W N B Y TR USTW O R THY SC HO LARS AS
M ISLE ADI NG , FO R IT O VE R -PR AISES THE M E SSENG E R ( PE ACE B E UPO N HI M )
--WHY DID JA FA R IBN A BU T A LI B DANC E I N THE PRESENCE OF T HE PROPHET

( ?)
--WHY DO THE SUFIS DA NCE AL-RA QS-HA DRA?
--MU SIC, SINGING, DA NCING AND I SLA M ?
--SA LA FIS -V S- A L-FIQH A L-AKBA R
DR A L-KHU MA Y YI S AT T ACKS IMA M A BU HA NIFA
WA S IMA M A BU HA NIFA A "MU RJI E" ?
I MA M A BU HANI FA & I MAM MALIK -THE ENCOU NTER
--SCI ENCE OF BELI EF
--THE A HL A S-SUNNA H WA 'LJA MA' AH
--WHO A RE T HE A HLU S SU NNAH WAL JAMA A H
(MA JORIT Y MU SLIMS)?
--T HE A SHA RI S
--IMA M A BU L-HA SA N A L-A SHA RI
--A QI DA - T ENET S OF BELI EF
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IMA M A L-GHA ZA LI (RA )

A RET URN T O PURI TY OF CREED
--IMA M IBN HA JA R A L-ASQA LA NI
--IMA M A N-NA WAWI WA S AN A SHA RI IN CREED
PA RT 1 - PA RT 2 -PA RT 3
--IZZ A L-DI N IBN A BD A L-SALA M A L-SU LAMI
--I ZZ A L-DN B.A BD A L-SA L MS
CAT EGORIZA TI ON OF T HE TERM BI D A A ND THE
DI ST I NCT ION BET WEEN I TS LEXI CA L A ND LEGAL DEFI NIT IONS
--IMA M A L HARA MA YN I BNA L-JU WA Y NI
--T HE ONLY LI VI NG SA HA B I TR E E
--LET T ER T O: Y A RASU A LA LLA H

--T HE TR E E A T HU DA YI BI Y YA H
&
REFU T AT ION T OSHA Y KH FA AI K GAMI ELDIEN
--WAHHA BI TE R ROR
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--EX TREME HA T ERED OF SU FIS

--GRAV E WORSHIP?
--THE MEANI NG OF WORSHIP!
--"T HE GRA V E WORSHIPPERS.. .?
WA HA BI SA Y :FA KHR U D-DI N AR-RA ZI (D. 60 6H) : THE GRAV E WORSHIPPERS
WHO SEEK I NTERCESSI ON A RE EQU IV A LENT T O THE IDOL WORSHIPPERS WHO
SEEK I NTERCESSI ON
--REFU TI NG THE CHARGE OF
GRA VE WORSHI P
--BUI LDI NG SHR I NES/TOM B S A ROU ND T HE GRAV ES. ..
--U HU D
SU PPLI CA T ION OF VI SI TI NG GRA V E Y A RDS
(BILLBOARD A T U HU D GRA VESI T E A ND WOMEN FORBI DDEN CONT RADI CT ION)
--IS ISA AL-E-THA WA AB A BIDA H?
--THE PE R M ISSIB I LI TY OF R E C ITING THE QUR 'A N AT T HE GRA V ES OF T HE
DEAD A ND DONA T ING T HE REWARDS OF I TS RECI TA T ION T O THE DECEA SED
--YA SHA YKH M A DA D!
I ST I GHA T HA - IST IA NA ISTA MDA D
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BESEECHING FOR HELP! A L-MA DAD = "HELP!"

--I MAM SHA FI 'S
TA WA SU L T HROU GH GRA V E OF
IMA M A BU HA NIFAH
--IBN KAT HIR ON T A WASSUL
--DID T HE HANBA LI IMA MS PROHIBIT T A WASSU L ?
--WHO BROU GHT THE T HRONE OF BI LQIS?
---
TH E GOD YOU W ORSHIP IS UNDER MY FEET!"

C R E D I T: T H E A H L A S - SU N N A H WA ' L J A M A 'A H
IB N MAS UD: W HATE VE R THE ( M AJO R ITY OF ) MUSLI M S SE E AS RI G HT, THEN I T I S

G OO D TO AL LAH, AND W HATEVER I S SE EN B Y THE ( M AJO R ITY O F ) M USL IM S AS E VIL ,
IT IS E VI L TO ALL AH. [ I M AM AHM AD , HAK IM , TABAR ANI, IM AM B AYHAQ I, HAYTHAM I,
DHAHAB I,O THE R S] -----------------------------------------
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14-03-13 7:05 PM

Salafi Aqeeda - The Flaming Falcon Swooping Down On The Dissenters of The Hanbali Madhhab

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Salafi Aqeeda - The Flaming Falcon Swooping Down On The Dissenters of The Hanbali Madhhab

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Salafi Aqeeda - THE FLAMING FALCON SWOOPING DOWN O...

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