Ruling on seeking help from the Creation

[SeekerOfGuidance]

The excerpts from ‘Allamah Sun’ Allah bin Sun’ Allah al-Halabi al-Makki al-Hanafi (d.1120 AH) are very good, and describes, amongst many other things, the fact that the fuqaha used the term 'istagaathah' interchangeably with the correct form of tawassul. Just in case any pseudo-scholar attempts to slander him by accusing him of having been corrupted and influenced (in the manner Shah Ismail Shaheed was slandered), he passed away when Shaykh Ibn Abdul Wahhab was only a toddler.

“Nowadays, multitudes amongst the Muslims have emerged claiming that the saints (awliya’) have discretion (tasarrufat) in their life and after death, and through them help is sought (yustaghathu bihim) in difficulties and calamities, and by their aspirations, matters of concern are resolved, so they come to their graves, call to them to fulfil their needs, adducing as evidence for [this practice] that these are miracles (karamat) from them. [Some of those] who claim knowledge of [juristic] issues reinforce this for them, and support them with fatwas and treatises…This, as you see, is speech containing negligence and excess, and extremism in the religion due to abandoning precaution (tark al-ihtiyat). Rather, therein is eternal damnation and infinite punishment, due to what it contains of the odors of actual shirk, and of contending with the authoritative Mighty Book and opposition to the beliefs of the Imams, and that which this ummah has agreed upon...”

" “Whoever attributes lies to His friends (awliya’), it is as if he attributes lies to Allah and takes his desires as his god.

‘They [shall] have shackles around their necks,’ (13:5).

‘They are like cattle. Rather, they are more astray.’ (7:179).

As far as what they say regarding the saints (awliya’) having discretion (tasarruf) in their lives and after death, it is rejected by His (Exalted is His Mention) saying:

‘Is there any god along with Allah?’ (27:60).

‘Know that to Him belongs the creation and the command,’ (7:54).

‘To Him belongs what is in the heavens and the earth,’ (31:26).

‘To him belongs the dominion of the heavens and the earth,’ (25:2).

And there are many other similar verses which state that Allah alone has the attributes of creation, discretion (tasarruf) and predestination without any kind of partnership with anyone. So, everything is under His dominion and control, in discretion and ownership, in giving life and death, and in creation. This was accepted by the predecessors and their successors, and it was agreed upon by all Muslims and they believed it as they believed in ‘la ilaha illallah’. Many verses of the Qur’an praise Allah Most High for His singularity in His dominion and power [in the universe], like His saying:

‘Is there any creator except Allah?’ (35:3).

‘Only He created everything,’ (25:3).

‘We created everything with measure,’ (54:49).

‘That is Allah, your Lord, the Creator of everything,’ (40:62).

‘Is then the One who creates [everything] equal to one who does not create?’ (16:18).

‘Show me what they have created from the earth; Or have they a share in [the creation of] the heavens?’ (35:40).

‘And those whom you invoke besides Him do not own even the membrane on a date-stone,’ (35:13).

‘Say: call upon those whom you claim besides Allah. They do not possess [anything] even to the measure of a particle, neither in the heavens nor in the earth. They have no share at all in them,’ (34:22).

‘Surely, those whom you invoke beside Allah are slaves [of Allah] like you,’ (7:194).

‘Those whom you call beside Him cannot help you, nor can they help themselves,’ (7:197).

‘That is because Allah is the truth and that whatever they invoke besides Him is false and that Allah is the High, the Great,’ (22:62).

There are uncountable verses containing the same meaning. In all these verses His saying ‘min dun Allah’ (other than/besides Allah) means [all] other than Him Most High, as it is general including within it those you believe to be a satan and a saint from whom you seek help. One who has no power to help himself [i.e. ghayrullah], how can he render help to others?...”

As far as the belief that after death they have discretion (tasarruf) in matters, it is more heinous than saying they have discretion in their lifetime....”

As for their support that these powers are from their karamat [and at their discretion], it is fallacious, because karamah is something that originates from Allah by which He honors (yukrim) His friends and prophets, without their intention, challenge, power and knowledge, as in the matter of Maryam bint ‘Imran, Usayd ibn Hudayr, Abu Musa al-Khawlani, and those that are like them as you will soon learn. Thus it can’t be said that they are from their powers and [nor can it] be unqualifiedly said of them what they say of tasarruf (discretion).

‘Undoubtedly they utter an evil word and a lie’ (58:2)

and the sincere Muslims are free from such things...

As for as their statement: ‘through them help is sought in difficulties and calamities, and by their aspirations, matters of concern are resolved’, this is worse and strange, and more abominable and repulsive, because this contradicts the Qur’an:

‘Or the One who responds to a helpless person when He prays to Him and removes distress, and who makes you vicegerents of the earth? Is there any god along with Allah? (27:62).

‘Say, Who is the One who delivers you from the darkness of the land and the sea? Say, Allah delivers you from it and from every pain,’ (6:64).

‘Whatever blessing you have is from Allah. Then, once you are touched by distress, to Him alone you cry for help,’ (16:53).

‘Say, call those whom you assume [to be gods], besides Him, while they have no power to remove distress from you, nor to change it,’ (17:56).

‘Then, tell me about those whom you invoke other than Allah, if Allah intends to cause some harm to me, are they [able] to remove the harm caused by Him? Or if He intends to bless me with mercy, are they [able] to hold back His mercy [from me)]’ (39:38).

‘If Allah causes you harm, there is no one to remove it except He Himself; and if He causes you good, then He is powerful over everything,’ (6:17).

And there are other similar verses in which Allah Most High declared that no one is the remover of harm but He and only He can remove distress and pain and He alone grants the supplications of the distressed ones and no one but He is called for help. He is all Powerful to do good and He alone can do so. Since He [Allah] was indeed meant [in these verses], the ghayr (others) – like the angels, prophets, saints and so on – were automatically negated, as was explained in the Holy Qur’an:

‘Say, call those whom you assume, besides Him, while they have no power to remove distress from you, nor to change it,’ (17:56)

with further argument from the following verse:

‘Those whom they invoke, do themselves seek the means of access to their Lord as to which of them becomes the closest, and they hope for His Mercy and fear His punishment. The punishment of your Lord is really something to be feared,’ (17:57).

The verse declares clearly that the prophets do not have power to remove harm from anyone, so how can the others who are even lower in rank than them do so? But, ‘whomsoever Allah lets to go astray, for him you will find no one to help, [and] no one to lead,’ (18:17)...."

What has been said [by some scholars] of istighathah through the prophets and saints being permissible, the meaning of it is only attaining blessing (tabarruk) through their mention, and tawassul through them, and not seeking assistance (imdad) from them.

So, beware, and then again, beware, with respect to your condition of the fallacy of your brethren!

O Allah! Cleanse us from this ignominy and protect us from suspicion of that in which is destruction [i.e. shirk]...”

Seeking aid (istighathah) is permissible in the ordinary outward means (al-asbab al-zahirat al-‘adiyyah), of fighting or catching an enemy or a predator and the like of this like their statement: ‘O Zayd!’ ‘O my people!’, or ‘O Muslims!’ as they mentioned them in the books of Nahw in accordance with actual (bi l-fi’il) outward means. However, seeking aid by potential [means] (bi l-quwwah) or in intangible matters of difficulties, of sickness, fear of drowning, distress, poverty; and seeking provision and its like; these are from the exclusive qualities of Allah and no one besides Him can be invoked with regards to them.

Allah, Glorious is His Mention, states:

‘And when you face a hardship at sea, vanished are those whom you used to invoke, except Him ,’ (17:67).

Thus He negated the invocation of other than Him, so His uniqueness in this is stipulated. Thus, hold to such belief, and do not be of those who deviated due to his reason,

‘when shackles will be round their necks, and chains they will be dragged into the hot water after which they will be thrown into the Fire as fuel,’ (40:71-72).

As for their condition of coming to their [i.e. saints] graves and calling them to fulfill their needs, deducing as evidence that this is from their karamat; then, if their arrival is with the intention to supplicate near their grave and tawassul through them, there is no harm, just as ‘Umar (may Allah be pleased with him) performed tawassul through Sayyiduna Al-‘Abbas (may Allah be pleased with him), because there is success in supplication in the places of the righteous.

As for their condition of believing in effectuation (ta’thir) from them, and that they have discretion in fulfilling their needs, as the pre-Islamic Arabs and ignorant Sufis do, while calling them and seeking aid from them, this is from the abominable acts because when discretion is negated from the living – as has preceded – how can it be established for the dead?!”

[Saad]

The excerpts from ‘Allamah Sun’ Allah bin Sun’ Allah al-Halabi al-Makki al-Hanafi (d.1120 AH) are very good, and describes, amongst many other things, the fact that the fuqaha used the term 'istagaathah' interchangeably with the correct form of tawassul. Just in case any pseudo-scholar attempts to slander him by accusing him of having been corrupted and influenced (in the manner Shah Ismail Shaheed was slandered), he passed away when Shaykh Ibn Abdul Wahhab was only a toddler.

Assalam o 'alaykum,

[1] Well, according to the Ahl al-Bid'ah, 'Allamah Sun' Allah al-Halabi refuted the Wahhabis.

In A Warning to Muslims against the Bid'ahs Preached by Muhammad Ibn 'Abdi-l-Wahhab by Abdul Hadi Palazzi, it says:

"Among Sunni ‘uleams who refuted Wahhabism we must also mention Sayyed Dawud Ibn Sulayman, Mawlana Khalid al-Baghdadi, Sun‘ Allah al-Halabi alMakki al-Hanafi, Muhammad Ma‘sum as-Sarhindi, Muhammad Ibn Sulayman alMadani ash-Shaf‘i, may Allah be pleased with all of them."

'Allamah Sun' Allah is counted among the Sunni 'ulama by the Ahl al-Bid'ah. He passed away when Shaykh Muhammad ibn 'Abd al-Wahhab was only five!

It should also be noted that Shaykh Muhammad Ma'sum Sirhindi, son of Mujaddid Alf al-Thani, died in 1079 A.H. How could he have refuted the Wahhabis?

[2] On a Turkish bid'ati website, it says:

"WAHHABIS AND THE ANSWER OF THE AHL AS-SUNNAT

Scholars of Ahl as-sunnat wrote many books for the purpose of refuting the Wahhabis. The names of thirty-nine of them are as follows:

26- Sun'ullah-i Halabi, one of the savants of the blessed city of Mecca, proves in his book Sayfullah 'ala-man-kazzaba 'ala-Awliyaillah that the Awliya are honored with karamats after dying, too. He wrote this book of his in 1117 A.H."

How is this book counted among the 39 books written in refutation of the Wahhabis? Affirming the kamarat of awliya' after their death doesn't make is a Wahhabi refutation. In fact, this book demolishes some of the main pillars of the bid'ati ideology.

We can also see that Shaykh Muhammad ibn 'Abd al-Wahhab was only two when this book was written.

[Saad]

Assalam o 'alaykum,

‘Allamah Qadi Thana’ullah Panipati (d.1225 AH) writes, “To prostrate before the graves of the prophets and saints, to circumambulate around them, to invoke them [for help], or to make offerings to the inhabitants of graves is haram; rather some of these matters lead to kufr. The Messenger of Allah, may peace and blessings of Allah be upon him, cursed the people who do such things and forbade the Ummah from doing them, and ordered us not to make his grave an idol.” (Ma la Budda Minhu, p.80)

He writes at another place, “It is recommended to go to Uhud early on Thursday and to visit its martyrs and to begin with the grave of Hamzah, may Allah be pleased with him, the uncle of the Prophet, and leader of the martyrs. During his visit, an intelligent person should be careful to avoid innovations in greetings, like touching and kissing the grave, walking in a circle around it, asking from the person buried there, and praying at it because what is prescribed is supplication and asking forgiveness for them. As for asking for something from them and taking oaths by them to Allah Almighty; that is misguidance and innovation (by the agreement of the Imams of the believers). None of the Companions did that. The Imams agree that when one wants to make supplication, he should face the qiblah and not face the grave.” (Ma la Budda Minhu, p.215)

[SeekerOfGuidance]

Assalam o 'alaykum,

[1] Well, according to the Ahl al-Bid'ah, 'Allamah Sun' Allah al-Halabi refuted the Wahhabis.

In A Warning to Muslims against the Bid'ahs Preached by Muhammad Ibn 'Abdi-l-Wahhab by Abdul Hadi Palazzi, it says:

"Among Sunni ‘uleams who refuted Wahhabism we must also mention Sayyed Dawud Ibn Sulayman, Mawlana Khalid al-Baghdadi, Sun‘ Allah al-Halabi alMakki al-Hanafi, Muhammad Ma‘sum as-Sarhindi, Muhammad Ibn Sulayman alMadani ash-Shaf‘i, may Allah be pleased with all of them."

'Allamah Sun' Allah is counted among the Sunni 'ulama by the Ahl al-Bid'ah. He passed away when Shaykh Muhammad ibn 'Abd al-Wahhab was only five!

It should also be noted that Shaykh Muhammad Ma'sum Sirhindi, son of Mujaddid Alf al-Thani, died in 1079 A.H. How could he have refuted the Wahhabis?

Since refuting the wahhabis is their most fervent obsession, let alone a pressing need, every bidatee should recite a thousand times a day:

"Ya Shaykh Ma'sum Sirhindi, please write a refutation of the wahhabis"

And then observe carefully how long the respected Shaykh takes to fulfil this straightforward task, something he would have easily been able to do during his lifetime.

[Saad]

Assalam o 'alaykum,

[1] The author of the well-known work I’la’ al-Sunan, `Allamah Zafar Ahmad ‘Uthmani (d.1394 AH), has discussed the issue of istighathah in detail in his treatise Al-Irshad fi Mas’alah al-Istimdad. He has divided istighathah into several categories for a better and a clearer understanding. These categories are:

[a] To call a prophet or a saint (dead or alive) from nearby or at their grave.

[b] To call them from a distant place when the purpose is not to address them directly, such as when their name is called out due to overwhelming [emotion and] rapture of their love [as sometimes done in poetry].

[c] To call them [with the intention of addressing them] and with the belief that they can hear from far.

[d] To call them in their absence, not to address them, [seek aid from them] or due to overwhelming rapture [emotion], but rather as a recitation of a supplication (du’a) which contains their name as being addressed (ba sighah al-nida’).

[The ruling on the above mentioned points:]

[a] It is permissible according to the agreement of the research scholars (muhaqqiqin). This is provided that isti’anat (help) being sought is not haram, [such as] asking those alive for things that are considered umur ghayr `adiyyah[1] (those things that are `adatan -according to natural disposition - or shar’an – as per Shari’ah – outside the power (qudrah) of humans and are not considered their actions – [also referred to as ma fawq al-asbab]) like saying, ‘O shaykh, give me children’.

Or to ask those in the grave for things that are either umur ghayr `adiyyah or things that are considered umur `adiyyah (those things are that `adatan or shar’an within the power of humans and are considered their actions – [also referred to as ma taht al-asbab]) but become umur ghayr `adiyyah after death, like asking for help in a trial, or asking for sustenance, children, rain, cure from disease, etc.

[b] It is permissible.

[c] It is shirk.

[d] It is permissible provided that this supplication (du’a) is present in the Qur’an or hadith, like in tashahhud where `al-salamu `alayka ayyuhannabiy’ is reported with sighah al-khitab. (For more see: Maqalat ‘Uthmani, 2:287-288)

[Ahmad_shakeel]

i've compiled list of all scholars listed in three articles against istighathah..

first article: http://www.deoband.org/2009/02/aqida...efs/istigatha/

1. Imam Rabbani Mawlana Rashid Ahmad
2. Muhaddith Shah Muhammad Ishaq Dahlawi
3. Shaykh Abu ‘l-Hasan ‘Ali Nadwi
4. Qadi Thana’ullah Panipati
5. Mawlana Yusuf Ludhianwi
6. ‘Allamah Mahmud Alusi al-Hanafi
7. ’Allamah Muhammad Tahir Patni
8. Imam Shah Waliullah al-Dahlawi
9. ‘Allamah ibn ‘Abidin al-Shami’s Radd al-Muhtar
10. ‘Allamah ibn Nujaym al-Misri’s Al-Bahr al-Ra’iq

2nd article: http://www.deoband.org/2010/09/aqida...er-than-allah/

1. Shaykh Abu Bakr bin Muhammad ‘Ali Khawqir
2. ‘Allamah Sarfaraz Khan Safdar
3. Imam Ahmad bin Idris Shihab al-Din Qarafi al-Maliki
4. ‘Allamah ‘Abd al-Hayy Lakhnawi
5. Hakim al-Ummah Mawlana Shah Ashraf ‘Ali Thanawi
6. Mufti Muhammad Shafi'
7. ‘Allamah Ahmad bin ‘Abd al-Qadir al-Rumi
8. ‘Allamah Muhammad ibn Muflih al-Maqdisi
9. ‘Allamah ‘Ala al-Din al-Mardawi
10. ‘Allamah Sharf al-Din al-Hijawi
11. ‘Allamah Khayr al-Din Sayyid Nu’man Alusi
12. Shaykh Muhammad Amin al-Suwaydi al-Shafi’i
13. Dr. Wahbah Mustafa al-Zuhayli
14. Shaykh Wahbi ibn Sulayman al-Ghawji Albani
15. Sayyid al-Ta’ifah Shaykh ‘Abd al-Qadir al-Jaylani
16. Mufti Muhammad Kifayatullah al-Dahlawi
17. Shaykh Husayn ‘Ali Wanbacharan al-Punjabi
18. Hafiz al-Hadith Mawlana ‘Abdullah Darkhawasti
19. Shaykh Sayyid Abu ‘l-Hasan ‘Ali Nadwi
20. Mufti Sa’id Ahmad Palanpuri
21. Mufti Zar Wali Khan

3rd article: http://barelwism.wordpress.com/2012/...-the-creation/

1. 'Allamah Zafar Ahmad ‘Uthmani
2. Shaykh ‘Abd al-Fattah Abu Ghuddah al-Halabi
3. Imam Muhammad bin Pir ‘Ali al-Birgivi al-Hanafi
4. ‘Allamah Taqi al-Din Subki
5. Shaykh Khurram ‘Ali al-Balhuri
6. ‘Allamah Mansur ibn Yunus al-Bahuti
7. ‘Allamah Mustafa Suyuti al-Rahbani
8. Imam Shah `Abd al-`Aziz Muhaddith Dahlawi
9. ‘Allamah Ahmad Din Bughwi al-Lahori
10. ‘Allamah Sun’ Allah bin Sun’ Allah al-Makki
11. 'Allamah Muhammad Kamil ibn Mustafa al-Tarabulusi al-Ash’ari al-Shadhili
12. Imam Shah Rafi’ al-Din Muhaddith Dahlawi
13. Hafiz Ibn Rajab al-Hanbali
14. Imam Shah ‘Abd al-Qadir Muhaddith Dahlawi
15. ‘Allamah ‘Abd al-Rahman Abu Shamah al-Shafi’i
16. ‘Allamah Murtada al-Zabidi al-Bilgrami
17. Shaykh Sayyid ‘Abd al-Rab Husayni al-Dahlawi
18. Shaykh Sayyid Ahmad al-Rifa’i al-Husayni
19. Shaykh Bayazid al-Bastami
20. ‘Allamah Habib al-Rahman al-A’zami
21. ‘Allamah ‘Abd al-Haq Haqqani Dahlawi
22. ‘Allamah Ibrahim Bin Mar’i al-Maliki
23. Shaykh ‘Abd al-‘Aziz bin Dabbagh
24. Dr. ‘Allamah Khalid Mahmud
25. 'Allamah Sayyid Murtada Hasan Chandpuri

[Saad]

Assalam o 'alaykum,

Verdicts of Shah Waliullah from five seperate books:

1. Hujjat Allah al-Balighah:

“And among that (the occasions where forbidden shirk is present): Surely they seek aid from [people] other than Allah for their needs — including cure for the ill and giving wealth to the poor; and they make vows (nadhr) and hope that their aims are successful on account of those vows; and they recite their [people's] names hoping to gain their blessings. Allah Most High has made it incumbent on them that they say in their prayers, ‘It is only you that we worship and it is only you that we seek aid from.’ Allah Most High says, ‘So, do not call with [the name of] Allah anyone else.’ And the meaning of du’a (supplication) is not ‘ibadah (worship), as the exegetes say, but it is isti’anah (seeking aid), according to the saying of God, may He be Exalted, ‘No, but you call upon Him and He removes the thing because of which you call upon Him’ (Qur’an, 6:41).” (Hujjat Allah al-Balighah, 1:186)

2. Tafhimat al-Ilahiyyah:

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

3. Al-Khayr al-Kathir:

“And you should know that seeking to fulfill needs (hajat) through the dead with the belief that they are [merely] a means to fulfillment is disbelief (kufr) which must be avoided; the Kalimah Shahadah regards it as prohibited, but nowadays people are excessively involved in these things.” (Al-Khayr al-Kathir, p.105)

4. Al-Qawl al-Jamil:

“Explanation of Major Sin: Among the major sins is ascribing partners with Allah in worship and in seeking aid [in a matter that is not established by the natural means (asbab) or established in the Shari‘ah] for livelihood, cure, and other such things. And an indication to repent from these two [ascribing partners in worship and in seeking aid] is His utterance (Exalted be He) ‘It is You we worship and You we ask for help’ (verse five of Surah Fatihah).” (Al-Qawl al-Jamil, p.46)

5. Al-Budur al-Bazighah:

“People who have been prevailed upon by paralogism [their bad knowledge about Allah]… are like the hypocrites of the Muslim community. They follow the religion of Islam and conceal in their hearts others who they associate with Allah in their worship, as in their asking others besides Allah for help (isti’anah). They have thought that the pleasure of God is confined to the pleasure of His worshipping devotees.” (Al-Budur al-Bazighah, p.202)

[Muzzammil Husayn]

Tafhimat al-Ilahiyyah:

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

One person claimed this quote is odd because "It first equates it with shirk and then stays from from declaring disbelief because there is no clear proof against it in the source text of Islam."

There is no contradiction between these two statements. Mawlana Murtada Hasan Chandpuri wrote in his lengthy treatise on istighathah:

"And if someone makes extreme effort and takes it to the furthest degree of ta’wil, the consequence will only be that shirk is saved from kufr, but there is no way it can stop being haram and forbidden. Isti‘anah and istimdad in the fourth form [asking for help in umur ghayr ‘adiyah (means that are not ordinary) – with certain rare exceptions] is haram and forbidden by agreement, which is established from the speech of Shaykh [‘Abd al-Haqq] and Shah [‘Abd al-‘Aziz] Sahib.

"However, whatever the situation, calling [even] this isti‘anah and istimdad “shirk” [even though it is not kufr] is not unfamiliar [in the Shari‘ah] because it is not necessary that every shirk is kufr, because one shirk that is of a lesser type is taking an oath with other than Allah (لأن الشرك دون شرك حلف بغير الله), and ostentation (riya) has been determined as shirk in the Qur’an and hadith, even though it is not kufr. Similarly, the one who calls this isti‘anah “shirk” [even though in some situations it may not be kufr] he is completely correct." (Sabil al-Sadad fi Mas'alat al-Istimdad, p. 101-2)

[Saad]

Assalam o 'alaykum,

Sons of Shah Waliullah:

[1] Shah 'Abd al-'Aziz:

Shah ‘Abd al-‘Aziz Dahlawi further writes while discussing deviant beliefs, “…Or elevates the status of the imams and saints to the level of the prophets and messengers, and establishes for the prophets and messengers divine characteristics (lawazim al-Uluhiyyat) such as knowledge of the unseen (‘ilm al-ghayb), answering the invocation (faryad) of anyone from anywhere and having power over everything…” (Tafsir `Azizi, 1:40)

Shah ‘Abd al-‘Aziz Dahlawi writes while discussing different types of shirk, “The fourth type is worshipers of saints (pirs) [who] say that when a saint becomes in the sight of Allah mustajab al-da’awat (whose du’a is accepted) and maqbul al-shafa’ah (whose intercession is approved) because of his spiritual exercise and effort (mujahidah) [and then he] leaves this world, his soul acquires great power and immense expansion. So if one envisions (tasawwur) him, or prostrates at his place of residence or grave and expresses full humility, then [the saint’s] soul comes to know of that because of its expansion and freedom, and then intercedes on his behalf in this world and the hereafter.” (Tafsir ‘Azizi, Surah Baqarah, p.127)

[2] Shah Rafi' al-Din:

Imam Shah Rafi’ al-Din Muhaddith Dahlawi (d.1233 AH), the son of Shah Waliullah Dahalwi, writes in refutation of the polytheistic practices, “And Mushrikin resort to polytheistic acts in the matter of [assigning] partial control (juzwi tasarruf) of the universe [to the prophets, saints, etc.] such as increasing sustenance, bestowing children, averting sickness, making the souls subservient and things of that sort. This is nothing but clear shirk – there cannot be an excuse [for such beliefs].” (Fatawa Shah Rafi’ al-Din, p.7, from Tanqid Matin, Sarfaraz Khan Safdar)

[3] Shah 'Abd al-Qadir:

Imam Shah ‘Abd al-Qadir Muhaddith Dahlawi (d. 1242 AH), the son of Shah Waliullah Dahlawi, defines shirk, saying, “Shirk is to ascribe any attribute of Allah to anything else, such as believing that someone knows everything or has [been given] the ability to do whatever he wants or that our benefit or harm is in his control, or prostrating to someone and asking him to fulfill one’s needs, believing he has [been given] the ability to do so.” (Mawdah al-Qur’an, p.22)

[Saad]

Ottoman scholars:

1. Imam Birgivi:

Imam Muhammad bin Pir ‘Ali al-Birgivi al-Hanafi (d.981 AH), the famous Ottoman scholar and author of Tariqah al-Muhammadiyyah, writes in Ziyarat al-Qubur while discussing visitations to graves that are not deemed permissible according to the Shari’ah,

“Visiting graves to offer prayers by them, circumambulate them, kiss them, brush up against them, rub cheeks on them; take their dust, supplicate to their occupants, seek their aid (isti’anah), ask from them help, sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols – none of this is sanctioned in Shari’ah according to the consensus of the imams of Muslims, because neither the Messenger of Allah (Allah bless him and grant him peace) did this nor did any of the Companions and Followers and the imams of the faith did this. Rather, the basis of this heretical (bid’ati), polytheistic visit has been derived from the worshippers of statues.” (Ziyarat al-Qubur, p.18)

He further writes while responding to one of the arguments used by the proponents of istighathah and describing how Satan deceives them,

“There are stories narrated by them about the people in graves: A man performed istighathah to a certain grave in intensity, so he came out of it [i.e. came out of his difficulty]. Another person called the dead person or supplicated to him in need, so his need was fulfilled. Likewise, a person was afflicted with a trouble, so he beseeched a certain dead person in the grave, and his trouble was removed. These priests and grave-worshippers have many such incidents to report; if we mention all of them, the chain will be too long. They are the worst liars of Allah’s creatures from the living and the dead. They are bent to fulfilling their needs and removing their harms, so when they hear that the grave of a person is an antidote they tend to it and the Satan acts gently to invite them. Satan first invites the person to pray near it. Thus, the person prays there with earnestness and humbleness and Allah accepts his prayers due to his humbleness, and devotion and not because of the grave. Had he called Allah in a bar, wine shop, bathroom or a market, Allah would have responded to his call. As a result, the ignorant has a false impression that the grave has some effect in the acceptance of the prayers. And Allah accepts the prayers of the helpless even if he is a disbeliever (kafir). Therefore, it is not necessary that Allah is pleased with the one whose prayers are responded to or He loves him or He approves of his actions, as Allah accepts the prayers of the righteous and the dissolute and of the believer and disbeliever.” (Ziyarat al-Qubur, p.31-32)

2. 'Allamah Ahmad bin ‘Abd al-Qadir al-Rumi:

‘Allamah Ahmad bin ‘Abd al-Qadir al-Rumi (d. 1041H / may Allah have mercy on him), an erudite scholar from the people of Akhisar in present-day Turkey, also addressed this issue in Majalis al-Abrar wa Masalik al-Akhyar.[6] He writes in chapter three concerning how Satan tricks those who ask the creation for help, “…And there are those people who perform istighathah from the creation, regardless of whether they are alive or dead, Muslim or non-Muslim. And Satan takes the form of the person whose help has been sought and fulfils the need of the person who has sought help. So, these Muslims think that Satan is the same person who they called for help. However, it is not as they believe. In reality, it is Satan who misguides them when they assign a partner to Allah. For, Satan leads astray the children of Adam (may the peace of Allah be upon him) according to his ability. So, when Satan helps them according to their needs, he is harming them much more than he can benefit them. Hence, that person who is a Muslim, when he seeks aid from those mashayikh who he believes in, Satan comes to him in the shape of that shaykh because Satan often takes the forms of the pious but he does not have the power to take the form of the Prophet of the Cherisher of the Worlds (Allah bless him and give him peace). Then, indeed that shaykh whose help has been sought, if he is from among those of knowledge then the Satan will not inform him of the saying of his companions who sought his help. And if he is from those who have no knowledge he informs him [the shaykh] of what they said and he [Satan] relays to them the shaykh’s speech. So those ignorant people think that indeed the shaykh has heard their voices and answered them in spite of the long distance, whereas it is not the case. This is only done through the medium of Satan. And it has been narrated from some mashayikh who have experienced such [events] through unveiling (kashf) and mukhatabah, they say that: ‘I see something shiny like water or glass, and in it that news which I seek appears and so I inform people of it. And through it the speech of those who seek my aid from my companions reaches me and so I answer them and my response reaches them’.

And these types of things of the extraordinary (khawariq) happen to many of the mashayikh who do not know the Qur’an and Sunnah, and do not act upon them. For indeed, Satan plays with people a lot and shows them things that are false in the appearance of the truth. So, he who has the insight (basirah) of the realities of faith (iman) and knows the Shari’ah of Islam, he knows that it is the deception of the Satan and he seeks aid with Allah Most High from him.” (Majalis al-Abrar wa Masalik al-Akhyar, p.24)

He writes in chapter 17, which is titled:

المجلس السابع عشر فى بيان عدم جواز الصلوة عندالقبور ولااستمداد من اهلها واتخاذ السروج والشموع عليها

“The situation has become, in respect to these misguided people who misguide others that they have began performing Hajj on graves and have created rituals for it, to such an extent that some extremists have written books on this topic which they called “Manasik Hajj wa Mashahid,” in which they have drawn comparisons between graves and the Bayt al-Haram. It is clear that this leads to separation from the religion of Islam, entering into the religion of the idol worshipers. So, see the great difference between that which the Prophet [Allah bless him and give him peace] has legislated regarding graves in terms of forbidden acts, as mentioned above, and that which these people have legislated and intended. There is no doubt, the corruption in this are so many that a man would be incapable of mentioning them all.

Among them [the corruption] is showing so much respect of graves leads one to put make people into fitnah. And among them is giving the graves more importance than mosques, which are the best of places and the most loved by Allah, for indeed these people, when they go to graves they go their with such importance and respect, humility, and solemnity, and softness of heart, things they would not do in mosques … And among them [the corruption] is making mosques on top of graves and enlightening them. And among them is performing itikaf by them, covering them with sheets, and appointing custodians on them. This is to such an extent that these people consider the sitting close to these graves better than sitting in the Masjid al-Haram and feel that guarding them is better than serving mosques. Among them is offering nadhr to these graves and their guardians. And among them is visiting these places to offer worship there and to circumambulate them, kiss them, perform their istilam, put the dust of graves on their faces, take their soil, call on the people of the graves, ask them for aid istighathah, and ask them for help, sustenance, well-being, children, fulfilling of loans, removing of difficulties and others needs that the worshipers of idols ask their idols. All of this is not legislated by any imam of religion, because all of this has not been done by the Prophet of the Lord of the Universe (Allah bless him and give him peace), neither by any Sahabah, Tabi’in and any of the imams of the religion. It is impossible that any of this is permissible and righteous.”

[6] Imam Shah ‘Abd al-’Aziz Dahlawi praised Majalis al-Abrar in these words, “The book, Majalis al-Abrar, includes much beneficial discourses regarding the secrets of Islamic law, fiqh, suluk, refutation of bid’ah and reprehensible customs. We have no knowledge of the author in terms of his piety, godliness, depth in the sciences of Shari’ah, except that which this book reveals regarding him.” (Mu’jam al-Matbu’at al-’Arabiyyah, 1:388) And ‘Allamah ‘Abd al-Hayy Lakhnawi writes regarding Majalis al-Abrar, “And it is an excellent and reliable book.” (Iqamah al-Hujjah, p.19)