10. Sayyid scholars on asking help from dead.
Whoever wants to win the hearts of people and still create fitna he claims to be sayyid.
Leaders of Isis claimed to be sayyid, King of Jordan and his wife and daughters wearing western clothes claims to be sayyid. All the fake pir of Pakistan and india, majority of the rafidhis claim to be sayyid.
I heard a rafidhi who claims to be sayyid, he said proudly, “isay nai pata sayyid k samnay kesy bat kartay hain” i.e. how dare he talk to sayyid like that, And he is the one who abuse too.
Fake Sayyids.
Ibn kathir said about Abu Muhammad Obaidullah who claimed to be Alwi (descendant of Ali bin Abi Talib Radhi Allahanho).
قلت: قد كتب غير واحد من الأئمة منهم الشيخ أبو حامد الأسفراييني، والقاضي الباقلاني، والقدوري، أن هؤلاء أدعياء ليس لهم نسب صحيح فيما يزعمونه
I say: More than one of the imams including Sheikh Abu Hamid Al-Asfaraini, Al-Qadi Al-Baqillani, and Al-Qudduri wrote that these are pretenders, their claim is not correct about their lineage.
al Bidaya wal Nihaya the year 322 h
Following are 10 Sayyid scholars on asking help from dead.
1. Sayyid Badr al Din al Hussaini (d 855 h).
The Yemeni scholar, the descendant of Musa Kazim, al Sayyid al Shareef Badr al din Husain bin Abdur Rahman Al Hussaini (d 855 h) who also had the privilege to meet Sakhawi student of Ibn Hajr asqalani.
He said:
“والاستغاثة بالمشايخ الأموات والأحياء مما أطبق عليه المتأخرون من المتصوفة، ولم يُنقل عن السلف المتقدمين لمعرفتهم بأنّ الاستغاثة بغير الله تعالى لا تجوز ولا تنفع، قال الله تعالى: {قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلَا تَحْوِيلاً} وغير ذلك من الآيات.
ولم يُنقل أن النبي صلى الله عليه وسلم أذِن لأحد من الصحابة رضي الله عنهم في الاستغاثة به في شدّة قط، وكان حاضرًا يوم أُحد فلم يملك من الأمر شيئًا كما قال الله تعالى: {لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ}، وإنما يُستشفع به إلى الله تعالى في تفريج الكرب وتسهيل الشدائد، وكذا بالصالحين من عباد الله فاعلم ذلك ولا تتبع جهالات المتأخرين
Asking help (Istigatha) from shuyukh who are dead and living is the practice of the later Sufis.
It was not transmitted from the early predecessors because they knew that seeking help from other than Allah Almighty is neither permissible nor beneficial. .
Allah says
Tell them: “Call upon those whom you fancy to be (your helpers) instead of Him! They have no power to remove any affliction from you, nor can they shift it (to any other). (17 : 56) and other verses like this.
It was not reported that the Prophet peace be upon him gave permission of Istigatha from him to any of his Companions may Allah be pleased with them in hardships, and he was present on the Day of Uhud, and he had no control over the matter, as Allah says:
“You have no authority in the matter” (3 : 128)
And verily, they turn towards Allah through them to ease their afflictions and difficulties, as well as the righteous servants of Allah. Know that do not follow the ignorance of the mutakhireen (later sufis who are not from salaf and who innovated istigatha).
مطالب أهل القربة في شرح دعاء أبي حربة [مخطوط لوحة: ٨٣ ب]، وهذا المخطوط بمكتبة الشيخ أحمد محمد يوسف حربة.
Taken from
كتاب المجموع الثمين في حكم دعاء غير رب العالمين
[محمد بن عبد الله المقشي]
2. Sayyid Husain bin Mahdi (d 1139 h).
The descendant of al Hasan bin Ali bin Abi Talib, al Sayyid Husain bin Mahdi [1139هـ/1187هـ] said:
“The evil practices happen while visiting the graves can’t be written here as the pen is incapable to write all of it.”
Then he said:
والمشروع فيها إنما هو تذكر الدار الآخرة والإحسان إلى الميت المزور بالدعاء والترحم، والاستغفار، وسؤال العافية. فقلب القبوريون الأمر وعكسوا وعاكسوا مقاصد الشرع، وجعلوا المقصود بالزيارة: الشرك بالميت،والدعاء به، وسؤاله الحوائج، واستنزال البركات، والنصر على الأعداء فأساءوا إلى أنفسهم وإلى الميت
The prescribed (visiting graves is) to remember the hereafter, and doing Ihsan on them by praying for mercy, and doing Istighfar for them and praying about their aafiyah, but the Qaburioon (Grave worshipers) changed the order of religion and started shirk with the dead by doing dua from them, asking them for need, asking for the blessings and asking victory over enemies..” [Roughly Translated]
[معا رج الألباب في مناهج الحق page 120-121]
3. Abū al-Thanā’ Shihāb ad-Dīn Sayyid Maḥmūd ibn ‘Abd Allāh al-Ḥusaynī al-Ālūsī al-Baghdādī (d 1270 h).
Sayyid al Alusi Kabeer said:
وقد رأينا كثيرا من الناس على نحو هذه الصفة التي وصف الله تعالى بها المشركين يهشون لذكر أموات يستغيثون بهم ويطلبون منهم ويطربون من سماع حكايات كاذبة عنهم توافق هواهم واعتقادهم فيهم ويعظمون من يحكي لهم ذلك وينقبضون من ذكر الله تعالى وحده ونسبة الاستقلال بالتصرف إليه عز وجل وسرد ما يدل على مزيد عظمته وجلاله وينفرون ممن يفعل ذلك كل النفرة وينسبونه إلى ما يكره ، وقد قلت يوما لرجل يستغيث في شدة ببعض الأموات وينادي يا فلان أغثني فقلت له : قل يا الله فقد قال سبحانه : وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان [البقرة : 186] فغضب وبلغني أنه قال : فلان منكر على الأولياء
I have seen this thing in many people which Allah mentioned for mushrikeen, That they become happy when the dhikr of the dead from whom they ask help is mentioned. When they hear false stories regarding them according to their belief, they go in the state of ecstasy and venerate them by quoting fabricated stories.
But when the dhikr of Allah alone and HIS Istaqlaal bil Tasarruf is mentioned. And when the evidences of HIS Greatness and majesty are mentioned,They dislike it, start hating and calling with hostile names.
A person who was asking help from dead by saying: “O So and so help me” I said to him: Say “O Allah help” as Allah says in al Quran:
“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.”[2″186] He became angry and It has reached me that he says “so and so” is munkir of auliyah. [Ruh al Mani under surah az-Zumar verse 45]
This is exactly what brailwis do with ahlus sunnah, they became happy when fabricated storied are mentioned of Shaykh Abdul Qadir, but when this verse is mentioned, their faces are blackened.
4. Ali bin Muhammad Saeed al Suwaidi Shafiee (d 1237 h).
The descendant of Abbas bin Abdul Mutlalib Radhi Allahanho on weird aqaid of people regarding Shaykh Abdul Qadir al Jeylani.
Ali bin Muhammad Saeed al Suwaidi Shafiee (d 1237 h) said:
حتى أنِّي رأيت بدمشق الشام أناسًا
ينذرون للشيخ عبد القادر الجيليِّ
قنديلاً يُعَلِّقونه في رؤوس المنابر،
ويَسْتَقْبلون به جهةَ بغداد،
ويبقى موقدًا إلى الصباح؛
وهم يعتقدون أنَّ ذلك من أَتَمِّ القُرُبات إليه؛
كأنهم يقولون بلسان حالهم:
أينما توقدوا فَثَمَّ عبد القادر.
فيا لله العجب!
ما هذه الخرافات؟!
وأين دين الله الذي قد مات ؟
بالَ الشَّيْطان في عقولهم
وأضلَّهم عن سبيلهم،
I once noticed at Damascus some people vowing unto the shaykh Abdul Qadir al Jili while he suspended a chandellier at the top of Minbar and he himself faced towards Baghdad. The candles burnt all night till dawn. They believe that by doing so they seek near conjunction unto him, as if they say : Whenever we may burn the candles for him there appears the shaykh Abd al Qadir.
What a strange thing it is! What kind of mythology/khurafat it is! The religion of Allah is dead ! Satan has pissed their minds and they are misdirected from the right path.
[Ghayat al Amani 1/369]
He also said:
Allama Ibn al Qayyim said in his book al Kabaair.. They have disbelieved by worshiping other than Allah the most high i,e, the Messenger or the Prophet or Jinn or Star or Angel or The Shaykh and others like this. This is done by some of the ignorant who attribute themselves to the religion of Islam.. They attribute themselves to the Mashaikh like Shaykh Ahmad al Rifaai, Shaykh Yunus, Shaykh Adi and others,, They throw themselves over the grave, kiss it, make sajdah, ask help, ask their maghfirah, and ask their need. This was the start of idol worship and is the type of shirk with Allah.
(a; Suwaidi commented) Then he mentioned the ahwaal of mushrikeen in detail as to how the shaitan present there practice in a good way. The idol worship started by veneration of the graves and their athaar, Then he said: Asking help for the needs from Scholars and Auliyah is included in the shirk and taking oath on their names… who ever ask help from other then Allah or call upon them as they say in veneration of scholars. “O my leader O My shaykh so and so” (Ya Sayyadi Ya Sayyadi Fulaan).. so he associated other partners with Allah. Allah says “So do not attribute to Allah equals while you know [that there is nothing similar to Him].” Meaning shirk by calling them for help and worshiping them beside Allah. [العقد الثمين by Ali bin Muhammad Saeed al Suwaidi 1/316-7]
How the shirk started?
Suwaidi Shafiee (d 1237) said:
انه لما مات منهم من هو كامل المرتبة عند الله اتخذوا مثالا على صورته و عظموه تشفعا إلى الله تعالى و توسلا
When one of them dies who had great status in the sight of Allah , They would make a picture like him and glorify him in order to seek his intercession with Allah and making him tawassul. [العقد الثمين by Ali bin Muhammad Saeed al Suwaidi 1/315]
Shirk at the graves.
al-Suwaidi al-Shafiee said:
ومن أعظم البدع، الغلو في تعظيم القبور
The biggest innovation is extremism in veneration of the graves. [Ghayat al Amani 1/478]
Then he mentioned various innovations and said:
فتراهم إذا عضلت عليهم الأمور أوصى بعضهم بعضاً بقصد أصحاب القبور،
When someone among them find any problem, some of them advice him to visit the Ashaab al Qaboor i.e. people dwelling in the graves. [Ibid]
Then he said, at the grave:
وربما أن أحدهم- لكثرة أوهامه وشدة خوفه- تبطل حواسه فيزدادون كفراً، وتضحك عليهم الشياطين جهراً، وترى كثيراً منهم يعلقون مرضاهم عليهم، فيأخذون المريض وهو في غاية شدته فيدخلونه على قبره،
If anyone among them lost his senses due to many illusions and severity of fear and gets into kufr, the shiyateen laugh out loud over them. Many of them take their patients to the shrine. [Ibid]
Shaykh Muhammad Amin al-Suwaidi al-Shafi (d 1246 h) said:
ولا يجوّز ذلك إلا من جهل آثار الرسالة، ولهذه عمت الاستغاثة بالأموات عند نزول الكربات يسألونهم ويتضرعون إليهم، فكان ما يفعلونه معهم أعظم من عبادتهم واعتقادهم في رب السموات
“None can regard it lawful except one who is ignorant of the traditions of the Messenger (Allah bless him and give him peace). This was the reason that seeking help from the dead in troubles spread among people. They beseech the dead and supplicate to them, as if what they do with them is greater than their worship to Allah and their belief in the Lord of the heavens.”
[“Jala al-‘Ayinayn” 1/512].
Muhammad Ameen al Suwaidi al Shafiee (d 1246 h) commented:
فإن الشرك بقبر الرجل الذي يعتقد نبوته أو صلاحه أقرب وقوعا من الشرك بخشبة أو حجر أو تمثال. ولهذا تجد كثيرا من الناس عند القبور يتضرعون ويخشعون ويخضعون ويعبدون بقلوبهم عبادة لا يفعلون مثلها في بيوت الله تعالى ولا في وقت السحر
The shirk at the grave of a man who is believed to be a Prophet or a pious… You will find many people at the grave beseeching help, praying with full attention, submitting themselves, worshiping by heart which they do not do in the houses of Allah (Masajid)… [شرح العقد الثمين by Muhammad Ameen al Suwaidi al Shafiee 1/431-432]
5. Moroccan Sultan the alwi Sayyid against practice of sufis on graves.
Abu al-Abbas Ahmad ibn Khalid al-Nasiri al-Salawi (1835-1897) who was one of the best Moroccan historian said:
وأقول أن المولى السلطان سليمان رحمه الله ، كان يرى شيئاً من ذلك ، ولأجله كتب رسالته المشهورة ، التي تكلم فيها عن حال متفقّرة الوقت – يعني بهم رهبنة الصوفية – وحذر فيها رضي الله عنه من الخروج على السنة ، والتّغالي في البدعة ، وبيّن فيها آداب زيارة الأولياء ، وحذّر من غلو العامة في ذلك ، وأغلظ فيها مبالغة في النصح للمسلمين ، جزاه الله خيراً
“Sultan Suleman (who was alwi Sayyid and father of Sultan Ibraheem who went to meet Ibn Saud).. wrote a famous risalah and wrote about sufis… and wrote about adaab of ziyarah of Auliya (i.e qaboor of Auliyah) and strongly went against the extremism which the common people had”
الاستقصاء للناصري ج 8 ص 123
6. Sayyid Badr ud din Halabi (d 1362 h)
Following is the discussion on aqaid between The Syrian Azhari scholar Sayyid Badr ud din al Halabi (1298 h to 1362 h) and Indian sufi.
He said:
وقد سُئِلْتُ عن هذه المسألة وأنا بالهند سنة تسع عشر وثلاثمائة بعد الألف، وكان قصد السائل تعرف عقيدتي بما أعرف من الحق الذي لا مرية فيه، وهو أن النبي صلى الله عليه وسلم أطلعه الله تعالى على كثير من المغيبات لمصالح يقتضيها التشريع، ولم يطلعه على كل ما كان ويكون، وبينت له أن هذا لا يحط من عليِّ مرتبته عليه السلام، بل من الأدب مع الله ومعه أن لا نصفه بما لم يصف نفسه به، ولا أن نثبت له ما لم يخبر هو بثبوته لنفسه.
فأنكر علينا ذلك، وتحركت نفسه للمحاجّة، فقلنا له: أترى أن النبي صلى الله عليه وسلم كان يعلم عدد الشعرات التي في لحيتك؟ فقال: لا. فقلنا: أفترى أن لحيتك ليست من المكونات؟ فانقطع في ميدان المناظرة قبل أن ينقل فيه قدماً.
In 1319 h I was in India (Note that was the time when dawah of Ahmad raza brailwi was at its peak who was 47 years of age at that time), I was asked a question (regarding knowledge of unseen), he didn’t ask to understand religion, He wanted to know about my aqeeda, which is truth according to me without a doubt. That is Allah informed the Prophet peace be upon him many of the unseen as it was shar`ee requirement, He was not informed all the information of the past and the present. I cleared that this does not affect on the status of Prophet peace be upon him, rather it is adab of Allah and his Rasool that we should not attribute those things to him (peace be upon him) which he didn’t attributed to himself. And we do not say anything regarding him which he didn’t say for himself.
He (the molvi) denied my answer, became emotional and argued with me. I said: Tell me if your aqeeda is that the Prophet peace be upon him even knew the number of hair on your beard? He replied no. I said: Isn’t your beard the part of creation? He left the place of debate without stepping further.
[atTaleem wal Irshad by Burhan ud din Halabi under the chapter “مقالات الأمم”, quoted by Mahmud Shukri al Alusi in Ghayat al Amani 1/68-69]
He said regarding omnipresence of Prophet peace be upon him, he said:
وهذه المقالة الشنيعة لم نرها لأحد من المتكلمين المتقدمين منهم والمتأخرين، ولا رأيناها في كتب العقائد، ولا كنا نظن أحداً يقول هذه المقالة الشنيعة
This ugly saying is not said by any of the past and present scholar, neither I have seen this in any of the book on aqaid, This is beyond our imagination that someone could say this ugly thing. [Ibid]
7. Sayyid Muhammad bin Ismaeel as-San’ani (d 1182 h) Said:
فإن هذه القباب والمشاهد التي صارت أعظم ذريعة إلى الشرك والإلحاد ، وأكبر وسيلة إلى هدم الإسلام وخراب بنيانه : غالب ـ بل كل ـ من يعمرها هم الملوك والسلاطين والرؤساء والولاة ، إما على قريب لهم أو على من يحسنون الظن فيه من فاضل أو عالم أو صوفي أو فقير أو شيخ أو كبير ، ويزوره الناس الذي يعرفونه زيارة الأموات من دون توسل به ولا هتف بإسمه ، بل يدعون له ويستغفرون حتى ينقرض من يعرفه أو أكثرهم ، فيأتي من بعدهم فيجد قبراً قد شيد عليه البناء ، وسرجت عليه الشموع ، وفرش بالفراش الفاخر ، وأرخيب عليه الستور ، وألقيت عليه الأوراد والزهور ، فيعتقد أن ذلك لنفع أو دفع ضر ، وتأتيه السدنة يكذبون على الميت بأنه فعل وفعل ، وأنزل بفلان الضر النفع . حتى يغرسوا في جبلته كل باطل ، والأمر ما ثبت في الأحاديث النبوية من لعن من أسرج على القبور وكتب عليها وبنى عليها . وأحاديث ذلك واسعة معروفة فإن ذلك في نفسه منهى عنه . ثم هو ذريعة إلى مفسدة عظيمة . انتهى .
The construction of large domes and mausoleums has become a significant source of polytheism and disbelief, posing a serious threat to the foundations of Islam. Rulers such as kings, sultans, presidents, and governors are responsible for their creation, often dedicating them to their close relatives or esteemed individuals such as scholars, Sufis, faqeers, teachers, and elders whom they hold in high regard. Individuals who were familiar with the deceased visited their graves without seeking intercession or invoking their names. Instead, they visited to seek forgiveness for them. Later on, when these acquaintances passed away, others observed that elaborate constructions and candlelight decor adorned the graves. A false belief emerged that these embellishments were meant to yield benefits or stave off misfortunes. Consequently, people fabricated untruths about the individuals buried there and their perceived supernatural powers.
[Fath ul Majeed Chapter 21 Exaggeration in Raising up the graves of Righteous, quoted from Tatheer al Aiteqaad by Ameer San’ani]
He also said:
والحديث دليل على فضيلة المساجد هذه ودل بمفهوم الحصر أنه يحرم شد الرحال لقصد غير الثلاثة كزيارة الصالحين أحياء وأمواتا لقصد التقرب ولقصد المواضع الفاضلة لقصد التبرك بها والصلاة فيها وقد ذهب إلى هذا الشيخ أبو محمد الجويني وبه قال القاضي عياض وطائفة
This hadith is evidence regarding virtues of these Masajid and It is evidence that It is prohibited to travel other places other than three (masajid) like visiting the righteous whether they are alive or dead with the intention of seeking nearness to Allah, With the intention that these are virtuous places, with the intention of seeking blessings from them and to pray. This is the opinion of Shaykh Abu Muhammad al Juwaini and this is also said by Qaadi Iyaad and others. [Subul al-salām 2/177]
As-San‘aani also said:
I (As-San`aani) say, ‘Building mosques near the grave of a pious person out of seeking its blessing is, in fact, a form of veneration. Moreover, the Ahaadeeth deeming it absolutely forbidden to pray in mosques containing graves have a general indication and there is no evidence of the above mentioned justification.
The preponderant opinion is that the reason for the prohibition is to eliminate the means leading to unfavorable ends and avoid the imitation of idol worshippers who venerate inanimate objects that do not hear, benefit, or harm them.” [Subul As-Salaam] [see islamweb Fatwa No : 263494]
He also said:
والتوسل به،وطلب الحاجات منه هو بعينه الذي كانت تفعله الجاهلية،وإنما كانوا يفعلونه لما يسمونه وثناً وصنماً، وفعله القبوريون لما يسمونه ولياً وقبراً ومشهداً والأسماء لا أثر لها ولا تُغيّر المعاني
seeking tawassul with the grave, and asking for needs from it are all pre-Islamic practices that were considered as polytheism and idol worship. However, the grave-worshippers consider it as a way of seeking a guardian, a grave, and a scene. The names given to these practices have no impact and do not change the meanings.
Tatheer Al Aiteqaad no. 37
al San`ani said:
(Kufr al Amali) Disbelief in action includes asking help from (dead) Auliyah, Asking help from them in pain, tawaf of the graves, kissing the wall of the grave, vows for them. These are Disbelief in action and not in Belief (Kufr al Aitiqadi). This person will be included in those who believe in Allah and his Messenger and the day of judgement but satan beautified this belief for them that Auliyah have the power to benefit and harm, they can intercede. So he had a same belief for them (Auliyah) which the kuffar had for the idols in the days of Jahiliyah. But these people prove tawheed for Allah and do not make the auliyah their god…. So they should be stopped through naseeha and let them know about their ignorance…. [al Fath Rabbani min Fatawa al Imam al Shaw kanji page 364]
8. Sayyid Rasheed Rida the descendant of Hussain radhiAllahanho said in Tafseer al Manaar
وقد سمعت من كثير من الناس في مصر وسورية حكاية يتناقلونها ربما تكررت في القطرين لتشابه أهلهما وأكثر مسلمي هذا العصر في خرافاتهم ، وملخصها أن جماعة ركبوا البحر فهاج بهم حتى أشرفوا على الغرق فصاروا يستغيثون معتقديهم ، فبعضهم يقول : يا سيد يا بدوي ، وبعضهم يصيح يا رفاعي ، وآخر يهتف : يا عبد القادر يا جيلاني . . . . . إلخ وكان فيهم رجل موحد ضاق بهم ذرعا فقال : يارب أغرق أغرق ، ما بقي أحد يعرفك .
i.e. When some people of Egypt were travelling in a ship, They started calling “Yaa Rifaai, Yaa Abdul Qadir, Yaa Jelaani” because of storm. A Mowahid was also there and people asked him to ask help. He said “YAA RABB make them drowned, no one among them knows you now.. [Tafsir al Manaar under Surah Yunas verses 21-23]
9. The debate between Mahmud Shukri al Alusi grandson of al Alusi Kabeer and follower of Rifaai tareeqa on Omniprecence of Ahmad Kabeer Rifaai.
Sayyid Shukri al Alusi said:
وقد تكلمت يوما مع أحد غلاة الرفاعية الزنادقة ومشركيهم ـ اذ استغاث بالرفاعي قبل الشروع في ذكرهم
فقلت له: هل يسمع الآن نداءك الرفاعي وهو في قبره في «أم عبيدة» ويمدك؟
قال: نعم .
قلت: فإذا اتفق مثلك في بلاد كثيرة ومواضع متعددة ألوف مؤلفة وان كانوا في أقطار شاسعة، هل يسمعهم أحمد الرفاعي ويمدهم ويغيثهم ؟
قال: نعم.
قلت: هذا هو الغلو الذي نهى الله عنه في كتابه الكريم.
قال: ليس هذا من الغلو، بل هو مقتضى الدين؛ ألم تسمع حديث الأولياء؟: وهو قوله صلى الله عليه وسلم الذي رواه البخاري : « وما زال عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا» الحديث.
I had a discourse one day with one of the extremists, heretics, who are virtually polytheists (follower of) Rifaaiyah (Tariqah).
I asked him: Do you think that al Rifai hears your voice at this moment when he is reposing in his grave at Umm Ubaid and that he is still able to help you?
He said yes.
I said: Do you still believe that he hears everyone like you (who call upon him) from all over the world in many different countries and different places and Ahmad al Rifai helps them, hears them and comes to their aid (i.e. at the same time).
He said: Yes
I said: This is only an exaggeration which Allah has strictly forbidden as mentioned in Noble Book (Quran).
He said: This is not exaggeration. It is rather one of the order of religion. Did you not hear the hadith regarding auliyah? as it is narrated in al Bukhari the saying of Prophet peace be upon him that (Allah says):
“My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks..” (end quote)
Then al Alusi mentioned that the meaning taken by these heretics is wrong and responded by the commentary by Ibn Hajar al asqalani on the hadith provided by that sufi.
He said: Ibn Hajar said in commentary of this hadith
1. This has been mentioned only by way of allegory meaning that I become his ear and eye on account of his preferring me, and complying with my commands. He loves to obey me and prefers to serve me as all these limbs love (to obey and serve).
2. The idea is that the whole body of servant is absorbed in me. Therefore he does not hear with his own ear except anything that I am pleased with, nor does he see anything with his own eyes except anything that I ask him or allow him to look at.
3. I fix for him objectives, which he achieves by means of his ears and eyes etc.
4. I became his aid like ears, eyes, hands, feet, in helping him to overcome his enemy,
5. al Faakihani and one of his predecessors Ibn Hubaira said: Apparently the Mudaf is suppressed in this text. Supplying the missing word , it would be: I become the guardian of his ears with which he hears, therefore he has nothing with him but that which I allow him to do, I am the guardian of his eyes with which he sees.
6. al Faakihani further says: It carries another meaning, which seems to be more suitable than the previous one. The idea is that Sam means Masmu (i.e. the infinitive is used in the sense of the nomina patients , e.g., amali ( : my wish or wishing) means that the thing i wish to achieve. In other words he does not hear anything but My mention. He does not relish anything but the recitation of my word. He does not indulge in anything except my Munajat ( : whispering in conversation with me). He does not look at anything other than the wonders of my realm. He does not extend his hand or his feet but only with a desire to please me and so on and so forth. (end quote from fath Al bari)
[Ghayat al Amani 1/345-347]
10.Shaykh Abdul Qadir jeylani rahimahullah on the righteous dead who can’t harm or benefit, can’t speak.
Shaykh Abdul Qadir al Jeylani said:
أين الصوام القوام الموافقون لكم في سالف الأعوام، وأين من كان معكم ليالي شهر رمضان شاهدين، وفي كل حق الله معاملين من الآباء والأمهات والإخوة والأخوات والجيرة والقرابات، أتاهم والله هادم اللذات وقاطع الشهوات ومفرق الجماعات، فأخلى منهم المشاهد، وعطل منهم المساجد، تراهم في بطون الألحاد صرعى، لا يجدون لما هم فيه دفعًا، ولا يملكون لأنفسهم ضرًا ولا نفعًا، ينتظرون يومًا الأمم فيه إلى ربها تدعى، والخلائق تحشر إلى الموقف وتسعى.
Where are the fasting people who were fasting with you in last years? Where are those who witnessed the nights of ramadhan with you? Where are Your parents, siblings and friends? By Allah the destroyer of pleasures (death) has reached them. Their mashahid and mosques are empty.. They CAN’T HARM OR BENEFIT themselves. They are waiting for the day when people will gather towards their Creator. [Ghuniyatul Talibeen page 262]
Then he said about the righteous and sinners buried in the graves:
اللهم وأهل القبور رهائن ذنوب لا يطلقون، وأسارى وحشة لا يفكون، وغرباء سفر لا ينتظرون، محت دراسات الثرى محاسن وجوههم، وجاورتهم الهوام في ملاحد قبورهم، فهم جمود لا يتكلمون، وجيران قرب لا يتزاورون، وسكان لحد إلى الحشر لا يظعنون، وفيهم محسنون ومسيؤون، ومقصرون ومجتهدون.
O Allah the people in graves can’t get rid of their sins, They can’t free themselves, They can’t be given time, the mud of graves… They are dead and CAN’T SPEAK, They can’t meet each other, They can’t move until the day of judgement. Among them are those who are Mohsinoon (Righteous), Sinners, Those who have failed and those who went a head.
[Ghuniyatul Talibeen page 262]