Misunderstood hadith asking from dead and Wahda tul wajood

بسم الله الرحمن الرحيم

The hadith

Volume 8, Book 76, Number 509: (Sahih Bukhari – Hadith al Qudsi)

Narrated Abu Huraira: Allah’s Apostle said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine (وليا).And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and 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” and if he asks Me, I will give him, and if he asks My protection (Refuge)..

I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”


Lets see what scholars of ummah understood from this hadeeth.

a) Ibn e Rajab said in Jam’e al aloom
، ولا إرادة إلا لما يريده منه مولاه، فحينئذ لا ينطق العبد إلا بذكره، ولا يتحرك إلا بأمره، فإن نطق، نطق بالله، وإن سمع، سمع به، وإن نظر، نظر به، وإن بطش، بطش به)

(He) Intends only what Allah wants,This person only feel Allah’s dhikr, he doesn’t move without his permission, He speaks only with the help of Allah, He hears His help, and if he see then only with the will of Allah, catches with his taufeeq.

he went on
ومن اشار الى غير هذا فانما يشير الى الا لحاد من الحلول والاتحاد والله ورسوله بريئان منه

That person who takes out any other meaning except this;he is indicating to Hulul and Ittehad, from which Allah and his Rasool are free.[Jam’e al-Aloom Page 384]

Ibn Rajab said On heresy of wahdatul wajood
“From those sciences that have been innovated is the discussion and analysis of the Inner Sciences i.e sciences dealing with matters such as gnosis, the actions of the heart, and related issues based upon pure opinion, spiritual experience (dhawq), or spiritual realisation (kashf). This contains a great danger and was rejected by the greatest of the Imams such as Ahmad and others.

Sulaiman (ad-Darani) used to say: “Sometimes a point of inspiration occurs to me as it does to the nation (of ascetics), but I don’t accept it except by the testimony of two witnesses: the Book and the Sunnah.

Junaid said: “This knowledge of ours is governed by the Book and the Sunnah, whoever hasn’t read the Quran or written the hadith isn’t to be followed in this knowledge of ours”. This knowledge has been greatly abused and some of those who laid claim to it fell into various forms of heresy and hypocrisy: claiming that the Awliyah were better than the Prophets, or that they had no need of the Prophets, belittling the laws conveyed by the Messengers, having the belief of incarnation and unification (hulul wal ittihad), the belief of the unity being (wahdatul wajood), and other such matters which form the foundations of disbelief, sin, and transgression; such as claim that many of the prohibited matters are lawful to them. Through this approach they have introduced many affairs into this religion that have nothing to do with it. They thought some of these affairs would engender softness of the heart such as singing and dancing”.[“Fadlul ilm as-salaf alal khalaf” p 31, darussunnah in english]

b) Ibne Hajar said in commentary of this hadith
؟ وَالْجَوَابُ مِنْ أَوْجُهٍ : أَحَدُهَا أَنَّهُ وَرَدَ عَلَى سَبِيل التَّمْثِيلِ , وَالْمَعْنَى كُنْت سَمْعَهُ وَبَصَرَهُ فِي إِيثَارِهِ أَمْرِي فَهُوَ يُحِبُّ طَاعَتِي وَيُؤْثِرُ خِدْمَتِي كَمَا يُحِبّ هَذِهِ الْجَوَارِح : ثَانِيهَا أَنَّ الْمَعْنَى كُلِّيَّته مَشْغُولَةٌ بِي فَلَا يُصْغِي بِسَمْعِهِ إِلَّا إِلَى مَا يُرْضِينِي , وَلَا يَرَى بِبَصَرِهِ إِلَّا مَا أَمَرْتُهُ بِهِ . ثَالِثهَا الْمَعْنَى أُحَصِّلُ لَهُ مَقَاصِدَهُ كَأَنَّهُ يَنَالُهَا بِسَمْعِهِ وَبَصَرِهِ

And the answer of this is from various ways, one of them is amongst tamseel, it meant that i becomes his listening And Basar that he follows my commandment, he loves following me and he picks up my serving, to which the parts of his body likes it, Second is that he solely gets deep with me, his ear only directs where from which i get agree, he only sees from his eye of which i have commanded. Third is that i make his goals as he is getting it from his Hearing and Seeing.

Faqihani said
قَالَ الْفَاكِهَانِيُّ وَسَبَقَهُ إِلَى مَعْنَاهُ اِبْن هُبَيْرَة : هُوَ فِيمَا يَظْهَرُ لِي أَنَّهُ عَلَى حَذْفِ مُضَافٍ , وَالتَّقْدِيرُ كُنْت حَافِظ سَمْعِهِ الَّذِي يَسْمَعُ بِهِ فَلَا يَسْمَعُ إِلَّا مَا يَحِلُّ اِسْتِمَاعُهُ , وَحَافِظ بَصَرِهِ كَذَلِكَ

Fakihani says, ..Ibn e Habeerah has elucidated the same meaning as it is, …the summary will be that i am the protector of his listening and he listens to that about which has been prescribed that it is Halal, and similarly i am protector of his seeing.

c) Khattabi said
وَقَالَ الْخَطَّابِيُّ : هَذِهِ أَمْثَالٌ وَالْمَعْنَى تَوْفِيقُ اللَّهِ لِعَبْدِهِ فِي الْأَعْمَالِ الَّتِي يُبَاشِرُهَا بِهَذِهِ الْأَعْضَاءِ , وَتَيْسِير الْمَحَبَّة لَهُ فِيهَا بِأَنْ يَحْفَظ جَوَارِحه عَلَيْهِ وَيَعْصِمَهُ عَنْ مُوَاقَعَة مَا يَكْرَه اللَّهُ مِنْ الْإِصْغَاء إِلَى اللَّهْو بِسَمْعِهِ , وَمِنْ النَّظَر إِلَى مَا نَهَى اللَّه عَنْهُ بِبَصَرِهِ , وَمِنْ الْبَطْش فِيمَا لَا يَحِلّ لَهُ بِيَدِهِ , وَمَنْ السَّعْيِ إِلَى الْبَاطِلِ بِرِجْلِهِ . وَإِلَى هَذَا نَحَا الدَّاوُدِيُّ , وَمِثْله الْكَلَابَاذِيّ , وَعَبَّرَ بِقَوْلِهِ أَحْفَظُهُ فَلَا يَتَصَرَّفُ إِلَّا فِي مَحَابِّي , لِأَنَّهُ إِذَا أَحَبَّهُ كَرِهَ لَهُ أَنْ يَتَصَرَّفَ فِيمَا يَكْرَهُهُ مِنْهُ

Khattabi stated that … the purpose is that Allah gives opportunity of those work which are done from the parts of the body and he makes easier his love and he protects hi Jawareh and he saves him from falling into Makrooh and Prohibited things, For Instance to his ears from paying attention to useless talks, To his eyes from prohibited things, and to his hands from those to which holding is not Halal, and prevents his feet from following onto Batil (Falsehood), Dawoodi also selected this explanation and Similarly Kalabazi explained that i save him and he only do Tasarruf in those things which i like, it is because when Allah loves him so he would not like that he gets into Makru’ (Disliked) things.

source: http://hadith.al-islam.com/DISPLAY/Display.asp?Doc=0&;Rec=9723

Ibn Hajar Asqalani wrote against Wahdatul wajood and Ghali Soofis
‏الْمُرَاد بِتَوْحِيدِ اللَّه تَعَالَى الشَّهَادَة بِأَنَّهُ إِلَه وَاحِد وَهَذَا الَّذِي يُسَمِّيه بَعْض غُلَاة الصُّوفِيَّة تَوْحِيد الْعَامَّة , وَقَدْ اِدَّعَى طَائِفَتَانِ فِي تَفْسِير التَّوْحِيد أَمْرَيْنِ اِخْتَرَعُوهُمَا , أَحَدهمَا : تَفْسِير الْمُعْتَزِلَة كَمَا تَقَدَّمَ , ثَانِيهمَا : غُلَاة الصُّوفِيَّة فَإِنَّ أَكَابِرهمْ لَمَّا تَكَلَّمُوا فِي مَسْأَلَة الْمَحْو وَالْفَنَاء وَكَانَ مُرَادهمْ بِذَلِكَ الْمُبَالَغَة فِي الرِّضَا وَالتَّسْلِيم وَتَفْوِيض الْأَمْر , بَالَغَ بَعْضهمْ حَتَّى ضَاهَى الْمُرْجِئَة فِي نَفْي نِسْبَة الْفِعْل إِلَى الْعَبْد , وَجَرَّ ذَلِكَ بَعْضهمْ إِلَى مَعْذِرَة الْعُصَاة , ثُمَّ غَلَا بَعْضهمْ فَعَذَرَ الْكُفَّار , ثُمَّ غَلَا بَعْضهمْ فَزَعَمَ أَنَّ الْمُرَاد بِالتَّوْحِيدِ اِعْتِقَاد وَحْدَة الْوُجُود
The meaning of Tawheed of Allah Tala is to take shahaddah that He is Ony ILah, and some ghali sufis name it as The Tawheed of folks.Two Groups have fabricated two things in the commentary of Tawheed, One of them is the Tafseer of Mutazilies that has been passed away, and the second one is from ghali Sufis When there leaders did Kalam in the issue of Mahaw and Fana and their meaning in this is to exaggerate in Satisfaction, Submission and Commitment (with Allah)….some of them exaggerated and left the kuffar behind, then some of them exaggerated and said the meaning of tawheed is Wahdatul wajood.[Fath ul Baree Kitab At Tawheed Chapter 1]

d) Ibn Daqiq al-Eid Says
“It is the sign of his wilayat, to whom Allah loves, It means that this person doesn’t listen to which Shariah al-Islamia doesn’t give permission, neither does he raises his hands to things against Shairah and nor he walks onto the path to which Shariah doesn’t give permission”

2. And Ibn-e-Daqiq continues further to explain that :

“Or it means that i become his Sama and Basr in such a way that he consider it to be loveable doing my Ittat and picks up my khidmat as he love parts of his body ear, eye etc.”

3. Or it can be meant that Allah fulfills his needs quickly, as he is taking help from the parts of his body, because that Wali will not have anything in his mind which is against the commandments of Almighty Allah. As mentioned in the hadith it self ” That if he asks from me, i will give him, and if he asks my refuge so i will protect him”

Because in general every sail gets a question, everyone who seeks refuge get refuge but the one who is amongst pious men of Allah his dua and Istagha have a value there. [Sharh Ar-Bain Nawawi Page # 46]

Comment: So one can see not a single mufassir said that this hadith means one can ask help from auliyah or this hadeeth is proof for wahda tul wajood infact they said ALLAH saves him from the things which ALLAH don’t like. How can ALLAH allow him after his death to help others?

Argument of Ahlul Bidah

They quote

Imam Fakhr ud-din Razi (rah) explains this hadith as:

Translation: When a person becomes totally dedicated to It’aat (of Allah), then he becomes established on such a state about which Allah has said: I become his hearing and sight, hence when Allah’s Nur becomes his hearing,“THEN HE HEARS FROM NEAR AND DISTANT PLACES”,… and when Allah’s Nur becomes his sight then ”HE SEES FROM NEAR AND DISTANT PLACES” and when Allah’s Nur becomes his hand then ”HE CAN MAKE TASSARUF (BRING CHANGE) IN DIFFICULT AND EASY PROBLEMS FROM NEAR AND FAR” [Tafsir ul Kabir, Volume No. 21, Page No. 77


It is not proving asking from dead He is talking about karamah of AULIYAH no where he is proving asking from dead and WAHDA TUL WAJOOD, KARAMAH of WALI is in the hands of ALLAH, Now refuting from same Fakhar ud din ar razi

Fakhrudin Ar-Razi in the Tafsir of verse 18 of surah yunus mentioned different sayings of scholars about how the Mushriks took idols as intermediary towards Allah, and he mentioned in fourth explanation:
أنهم وضعوا هذه الأصنام والأوثان على صور أنبيائهم وأكابرهم، وزعموا أنهم متى اشتغلوا بعبادة هذه التماثيل، فإن أولئك الأكابر تكون شفعاء لهم عند الله تعالى، ونظيرهفي هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر، على اعتقاد أنهم إذا عظموا قبورهم فإنهم يكونون شفعاء لهم عند الله.

“They built these statues and idols upon the forms of their Prophets and leaders (Akabir), and they believed that when they would worship these idols, then these leaders (Akabir) would become intercessors for them in front of Allah. And what is similar to this in our times is the veneration (ta’zeem) of a lot of people among the creation of the graves of their leaders (Akabir), with the belief that if they venerate their graves, then they (leaders) will be intercessors for them in front of Allah.”

One of the Brother Replied beautifully (taken from Multaqa)

Explanation of the second Imam Razi’s comment from Tafsir al-Kabir:

Mushrik writes: The Anbiya are granted with so much knowledge and Marifah by Allah that they have the power to “TO DO TASSARUF IN BATIN AND DHAHIR OF CREATION” [Tafsir ul Kabir, Volume No. 7, Under 6:88]

This quote from Imam Razi is totally unrelated. Imam Razi’s meaning is not, as the mushrik insinuates in his argument, that the Prophets have the ability of Tasarruf in those actions that are beyond Asbaab or above al-Umur al-‘Adiya. If this were the case — as they assume — then the Prophet Adam would have prevented his son, Kabil, from murdering his innocent brother, Habil. The Prophet Nuh would not have allowed his son and wife to die as disbelievers. The Prophet Lut would not have also allowed his wife to die as a disbeliever. The Prophet Ibrahim would not have allowed his father to die the same. And the Last of the Prophet, the Seal of the Prophets, Our Beloved alaihi salatu salam would have granted the gift of IMAN to his beloved uncle, Abu Talib!

Imam Razi himself writes under the verse: “Say, I do not possess for myself harm…” —

قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعاً وَلاَ ضَرّاً إِلاَّ مَا شَآءَ ٱللَّهُ
والمراد ان انزال العذاب على الاعدأ واظهارالنصرة للاوليأ لاا يقدر عليه احد الا اللّه سبحانه

“And the meaning of this is that the descending of punishment upon the enemies and the appearance of help for the friends, none has the ability for this except Allah.”

This indicates — through the words of Imam Razi himself — that the meaning that the mushriks have assumed above is not the correct meaning.

In fact, the appropriate meaning of the comment made by the mushrik argument is that Allah Almighty has granted the Prophets (Allah bless him and give them peace) so much knowledge and marifah that they are able to do tasarruf on the hearts of the creation and their souls. In other words, they teach and show them knowledge and marifah, and people — having accepted them and been affected by them — their lives are changed and they are adorned [by sacred knowledge]. Those that were ignorant and oppressors, through the teachings of the Prophets and through their fuyudh, they become guides for the creation of the Almighty.

This is the correct meaning. To support this, let me produce what Imam Razi has said elsewhere. Under the verse,

قُلْ إِنِّي لاَ أَمْلِكُ لَكُمْ ضَرّاً وَلاَ رَشَداً }“
Say, certainly, I do not possess for you harm nor guidance,”

إما أن يفسر الرشد بالنفع حتى يكون تقدير الكلام:
لا أملك لكم غياً ولا رشداً، ويدل عليه قراءة أبي (غياً ولا رشداً)، ومعنى الكلام
أن النافع والضار، والمرشد والمغوي هو الله، وإن أحداً من الخلق لا قدرة له عليه.

Imam Razi writes that

“the word RUSHD could be explained as NAF‘I so that the inner meaning would be that I do not possess for you divergence and guidance. The QIRAAT of Sayyiduna ‘Ubay indicates towards this. He has recited GAYYAW WALA RASHADA. To lead astray or guide. From the above we learn that that real person to give benefit, harm, guide and lead astray is none other than Allah. Makhlooq (any of the created things) has no qudrah over it. He says in the Quran: “He guides whom He wishes and leads astray whom He wishes.”

In light of these clear texts from Imam Razi’s book, to assume that he is of the view that the Prophets can do TASARRUF on the hearts of the people is totally false and rejected. The TASARRUF that he speaks of is in fact of knowledge, guidance and tazkiyyah, as mentioned above. And that is only for those who seek these things and are chosen by Allah Most High.

Reply taken from http://www.ahlalhdeeth.com/vbe/showthread.php?t=9922&;highlight=unseen


Also Mahmud Al-Alusi said regarding Tasarruf of Auliyah in Tafsir of Surah Nazi’at verse 5 about “Mudabirah” after quoting many interpretations:

ومنها ما فيه قول بما عليه أهل الهيئة المتقدمون من الحركة الإرادية للكوكب وهي حركته الخاصة ونحوها مما ليس في كلام السلف ولم يتم عليه برهان ولذا قال بخلافه المحدثون من الفلاسفة، وفي حمل المدبرات على النجوم إيهام صحة ما يزعمه أهل الأحكام وجهلة المنجمين وهو باطل عقلاً ونقلاً كما أوضحنا ذلك فيما تقدم وكذا في حملها على النفوس الفاضلة المفارقة إيهام صحة ما يزعمه كثير من سخفة العقول من أن الأولياء يتصرفون بعد وفاتهم بنحو شفاء المريض وإنقاذ الغريق والنصر على الأعداء وغير ذلك مما يكون في عالم الكون والفساد، على معنى أن الله تعالى فوض إليهم ذلك، ومنهم من خص ذلك بخمسة من الأولياء والكل جهل وإن كان الثاني أشد جهلاً.
“And it is not hidden that a lot of these sayings, they do not deserve such plenty quotes, and they do not have strength appropriate for this place, and there is in that what old people of direction say from movements Iradiyah from stars (as being Mudabirat) and these are particulars movements from them and others among what is not present in words of Salaf and there is no proof for that, this is why the Muhadiths among philosophers said contrary to this, and interpreting Mudabirah as stars, there is mistake of authenticity of what people of rulings and ignorant among astrologers believe and this is Batil from reason and religious texts as we have detailed in what has preceded.

And the same for interpreting them (Mudabirat) as pious souls leaving (bodies) (meaning this is not justified by reason nor religious texts), this is mistake of authenticity of what a lot of people from low intelligence say, that Saints have control (Tasarruf) after their death as curing sick people, saving drowning man, helping against enemies and others from what happens in world of creation, and there is Fasad (falsehood) in meaning that Allah gave them these (powers), and from them some who make that particular to five saint, and all of that is ignorance and second is greater ignorance…” [www.umm-ul-qura.org]

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