Deobandi Mufti and Istighatha
Recently , deobandis have repeated their fatwa of shirk upon those who accept the permissibility of Istighatha.
One really needs to work hard to write an article like our deobandi friends have written . The article has so many mistakes that it is not possible to commit these mistakes without proper planning!
Deobandi point of view is mentioned in red , followed by point by point refutation
The issue of the permissibility of istigathah/isti ‘anah is one that is widely discussed and a bone of contention for many.
Wrong. The issue was never a bone of contention before wahabi movement started. It is permissible in shariah as stated and practiced by sunni scholars like Shaykh Abdul Qadir Gilani , Mulla Ali Al Qari , Ibn Abideen, Shah Abdul Haq Muhaddith, Imam Shamshuddin Ramli, Imam Subki, Syed Jalal Makki, Shah Waliullah , Shah Abdul Aziz and countless other sunni scholars.
The wahabis made it permissible to kill those muslims who accept the permissibility of Istighatha.
See scan here
Blood of Muslims Permissible ??
The elders of Deoband-like their predecessors from the Wali Allah and Mujaddidi tradition-write that there are three meanings of isti’anah.
Shah Waliullah and his teachers including Allama Tahir Al Madani both used to recite Nad-e Ali which has “Ya Ali” in it.
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Deobandis have been traditionally Chisti Sabr.i All the Deobandi “akabir” like Shaykh Rashid Gangohi, Shaykh Qasim Nanotwi, Shaykh Ya’qub Nanotwi, Shaykh Ashraf ‘Ali Thanwi, Shaykh Mahmood al-Hasan, Shaykh Husayn Ahmad Tandvee made bayyah
( allegiance) to Imdadullah Muhajir Makki .
All these deobandi scholars made bayyah on the hands of Imdadullah Muhajir makki .
The ‘sufi” chain of the author of the above deobandi article is like this
Imdadullah Muhajir Makki—-à Shaykh Ashraf Ali Thanvi Al Deobandi–à Shaykh Abdul Ghani Phoolpuri—-àHakeem Muhammad Akhtar—-à Shaykh Fazlur Rahman-àAuthor
And this is what Imdadullah Muhajir Makki, the super grand shaykh of deobandis writes in his book “ Haft Masla”
Calling Upon Someone other than Allah
….Therefore, calling someone from a distance, either for remembrance, desirous of union or anxiety of separation, just like a lover calls his beloved, to give consolation to his heart, is not a sin…… The other sort of calling is where the caller wishes that the called one actually hears the call. In this case, if the caller, through the cleanliness of his heart is seeing the person called spiritually, such a call is permitted. If however, the caller does not see the called one but believes that the called one will receive his message through some means supported by evidence, even then the call is permitted…. From this we get the permission of the Wazifa :” Ya Sheikh Sayed Abdul Qadir Sheun Lillah”. If anyone considers that the Sheikh can help with the power he possesses of his own, it will be tending towards Shirk. But if the Sheikh is considered as “Wasila” (means) or these words are uttered with an empty mind considering them to carry “Barakats” (blessings), then there is nothing wrong with them..
http://deoband.8m.net/custom4.html
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If calling other than Allah is shirk , then how can Shaykh Ashraf Ali Thanvee gave bayyah on the hands of a person who was advocating for this ‘shirk” act?
Let all the muslims take a note of the names of these deobandi “akabir” and make sure you do not join any such sufi chain which passes through any of these deobandi akabir .
After spoiling the name of Chisti sabri silsila , the deobandis are now trying to spoil the name of Naqshbandi silsila! Insha Allah this will not happen.
Imam Rabbani Mawlana Rashid Ahmad Gangohi, quoting Mi’ah Masail and Arba’in Masail of Shah Muhammad Ishaq Dehlawi, writes:
The author of this article is not aware that Imam Rabbani of the Deobandis , Shaykh Rashid Gangohi was very poor in historical knowledge. And our learned author did not bother to investigate the authenticity of the books ascribed to Ishaq Dehalwi!
Both these books were NOT by Ishqa Dehalwi. It was written by the wahabi students of Ishaq Dehalwi. Both these books were refuted by Allama Fazle Rasul Badayuni (rh) in his work Taseeul Masail.
Later Deobandi scholar Hakeem Ahmad Barkati wrote “Hayate Shah Ishaq “and proved that the above books were written by the wahabi students of Shah Ishaq, when the latter was on Makkahal Mukarramah
Our learned Mufti should have read Hayate Shah Ishaq , which is easily available in the market .
Imam Rabbani of the Deobandis , Shaykh Rashid Gnagohi never bothered to check historical proof of books and incidence.
See more proof here
Fazle Rasul Badayuni and Deobandi methodology
it is heartrending to come across accusations of the Deobandi ‘ulama being “reformative” and their opinions described as “minority opinions” (or bluntly put – “Wahhabi-like” or “Salafi-like”).
See how deobandis have admitted that they are wahabis!
Ashraf Ali Thanvi and Wahabis!
the elders of Deoband are merely the successors of a spiritual legacy that traces its origins through Shah Wali Allah Muhaddith Dehlawi (and his sons) to Mujaddid Alf-e-Thani Shaykh Ahmed Sarhindi Naqshbandi
A blatant lie.
All the elders of deoband made bayyah on the hands of Imdadullah Muhajir makki who had ijaza in all the silsila but was purely Chisti Sabri in his teachings of tasawwuf. And we have seen the ruling by this super grand shaykh of Deobandis.
Below is a series of translations from various books on the topic, including primarily a section from a commentary of Shah Isma’il Shahid’s Taqwiyat al-Iman written by Shaykh Abu ‘l-Hasan ‘Ali Nadwi.
There is no ‘commentary” written by Abul Hasan Ali Nadawi on TaFwiyat al Iman. Deobandis first fabricate books and later other deobandis give reference of this favricated book!
Please note it is the same book which has quotes like “ the one whose name is Mohammed or Ali does not have authority” over anything. The author of this book states in another book that ‘to get thought of physical relationship with ones wife and thought of horse and OX is better than getting the thought of prophet in salah ( prayer):
See scans
Thought of Prophet in prayer [ A must]
More about this can be read here.
http://members.tripod.com/okarvi/W_B.html
Shaykh Abu ‘l-Hasan writes in his commentary to Shah Isma’il al-Shahid’s masterpiece Taqwiyat al-Iman: “In the latter days, people adopted the wrong custom of seeking aid from and supplicating to people in the grave.
Muslims pray to Allah alone. Calling muslims as non muslims is a typical wahabi methodology.
Ismaeel dehalvi writes in his Tafwiyatul Iman that to seek help from any one other then Allah , even with the belief that Allah gives power to these people , is still a shirk !
And his follower , Shaykh Rashid Gnagohi says ‘ to go to the graves of pious and do meditation to get spiritual benefits is permissnle” [ Fatwa Rashidiya]
How do Deobandis recongnise the graves of pious people? After all they believe in destroying graves of muslims
See scans here
And . what is the belief of these deobandis when they sit infront of grave? Do they think the Ruh ( spirit) of the dead can help these deobandis directly without getting any power/ permission from Allah? Or do they think Allah has given power to these RUH to provide help?
If they have the first belief then they have the shirk belief as per Islam and if they have the second belief then they are mushrik as per their scholar Ismaeel Dehalvee.
However, well-versed jurists (muhaqqiq fuqaha’) and sincere Sufis forbade it
Was Imdadullah Muhajir Makki not a sincere sufi? Or was Ibn Abideen not a Jurist??
In the above mentioned it is extremely difficult to differentiate between that which has been intended and that which has not. There is a fear that the lay masses may become involved in shirk and begin seeking aid from the dead
What a shame! These Deobandis go and sit infront of grave ( Qashf Al quboor) with a firm belief that the RUH ( spirit) of the dead can help !
And one of the Deobandi website says
“There is also one muraqabaa of kash-ful-qaboor . The method to do it is to imagine the body of a dead man by sitting lonely in night in any graveyard and repeat sub-boo-hun-Qud-doo-sun Rab-ba-na-wa rab-bul-ma-laa-i-kate and try to establish the word rooh(soul) in your heart and mind. After perfecting the idea the body of the dead man will be visible and gradually. May be, the dead bodies of the entire graveyard may be visible. This is also done to call the souls and invite them and to know the future events.”
Can any Deobandi bring the proof from the books of Fiqh to support this ? Or they need book of “ sincere Sufis” to get support for their action?
Recall what Imdadullah Muhajir Makki said
“However, stereotyping it right away as Kufr or Shirk is outrageous because there is a possibility that Allah might inform the Wali Allah, believing in something which is possible is not Shirk, even though the thing which is possible may not happen”.
Allamah ‘Abd al-Haqq bin Sayf al-Din Bukhari Dehlawi (died 1052AH)-who is a hadith scholar (muhaddith), jurist (faqih) and Sufi, and someone of an easygoing opinion in these sorts of issues-has mentioned in his Persian commentary of Mishkat al-Masabih: ‘If those that visit the graves, abandon turning towards Allah and imploring Him, and have belief that the people of the grave have full power and an ability of their own-as is the way of the ignorant and simple lay masses, who having gone there indulge in haram and do such acts that Islam has prohibited, such as kissing graves, prostrating in front of them, praying in front of them and any other type of action that the shari’at has prohibited and which have been warned of-then this has been prohibited; (it is) haram and a wrong belief (’aqidah).’ (Ashi’ath al-Lam’at, Kitab al-Jihad, Qissat Qatla Badr).”
It is nice to see that our Deobandi scholar has accepted Shaykh Abdul Haq Muhaddith Dehalwi (rh) as a sincere sufi and a jurist! The reason why our deobandi friend has called Shaykh Abdul Haq Muhaddith Dehalvi as ‘easy going” is very tricky!
Insha Allah it will be exposed in another article , so that this article remains short.
But our deobandi friend has quoted only a part of the whole discussion . Before we see the scan of the whole discussion , let us see the scan from aother section of Ashiath al Lamat.
[Volume 1 , page 715 , Persian version]
[ Volume 2, page 923, Urdu ]
Shaykh Abdul Haq writes
“ Imam Ghazali has narrated that seek help from those dead people with whom you used to seek help when they were alive.”
Deobandis should see that Shaykh Abdul Haq has not put any clause for seeking help . He has not only mentioned this incidence under the topic of visiting grave but also under topic of treating prisoner of war.
One day ,Shaykh Abul Abaas asked whose help (imdad) is more powerful? Those who are alive or those who are dead? Sayyedi Ahmed bin zarroq replied that some have said that those who are alive are more powerful where as others have said that those who are dead”.
Shaykh Abdul Haq writes ( which our deobandi friend has quoted )
“‘If those that visit the graves, abandon turning towards Allah and imploring Him, and have belief that the people of the grave have full power and an ability of their own-as is the way of the ignorant and simple lay masses, who having gone there indulge in haram and do such acts that Islam has prohibited, such as kissing graves, prostrating in front of them, praying in front of them and any other type of action that the shari’at has prohibited and which have been warned of-then this has been prohibited; (it is) haram and a wrong belief (’aqidah). And the very next statement is “ THE ACTIONS OF THESE IGNORANT PEOPLE IS NOT A PROOF FOR SHARIAH ,IN FACT IT SHOULD NOT BE BROUGHT UNDDER DISCUSSION . MAY ALLAH FORBID ,THE SCHOLARS OF THE RELIGION AND THOSE WHO HAVE KNOWLEDGE DO NOT HAVE THIS BELIEF “
Readers can see the deception of our deobandi scholar who has not quoted the most important part of the discsuuion !
[ Deobandi Mufti did not quote the statement mentioned in blue above]Rabil
Shaykh Abdul Haq continues ( The very next paragarpah , which our deobandi friend could not see )
“ Books are filled with narrations describing the incidence of seeking aid( istamdad and istifadah) from the spirits ( Ruh , plural Arwah ) of pious people”
Deobandi Mufti should read Tazkiratur Rashid which is a biography of Imam Rabbani of the deobandis , Shaykh Rashid Gangohee . The book has an incidence in which a disciple of Imadadullah Muhajir Makki was traveling in a ship. Due to bad weather the ship started drowning and the disciple closed his eyes and thought of Imdadadullah Muhajir makki ! Suddenly a hand came and lifted the entire ship!!!
Can our learned Mufti pass a fatwa on this book and incidence?
whatever the ignorant and lay masses do, in every action of theirs they have the belief of their (the souls of the pious) strength and involvement, this is open shirk.‘ (Majmu’ah Fatawa Shaykh ‘Abd al-’Aziz, p.121).”
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 (radi Allahu anhu), in his book, “Bustaanul Muhaditheen”, praises Hazrat Sayyidi Ahmed Zarooq (radi Allahu anhu), by describing him as follows: “Hazrat-e-Arfa wa Ah’la, Imaamul Ulema and Nizaamul Awliya (The Highly Exalted Shaikh, Leader of the Ulema and the Governor of the Awliya). This great Saint is also among the Abdaal Sab’a (The Seven Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious students are personalities like Imaam Shamsudeen Lagaani and Imaam Shahabudeen Qastalaani (radi Allahu anhuma). The Saint was a master in Shari’ah, Haqiqat and all Mystical Facets. Some of his books can be consulted to gain a better appreciation of his immense qualities.”
Shah Abdul Aziz (radi Allahu anhu) further states: “In brief, the Saint was a man of exceptional attributes, to fully comprehend his qualities is indeed beyond comprehension.”
Shah Abdul Aziz (radi Allahu anhu), then quotes two sentences stated by Hazrat Ahmed Zarooq (radi Allahu anhu), which further highlights his greatness, “I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me ‘Ya Zarooq’, I will immediately come to your assistance.
See the scans here
It is not astonishing that a deobandi scholar picks and chooses lone statements to support his wahabi belief!
Furthermore, the great Hanafi jurist, ‘Allama Mahmud Alusi al-Hanafi.in Ruh al-Ma’ani
Deobandi scholars should not quote fabricated tafsir.
http://www.livingislam.org/k/strm_e.html
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:
Our friend is quoting from one of his “in house” deobandi scholar! After quoting Ismaeel dehavli’s tafwiyatul Iman our friend should have quoted Kitab Al Tawhid to add strength to his view.
Mawlana Ludhyanwi then quotes the great Hanafi jurist of India, Qadi Thana Allah Panipatti, a Naqashbandi Mujaddidi Sufi master who was the khalifah of Mirza Mazhar Jan-e-Jan and who was also one of the leading students of Shah Wali Allah Muhaddith Dihlawi: “It is not permissible to make dhikr with the name of any of the pious (awliya) as a wazifah or as a means of achieving any objective or need, like how the ignorant ones do. (Irshad al-Talibin, quoted from Al-Jannat li Ahl al-Sunnat, page 7.)”
Our deobandi friend did not bother to investigate the truth. Irshad Al Talibeen was fabricated by the wahabis. Originally written in Arabic , then translated into Persian and Urdu, the Urdu translator fails to mention his name. If one compares this work with Tafseer e Mazhari ( originally written in Arabic and published by Nadwatul Musannifeen , New Delhi) by the same author , one can see the fabrications done in Irshad Al Talibeen.
The book has soundest wahabi belief like
“if any one says Allah and Rasul is a witness ( shahid) to this act , he becomes Kafir, Also , “to seek help from other than Allah is not permissible “.
It also has
“ To say Ya shaykh Abdul qadir gilani shayn lillah is not only shirk but it is Kufr”
And the famous wahabi argument
“ To ask dua from dead or alive friends of Allah or prophet is not permissible because the hadith states DUA IS WORSHIP “.
The wahabi translator took the preface from the Persian version of this book and used it for urdu preface as well , forgetting that in the Persian preface , Thana Ullah panipati writes “ On request of my friends , I am translating this book in Persian “.
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Shah Wali Allah Dehlawi (died 1176AH) writes
Shah Waliullah used to recite Nad e Ali, containing Istighata words like Ya Ali.
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http://www.marifah.net/forums/index.php?showtopic=2981&st=15&start=15
(post 29 to 39)
Shah Waliullah also writes for prophet ( sal allahu alayhi wa sallam)
“ O Unique! Among those who can be depended on !
O unique! Among those who can be depended upon to eradicate difficulty
O cherisher! Among those whose generosity showers more than rain.
I indeed testify to the fact that at the time when my heart is engulfed in this dilemma, You are indeed the one who gives me assistance and consolation”
Shah Waliullah then writes
“ I cannot perceive any one besides the prophet ( sal allahu alayhi wa sallam) who stretches out a helping hand for a depressed person in times of calamities”
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-Haskafi’s Durr al-Mukhtar, writes
See here what he writes
http://www.marifah.net/forums/index.php?showtopic=3030
Allamah Ibn Nujaim al-Misri (died 970AH) writes in a section about nadhr
What is the purpose of mentioning the issue of Nadhr when dealing with Istighata?
1 Rabil Al Awwal
27 Feb2009
Abdullah Chsiti Sabri