A true hanafi refutes faqir

[Madarijas-Salikeen]

On istigatha not being shirk
http://www.sunniforum.com/forum/showthread.php?t=21878
1. First of all you have tired to discredit Mullah Ali Qari (r.h), if you know he was a Mujtahid,/Mujaddid of 10th century. He was also senior than Allamah ibn Abideen (r.h. You should ask the scholar of his status in Hanafi Madhab .He also mentions that the Hanafi jurists before him held the same view.

2. You have also tired to discredit Fatawa Fatawa Bazzaziyya, but the same fatwa can also be found in Fatawa Hindiyya.

“Our Ulama state that whoever avers that the souls of the Mashaaikh are present and listening has committed KUFR.” [Footnote of Aalimgiri, page 326, vol.6]

And Fatwa Hindiyya was compiled by 500top Muftis of that time. They would only write down a Maslah after they had all agreed on it. This is like a small Ijma of the Hanafi scholars. Fatawa Shaami was compiled by 1 scholar. And not everything in Fatawa Shaami is the official view of Hanafi Madhab, as it was stated by Imam Kashmiri (r.h). He was also not very fond of Fatawa Shaami.

3. Hadhrat Aishah (radhiAllaahu anha) states: “That person who avers that Nabi (sallAllaahu alaihi wasallam) knows the unseen, has in actual fact levelled a great slander upon Allaah Ta`ala.” [Bukhari / Mishkaat page 501]

That person who has made Nikah with a woman without having any witnesses and he says: „We make Allaah Ta`ala and His Rasool our witnesses‟, (such a person) becomes a kaafir.” [Fataawa Aalimgiri, page 266, vol. 2].

It is further stated that the reason being such a person regards Nabi (sallAllaahu alaihi wasallam) as being Aalimul Ghaib, which is a kufr belief. [Fataawa Qaadhi Khaan, from the footnote of Aalimgiri, page 234, vol.1 / Bahrur Raa`iq, page 88, vol.3]

4. Nabi (sallAllaahu alaihi wasallam) himself held the following belief:
“Hadhrat Ibn Abbaas (radhiAllaahu anhu) said: „Once I was saddled behind Nabi (sallAllaahu alaihi wasallam) and he said to me: „O son! You protect the rights of Allaah, and Allaah Ta`ala will protect you. You protect the rights of Allaah and you will find Him by your side. When you are need of something then ask from Allaah Ta`ala. When you are in need of assistance, then seek assistance only from Allaah Ta`ala. And have firm faith that if the entire creation gathers in order to benefit you, then they will not be able to benefit you one bit, except what Allaah Ta`ala had decreed for you. And if the entire creation gathers to harm you, then they will never be able to harm you one bit, except what Allaah Ta`ala had decreed for you.” [Mishkaat Shareef, page 453]

Sheikh Ali Qaari (rahmatullahi alaih) states in commentary of this Hadith:

“”Ask of Allaah”, i.e. ask only of Allaah Ta`ala, because the treasures of giving is totally in His Control. The keys for giving and granting lies only in His Hands. Every benefit or harm which reaches the servant or warded off from him, whether it be in this world or hereafter, are all owing to His Mercy without any intermediaries or means. This is so because He is The Generous One. He is so Independent that He requires none. It is for this reason that one should only have hopes in His Mercy. All one‟s great desires and needs should be presented in His Court and trust on any matter should only be on His Being. Besides Him do not ask of anyone, because besides Him, none else has the power to give, nor to prevent, nor to ward off difficulties, nor benefit. Besides Him none else has even the ability or choice over good or evil for themselves. Nor does anyone, besides Him, have the choice of life, death or even standing up.”

Further on, he writes, commenting on “Entire creation”:

“ „Indeed the entire Ummat‟, i.e. the entire creation. If the special servants of Allaah Ta`ala, the general public, the Ambiyaa, Auliyaa and the entire Ummat, in essence, are unanimous in that they wish to benefit you in a certain
thing, whether it be a worldly thing or something for the hereafter, then they will not have the power or ability to benefit you.” [Mirqaatul Mafaateeh, page 91, vol. 5]

5. Hadhrat Abdul Qaadir Jilaani (rahmatullahi alaih) states in „Al-Fathur Rabbaani‟, majlis 61:

“Indeed the creation is helpless and incapable. They have neither destruction nor ownership in their hands, neither wealth nor poverty, neither harm nor benefit. None has any ownership except Allaah Ta`ala. There is no power but His. There is no giver, preventer, harmer or benefactor but Him. There is none who can give life or death but Him.”

6.Look at the cation of Hazrat Abdullah ibn Masood (r.a). It is reported from Hadhrat Abdullaah Bin Mas`ood (radhiAllaahu anhu) in Bukhari Shareef:

“As long as Nabi (sallAllaahu alaihi wasallam) was present in our midst, we used to say „Assalaamualaika Ayyuhan Nabi‟, when reciting Attahiyaat. But after his demise we replaced these words with „Alan Nabi (sallAllaahu alaihi wasallam)‟.” [page 926, vol.2]

The object of the Sahaabah-e-Kiraam (radhiAllaahu anhum) was to show that in the „Attahiyaat‟ the words which indicated to Nabi (sallAllaahu alaihi wasallam) being directly addressed was not indicative or based on this belief
that he (sallAllaahu alaihi wasallam) was omnipresent and that he heard the words of every person. --- No! In fact this Salaam (in „Attahiyaat‟) refers to the Speech of Allaah Ta`ala which He Spoke when Nabi (sallAllaahu alaihi wasallam) went for Mi`raaj.

7. Great Jurist Hadhrat Qaadhi Thanaaullaah Paani Pati Hanafi
(rahmatullahi alaih) states: (His Tafseer-e--Mazhari is very famous and Imam Kashmiri regared it as one of the best Tasfeers of the Quran)

“It is not permissible to make Thikr with the name of any of the Auliyaa as a Wazifah or as a means of achieving any objective or need, like how the ignorant one do.” [Irshaadut Taalibeen, quoted from Al-Jannatu Li Ahlis Sunnati, page 7]

8. Hadhrat Thanaaullaah Paani Pati Hanafi (rahmatullahi alaih) states:

“Mas`alah: If any person says that Allaah Ta`ala and His Rasool are witness in a certain act, then that person becomes a kaafir (because such a person has regarded Nabi (sallAllaahu alaihi wasallam) as Aalim-e-Ghaib). The
Auliyaa of Allaah do not have the ability or power to bring a non-existent thing into existence nor to make an existing thing non-existent. Hence to relate to them the power of bringing into existence and taking out of existence, sustenance, granting of children, removing and averting illness and hardships, etc. is an act of kufr. Allaah says: „Say (O Muhammad – sallAllaahu alaihi wasallam)! I do not have the power to benefit or harm my own self, except what Allaah Wills.‟” [Irshaadut Taalibeen, page 18]

9. Hadhrat Qaadhi Thanaaullaah Hanafi (rahmatullahi alaih) states:

“Mas`alah: It is not permissible to make dua to buzrugs who have passed away or living or to Ambiyaa (alaihimus salaam). Rasulullaah (sallAllaahu alaihi wasallam) said that dua is the core of Ibaadat, and then Nabi (sallAllaahu alaihi wasallam) recited this Aayat: „And your Rabb Says: „Make dua unto Me, I answer you. Indeed those people who are proud (refrain) from My Ibaadat soon they will enter Jahannum disgraced.‟ And the statement of the ignorant ones is: „Yaa sheikh Abdul Qaadir Jilaani shay`an lillaah‟ and „Yaa Khwajah Shamsuddin Paani Pati shay`an lillaah‟ is not permissible. In fact, it is shirk (polytheism) and kufr. But if someonesays: „Yaa Ilaahi, through the mediation of Khwajah Shamsuddin Paani Pati, fulfil the following need of mine‟, then it will be correct.” [Irshaadut Taalibeen, page 18]

[Madarijas-Salikeen]

Khanbaba below that also post this

Calling Awliya for Help!

by Allamah Zafar Ahmad Uthmani ra writes in Irshad fil masala e istemdad, Maqalaat e Usmani ra page 288 :

http://whitethreadpress.com/publications/sufism.htm

There are similar details for calling someone after death. Those are:

1. To call the Nabi or wali at his grave.

2. To call them from a distant place but this calling in not to address them directly. It is from the overwhelming rapture of their love one does it.

3. To call them with the belief that they hear from a distance.

4. To call them in their absence but this is neither to address them or due to overwhelming rapture but as a recitation of a dua which contains their name as being addressed.

From all these situations:

#1 is permissible according to the consensus of muhaqqiq (scholars). Provided that at the grave the impermissible istenanat (help) is not sought (this has been elaborated in this fatwa before).

#2 is also permissible

#3 is impermissible. Because to belief such is shirk (associate partners with Allah SWT)

#4 is permissible given that this dua is explicitly present in a verse of Quran or hadith.

[Madarijas-Salikeen]

Seeking Rescue from the Living and Dead and Making Tawassul Through Them
Question:

Seeking rescue (al-Istighaathah) through the Prophets, the Pious Friends (of Allaah, the Awliyaa), and the Righteous in their life or after their death in order to remove harm or to bring about good, and similarly making Tawassul through them in both situations (of their being alive or dead), in order to fulfil ones needs and wants - is that permissible or not?
Answer:

As for seeking rescue from the dead, from the Prophets and other than them, it is not permissible and it is from the Major Shirk. As for seeking rescue from the one who is alive and present (in the vicinity), and seeking rescue from him in that which he is capable of, then there is no harm in that, due to the saying of Allaah, the Sublime, "The man of his (own) party asked him (fastaghaathahu) for help against his foe" (al-Qasas 28:15).
As for Tawassul through the living or the dead, from the Prophets or other than them, by way of their physical essences, or their honour, or their right, then it is not permissible. It is from the innovations, and the means that lead towards Shirk.

Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdullaah bin Qu`ood
Shaykh `Abdur-Razzaaq al-`Afeefee

Fataawaa al-Lajnah ad-Daa'imah, Vol 1 page 55, Fatwa No. 5553, compiled by Shaykh Ahmad ad-Duwaish.
Translated by Abu `Iyaad Amjad Rafiq

[Abuz Zubair]

good thread... plz add it to the sunni response thread.

[waziri]

salam,

In post number 2 it states that to call a wali at his grave is permisible as long as help is not sought.I understand that one may give salams to the rasool of Allah sallalahu alayhi wasalam at his grave but Im not sure about how its permissle to call upon a wali at his grave.please clarify.jazakAllah khair.

wasalam

[Abuz Zubair]

salam,

In post number 2 it states that to call a wali at his grave is permisible as long as help is not sought.I understand that one may give salams to the rasool of Allah sallalahu alayhi wasalam at his grave but Im not sure about how its permissle to call upon a wali at his grave.please clarify.jazakAllah khair.

wasalam

I think it refers to something like: O Imam al-Bukhari... we miss you!

You are not asking him for anything, you are only expressing your sorrow.

The point is, at least we agree that calling upon the dead for help is Shirk.

[Madarijas-Salikeen]

as salaamu alaykum

brother i posted all of it as not to censure what the brother khanbaba posted (and i do not agree with that point) other hanafis like mufti muhammad taqi usmani hafidullah also agrees with this. For more information akhi look at istigatha thread its a sticky abu zubayr speaks of this inshaallaah take a look.

wasalaam

-mustafa


Oops posted before i saw your post abu zubayr