Attaining help from the prophets (صلی اللہ علیہ وسلم) and saints



THE PROPHETS (صلی اللہ علیہ وسلم) AND SAINTS

Asking the Prophet and Saints for assistance is permissible when it is believed that the help is actually from Allah عزوجل Himself, and that these personalities are merely the reflections of His assistance. Muslims ascribe to this belief alone and there is no ignorant person who deems a Saint to be Allah عزوجل. There are two chapters in this discussion.


There are Quranic verses, Ahadith-e-Shaheeha, rulings of the Jurists, Muhadditheen as well as the opposition in proof of asking for help from someone besides Allah عزوجل (Ghairullah). We shall discuss each part separatelr Allah عزوجل orders, “Besides Allah عزوجل call your supporters if you are true.” .24 – Surah Baqarah, Verse 23

In this verse, the Kuffaar are invited to produce a chapter like the Holy Quran and to call their supporters to help them. Taking assistance from other than Allah عزوجل is permitted in here.

“Hadrat Esa علیہ السلام asked, “Who is my helper in Allah’s عزوجل deen? His Companions (the Hawaaris) said, “We shall aid the deen of Allah عزوجل,” 5.25 – Surah Aale-Imran, I’erse52

This verse states that Hadrat Esa علیہ السلام asked the Hawaaris, “Who will help me?” Thus, Hadrat Esa علیہ السلام asked for help from other than Allah عزوجل.

“Help one another in good deeds and piety and not in sin and wrongdoing,’,6.1 Helping one another is ordered in this ayat.

“If you help the deen of Allah عزوجل. He will help you.” 6.2 Allah عزوجل. Who is Himself AI-Ghani (The Prosperous), commanded His servants to help his deen.

On the Day of Mithaaq, Allah عزوجل took a promise from the souls of all the Prophet صلی اللہ علیہ وسلم regarding His Beloved Nabi صلی اللہ علیہ وسلم, “You are to bring Imaan upon and aid him:,61a _ Surah Aale-Imran, Verse 81

“Seek help through patience and salaah.” 6.3 Muslims are ordered to attain help from patience and Salaah, which are both other than Allah عزوجل.

“Help me with strength.” 6.4 We see in this that Hadrat Zul-Qamain رضی اللہ تعالٰی عنہ asked the people for help while building the aluminum wall (surrounding Yajuj and Majuj).

Allah عزوجل states, “O Nabi صلی اللہ علیہ وسلم Allah عزوجل has strengthened you with His aid and through the Muslims.” 6.5 “Ya Nabi صلی اللہ علیہ وسلم Allah عزوجل and your faithful Muslims are sufficient for you,” 6.6 “Allah عزوجل, Jibraeel علیہ السلام and pious Muslims are the helpers of the Rasool صلی اللہ علیہ وسلم Thereafter are the angels his helpers.” 6; 7 “O Muslims! Verily Allah عزوجل, His Rasool صلی اللہ علیہ وسلم and those believers who perform Salaah and give out Zakaah are your helpers.”

And in another ayat, “و المومنون و المومنات بعضھم اولیاء بعض” 6.9 It is known from this that Allah عزوجل, the Rubb, is your Helper, as well as Muslims to each other.

However, Allah عزوجل is the direct (biz-zaat) Helper while the Muslims are indirect helpers.

When Hadrat Musa علیہ السلام was ordered to go to Firaun for propagation (tabligh), he submitted, “O Allah عزوجل! Make my brother a Prophet and a minister for me. Strengthen my back through his assistance,” 6.1 At that point, Allah عزوجل didn’t reply, “Why have you taken someone besides me to be your helper? Am I not sufficient?” Rather, He accepted his request. We know from this that to become the helper of the bondsmen is the characteristic (sunnah) of the Prophets.

Hadrat Rabee’ah ibn Ka’ab Aslami رضی اللہ تعالٰی عنہ narrates that the Holy Prophet صلی اللہ علیہ وسلم said to him, Ask I replied, “I ask you for your companionship in Jannat.” Upon this, he asked, “Is there anything else you desire to ask for?” I replied, “This is all,” Rasoolullah صلی اللہ علیہ وسلم then said, “Help me assist you by performing extra nafl salaah.” 6.11 _ Mishkaat, Baabus-Sujood wa Fadhlihi.

This Hadith is clear that the Holy Prophet صلی اللہ علیہ وسلم was asked by Hadrat Rabee’ah رضی اللہ تعالٰی عنہ for Jannat. Note: he did not say in reply, “You have asked me for Jannat, leaving out Allah عزوجل. You have become a polytheist (mushrik).” Rather, the answer was, “Your request is accepted. Is there anything else you wish for?” This is also asking from other than Allah عزوجل for help. The Prophet صلی اللہ علیہ وسلم even said, “Help me assist you in this matter by performing nafl,” which is requesting assistance from other than Allah عزوجل “‘”.

Shaikh Ahdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “Ask was said absolutely by the Prophet صلی اللہ علیہ وسلم. He did not restrict it to any specific thing. We know from this that all affairs are in the blessed hands of Sayyiduna Rasoolullah صلی اللہ علیہ وسلم 0, He bestows whoever he wishes to and with whatever he wants with the command of his Rubb because,

فان من جودک الدنیا و ضرتھا، ومن علومک علم اللوح و القلم

This world and Hereafter are from his (Sayyiduna Rasoolullah صلی اللہ علیہ وسلم generosity. The knowledge of the Tablet and Pen is only a portion of what he knows (uloom).

If you desire the goodness of this world and the next, present yourselves in his court and ask for whatever you wish: Ashiatul-Lam Sharah Mishkaat

“O Allah عزوجل! Make my brother a Prophet and a minister for me (i.e, Hadrat Musa علیہ السلام). Strengthen my back through his assistance.”-Surah Taaha.

There were 360 idols present in the Holy Kaaba which remained there for 300 years. It was later purified through the Holy Prophet صلی اللہ علیہ وسلم Allah عزوجل established, “When My house didn’t become pure without the help of My Beloved صلی اللہ علیہ وسلم Of, your hearts will not be purified without his assistance.”

The Khutba of the book Noorul- Anwaar, discussing Khalq, says, – Surah Taaha “Blessing and bestowing both the worlds and himself being attentive to his Rubb is the characteristic of the Holy Prophet صلی اللہ علیہ وسلم 6.13 It is apparent that only the person who is the owner (Malik) of both worlds and whatever they possess can bestow and give from it.

This extract from Shaikh Ahdul-Haqq رضی اللہ تعالٰی عنہ decided that all of the blessings of the world and Hereafter should he asked for from the Holy Prophet صلی اللہ علیہ وسلم. Ask for wealth, children. Jannat, safety from Jahannam and even to attain Allah عزوجل himself a Suli poet states, “Ya Rasoolullah صلی اللہ علیہ وسلم Allah عزوجل I ask you to haring me to Allah عزوجل. O Allah عزوجل I ask you for the Holy Prophet صلی اللہ علیہ وسلم

Hadrat Qibla-e-Aalam, Muhaddith Alipuri رضی اللہ تعالٰی عنہ states, “Allah states, “if those who were oppressive on themselves come to your court ask for their forgiveness and this Rasool صلی اللہ علیہ وسلم also supplicates for their forgiveness, they will attain Allah عزوجل by your court.” (But in what manner?) “Allah عزوجل will be merciful and accepting of their repentance:’ 6.16 In other words, they will attain Allah عزوجل by coming to you, Ya Rasool صلی اللہ علیہ وسلم Allah عزوجل.

Like Ashiatul-Lam’aat, Mulla Ali Qaari e, writes under the same Hadith, “The Holy Prophet صلی اللہ علیہ وسلم gives whatever he wants to whoever he wishes.” 6.17 – Mirqaar, Sharah Mishkaat.

Imam Fakhruddin Raazi writes, “The third group from them is the Prophet صلی اللہ علیہ وسلمs, who have been bestowed with so much knowledge (uloom) and cognizance by Allah عزوجل that they know the secret conditions of the creation and have authority over their souls. They have also been blessed with so much power that they may have authority over the visible beings of the creation.’ – Tafseer Kabeer

Under the ayat “و اذ قال ربک للملئکۃ ” 6.19 this very Tafseer Kabeer records a narration of Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ [The Prophet صلی اللہ علیہ وسلم said] ”The following should be said by the person who becomes lost in a jungle or desolate place, “O Servants of Allah عزوجل! Help me, Allah عزوجل will show mercy to you.’ 6.20

Commenting on the ayat, “و یسعون فی الارض فسادا ” 6.21 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that Shaikh Salahuddin رضی اللہ تعالٰی عنہ states, “Allah عزوجل has granted me so mueh power that I can make the sky fall on the earth. If I wish, I can destroy all of the people on Earth by His power, but I only supplicate for goodness.” – Tafseer Roohul­Bayaan.


Maulana Jalaaluddin Rumi رضی اللہ تعالٰی عنہ writes, ‘The Saints have attained the power from Allah عزوجل to bring back the arrow which has left the bow.” -Mathnawi Sharif

Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “Imam Ghazzali رضی اللہ تعالٰی عنہ states, ”The help of a person who used to be asked for assistance during his lifetime should be asked from after his demise as well. A buzurg states, “I have seen four people who help the same, or with even more intensity, from their graves just as how they used to assist in their lifetime.” A group of people state that the help of those alive is more powerful. However, I say that the help of the deceased is. The Saints (Auliya) have governance over the worlds because their souls are kept intact” – Ashiatu ­Lam’aat, Baabu Ziyaarati-Quboor

The marginal notes on Mishkaat Sharif state, “Asking for dua from the inmates of the graves, besides our Holy Prophet صلی اللہ علیہ وسلم and other Prophets, has been refuted by the Jurists (Fuqahaa). However, the Mashaaikh of the Sufiya and some Jurists have proven that it is permissible. Imam Shafee states, “The grave of Imam Musa Kaazim رضی اللہ تعالٰی عنہ proven effective for acceptance of dua,” Imam Ghazzalie رضی اللہ تعالٰی عنہ , states that help can be asked for from the person who used to be asked for assistance in his lifetime after his demise.,,6.24 – Baabu Ziyaaratil-Quboor.

This extract proves that the Jurists have no disagreement in asking for dua from the Holy Prophet صلی اللہ علیہ وسلم and other Prophets. There is only a difference of opinion in asking for dua from the graves of the Saints (Auliya). The U1ama of visible knowledge have refuted it but the Sufiya and Jurists who receive Divine revealing (Kashf) have deemed it to be permissible.

Hisnul-Haseen states, “When help is sought, say, “O Servants of Allah عزوجل, help me! O Servants of Allah عزوجل, help me! O Servants of Allah عزوجل, help me!” ‘6.25-Pg.202

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes under this, “If the animal of a person runs awal’ he should proclaim the following, ”O Servants of Allah عزوجل a, stop the animal!”6.26-Hinuth-Tahmeen.

Commentating on “lbaadullah”, he writes, “Servants can mean any of the following: Angels, Muslims, jinns or the Abdaals (Rijaalul-Ghaib).6.26a-Ibid

And further states, ‘This Hadith is accepted (Hasan). Travelers have a dire need for this tradition and this practice is effective.”6.27-Ibid

Shah Abdul-Azeez رضی اللہ تعالٰی عنہ writes, “It should be understood that to ask for assistance from someone else, not believing that the help he gives to truly be Allah’s عزوجل and only on trust, is Haraam. However, if attention is made to Allah عزوجل and this person is thought to be the reflection (mazhar) of His help, keeping in mind the procedure and reasons of Allah’s عزوجل works, and then asks for visible assistance, it is not far from Divine Recognition (lrfaan) and is permissible in the Shariah. This from of seeking assistance (istiaanat) from someone else has also been made by the Prophet صلی اللہ علیہ وسلمs and Saints. Actually, seeking help is not only asked from other than Allah عزوجل, but is asked from Allah عزوجل Himself.” – Tafseer Fathul-Azeez; Pg, 20

He further writes, ”By ascribing Allah’s عزوجل works (e.g. giving children, increasing sustenance, giving health back to the sick, etc) to the impure souls of the Mushrikeen and idol worshippers, these very people become Kaafirs. However, Muslims regard these things to he from the command of AIlah عزوجل. We consider the following to be beneficial to the creation (e.g. medicine, the good dua of Allah’s عزوجل pious servants) as these bondsmen ask in His court and complete the needs of people. The Imaan of these believers is not shaken through this.” Tajseer Azeezi, Surah Baqarah; Pg. 460

In his book Bustaanul-Muhaditheen, Shah Abdul-Azeez رضی اللہ تعالٰی عنہ records the following stanzas of Shaikh Abul-Abbas Ahmad Zardani رضی اللہ تعالٰی عنہ, “I am the collector of the various items of my disciple (mureed) when the problems of the time afflict him. If you are in any uneasiness or hardship, proclaim. “0 Zarooq رضی اللہ تعالٰی عنہ!” and I shall immediately come to you.” 6.29

Under the ayat, “فلبث فی السجن بضع سنین”6.30 Tafseer Kabeer, Roohul-Bayaan and Khaazin state, “الاستعانۃ بالناس فی دفع الضرر و الظلم جائزۃ” and beneath the verse, “فانساہ الشیطان”6.32 Tafseer Khaazin also states, “الاستعانۃ بالمخلوق فی دفع الضرر جائز” It is permissible to ask for assistance from the creation to alleviate hardships.”

The following is done as an amal to find a lost item, “When something is lost and the owner wishes that Allah عزوجل return the item to him, he should stand on an elevated place facing the Qibla, recite Surah Fatiha and present its thawaab, first to the Holy Prophet صلی اللہ علیہ وسلم” and then to Sayyidi Ahmad ibn Alwaan رضی اللہ تعالٰی عنہ. Thereafter, the following dua is to be read, “O my Ahmed ibn Alwaan رضی اللہ تعالٰی عنہ. If you don’t retummy belonging to me, I shall take you out of the register of the Saints (Auliya).” Through this, Allah عزوجل will return the lost object with barkat.”-Durre­Mukhtaar, Vol. 3, Baabul-Luqta

Sayed Ahmad ibn Alwaan رضی اللہ تعالٰی عنہ has been called, his help was requested and the lost item was asked from him in this dua. Who taught this supplication, you might wonder? It was the eminent Faqih of the Hanafi Muzhab and author of Durr-e-­Mukhtaar, Imam Haskafi رضی اللہ تعالٰی عنہ.

Irnam Abu Hanifa رضی اللہ تعالٰی عنہ states, “O Most honored of all creation and treasure of Divine Blessings. Whatever Allah عزوجل has blessed you with, grant me some of it as well. Allah عزوجل has made you content (Raazi), so make me content.

I am aspirant generosity and there is no one besides you in the creation for Abu Hanifa رضی اللہ تعالٰی عنہ.6.34-Qasida Nu’man.

In these verses, help has explicitly been asked for from the Holy Prophet صلی اللہ علیہ وسلم

Imam Busairi رضی اللہ تعالٰی عنہ writes, “O Most excellent of all creation صلی اللہ علیہ وسلم “There is no one besides you for me to seek refuge in at the time of difIiculty.”6.35-Qasida Burda.

If we had to compile every text wherein the Learned and Jurists of Islam asked the Holy Prophet صلی اللہ علیہ وسلم” for help, many joumals would be required. We make do just this much.

From an extract of Shaami, in the discussion of undertaking a journey to visit the graves, Imam Shafee رضی اللہ تعالٰی عنہ states, “Whenever I am laced with a need, I presenl myself in the mazaar of Imam Abu Hanifa رضی اللہ تعالٰی عنہ and, through this barkat, my need is fulfilled.”

Mulla Ali Qaari رضی اللہ تعالٰی عنہ, records the statement of Hadrat Shaikh Abdul-Qadir Gawthal-Azam رضی اللہ تعالٰی عنہ, “Whoever asks for my assistance in any problem or sorrow, his difficulty will be removed. Whoever takes my name and calls out to me in any hardship, his hardship will be alleviated, and whoever uses me as an intermediary (waseela) to Allah عزوجل in any need, it will be fulfilled.”6.36-Nuxhatul-Khaatiril-Faatir fi Tarjamati Sayyidi Abdil-Qaadir Pg. 61

At the same juncture, it is written that Hadrat Ghauthal-Azam رضی اللہ تعالٰی عنہ himself explains the method to perform Namaaz-e-Ghauthia: Two rakaats nafl should be read, with Swab Ikhlaas 11 times in both. After making Salaam Durood aod Salaam should be read 11 times each. Then, take 11 steps towards Baghdad Sharif and, on every step the name of Hadrat Ghauthul-Azam رضی اللہ تعالٰی عنہ should be taken and the need submitted. These two stanzas must also be read,

ایدر کنی ضیم و انت ذخیرنی، و الظلم فی الدنیا و انت نصیری

و عار علی حامی و ھو منجدی ، اذا ضاع فی البیدا عقال بعیری

After writing this, Mulla Ali Qaari رضی اللہ تعالٰی عنہ states, “This Namaaz-e-Ghauthia was tested many times. Its result was always correct and good, 6.37

Hadrat Ghauthul-Azam رضی اللہ تعالٰی عنہ teaches the Muslims to ask for his help in times of problems. A reliable scholar of the Hanafi muzhab recorded his teaching without any refutation and even testified to its effectiveness and validity. We know from Ibis that asking for help from the Buzurgs after their demise is permissible and beneficial.

All of the above were proofs from the Holy Quran, Ahadith and rulings of the Fuqahaa, Ulama and Mashaaikh. Now follows the opinions of the opposition themselves.

The Shaikhul-Hind of the Deobandis, Maulwi M HasaI writes translation of the Holy Quran under the ayat, “ایاک نستعین ” 6.38 “Yes, it is permissible to visibly ask for help from a bondsman, believing him to be a means or Divine mercy and non-permanent (Ghair-Mustaqil) because this seeking of help (istiaanat) is actually seeking help from Allah عزوجل” [It should be bared in mind that Maulwi Mahmood Hasan wrote marginal notes on only 4 paras of the Quran. The rest were completed by Maulwi Shabeer Ahmed Uthmaani for him.] This extract has decided the matter.

It is our claim that no Muslim believes any Prophet صلی اللہ علیہ وسلم or Saint to be Allah عزوجل or His son. They merely accept them to be the intermediate (waseela).

The following question was posed to Maulwi Rasheed Ahmed, “What is the ruling of reading stanzas that say.”Ya Rasool صلی اللہ علیہ وسلمAllah عزوجل A! This is a plea to you. Ya Muhammad Mustapha صلی اللہ علیہ وسلم we have a request to ask of you. Help, O Muhammad Mustapha صلی اللہ علیہ وسلم for the sake of Allah عزوجل! Every moment I request you.”?

He answers, “Reading such stanzas in love and solitude. With the thought that Allah عزوجل will inform him (of those pleas) or in mere love without any though all is permissible:’ – Fataawa Rasheedia, Vol. 1. Kitaabul-Hazr wal-Ibaaha, Pg. 64

Someone asked him as to what his ruling was on reciting the following stanzas as a wazifa,

یارسول اللہ انظر حالنا، یارسول اللہ اسمع قالنا

اننی فی بحرم ھم مغرق، خذ بیدی سھل لنا اشکالنا

or this verse of Qasida Burda, ” یا اکرم الخلق ما لی من الوذبہ، سواک عند حلول الحادث العمم” He answered that reciting such statements, whether in poetry or prose, is Makrooh-e-Tanzeehi, not infidelity (kufr) and transgression (fisq). – Rasheedia, Vol. 3, Pg. 5

In both these extracts, asking the Prophet صلی اللہ علیہ وسلم for help has not been ruled a infidelity or polytheism. But as permissible and Makrooh-e-Tanzeehi at the most.

Maulwi Qaasim Nanautwi writes. “Grant helps, O mercy of Ahmed رضی اللہ تعالٰی عنہ, because there is no helper besides you for this unfortunate Qaasim.”-Qasaaide-Qaasimi

Help from the Holy Prophet صلی اللہ علیہ وسلم” was asked in this verse, and it was further said, “There is no supporter for me besides you.” What happened? Did he forget about Allah عزوجل?

Maulwi Ismail Dehlwi writes, ‘These highly ranked individuals have authority and absolute permission in the Aalam-e-Mithaal and Aalam-e-Shahaadat”­ Translation of Siraate-Mustaqeem, Pg. 103

Haaji lmdaadullah Makki رضی اللہ تعالٰی عنہ states, “Ya Rasoolallah صلی اللہ علیہ وسلم, Allah عزوجل has placed the ship of the Ummah in your control. You can now either make it sink before you or let it proceed on its course.”

Maulwi Rasheed Gangohi writes, “The following has been narrated in some traditions, “O Servants of Allah عزوجل! Help me.” Actually, this is not a plea for help [istiaanat) from any deceased being. Rather, the ‘Ibaadullah’ are those who are present in the wild, as Allah عزوجل has appointed them for this very task.” _ Fataawa Rasheedia, Vol. 1, Kitaabul-Bidat, Pg. 99

This extract is explicit, that there are some servants of Allah عزوجل present in deserts, jungles and the wild and are there by His permission to help people.

Seeking assistance from them is permissible. Asking for help (istimdaad) from the servants of Allah عزوجل is permissible is our claim as well. The question remains as to whether the Holy Prophet صلی اللہ علیہ وسلم helps or not. We have already written much about this and shall provide rational proofs for it in the next chapter.

Maulwi Mahmood Hasan writes, “Actually, the Holy Prophet صلی اللہ علیہ وسلم is the owner (Malik) of the world after Allah عزوجل. Animals, lifeless things like stones, mountains, etc; humans and non-humans all fall under his control. In short, he was truly the owner and it is for this reason that giving dowry (mehr) and Adl was not compulsory on him.” – Awwala Kaamila, Pg.12

Maulwi Ismail Dehlwi writes, “Hadrat Ali رضی اللہ تعالٰی عنہ has a unique excellence over the first two Khalifas of Islam: It’s that those who are obedient to him are many and all stations of sainthood (wilaayat, incl. Qutbiyat, Ghausiyat, Abdaaliyat and other services) are in his medium from his time until the Day of Qiyaarnat. He also has a major involvement in the kingship of kings and opulence of the wealthy. This is not obscured to those who have insight and travel the angelic realm.” – Siraate­ Mustaqeem, Pg. 60

From this, it is clear that kingship, governance, opulence, sainthood, gausiyat, etc. are attained by people from Hadrat Ali رضی اللہ تعالٰی عنہ. The Peer and Murshid of the Deobandis, Haaji lmdaadullah Makki رضی اللہ تعالٰی عنہ writes, “Reaching this rank, the bondsman becomes the viceroy of Allah عزوجل and people are made to come towards him. In the Zaahir, the bondsman’s secret becomes divinely infused. This is called Barzakh, and both Wujoob and Imkaan are equal here. No one has mastery over anyone in this realm. Reaching this station, the Aarif becomes authoritative over the world.” – Zia-ul-Quloob, Pg. 29

Pay attention! The Peer has accepted Divine infusion and authority over the world.

There was an article in the newspaper lung (Monday, 9th July 1961) wherein Maulana Ihtishaamul-Haq Deobandi is reported to have tied an Imam Zaamin the arm of the Pakistani President, Muhammad Ayub Khan, on his departure from Karachi to tour America. On Tuesday the 10th of July 1961, there was also a photo in the same newspaper wherein the above Maulana is tying a few notes of money on the arm of a president. Imam Zaamin means tying a few notes of money on the name of Imam Husain رضی اللہ تعالٰی عنہ, to the arm of a traveler. The Imam then becomes his protector (i.e. the traveler is in his control). When the traveler returns safely, Fatiha will be made with those notes of money on the name of Imam Husain رضی اللہ تعالٰی عنہ in whose custody the traveler was placed.

See, help from Imam Husain رضی اللہ تعالٰی عنہ was taken in this incident, Fatiha and Nazar was made on his name and the President was given in his custody. Subhan Allah what an lmaan-enlightening deed was performed. Allah عزوجل be thanked that the Deobandis have accepted this part of Islam.

Maulwi Ashraf Ali Thanwi writes, “Seeking assistance from other than Allah عزوجل (Istiaanat and Istimdaad) made with the belief that the person (to whom it was made) has knowledge, power and is mustaqil (permanent) is polytheism. If help was asked without the belief of knowledge and power and the person asked is believed to be non-permanent (Ghair-Mustaqil), with his knowledge and power having been proven through a proof, then this is allowed, irrespective of whether the person beseeched is alive or has passed away.” -lmdaadul-Fataawa, Vol. 4, Pg.99

He has decided that asking for help (istimdaad) made to the creation is permissible with the acceptance that he has non-permanent power, even if help is asked from a person who has passed away.

Maulwi Ashraf Ali Thanwi has translated the Arabic verses of Shiamul-Habeea and named it Shiamut-Teeb in the end of his book, Nashrut-Teeb. In it, he passionately asks for help from the Holy Prophet صلی اللہ علیہ وسلم. The verses now follow.


O My Nabi صلی اللہ علیہ وسلم me, as only you are my guardian in difficulties.6.40

Besides you, who is my refuge? The armies of rampage have overpowered

me. 6.41

O Son of Abdullab! This world is against me. O My Masterعزوجل! Attend to

me. 6.42

Ashraf Ali Thanwi, Nashrut-Teeb, Pg. 145


This world is the reflection of the Hereafter and the affairs ant gesture as to how the affairs of the Hereafter occur. That is why the Quran has proven Hashr, Nashr and Allah’s عزوجل Divinity through worldly examples. For example, it states that greenery begins to appear when rain falls to the dry earth. This is shown to teach us how lifeless bodies will be given life again. It is also said that when you dislike having a partner over your slaves, why then do you accept idols to be partners over Allah’s عزوجل governance? In short, the world is the reflection of the Hereafter.

“Do not call those who were killed in the path of Allah عزوجل “dead”.

Instead, they are alive but you have no realization of it.”

Suralt Baqarah

It is noticed in the world that a king docs not complete every work himself. Rather, he sets up various departments for the affairs of the kingdom and keeps different levels and categories of people in each department, e.g. an officer, someone below him, etc. Then, a prime­minister is appointed to oversee and be an authority over all these departments. In other words, everything and every affair occur according to the wish and desire of the king, but not directly through his hands. The king doesn’t keep workers and administrators based on any helplessness. He can complete almost all needs of his existence by himself (i.e. he is able drink water himself) but it is due to awe and dignity that he takes the service of servants for every work. His subjects are guided that they turn to these appointed officials in their times of need.

In sickness, they should go to the doctor of the hospital or to the court and speak to the judge through lawyers in legal cases, etc. The subjects going to these departments and having appointed people for their needs and problems is not rebellion or insolence to the king but is in accordance to his desire, because he appointed these officials and authoritative people for this very reason. Yes, if the subjects make another their king and thereafter request help from him, they will be deemed rebels against the first for abandoning the officially appointed people and making someone else (a ghair) their judge.

When this is understood, comprehending the works and affairs of Allah’s عزوجل dominion (Sultanat) will be easy. Allah عزوجل tit has power to do and complete every minor and major task of His dominion Himself but doesn’t, choosing father to appoint angels, etc. over the running of the world -and giving them separate factions and departments, e.g. the department of taking away life is run by Hadrat Izraa’il علیہ السلام(the Angel of Death). Likewise, there are other departments concerned with protecting humans, making sustenance (rizq) accessible, ensuring it rains, and producing the form and feature of the baby in the mother’s womb, writing down the child’s fate. asking the deceased the questions of the grave, blowing the Trumpet (Soor) to destroy the world and bring it back to life again, giving life back to the dead, making Qiyaamat occur, etc. To sum up, many affairs of the world and Hereafter have been allocated and distributed amongst angels.

Similarly, Allah عزوجل has handed the management of the world to His beloved servants and gave them special authority as well. A study of works in spirituality (Tasawwuf) will suffice in knowing how many groups of Saints there are and what their tasks and responsibilities are. This doesn’t mean that Allah عزوجل is in need of them. No. Rather, this is the demand of the reflection of Dominion (Sultanat). They are also endowed with special authority through which they may say, “We can do this.” ‘This is not based on their own deduction but is attested to by the Quran and Hadith.

Hadrat Jibraeel علیہ السلام said to Sayyidah Maryam علیہ سلام “O Maryamعلیہ سلام! I am a Messenger of your Rubb and have come to give you a pure son,” 7.1 From this, it is known that Hadrat Jibraeel علیہ السلام gives children.

Hadrat Esaعلیہ السلامsaid, “I shall create for you the appearance of a bird from sand, and when I blow in it, it will become a bird by the command of Allah عزوجل. 7.2 This proves that Hadrat Esaعلیہ السلام can give life to the lifeless by Allah’s عزوجل permission,

“Say, “The Angel of Death علیہ سلام will give you the death that has been appointed to you,” 7.3 We can deduce from this that Hadrat Izraa’il علیہ السلام can make a living object lifeless, There are many ayats like these in which Divine works have been attributed to the servants.

Allah عزوجل states about the Holy Prophet صلی اللہ علیہ وسلم, “My Beloved صلی اللہ علیہ وسلم purifies then and teaches them the Book and wisdom.”7.3a-Surah Aale-Imran, Verse 164

‘They have been made wealthy by Allah عزوجل and His Rasool صلی اللہ علیہ وسلم through His grace.”7.3b _ Surah Tauba, Verse 74

We know from the above verses that the Prophet صلی اللہ علیہ وسلم” purifies people from every kind of impurity and makes the poor wealthy.

“Take sadaqah from their wealth and cleanse them with it.7.3c- Surah Tauba, Verse 103

Thus, it can be ascertained that only the amal which is willed in the court of Rasoolullah صلی اللہ علیہ وسلم is accepted in Allah’s عزوجل presence,

“And it would have been good if they were content with what Allah عزوجل His Rasool صلی اللہ علیہ وسلم, gave to them, and if they said, “Allah عزوجل is sufficient for us.

Now Allah عزوجل and His Rasool صلی اللہ علیہ وسلم will grant us from His bounties.” 7.3d – Surah Tauba, Verse 59

We know from this that the Holy Prophet صلی اللہ علیہ وسلم” bestows. It is proven from these ayats that if a person says, “Rasoolullah صلی اللہ علیہ وسلم gives us respect, wealth and children,” it is correct because these ayats have illustrated this.

However, the intent will be that these blessed people are the officials of the Divine control. Allah عزوجل has given to them and they give to us. Likewise, asking the Prophets and Saints for help in problems is similar to the servant of a king asking for assistance from the doctor or judge in their respective need.

The Holy Quran states, “And if these sinners who have been oppressive upon themselves come to you (O Prophet صلی اللہ علیہ وسلم), ask Allah عزوجل for forgiveness and you also supplicate for their forgiveness; then Allah عزوجل will be found to be accepting of repentance and merciful.” 7.3e – Surah Ntsaa, Verse 64

Aalamghiri states that people who visit the blessed Rauza of Rasoolullah صلی اللہ علیہ وسلم still recite this ayat. – Kitaabul-Hcjj; Baabu Ziyaarat Qabrin-Nabi صلی اللہ علیہ وسلم.

So far, the discussion was confined to the dunya. In the grave, three questions ore asked by Munkar and Nakeer (the angels who are assigned to ask the questions of the grave). The first question is, “What is your deen?” and he replies, “Islam:’ All the dimensions of the deen is incorporated in the answer of lmean, but the questioning doesn’t stop with it. The last question is, “What do you say about the Master of Madina. When he answers, “Yes I recognize him. He is my Nabi صلی اللہ علیہ وسلم Muhammad the questioning stops. So, salvation is attained through the help of his name in the grave. On the Day of Qiyaamat, being in complete misery, people will search for an intercessor. Upon reaching the court of the Holy Prophet صلی اللہ علیہ وسلم the giving of account (Hisaab, Kitaab) will commence – and that too, with the Holy Prophet’s صلی اللہ علیہ وسلم intercession. We can deduce from this that the entire creation being needy of Rasoolullah صلی اللہ علیہ وسلم is sanctioned by Allah عزوجل in the world, Hereafter and even in the grave. That is why He states, “Find a medium (waseela) to your Rubb.” 7.4 In other words, the mediation (waseela) of the Holy Prophet صلی اللہ علیہ وسلم necessary.

If “waseela” here is taken to mean the mediation of good deeds, then sinful Muslims like us and those who die immediately after bringing Imaan will be without any.

Good deeds are also attained through the blessings of the Holy Prophet صلی اللہ علیہ وسلم. Still too is the Noble Messenger’s صلی اللہ علیہ وسلم mediation indirectly necessary. Even the Kuffaar accepted the Nabi صلی اللہ علیہ وسلم to be the waseela, “و کانوا یستفتحون علی الذین کفورا ” – Surah Baqarah, Verse 89.

The Kaaba was cleansed from the filth of idols by the mediation of the Holy Prophet صلی اللہ علیہ وسلم, and through his waseela did it become the direction for Salaah (i.e, the Qibla). “فلنو لینک قبلۃ ترضھا”.

Through his waseela, the Quran became classified as the Quran and its verses were categorized to be Makki or Madani by him being Makki or Madani. Otherwise, they would all be known as Arshi.

The cursed Shaitaan wants to reach Allah عزوجل without the means of the Prophets but is shot down by a meteor every time. If he went via Madina, he would never be treated so. This will be the same result of the person who says, “Accept Allah عزوجل and no one else.”

This discussion of mine is clear. Asking the Prophets صلی اللہ علیہ وسلم and Saints for help or believing them to be able to fulfill needs is neither polytheism nor is it insolence to Allah عزوجل. Rather, it is in complete accordance to Islamic Law and His desire. My friends! On the night of Me’raj, Salaah was originally made Fardh 50 times a day. Then, through Hadrat Musa’s علیہ السلام request, it was reduced until it reached. Why? It was so that the creation may appreciate the help of Hadrat Musa علیہ السلام in 50 Salaah becoming 5. In other words, the beloveds of Allah عزوجل give their help to us even after their demise. With regards to polytheists (Mushriks) asking their idols for help, it is no doubt polytheism for two reasons,

1. Believing them to possess Divine effects and to be false gods. This is why they call these idols “gods” and partners, meaning they accept these idols to be the servants of Allah عزوجل and to also be a part of Divinity, just as how Christians accept “Jesus” to be Allah’s عزوجل servant, His son, a part of the “Holy Trinity” or “God” Himself. Mu’mins, believing the Prophet صلی اللہ علیہ وسلم and Saints to be Allah’s عزوجل servants, accept them to be able to fulfill their needs just as how Deobandis accept the wealthy to be the supporters and helpers of their Madrassahs and Darul-Uloorns.

2. Allah عزوجل has not bestowed this power to the idols. It is the idol worshippers who choose to accept these idols to be their helpers and ask them for help, etc. Therefore, they are criminals and rebels amongst the servants of Allah عزوجل. The example to better illustrate this has already been given.

Shah Abdul-Azeez رضی اللہ تعالٰی عنہ based his judgement with this difference in mind. Thus without comparison an idol-worshipper becojnes a polytheist by performing sajda towards a stone because he himself invented this action. Muslims prostrate in the direction of the Kaaba, which is also a building of stone. However, we do not become polytheists (Mushriks) because this sajda is for Allah عزوجل in reality, not for the Kaaba, and is done on His command. On the contrary, the prostration of the polytheist to a stone is against the command of Allah عزوجل. This difference is necessary. Respecting the water of the Ganges is infidelity (kufr), but respecting the water of Zurn-Zurn is Imaan. Revering the stone in a temple is polytheism, but revering the Maqaarne-Ibrahim is Imaan, even if it is also a stone.



OBJECTION 1: The Prophet صلی اللہ علیہ وسلم once said to Sayyida Fathima Zahra رضی اللہ تعالٰی عنہا ‘”I cannot help you.” 7.6 -Mishkaat, Baabut-Tahszeer

When Rasoolullah صلی اللہ علیہ وسلم couldn’t help Sayyida Fathima رضی اللہ تعالٰی عنہا what assistance can he give to others?

Answer – Firstly, this incident is connected to acceptance of Islamic propagation (tabligh). The intent was, “O Fathima رضی اللہ تعالٰی عنہا, if you hadn’t accepted Irnaan, I would not have been able to prevent punishment befalling you against the command of Allah عزوجل.” An example of this was the son of Hadrat Nuh علیہ سلام.

That is why ‘Min Allah عزوجل‘ was said here. It is the believers that Sayyiduna Rasoolullah صلی اللہ علیہ وسلم helps in every place. Allah عزوجل states, “Besides the pious, all friends will become an enemy to each other on the Day of Qiyaamat.” 7.7 The Prophet صلی اللہ علیہ وسلم will intercede for even major sinners and take care of those stumbling on that Day. He once said, “All bonds and relationships will break on the Day of Qiyaamat except for my bond and family tie.”- Shaami, Baabu Ghuslil-Mayyit

The Holy Prophet صلی اللہ علیہ وسلم will truly not assist the Deobandis. Alhamdulillah, we are Muslims and due to this he will definitely help us.

OBJECTION 2: The Holy Quran states, -we make only your (Allah’s عزوجل) worship and only you do we beseech for help.” 7.7. -Surah Fattlia, Verses 4·5

This proves that, like worship, help is to be asked for from Allah عزوجل alone. When the worship of someone besides Him is polytheism (shirk), asking from someone besides Him also becomes shirk.

Answer – Help here refers to actual help, meaning, “Believing You (Allah عزوجل) to be the true Maker (of affairs to occur), we ask only you for help.” With regards to seeking assistance from the servants of Allah عزوجل, they are only asked for it with the sole belief that they are the means of Divine guidance, just as how the Holy Quran states, ”There is no judgment except for Allah’s عزوجل.” or like how Allah عزوجل states in another verse, “Only for Allah عزوجل is everything of all the heavens and earth.” 7.9 However, we still accept the rulings of our judges and lay claims of ownership over our possessions. In other words, the ayat refers to actual (Haqeeqi) rule and ownership, but through Divine bestowal, they are proven for the bondsman as well.

Also, clarify what the connection is between worship and seeking assistance. This ayat mentioned both of them. The connection is only that asking for help in the belief that Allah عزوجل is the true helper is also a branch of worship (ibaadat). Idol-worshippers ask for help at the time of worshipping their idols (e.g. “Kali Ma! We beseech you and ask for your help.”) This is why both have been mentioned. If the meaning of the ayat is taken to be that asking any other besides Allah عزوجل{Ghairullah) for any kind of help is polytheism, then there will not be any Muslim on the face of the earth – neither the Sahaaba, nor the followers of the Quran, not even the opposition themselves! We have already proven this clearly.

Even today, the help of the wealthy is asked for in donations for Madrassahs. A human being is in need of the bondsmen’s help from birth until burial (his parents’ affection and nurturing, the lessons of his teacher, etc.}; rather, he is even in need of it on Qiyaamat. When our entire lives are based on the generosity of the creation, how can we say that we don’t request help from anyone? There is no restriction in this ayat as to which form of assistance or time.

OBJECTION 3: Allah عزوجل states, “و ما لکم من دون اللہ من ولی و لا نصیر” 7.10 this proves that there are no Walis and helpers besides Allah عزوجل.

Answer – Here, the Friends of Allah عزوجل (Auliya-Allah) have not been rejected, but Wali min Doonillah (i.e. the idols and devils), who the Kuffaar believed were their helpers and supporters. A Waliullah is someone who Allah عزوجل has made to be the helper of His servants, e.g. the Prophet صلی اللہ علیہ وسلمs and Saints. So, help should be attained from the people who are appointed for this task, not others who can’t. When Allah عزوجل commanded Hadrat Musa علیہ السلام to go to Firaun because he had become a tyrant, he said, “Make my brother, Haroon, my minister so that my an is strengthened. 7.10a-Holy Quran

Allah عزوجل didn’t say in anger, “Why did you take the support of someone else besides Me?” Rather, He accepted the request. We know from this that taking the help of the pious servants of Allah عزوجل the practice of the Prophets.


OBJECTION 4:Durre-Mukhtaar, Baabul-Murtadeen, under the discussion of Karaamaatll-Auliya, states, “قول شیئا للہ قیل بکفرہ ” we can ascertain from this that saying, “Ya Abdal-Qaadir Jilani Shai-an Lillah رضی اللہ تعالٰی عنہ is infidelity (kufr).

Answer- Here, “Shai-an Lillah” means, “For helping Allah’s عزوجل need, give something.” Is Allah عزوجل in need of anything? This meaning is without doubt infidelity. Shaami writes in its explanation, “If the correct meaning was intended, “Give something for the sake of Allah عزوجل “, then this is permissible.” 7.11

“Shai-an Lillah” has this very meaning according to us.

Objection 5: Being Allah’s عزوجل servants, why should we go to anyone else? We are His servants and present our needs to Him only. – Taqwiatul-Imaan

Answer – We go to His servants upon His command. The Holy Quran sends us to them. Allah عزوجل has sent these servants to the world for this very purpose. Refer to the previous chapter for a better understanding of this.

OBJECTION 6: Speaking about the infidelity of the disbelievers, the Holy Quran states that they ask idols for help. They became polytheists (Musbriks) by asking the idols for help and you have also become polytheists by asking the Saints (Auliya) for help.

Answer – You have become polytheists by asking the wealthy, policemen and government for help. We have already explained this difference in the section on rational proofs. Allah عزوجل states, “There is no helper for the person on whom Allah’s عزوجل curse descends.” 7.12 The mercy of Allah عزوجل constantly descends upon the believers. This is why He has created many helpers for them.

OBJECTION 7: Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes that when Hadrat Ibraheem علیہ السلام was put in the fire of Namrud, he didn’t want any help from Hadrat Jibraeel علیہ السلام after being offered. Instead, he said, “O Jibraeel علیہ السلام, I have no need from you.” If asking from other than Allah عزوجل was permissible, why didn’t Hadrat Ibraheem علیہ السلام, seek the help of Hadrat Jibraeel علیہ السلام?

Answer – This was the time of a test In the fear of saying something that could be equated to a complaint and being disliked by Allah عزوجل, Hadrat Ibraheem علیہ السلام didn’t even make dua to Allah عزوجل . He said, “O Jibraeel علیہ السلام ssa! I have no need from you. The One from who I do have a need knows what it is.” Likewise, the Holy Prophet صلی اللہ علیہ وسلم did not inform people of Hadrat Husain’s رضی اللہ تعالٰی عنہ, martyrdom, but no one not the Prophet صلی اللہ علیہ وسلم, not Hadrat Ali رضی اللہ تعالٰی عنہ nor Sayyidah Fathima made dua for these difficulties to be removed.

OBJECTION 8: Asking those alive for help is allowed but not to the dead. This is because the living has the power to help, not the deceased. Thus, this is polytheism (shirk).

Answer- the Quran states, “We ask only you (Allah عزوجل) for help.” Where is the differentiation between the living and the dead? Is the worship of the living permissible and the dead impermissible? Just as how the worship of anyone but Allah عزوجل (Ghairullah) is polytheism unrestrictedly, so should the requesting of help from the living or dead be. 2,500 Years after Hadrat Musa’s علیہ السلام demise, he helped the Ummah of the Prophet صلی اللہ علیہ وسلم on the night of Me’raj by decreasing 50 salaah each day to only. Allah عزوجل knew that the Salaah would eventually be five, but to prove the help of the Buzurgaanedeen, He appointed it as 50. Then, through the dua of two of His beloveds, He decreased it to only 5.

Refuters of asking for help from others but Allah عزوجل (istimdaad) should read 50 salaah because the help from other than Allah عزوجل is included in the 5 daily Salaah.

Also, the Holy Quran regards the Friends of Allah عزوجل to be alive and states that they should not be called dead or even thought to be so:

“Do Dot call those who were killed in the path of Allah عزوجل “dead”. Instead, they are alive but you have no realization of it.” 7.14

When they are alive, asking them for help will be permissible. Some say that this ayat is about the shaheeds who were martyred by swords in the path of Allah عزوجل. This is an unjust deduction because the ayat doesn’t confine itself by mentioning this. Those who were martyred by the sword of Divine love are also included in this order. – Roohul-Bayaan

It is for this reason that, according to the Hadith, the person who dies drowning, being burnt, by a plague; the woman who dies while giving birth or an Islamic student passing away while traveling, etc. are all shaheeds (martyrs). lf only those killed by swords are alive while the others are dead, it would necessitate accepting the Holy Prophet صلی اللہ علیہ وسلم and Hadrat Abu Bakr رضی اللہ تعالٰی عنہ to be dead (Allah عزوجل Forbid!) whereas it is the unanimous belief of all that they are alive with complete life. We have already presented the study into requesting assistance from the deceased and alive in the proof of this topic. The saying of Imam Ghazzali رضی اللہ تعالٰی عنہ should be referred to. Further insight into this will be given in the discussion of kissing the relics (tabarrukaat) and undertaking a journey to visit the graves, Insha-Allah عزوجل.

Under the ayat, “و لا تدع مع اللہ الھا اخرا” 7.15 Tafseer Saawi states, “Here, “Laa Tad’u” means “Do not worship”. Thus, there is no proof to validate the Khaarijies belief that asking from other than Allah عزوجل (Ghairullah) is pure ignorance, because asking others besides Allah عزوجل, in the belief that Allah عزوجل gives benefit or harm through their mediation, is sometimes Waajib as this is the attainment of means. Only a dissenter or ignorant person will refute means of attainment.” 7.16

There are three things that can be deduced from this extract,

1. Asking from someone besides Allah عزوجل is not only permissible but, in some instances, Waajib.

2. Only Khaarijies reject this beseeching.

3. ‘La Tad’u’ negates worshipping. It doesn’t refute calling or asking for help.

OBJECTION 9: The illustrious and pious servants are seen unable to walk in their old-age and are, after their demise, absolutely powerless.

Therefore, asking help from such weak people is absurd, just as taking the help of idols is. Allah عزوجل has spoken of its detriment, “و ان یسلبھم الذباب شیئا لا یستنقذو ہ منہ ” 7.17 These Saints cannot remove even a fly from their graves. What assistance can they give us?

Answer-All of these weaknesses befall a physical body because the connection of the soul (rooh) with it is weakened with it. After demise, the soul doesn’t experience any weakness at all, but becomes stronger. Proof of this is that the soul sees people outside of the grave while inside and even hears their footsteps. This is all especially proven for the souls of the Prophet صلی اللہ علیہ وسلم. Allah عزوجل states, “Every coming moment is better for you than the moment passed.” 7.18 – Surah Duhaa, Verse 4

Seeking assistance is made to the soul of the Saint, not his physical body. Those who the Kuffaar ask for help from are bereft of any spiritual (roohani) power. They also believe stones, which have no soul at all, to be their helpers.

Commentating on the ayat, “یحلونہ عاما و یحرمونہ عاما ” 7.19 Tafseer Roohul Bayaan states that the Holy Prophet صلی اللہ علیہ وسلم drank poison at Khaibar. However, its effect only became apparent at the time of demise. He drank it while he was in the station of truth (haqeeqat), and poison has no effect in this station. At the time of demise, humanity (bashariyat) appeared, and death occurs on manhood.

Therefore, the effect had now appeared. What to speak of removing a fly from the qabr – these Saints (Auliya) have the power to topple the world, but they pay no attention to this. Idols remained in the Kaaba for 300 years and Allah عزوجل didn’t remove them. So was Allah عزوجل weak that He couldn’t purify His house from filth?

OBJECTION 10: Hadrat Ali رضی اللہ تعالٰی عنہ; Go and Imam Husain رضی اللہ تعالٰی عنہ had any power, why were they martyred at the hands of enemies? When they cannot remove their own problems, how can they remove your afflictions? Allah عزوجل states “و ان یسلبھم الذباب شیئا لا یتنقذوہ منہ “-SurahHajj, Verse 73

Answer – Indeed, they had the power to remove these hardships but didn’t use it because Allah’s عزوجل desire was for this to occur. The staff (asaa) of Hadrat Musa علیہ السلام could’ve eaten Firaun, but he didn’t use it. Imam Husain رضی اللہ تعالٰی عنہ had the power to bring the Fountain of Kauthar to Karbala, so what was the river of the Euphrates? In the end, he chose to remain content with the pleasure of Allah عزوجل. In Ramadaan, we have water with us but don’t use it due to Allah’s عزوجل command. This is in contrast to idols that have no power at all. Thus, to fit these ayats on the Prophets and Saints is not a part of deen, as they are intended for idols. The grandfather of Imam Husain رضی اللہ تعالٰی عنہ (i.e. Sayyiduna Rasolullah صلی اللہ علیہ وسلم) made fountains of water flow from his fingers several times. This water used to come from Jannat.

Leave a Reply

Your email address will not be published. Required fields are marked *