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.
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