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

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RATIONAL PROOFS FOR ASKING THE SAINTS (AULIYAj FOR HELP

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.