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.