Tuesday, August 30, 2011


From Layman’s Desk-14.
Part 19 – Continued:


In our previous posts relating to Tawassul/Istighatha, we discussed the the ahadith of the Blind Man, the Man in Need, the Bedouin at the grave of Holy Prophet (sal Allahu alayhi wasallam), Malik ad-Dar’s narration, Bilal al-Harith, Umar ® Tawassul through Ibn Abbas ®, Adam (a.s.)Isthaghatha, Prophet (s) own Tawassul, and so on including the view of the Imams of the four Madhhabs and of other Imams. And wherever applicable we  also examined the corresponding Quranic verses including the following verse:
"Your helpers are Almighty Allah and His Rasool and those Muslims who perform Salaah and give alms and make Ruku" (Part 6, Ruku 6)
This verse refers to the Helpers as "those Muslims" who are in reality the "Awliya" which proves that one can also seek the assistance of the Awliya Allah.
There is abundant evidence for tawassul through the awliya' or saints.  The Holy Prophet (sallal laahu alaihi wasallam) has stated, "There are certain of Allah's servants that have been set aside to fulfil the necessities of the people. People will call to them in their times of need. They are protected from the punishment of Almighty Allah". (Jame Saghir) This Hadith Shareef clearly proves that one may call the Awliya-Allah for assistance. The Prophet said to al-Firasi, concerning asking from people: "If you absolutely must ask from people, then ask from the righteous ones" (in kunta la budda sa'ilan fas'al al-salihin).[ Narrated by Ahmad in the Musnad, Abu Dawud, and al-Nasa'i in their Sunan. al-Dhahabi said: "Its chain is good" (isnaduhu salih). See Dhahabi, Mu`jam al-shuyukh (Ta'if: maktabat al-siddiq, 1408/1988) 2:420 (#1028).]

Belief of Ahl as-Sunnah wa'l Jama'ah regarding Seeking Help through the Awliya:
Sunni scholars inform us that the Salafis/Wahhabis are  those who also reject tabarruk bi al-athar (getting blessings from the Prophet's relics)considering it as being outside Islam.  They are those who put limitations on invoking salawat, i.e. blessings and peace, on the Prophet (sal Allahu alayhi wasallam).  Their likes were anticipated by the Holy Prophet (sal Allahu alayhi wasallam) when he explicitly declared their status in the hadith when he said:  "The miser (bakhil) is he before whom my name is mentioned and he does not invoke blessings and peace upon me." In fact the Prophet explicitly confirmed that the believer gains by invoking blessings and peace upon him without restriction even if he ceases all other forms of du`a. This is established in the following hadith:  
Ubayy ibn Ka`b said: "After one third of the night the Prophet used to get up. One such time he said: O People! Remember Allah! The rajifa [first blow of the Trumpet] is upon us! The radifa [second blow of the Trumpet] follows it. Death has come." Ubayy said: ya rasulallah inni ukthiru al-salata `alayka fa kam aj`al laka min salati "O Messenger of Allah, I make much salawat upon you as a habit. How much of my prayer should I devote to you?" The Prophet said: "As much as you like." Ubayy said: "A quarter?" The Prophet said: "As you like, but if you add to that it will be better for you." Ubayy then mentioned a third, then a half, then two thirds, and always the Prophet answered: "As you like, but if you add to that it will be better for you." Finally Ubayy said: ya rasulallah inni uridu an aj`ala salati kullaha lak "O Messenger of Allah, I want to devote my entire prayer (i.e. du`a) to you." Whereupon the Prophet said: "Then you will be freed from care and your sins will be forgiven." (Another version has: "Then Allah will suffice you in the matter of your worldly life and your hereafter."
However, Salawat (Durud Shareef), along with intercession and Baraka, is not our subject-matter for discussion!
The Salafis/Wahhabis also say that  tawassul is not through the person of the Prophet even after his time, but through his du`a and only in his lifetime. As we noted before, the Salafi scholar al-Albani while refusing to admit had no option but to submit:  “Imaam Ahmad allowed tawassul by means of the Messenger alone, and others such as Imaam ash-Shawkaanee allowed tawassul by means of him and other Prophets and the Pious.” (Source: al-Albani, At-Tawassul, p. 38). Also, the Salafis/Wahhabis have a false and absurd belief that Allah's influence through the saints is in need for the saints' biological life to be effective.  The fact is that Allah's gift to the saints is independent from their being alive or dead, since in either case the real power always belongs to Allah, and the saints are only a secondary cause with no effective power in  themselves. Moreover, the views of the early and late Imams and scholars (quoted before as well as below), concerning the permissibility of tawassul through the pious, also confirm that the objections of "Salafis" to tawassul through the saints after their passing from this life do not stand up to scrutiny. They forget that when man dies his soul does not change.  As such Prophets are still prophets after death just as when they were asleep, because it is the soul who is a Moslem or a prophet. This fact is written in the book 'Umdat al-'aqa'id by Imam Abdullah an-Nasafi [edited in London in 1259 A.H. (1843 c.e.)]. Likewise, the awliya' are still awliya' when they are dead just as when they are asleep. He who does not believe it, is ignorant, stubborn….The awliya' possess karamat after they die, too." (Al-hadiqa, p. 290).
According to Shaikh 'Ali Mahfuz (d.1361/1942) one of the great scholars Al-Azhar University: "It is not right to say that the great awliya' (rahimahum-Allahu ta'ala) dispose worldly affairs after death, such as curing the ill, rescuing those who are about to be drowned, helping those who are against the enemy and having lost things found. It is wrong to say that, because the awliya are very great, Allahu ta'ala has left these tasks to them or they do what they wish or that one who clings to them will not go wrong. But whether they are alive or dead, Allah (swt) blesses, among His awliya', the ones whom He wills, and, through their karamat, He cures the ill, rescues those who are about to be drowned, helps those who are fighting an enemy and recovers lost things. This is logical. Also Qur'an al-karim reveals these facts." [Al-ibda', p. 213, Cairo, 1375 (1956 A.D.); `Abdullah ad-Dasuqi and Yusuf ad-Dajwi, professors at Jami` al- Azhar, wrote eulogies praising the book at the end of Al-ibda'. (Cf. The Sunni Path)]
Muhammad  Haadmi of Konya (d.1176/1762) who quoted Ali Ajhuri and Abu Ali Sanji in his book, Bariqa, maintains that Mu’jiza and Karaamah continues after death and that hundred thousands of these have been reported in many valuable books, and that it is permissible to pray to Allah through Prophets and Awliya-Allah. 
The Hanafi scholar Ahmad ibn Sayyid Muhammad al-Makki al-Hamawi and the Shafi'i scholars Ahmad ibn Ahmad as-Sujai and Muhammad ash-Shawbari al-Misri wrote booklets in which they proved with evidence that awliya' possessed karamat, that their karamat continued after their death, and that tawassul or istighatha at their graves was permitted (jaiz).
Imam Ghazali (reh) said that whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]   

'Allama Sa'eedi and 'Allama 'Abd al-Hakim Sharf Qadri write: "It is better that help is sought directly from Allah, most High, and through the waseela of the anbiya or awliya. If an individual seeks help from the anbiya or awliya by means of achieving help from Allah, most High, the person is not committing kufr." [Sharh Muslim, 'Allama Sa'idi, Nidaa-e-Ya Muhammad, page 30 by 'Allama Sharf Qadri]

Shaykh al-'Alawi al-Maliki, the late Mufti of Makka writes: "When we ask help from the anbiya and awliya, as a means, it is through their supplication (du'a) that they help us. Take for example the Day of Judgment when the umma will benefit from our Beloved Prophet,
Hadrat Muhammad Mustafa (May Allah bless him and grant him peace). This is called asking for help through the anbiya and awliya and likewise to ask them to make du'a for us can be called help or istishfah or tawasul.
[Ziyarat of the Grave, page 213, by the mufti of Makka, 'Allama Shaykh Muhammad al-'Alawi al-Maliki al-Makki]

According to Abdul Hakim Arwaasi (reh.) (1865-1943 c.e.), Awliya have a powerful ‘Tasarruf’ and influence after death in a way which we may not know. 

Hafidh Al-Zarkashi [reh.] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled,'al-Tanqeeh'. Hafidh Taqi-ud-din al-Subki [reh.], the father of Tajuddin al-Subki [reh], has approved of this form of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318).
Muhammad ibn-ul-Jazri, the famous Muhaddith and Master of Qira'at has mentioned that from amongst the etiquettes of dua is that one makes Tawassul with the Anbiya and the pious ones.(Al-Hisnul Haseen). 
Imām as-Sāmirī (ra) said in al-Mustaw’ab (3/88):
“There is no harm in Tawassul to Allāh the Exalted in Istisqā’ (prayer for rain) through the Shuyūkh, the ascetics, and the people of knowledge virtue and religion from among the Muslims.”
Imām Taqiuddīn al-Adamī (ra) said in al-Munawwar (190):
“And Tawassul through the righteous is allowed (Ar. Yubāh).”
Imām Ibn Muflih (ra) said in al-Furū’ (3/229):
“And it is allowed to perform Tawassul through a righteous person, and it is said; it is recommended (Ar. Yustahab).”
Imām al-Mardāwī (ra) said in al-Insaf (2/456):
“It is allowed to perform Tawassul through a righteous man according to what is correct in the Madh’hab. And it is said that it is recommended.”
According to the Fatwa of Shaykh Abu Sulayman Suhayl al-Zabibi the Imam of the Mosque of Najjarin in Damascus: Belief (i`tiqad) in tawassul through the Prophets and Messengers, Blessings and Peace be upon them, and through the Righteous Friends of Allah (al-awliya' al-salihin) upon whose goodness, righteousness, uprightness, and friendship with Allah there is general agreement, is true belief, not disbelief, and I consider it permissible, not forbidden.  The person seeking such as the above as a means to Allah in order that his need be fulfilled is a believer and one who declares the oneness of Allah, not one who worships other than Allah together with Him, and all his acts of worship are sound.
Without going into the details, let us cursorily refresh our memory about several incidents that elicit Awliya’s provision of help beyond ordinary human capability as for instance when Prophet Sulaiman (a.s.) asked his companions who could bring the throne of the Queen of Sheba (Bilkis) to his court, a man of knowledge was able to bring it even before the glance returned to Sulayman (a.s.). [Qur’an Surah Naml:39-40] As ibn Kathir informs us in his Tafseer that the man was Asif Barkhiya.   His feat was faster than that of the Afreet Jinn. During the Caliphate of Hadhrat Umar ® we have Tamim al-Dari®’s Karamah (marvel)when during the break out of the fire in the desert, he began gathering the fire in his hand and shoving it into a hole in the ground.[Tarikh Ibn Kathir, Vol. 6, chapter on Miracles, and Sirat un-Nabi, Ibn Kathir, chapter on Mu'jizat] Elsewhere, Ibn Kathir writes: During the khilafah of 'Umar ® the governor of Egypt wrote to 'Umar ®,asking for help as the river Nile had failed to flood. 'Umar ® wrote a letter in return and addressed the river itself. This was then placed in the Nile, and no sooner as this was done, the Nile's water began to flood. [Tarikh Ibn Kathir, volumes 1 and 8, chapter on Rivers and chapter on Khilafah of 'Umar, may Allah be pleased with Him.]
Abu Ayyub al-Ansari was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will and died.  Acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted. And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it... When people pray for rain there, it starts raining.
[Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)] Mujahid says:Whenever there is famine, people expose the grave, so it starts raining.
Just to name some of the many illustrious Ulama of the past who had practised upon Tawassul/Istighatha through the rank of the pious, deceased or alive:

Intermediation through Allah’s favourites in the jungle
‘Abdullāh bin Mas‘ūd has narrated that the Prophet (sal Allahu alayhi wasallam)said: When you lose your means of transport in a jungle, you should call: O creatures of Allah! Help me, recover my transport! O creatures of Allah! Help me, recover my transport! There are many of Allah’s creatures on this earth. They will help you recover it.

[References: ►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (10:217#10518);► Abū Ya‘lā, Musnad (9:177);► Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.162#502);► Haythamī, Majma‘-uz-zawā’id (10:132);►Ibn Hajar ‘Asqalānī in al-Matālib-ul-‘āliyah (3:239#3375).
Imam Ahmed bin Hanbal(RehmatuAllah Alihe) intercession from pious muslims:

Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed - Rahimuhullah) saying: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot,once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way). I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697] 
Ibn Taymiyyah’s endorsement:
Ibn Taymiyyah has related a story in the perspective of this tradition that Ibn Abū Dunyā has narrated a tradition in his book Mujābī ad-du‘ā’ that a person came over to see ‘Abd-ul-Malik bin Sa‘īd bin Abjar. ‘Abd-ul-Malik pressed his belly and told him that he was suffering from an incurable discase. The man asked him: what is it? ‘Abd-ul-Malik replied that it was a kind of ulcer that grows inside the belly and ultimately kills the man. It is said that the patient turned round and then he said:Allah! Allah! Allah is my Lord. I regard no one as His rival or partner. O Allah! I beseech You and submit myself to You through the mediation of Your Prophet Muhammad (sal Allahu alayhi wasallam), the merciful Prophet. O Muhammad! Through your means I submit myself to your and my Lord that He should take mercy on me in my state of illness. It is said that ‘Abd-ul-Malik pressed his belly again and said: you are cured, you are no longer suffering from any disease. Ibn Taymiyyah after recording the whole incident in his book, comments: I say that this and other forms of supplication have been taken over from our predecessors. [Reference: Qaida al Jaleela, Fit Tawassul wal-Wasila, Page No. 91] 

Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [reh.] and make Tawassul through him. Allah (swt) would fulfil his need. (refer Taarikh Baghdad).

Ibn Hibban (reh) (d.354 A.H., the great Muhaddith from Salaf-as-Saaliheen)relates his own account of going to Al-Ridha’s (reh) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa [May Allah (swt)’s blessings be upon his grandfather and him] and ask Allah (swt) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times." According to him, "This is such a reality that I found it to be true no matter how many times I did it May Allah grant us death in the true love for Prophet (sal Allahu alayhi wasallam) and his blessed Ahlul Bayt." [Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411] 

Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.

Tajuddin al-Subki [reh.] has mentioned that the people would go to the grave of Imaam ibn Foorak (reh.), the teacher of Imaam Baihaqi, and make Du'a and their Du'as would get accepted. 

Ibn al-Jawzi in his biographies of the awliya entitled Sifat al-safwa lists many of those at whose graves tabarruk (seeking blessing) and tawassul is recommended. Among them:

Abu Ayyub al-Ansari: "al-Waqidi said: It has reached us that the Eastern Romans visit his grave and seek rain through his intercession when they suffer from droughts" (1:243). Mujahid said: "People would uncover the space above his grave and it would rain."

Ma`ruf al-Karkhi (d. 200H): "His grave can be seen in Baghdad, and one seeks blessings with it. al-Hafiz Ibrahim al-Harbi (d. 285H) -- Imam Ahmad's companion --  used to say: Ma`ruf's grave is proven medicine" (2:214) Ibn al-Jawzi adds: "We ourselves go to Ibrahim al-Harbi's grave and seek blessings with it" (2:410)

al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: "Ma`ruf's grave is proven medicine." Siyar a`lam al-nubala' (9:343).

Abu al-Hasan al-Daraqutni said: "We used to seek blessings from Abu al-Fath al-Qawasi's grave" (2:471).

Abu al-Qasim al-Wa`iz: "His grave can be seen in Ahmad ibn Hanbal's cemetary and it is sought for blessings." Related in the notice on `Abd al-Samad ibn `Umar ibn Muhammad ibn Ishaq (2:482).

al-Hafiz Abu al-Qasim Ibn `Asakir says in Musnad Abi `Uwana (1:430): "Abu `Abd Allah Muhammad ibn Muhammad ibn `Umar al-Saffar said to me that the grave of Abu `Uwana in Isfarayin [near Naysabur,i.e. Nishapur] is a place of visitation for the whole world (mazar al-`alam) and a place for obtaining blessing for the entire creation (mutabarrak al-khalq)."

al-Hafiz Diya' al-Din al-Maqdisi al-Hanbali said in his book al-Hikayat al-manthura (Zahiriyya ms. 98, an autograph) that he heard the hafiz `Abd al-Ghani al-Maqdisi al-Hanbali say that something like an abscess appeared on his upper arm for which there was found no medicine. He came to Ahmad ibn Hanbal's grave and applied his arm against it, after which he found himself healed. Imam Kawthari said that he read this account in Diya' al-Din's own handwriting. See Maqalat al-Kawthari (Riyadh and Beirut: Dar al-ahnaf, 1414/1993) p. 407, 412.

Allama ibn Juzri states, "If one is ever in any need then He should say, 'O servants of Allah, assist me! O servants of Allah, assist me! O servants of Allah, assist me'." (Tibraani)
Ibn Taymiyya and Qadi Shawkani quote the following hadith: 'Abd Allah bin Mas'ud, may Allah be pleased with Him, reported that our Beloved Prophet, (May Allah bless him and grant him peace), stated: "If you ever find yourselves stranded alone in a desolate place or jungle, then say, 'O servants of Allah! Help me, Allah have mercy on you.'"
[Al-Kalim al-Tayyib, page 69, by  ibn Taymiyya, and Qadi Shawkani in Tufhat ad-Dhakireen, page 130. Ibn Sunni, Imam Bazaar, Hafidhh al Hasamim and Imam Nawawi all quote this hadith also in their various books.]

This hadith, demonstrates that one can ask help from those whom one cannot see, like the angels, the friends of Allah, the jinn, and that it cannot be said that it is a wrong act.

Mullah 'Ali Qari writes that our Beloved Prophet Muhammad, (May Allah bless him and grant him peace), said that: If you are in the jungle alone say, "O servants of Allah! Help me." The servants of Allah are the angels, Muslims, jinn, or 'abdal. This hadith is useful for travellers.
[Al Hirzu al-ThAmin, page 378, by Mullah 'Ali Qari] 
Hazrat Imam Nawawi (reh.), the commentator of "Muslim Shareef", quotes an incident: "One of my superiors narrated an incident to me, 'My mule ran away and I had known the Ahadith and I immediately said, 'O servants of Allah, assist me!' Almighty Allah immediately stopped the mule (from running away)'." (Kitaabul Azkaar)

Al-Hafiz Abu `Ali al-Ghassani relates in Ibn al-Subki’s Tabaqat al-Shafi`iyya 2:234:
Abu al-Fath Nasr ibn al-Hasan al-Sakani al-Samarqandi came to us in 464 and said: “We had a drought in Samarqand some years ago. The people made the istisqa’ prayer but they did not get rain. A saintly man named al-Salah came to the judge and said to him: “I have an opinion I would like to show you. My opinion is that you come out followed by the people and that you all go to the grave of Imam Muhammad ibn Isma`il al-Bukhari and make istisqa’ (prayer for rain) there. Perhaps Allah will give us rain.” The judge said: “What a good opinion you have.” He came out and the people followed him, and he prayed for rain in front of them at the grave while people wept and SOUGHT THE INTERCESSION OF THE ONE THAT WAS IN IT. Allah sent such heavy rain that those who were in Khartenk (where this took place, three miles away from Samarqand) could not reach Samarqand for seven days because of the rain’s abundance.
Hazrat Shamsuddeen Muhammad Hanafi (reh)was performing ablution in his room. He suddenly threw his wooden sandal into the air. It disappeared although there was no way for it to exit through the room. He gave the other sandal to his disciple and asked him to keep it until the first one returned. After some time a certain person from Syria arrived with the sandal and some money as gifts and said, "May Almighty Allah give you the thanks for this. The actual incident, which occurred, was that once when a thief sat on my chest and was about to slaughter me. In my heart I said, 'Ya Sayyidi Muhammadin Ya Hanafiyu.' Then suddenly, this sandal came and fell on the chest of the thief with such force that he became dazed and collapsed and Almighty Allah has saved me through your blessing."
(Tabqaatul Kubra)

When Sayyidi Shamsudeen Hanafi was on his death-bed, he called his Mureeds and said: "If anyone has any wish or need, he should come to my grave, I will indeed help him in fulfilling it. Remember between you and me, there is merely a handful of sand, and how can a mere handful of sand be a screen between a Murshid and his Mureed. If the sand does become a screen, then the Murshid cannot be a perfect Man (Insaan-e-Kaamil)."

Sayyidi Mohammed Farghal states: "I am indeed amongst those Saints who can assist you from the grave. If, therefore, you have any wish or need come to my grave and facing me, mention your requirements. I will
fulfill them."
It is recorded that while Hazrat Sayyidi Madeen Ahmed Ashmooni (radi Allahu anhu) was performing the Wudhu, he suddenly threw his sandal towards the eastern side of the city. A year later a man arrived and described a strange incident. He said: "My daughter was once walking in the jungle, when an evil man tried to entrap her. She did not at the time remember the name of her father's Murshid, yet in panic, she screamed, 'O Murshid of my father, save me!’ Suddenly, a sandal appeared from thin air and rendered the evil man unconscious." It is stated that the sandal is still in the possession of the mentioned family.

Imaam Arif Billah Sayyidi Abdul Wahab Sha'rani (reh.)in his book, "Lawaaqi-ul-Anwaar Fi Tabqaatil Akhyaar", records a strange and miraculous incident. It is recorded that a Mureed of Sayyidi Mohammed Khawri (reh.) was once passing through the market, when the foot of the animal he was riding slipped. In extreme panic he screamed, "Ya Sayyidi Muhammad, Ya Ghamri!" Co-incidently, in that very market place, the captured ruler, ibn Omar Sa'eed, was also passing through. He inquired from the Mureed as to who was Sayyidi Mohammed. When he was told who he was, he asked permission to use the name of the Murshid so that he could also be released. As soon as he had proclaimed the name of the great Wali, the spiritual master appeared and driving away the captors freed the ruler. The Shaikh then blessed the ruler, and thereafter departed.

Allama Abdul Wahab Sha'rani when explaining the status and significance of Hadrat Moosa Abu Imran (reh.)states: "When any of his Mureeds would call to him from anywhere, he would answer them even if he is in a years distance away or even more than that."(Tabqaatul Kubra)

Before the passing away of Moulana Rumi (reh.)he revealed to his Mureeds a startling secret. He said: "Whatever conditions you may be in, remember me, so that I can be your protector and helper, irrespective of what state I may be in. In this world I have two types of relation-ships, one with my body and the other with you, and when, with the Mercy of Allah I am freed from this contact with my body and the world of loneliness is exposed to me, I will divert the attention of my soul to you."

Shah Wali'ullah (reh.)(d.1176 A.H.) records a method for achieving and fulfilling one's needs and wishes in his book, "Al intibah fi Salasil-e-Awliya". He states: "One should first perform two Rakaats of Nafil Salah. After completion he should recite the following - 111 times Durood Shareef, 111 times Kalima Tamjeed and 111 times 'Shay an Lillah, Ya Shaikh Abdal Qaadir Jilaani'." From this book, it has been proven that all the great luminaries believed in the proclamation of "Shay an Lillah" as being a valid and a great solution to many unsolved problems.

Again, Shah Waliullah Dehlwi writes that his father, Shah Abdur Raheem, said that he once went to the shrine of Hadrat Khwaja Qutbuddin Bakhtyar Kaaki (rahmatullah `alaih). The soul of Bakhtyar Kaaki became apparent and told me that I shall have a son and that I should name him Qutbuddin Ahmad. At this time, my wife had become elderly and was beyond child bearing age. On hearing this, I thought to myself that maybe I shall have a grandson. The soul of Bakhtyar Kaaki got to know of my thinking and removed my doubt and said that it did not give me tidings of a grandson, rather, this child will be my very own.  Some time later, I married again and from this marriage was born (Shah) Waliullah. At the time of my birth, my father had forgotten about this event and named me Waliullah. When he came to recall this event, he gave a second name of Qutbuddin Ahmad. (Anfaas al-`Arifeen, p.110).  By writing about this incident, the belief of Shah Waliullah Dehlwi is clear. He believed that to go to the shrines of the pious is permissible and even after their demise, the saints are still given the knowledge of the unseen because Qutbuddin Bakhtyar Kaaki knew about the birth of a son a year before it happened. Also, the inmate of the grave also knew the feelings of his visitor's heart. Thus the Aqida of Shah Waliullah is amply clear!

Ahmed Zarooq (reh.) said: "I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me 'Ya Zarooq', I will immediately come to your assistance."

The great Sufi Shaykh, Hamiduddin Nagori (D.677 A.H.), said that whoever has a need that he needs to be fulfilled, he should go to the grave of  his wife, Sayyidah Khadijah, and seek blessings there because she never turned anyone away (Sultan at-Tarikeen, p.93).  From these words of Khwaja Hamiduddin, we discover his belief that the chosen people of Allah can help people even from their graves. Muslims should go to the graves of the chosen servants of the Creator and seek the benefits from them.

Hadrat Nizam ad-Din Awliya (reh) (d.725 AH)  says that Maulana Katheli once narrated a story about himself.  Maulana Katheli said that one year, a famine stuck Delhi.  I was passing by a marketplace when I felt hungry. I bought some food and said to myself, I should not eat this alone, I should find someone to share it with. I saw an old man who had a cloak wrapped around his body. I said to him, "Oh Khwaja! I am poor and you too look poor". He then invited the old man to eat with him who accepted the invitation.  Whilst we ate, Maulana Katheli narrated, I told him that I was in debt for twenty rupees. Hearing this, the old man urged me to continue eating and promised that he would go and get twenty rupees for me. I thought to myself, where is he going to get this sum from? After eating, the old man got up and took me to the mosque. In the mosque was situated a grave. He went near the grave and asked for something. He had a small stick in his hand which he used to hit the grave twice and he then said that this man needs twenty rupees, give it to him. He then turned towards me and said, "Maulana, go back, you shall find your twenty rupees".  When I heard this, I kissed the old man's hand and headed back to the city. I was dumbfounded as to where I will find the twenty rupees. I had a letter with me which I had to deliver to someone's house. I took this letter to where it had to be delivered and saw a Turkish man there. He ordered his servants to take me upstairs. I tried hard but could not recognise him even though he kept saying that I was the one who once helped him. I said I did not recognise him but he said he recognised me. We talked like this for some time. He then came to me and placed twenty rupees in my hand. (Fawaid al-Fawaad, p.124) From this story narrated by Hadrat Nizam ad-Din Awliya, we learn that his belief was that the way in which saints can help us in their Earthly lives, they can also help us from beyond the grave and asking them is permissible. The real bestower is Allah and the saints help us through Allah's command just like the real curer of illnesses is Allah but the patient asks the doctor to cure him.

Also, Shaykh Abdul Haq Dehlwi (d.1052 A.H.) writes: "Imam Shafi'i said that the grave of Hadrat Musa Kaazim ® is a place where supplications are accepted readily" (Ashi'atul Lum'aat, vol.1 p.715). From these writings, it is found that the belief of Imam Shafi'i was that to go to the graves of the pious and to seek blessings from them, to offer supplications near them graves and to believe the occupant of the grave to be a means of removing difficulties is totally permissible. The Imam also believed that some of these graves are a place where supplications are accepted.

Also, Shaykh Abdul Haq Dehlwi writes:  "To visit graves is by consensus a mustahab (preferable) action" (Ashi'atul Lum'aat, vol.1, p.715).  He also writes:  "When visiting the dead, respecting them is Wajib (necessary) especially where the pious are concerned. As it was necessary to respect them whilst they were alive, similarly, it is important to show them respect at their graves. This is because the help which the pious give depends on the respect that people who visit them show to them" (Ashi'atul Lum'aat, vol.1 p.720).  From these writing, it is absolutely manifest that the belief of Shaykh Abdul Haq was that to visit the graves is neither Shirk nor Bid'ah. Moreover, it is a preferable act and the visitor is blessed with

From all of the above narrations one will see that to call upon the Awliya for assistance is permissible even if they are thousands of miles away. With the permission of Allah Ta’ala they certainly assist those who are in need.
To continue with Awliya-Allah, Insha Allah…
It would not be out of place to mention a few names of prominent Awliya-Allah:
1. Hadhrat Shaykh Muhiyuddin Abdul Qadir Jilani.
2. Hadhrat Khwaja Moinuddin Hasan Chishti.
3. Hadhrat Abul Hasan al-Shadhili.
4. Hadhrat Muhammad Bahauddin Naqshbandi.
5. Hadhrat Shaykh Shahabuddin Suhrawardi.
6. Hadhrat Abu Yazeed Taifur bin Isa al-Bistami.
7. Hadhrat Ma'ruf al-Kharkhi.
8. Hadhrat Abu Sa'id Fazlullah ibn Abil Khayr.
9.  Hadhrat Junayd al-Baghdadi.
10. Hadhrat Ali bin Uthman al-Hajweri also known as Data Ganj-e-Baksh in India and Pakistan.

May Allah be pleased with them all.

Sunday, August 28, 2011


From the Layman’s Desk-14.
Continued-  Part 18.  

The Awliya-Allah:

[Besides visiting the Holy Prophet (sal Allahu alayhi wasallam)and other Anbiya (a.s.), the Sahaba and the martyrs, the Muslim majority also visit the graves of the Awliya-Allah.  Hence this brief discussion here.]      
Those whom Allah has particularly graced are defined as "the Prophets, the Siddiqs, the Shuhada', and the Righteous" (Qur’an 4:69)  in that order.    Allah also mentions in the Holy Qur’an: “Behold! verily on the friends of Allah (i.e. Awliya Allah)  there is no fear, nor shall they grieve;[10:62].

This word, “Awliya” appears in the Holy Quran over 200 times with different forms in different context and also means “Patronage, ”Protection,” and even “Intimacy”. The Holy Qur’an also categorises the believers as ‘Muqarrabin’ (i.e. those brought near or favourties of Allah), Sabireen (Patient Ones), Muttaqoon (God-conscious) Abrar (the Virtuous), Zuhhad (the Pious ones), Siddiqun (the Truthful ones), Saalihoon (the Pious Ones), Qanitoon (The Obedient Ones), Mohsinoon (The Doer of Good),  Zakiroon (Those who remember Allah much),  Muminoon (the Believers),  besides using the word Awliya-Allah.  These qualities are found in the Awliya-Allah. Scholars tell us that an Arabic word has a number of meaning, but for simplicity, let’s restrict ourselves to the meaning of “Awliya” as the plural of “Wali” or Friend of God or Saint, and the word Wali being derived from “Wilaya” which means nearness or closeness (‘Qurb’) or Sainthood. All the Awliya Allah belong to the Ahl as-Sunnah wal Jama’at, and anyone belonging to any other sect cannot be Awliya because they have beliefs contrary to the teachings of Sayyadina Rasoolallah [sal Allahu alayhi wasallam].  This is a speciality of those who have travelled on the path of Tasawwuf, and attained nearness to Allah.  A tradition reported in Musnad of al-Bazzaaz, with a fair (Hasan) chain on the authority of Anas ®, which is also cited by Sakhawi, says that the Prophet [sal Allahu alayhi wasallam] said: Allah has servants who know (the truth about people) through reading the signs (tawassum).  The above hadith has been reported by others too.  
The Holy Prophet (sal Allahu alayhi wassallam) too spoke of these blessed personalities and even used the term “Abdal” (which is the plural of the word “Badal” and means “Substitutes”.  They are referred to as 'Substitutes' since, whenever one of them dies, Allah immediately substitues him with another.)  Some hadiths mention that there will always exist 40 such persons on earth, each of whom is blessed like Ibrahim (a.s.).  Allah (swt) redeems His human servants from disasters for their sake. They are called Abdal. They do not attain to that degree by performing salaah, fasting, or giving zakaah.” Ibn Mas’ud ®  asked, “Ya Rasoolallah [sal Allahu alayhi wasallam]  by what means do they attain that degree?”  “They attain it by being generous, and by advising muslims,” said the Beloved Prophet [sal Allahu alayhi wasallam].   Hadhrat Ali (ra) once warned his followers not to curse the people of Damascus with whom they were at war, saying:  'Do not curse the people of Sham (Damascus and surrounding areas), for among them are the Abdal through whom Allah sustains you, bestows His mercy upon you and makes the rains fall upon you.'  Then there hadiths stating that there are  certain worshippers of Allah who are neither prophets nor martyrs but the prophets and martyrs will envy them on the Day of Judgment  and how they will also intercede with Allah on the Day of Judgment and carry thousands of Muslims to Paradise.   They (the people) asked: Tell us, Apostle of Allah,who are they? He replied: They are people who love one another for the spirit of Allah (i.e. the Qur'an), without having any mutual kinship and giving property to one. I swear by Allah,their faces will glow and they will be (sitting) in (pulpits of) light.  They will have no fear (on the Day) when the people will have fear,and they will not grieve when the people will grieve.  He then recited the following Qur'anic verse: "Behold ! Verily for the friends of Allah there is no fear,nor shall they grieve." [10:62].
As for the hierarchy of the saints such as Aqtab, Nuqaba, Awtad, Akhyar, Abrar, Abdal and so on, Shaykh Gibril F. Haddad informs us: However, the terms "ghawth", "qutb" and the like to mean individuals among the Awliya' may have been devised as a convention among later scholars (see, for example, the treatises by al-Suyuti in al-Hawi lil-Fatawi and Ibn `Abidin in his Rasa'il) and are not binding upon the Muslims as terminology. As the scholars say, "la mushahata fil-mustalah," meaning: "Don't nag about how we call things."  Be that as it may, we need to remember that although all the Awliya-Allah are equal as far as Wilayah is concerned, they differ as far as status is concerned.
Allah says in the Holy Qur’an; And He embraces (yatawalla) the pious (salihin).” [al-A’raf, v.166]. Hence a Wali is one whom Allah has embraced and taken him under his care thereby protecting him from falling into sin.  Islamic scholars therefore say: The condition of a Nabi is to be sinless (ma’sum) and of a wali is to be protected (mahfudh) from sin. This also means a Wali observes the rights owed to Allah (swt) in all circumstances whether good or bad, showing complete respect to the Shariah because authentic Tasawwuf never overlooks it. In a hadith the Prophet (may Allah’s peace and blessings be upon him)reported that Allah, the Most High, said, " There is nothing better (as a means) for my slave to come closer to me than continuous observance of all I have made obligatory (ma iftaradtu ‘alayhi) on him". The earlier ‘ulama even went to extent of including, in addition to the obligations (fards), all the sunnah’s of the Prophet (sal Allahu alayhi wasallam)and even all the aadaab of the Shari’ah, the non-observance of the latter even prompted Hadhrat Ba Yazid Bistami (reh.) to ignore a man who was supposed to be a Wali on the ground that he spat in the Mosque.  In the words of this great Awliya:  "This man cannot be trusted with a single adab of the aadaab of the Shari’ah, so how can he be trusted with the secrets of Allah! "
Ibn al-Jawzi said: “The Friends of Allah and the Righteous are the very purpose of all that exists (al-awliya wa al-salihun hum al-maqsud min al-kawn), they are those who learned and practised with the reality of knowledge... Those who practise what they know, do with little in the world, seek the next world, remain ready to leave from one to the other with wakeful eyes and good provision, as opposed to those renowned purely for their knowledge.” [Ibn al-Jawzi's, Sifat al-safwa (Beirut ed. 1989/1409) p. 13, 17.]

Generally, unless one possess the belief of the Ahl as-Sunnat and obeys Prophet (sallal laahu ‘alaihi wassallam) loving him, his Noble Companions, and his progeny thoroughly as well as loving his inheritors that is the righteous ‘ulema and Awliya-Allah, one cannot derive the ‘Faid’ and ‘Marifa’ from them.  

Awliya Allah are alive in Life after death and they can see, listen, talk and reply to us when we visit their graves.  We have already noted the following Qur’anic verses before too:
  • Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).
  • Those who die in the way of Allah (swt), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).
It is a known fact that the bodies of Prophets, Sahabah and Awliya Allah remain fresh and intact in their Graves.  The Literalists make the above two verses specific to the martyrs who died on the battle-fields whereas it is universally known that the definition of “Martyrs” in Islam has a wide meaning which we need not discuss here except the fact that the Holy Prophet (sal Allahu alayhi wasallam has termed “Tazkia Nafs” as the Greater Jihad, and fighting the enemy on the battle-field as the Lesser Jihad.  If that is so then we can deduce the fact that if those who fight the smaller battle are alive, then indubitably those who fight the greater battle are also alive  because every breath of an Arif (one who has recognized his Creator) is a martyr.” The histories of Awliya Allah and the Shaykhs of Ihsan who are the righteous Ulema and inheritors of Prophet (sal Allahu alayhi wasallam)show that not only they fought with their Nafs but also fought with their adversaries among the Humans and Jinns/Devils and were responsible for the propagation of Islam to remote corners of the civilized world. Hence all pious Muslims and Awliya-Allah are included within the meaning of those two Quranic verses. 
Imam al-Ghazali says in Ihya al Uloom Vol. IV: “Death cannot destroy the soul, which is the place of Allah’s Ma’rifat, because it is something spiritual.  Death causes the change of the condition of soul, and relieves it from the prison of it’s bodily cage.  It does not end as Allah says “Do not even think of those who are martyred in the way of Allah as dead, BUT THEY ARE ALIVE near their lord and given provision.  They are joyous of what Allah bestowed upon them of his favour and they give good news to those who have not as yet reached them.”  (Surah Al-Imraan, Verse 170).”

Muhaddith Zakariyah al-Kandhalwi says in the book, Mashaikh-e-Chist: Haji Imdadullah mentioned: “…The Fakir does not die. He is simply transformed from one abode to another. The same benefit which was received from the Fakir’s physical life will be acquired from his grave.” (Eng.translation,p.211)

Allama Shams ad-din ibn an-Nuaym (rah.), a Hanafi scholar, wrote in Kitab ar-ruh, 'Souls may be in a different state other than when they are in their bodies. The souls of awliya' are at Rafiq al-ala and also have a relation with their dead bodies. If a person visits such a wali's grave and greets him, his soul at Rafiq al-ala anwers that person.' This is also noted in al-Imam as-Suyuti's Kitab al-Munjali. All these proofs show that awliya' have powerful tasarruf (disposal) and influence after their death in a way which we may not know.  Ibn Qayyim al-Jawziyyah in his Kitab ar-Ruh writes, "What we have written here is compatible with the Tafseers by some Mufassirs of the fifth Ayat of Surah an-Nazi'at, for example, interpretation of al Baidawi : 'The soul of a Wali goes to the world of Angels when he departs from the body. Then he goes to wander in Paradise's gardens. He keeps a relation with his body, too, and influences it.'"  Shah Abdul Aziz Dehlvi states: "The souls of Awliya-Allah gain more power and spirituality after their death"  (Fatawa Azizia, Vol 2, Page 102).  

The ‘Roohaaniyat’ (spirituality) of Awliya is more powerful than their ‘Jismaaniyah’ (physical existence) and for this reason they can be seen in different places at the same time.  In other words, once the soul acquires the power of establishing  connection with its original position in ‘Aalam-i-Amr’ (the World of Directive Energy), one can appear at different locations at the same time.  According to Muhammad Mathum as-Sirhindi (reh.): “The souls of the awliya' who have died are sometimes seen in their [human figures or] copies in 'alam al-mithal. Because, everything in the world has a copy in 'alam al-mithal. Even more, spiritual, non-material things, too, have copies there. 'Alam al-mithal does not consist of imaginary things. It is an 'alam that exists as this visible, material 'alam does. The souls of awliya' sometimes are seen in the figures of their own bodies and sometimes, without bodies or figures, meet and talk with people's souls….The souls of awliya' (rahimahum-Allahu ta'ala) and pious believers come to their graves and visit their bodies. [Letter no.182, vol.1 Maktubat]

Even whilst living in this world, Awliya-Allah have been known to have been seen at different locations within a short span of time  and this has been admitted even by the opponents since Tayy al-Musaafa is well-established and not disputed.  Ali Ajhuri (d. 1176/1762), an eminent Maaliki scholar from Egypt said:  “A living Wali is like a sword in its scabbard.  After his death, his influence becomes stronger in the manner of a sword that is out of  its scabbard.”  This is quoted by Abu Ali Sanji in Noor al-Hidaaya. 
Abu Dawud narrates (in Kitab al-Jana'iz) that Aisha (R) said that when al-Najashi (the pious king, Negus,  of Abyssinia) had passed away, the Sahaba reported that there was Light emanating from his grave (yura ala Qabrihi Nur).  He was not even a Sahabi but it was believed that he was a Wali.  So, if the Sahaba believed that the Awliya can have "Nur" and blessings at their graves, it does not matter what any 21st century ignorant scholar says!  
An early Ahl-i Hadith scholar, Wahidduzaman Hyderabadi, is said to have believed in the intercession of holy men, both living as well as dead, as well as in the capacity of dead saints to listen to people’s requests. The doyen of the early Ahl-i Hadith, Siddiq Hasan Khan Bhopali (d.1890 c.e.), is said to have been convinced of a mystical light (noor) constantly emanating from his father’s grave. 

Visiting Awliya-Allah:
In our previous posts, we already gave details of the Holy Prophet's (sal Allahu alayhi wassallam) visits to the Jannatul Baqi and the graves of Martyrs at Uhud as well as the grave of Ummul Momineen, Hadhrat Khadija ® at the Jannatul Ma’la.  The Holy Prophet (sal Allahu alayhi wasallam) has commanded us to visit the graves of Awliya Allah, our Shuyooks and parents as frequently as possible, at least once in a week.  It is the tradition of Imams of Fiqh, theology, Muhadditheen  and other important dignitaries of Islam.  Therefore, visiting the graves of prophets and Awliya-Allah is permissible even as it is permissible to visit the graves of ordinary Muslims. 

It is mentioned in the commentary of `Umdat al-Sālik that the soul’s  connection with the grave is never severed, and it is stronger from `Asr on Thursday until sunrise on Saturday, which is why people often visit graves on Thursday afternoon and Friday. [Shaykh Nuh Keller, Reliance of the Traveler]   It is Sunnah to recite Qur'an at the Qubur.  Sitting beside the graves of Sahabah ® and Awliya-Allah or reading Quran, or performing Salah (facing Qibla,  and not the Grave)  is Sunnah.  Moreover, if a Muslim stands in prayer near a grave, then the objective is the pleasure of Allah  and to  offer its reward as a gift to the buried person, and if the latter is among the awliya', then he is praying to Allah to let him attain his station and rank. 

Ziyarah of pious Muslims is proven in the light of Quran and Sunnah.  For example, Surah Kahf (Chapter 18 of the Holy Qur’an) describes the event of Prophet Moses (Musa a.s.) when Allah orders him to visit Awliya-Allah Khidar (a.s.) (whom some scholars regard as propet and some an angel).  This is found from the Verses 60 through 82.  Moses along with his servant then goes out in search of Khidar (a.s.) for knowledge and wisdom.  This is also mentioned in many ahadith shareef.   We should remember that each Prophet’s practice is his sunnah and Prophet’s sunnah is always admissible, permissible and rightful in the eyes of Allah (swt) that is why Allah made it a part of Quran. 
In fact, seeking association of the pious is nothing new.  The Sahaba attained to the highest degree of saintship by attending the companionship of Prophet [sal Allahu alayhi wasallam].  Later, when the Companions saw one another they used to say:  “Would you stay with me for sometime so that I may refresh my Imaan?” (Irshaad at-Taalibeen).  “Faid”, “Ma’rifa”  and “Noor” flows from the hearts of the men of Allah to the hearts of Muslims who love and remember them.  There is abundant evidence in this regard but all of them cannot be mentioned here.

Allah strictly warns all believers to keep company with them when He says: "O believers! Be wary of Allah, and keep company with the truthful!" (9:119) and He enjoins us to follow those who have turned to Him in true and complete repentence (31:15).  Imam Ghazali (d.1111 c.e.) states: "This is property of Awliya-Allah that blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day" (Minhajul Aabideen Ma'a Sharha Sirajus Saalikin, Page 529).  Therefore, Jalaludin Rumi (Reh.) says:  “A little time spent in the presence of Awliya is more helpful than a century with Taqwa (piety)!” "Gaining spiritual reflections from Mashaikh and their attention from their life and from their graves are no doubt true". (Al-Muhannad i.e. Aqaid-e-Ulma-e-Deoband By Haji Imdadullah, Page 18.Readers should check out the original al-Muhannad). 

Imam Ibn Abideen Shaami (d.1253 A.H.) writes:  "Saints hold differing ranks in the court of Allah and to those who visit them, they benefit them through their spiritual stations" (Raddul Muhtar, vol.1 p.604).  From these writings of the Imam, he has made his belief totally clear that according to their rank, saints gift their visitors with benefit and blessings.
Allama Jaami (D.898 A.H.) writes that Shaykh Abul Harith Awlasi (Reh) said that he had heard much about Hadrat Dhunnun Misri (`alaihir rahmah war ridwan). To clarify a few queries (mas'alas), I intended to visit him. When I got to Egypt I was informed that Hadrat Dhunnun had passed away. Hearing this, I went to his grave and sat in muraqabah. A while later, I felt tired and went to sleep. I saw Hadrat Dhunnun Misri in my dream and asked him my questions. He replied to my questions and relieved my burden. (Nafhatal-Uns, p.193) By writing this incident, Allama Jaami has made clear his belief that to go to the shrines of the saints with a need is permissible. The saints help us through the power bestowed upon them by Allah.

There is Barakah at the graves of the Awliya-Allah.  Graveyards become more blessed and significant when pious people are buried there.  Visiting the graves of Awliya-Allah is the cause of “Zaahiri” and “Baatini” blessings.  It is narrated in Sharhus Sudoor by al-Imam al-Suyuti that Nabi Muhammad (s) said that when you visit the graveyard, you should read Suratul-Ikhlas, Suratut-Takathur and Suratul-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. Nabi Muhammad (s) explains that these souls will then make du'a for you, asking Allah (swt) to forgive you and bless you.  So this then is a command of the Nabi Muhammad (s). We learn from this Hadith that the souls of the departed have the ability to make Du'a for the living, asking Allah (swt) to help the living who are visiting them. If the inhabitant of the grave happens to be a superior soul, one benefits from the Baraka and ‘Nur’. 

According to Imam Fakhr al-Din ar-Razi:  “If a person went to the grave of someone with a strong soul, complete in essence, strong in influence, and stood there for a while, and was influenced by the soil there – the soil that the soul of the dead is attached to – then a mutual attachment occurs between these two souls due their gathering on that soil. They become like two polished mirrors reflecting each other’s rays; all that has been acquired in the visitor’s soul of proof-based knowledge, knowledge gained from effort, and high morals like submission to Aļļah, and being content with what Aļļah has predestined, reflects a light that travels to the soul of the dead host. Likewise, all the knowledge that has been acquired in the dead person’s soul of radiating and complete knowledge reflects light that goes to the soul of the living visitor. In this way this visit is a cause for the occurrence of great benefit and happiness for the soul of the visitor as well as that of the host. This is the basic reason for the religious prescription of visiting graves. It is also not unlikely that there are other secret events that are more subtle and deep than what has been mentioned here. Complete knowledge of the real nature of things is something only Aļļah has. 

According to Muhammad Thana’ullah  al-Uthmani ad-Dehalvi,  the author of Irshaad al-Taalibeen, emanation of ‘faid’  (benefits) from Awliya does not end but even increases when they die, though for a deficient person to receive such ‘faid’ sufficiently, may be seldom possible. 
Lastly, it is is to be remembered that it is evident from a hadith reported in Mishkat (p.154) that Muhammad bin Nu'man (R) narrates that Rasoolullah (sal Allahu alayhi wasallam)  said: "Whoever visits his parents' graves or visits one of their graves every Friday, then he will be forgiven and will be written as being one of the pious". If that is so, then how much more meritorious is the seeking of the company of Awliya-Allah and even visiting their graves! 

To continue, Insha Allah…