PART 17: VISITING THE GRAVES IS THE SUNNAH OF PROPHET [sal Allahu alayhi wasallam] AND NOT GRAVE WORSHIP!

From Layman’s Desk-14.

Part 17 – Du’a and Harf-e-Nida.

We had to devote a post to the word “Du’a” since the Sunni Ulema inform us that the Wahhabis misuse the hadith shareef which says “Du’a is worship” and thus deem  the calling upon  the Messenger of Allah (sal Allahu alayhi wasallam) by directly addressing him “Yaa RasulAllah” as major shirk, regardless if we are asking for help, or asking him to supplicate to Allah for us.  Also, the Wahhabis  equate the calling on   the invisible helper with the calling on the dead and maintain that Du’a is tantamount to worshipping and as such calling on the invisible helper is also Shirk.   Therefore, we need to understand the word  “Du’a” as used in the Qur’anic verses and ahadith. 

In Surat an-Nur (24:63)  it is mentioned:

“la taj’alu du’a ar-Rasul baynakum ka- du’a ba’dikum ba’da”

Which translates as:

“Do not make the calling [du’a] of the Messenger between you like the calling [du’a] of each other…”

The Qur’an warns that the Prophet (sal Allahu alayhi wasallam) should be called respectfully!   We know that the the Sahabah addressed the Messenger of Allah (sal Allahu alayhi wasallam) respectfully by saying “Yaa Muhammad (sal Allahu alayhi wasallam), “Yaa RasulAllah” (sal Allahu alayhi wasallam).  But here, too, the Wahhabis,  disliking this form of respectful address, say that now that the Prophet (sal Allahu alayhi wasallam) is “dead” calling unto him (du’a) is considered as worship and therefore Shirk (i.e. idolatry).   Need we remind them what we mentioned in our previous posts that Ibn Taymiyah narrates in his Fatawa (vol.24 p.331) that Nabi Muhammad (sal Allahu alayhi wasallam) said that "When one passes by the grave of his mu'min brother whom he had known in the dunya and stands at the qabr and says, `Assalamu `alaykum the person in the qabr will know him and also return his greeting (‘yarifuhu wa yarudda alayihi as salaam’)".  This shows that the dead have awareness and are able to invoke Du`a   for the living as the Islamic greeting is a Du`a.  Such is the condition of just an ordinary believer!!  His student, Ibn al-Qayyim al-Jawziyya (1292-1350 c.e.),  who wrote Kitab ar-Ruh, after mentioning that one should feel  shy from the dead when visiting the graveyard, because the dead perceive their visitor, he says: “Even further than that; the dead knows about the works of the living among his relatives and brothers (P. 7).”   Then he states: “On this issue there are many narrations from the companions, and some of the relatives of ˆAbduļļaah ibn Rawaaĥah used to say, ‘O Aļļaah, verily I seek your protection from doing anything that I will be brought to shame in the eyes of ˆAbduļļaah ibn Rawaaĥah.’ He (they) used to say this after the martyrdom of ˆAbduļļaah.  We need not dwell more on Kitab ar-Ruh as that would be a repetition of what we mentioned previously in our past posts.  So if this is what Ibn Al-Qayyim believes, then on the evidence of their own scholars where is the shirk in calling a dead person for help?  

Then, their contention also smacks of the inference that the said verse of the Holy Qur’an is time-bound for the lifetime of the Holy Prophet (sal Allahu alayhi wasallam). If this is the contention then that would be following in the footsteps of the Ismaili Khojas who professedly believe that the Qur'an was time bound and was not meant to be a Universal message for all times.   If a Wahhabi says: "This is specific to him (the Prophet) being alive," we say there is unanimity and the clearest evidences about the Prophet being alive in his honored grave. [^]In addition to the hadiths we have already mentioned, these evidences can be perused in Jalaluddin al-Suyuti's Anba' al-adhkia' fi hayat al-anbiya (The reports of the enlightened ones concerning the lives of Prophets) in al-Rasa'il al-`ashr (The ten treatises) (Beirut: Dar al-kutub al-`ilmiyya, 1409/1989) p. 197-211, also included in his Hawi li al-Fatawi; and Abu Bakr Ahmad ibn al-Husayn al-Bayhaqi, Kitab ma warada fi hayat al-anbiya'i ba`da wafatihim (What has been said concerning the lives of Prophets after their demise) (Beirut: Mu'assassat Nader, 1410/1990).]

The rule of this noble verse (24:63)  is applicable now and any time Allah wills. This is why you see that all scholars recommend reading the verse (e.g. 4:64) when visiting his honored grave. This fact cannot be hidden from anybody who has studied the sayings of the scholars in this respect. There is no need to detail it again. Anyone who claims a contrary interpretation has to bring evidence to that effect. And how will he get such evidence when many other verses teach the believers to seek shelter with the Prophet? [e.g. Among such verses are: al-nabiyyu awla bil mu'minina min anfusihim (33:6) "The Prophet is closer to the believers than their own selves, and his wives are (as) their mothers," and  wa ma arsalnaka illa rahmatan lil `alamin (21:107) "We did not send you except as a Mercy to the worlds.]

The du`a that is prayer, i.e. worship, is only for Allah. However, merely calling is not only for Allah. Should someone claim that every du’a is worship then how would they understand the above verse in the Holy Qur’an?  There are many other verses in the Qur’an (e.g. 2:171; 40:41; 71:5-6; 10:25 besides 24:63) where “du’a” means “calling”.  So basically we cannot interpret du`a to  mean worship in every context. A call without worshiping the called upon is just a call, and it is not shirk.

  

Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri  (May Allah protect him and give him a very long life for the benefit of Muslim Ummah) says:

“…the word du’a sometimes carries the meaning of address [al-Khitab] or speech. At the occasion of the battle of Uhud, when the Companions seemed to lose heart and were fighting in scattered groups, and only a few of them were concentrated around him, the holy Prophet (pbuh) called those who had scattered away from him. The Qur’an has described his words in these terms:

“When you were running away (in a state of disarray), and never cast a backward glance, and the Messenger (pbuh), who (stood steadfast) among the group behind you, was addressing you.”{Qur’an 3:153}

“The word yad’ukum of the verse, that is, he was addressing you, cannot be interpreted in the sense of worship. This interpretation borders on sheer disbelief, which is simply inconceivable for the true believer.”

Saying that du’a can only mean worship will, from a Qur’anic perspective, be extremely problematic and unsensible, Shaykh Qadri further explains:

“If we interpret du’a as simply an act of worship, and the act of begging for help is also merged into the act of worship, then the entire society will be pushed down into the quagmire of disbelief and (God forbid) even the prophets will not be immune to this downward slide. Therefore, it should be clearly recognized that du’a (calling) is not synonymous with worship in all contexts. If we do not acknowledge this difference between their contextual meanings it will amount to opening Pandora’s box of disbelief, as no one will remain untainted by its rampant proliferation.The Qur’anic verse itself is a witness to the fact that the holy Prophet (pbuh) himself also called non-God for help, and the Qur’an itself is according permission to call one another for help.”

Shaykh Tahir-ul-Qadri then gives a list of verses that illustrate the problems with understanding all du’a as being worship:

If, as a supposition, we interpret da’a, yad’u, nad’u as worship or as an act of beseeching help in every context of situation indiscriminately, which is regarded by some people as an auxiliary form of worship, then it will be quite problematic to offer a sound explanation of the following Qur’anic verses:

- And, O my people, what is this that I call you to the (path of) salvation and you call me to hell?
 {Qur’an 40:41}

- He said: O my Lord! I call my people night and day (to the right religion) but my call only increased their flight (from the religion).
{Qur’an 71:5-6)

- And Allah calls (people) to the home of peace (Paradise).
{10:25}

- Call (the adopted sons) by the names of their fathers: that is just in the sight of God.
{Qur’an 33:5}

- Then, let him call (for help) his comrades. We shall also, call (our) soldiers soon.
{Qur’an 96:17-8}

- Then they will call on them, and they will not listen to them.
{Qur’an 18:52}

- When we shall call together all factions of human beings with their leaders.
{Qur’an 17:71}

- And if you call them to guidance.
{Qur’an 18:57}

A Sunni scholar has also drawn our attention to some of the other Qur’anic verses where du’a or its derivatives and words related to it have been used to mean to call or to address:

“And (remember) when Ibrâhim (Abraham) said, ‘My Lord! Show me how You give life to the dead.’ He (Allâh) said: ‘Do you not believe?’  He [Ibrâhim (Abraham)] said: ‘Yes (I believe), but to be stronger in Faith.’ He said: ‘Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allâh is All-Mighty, All-Wise’.” (Al-Baqarah 2:260)

Here the word “idu’unna” means call them which has the same linguistic meaning as du’a.  Ibraheem has made du’a to these birds.

“Then whoever disputes with you concerning him [Jesus] after (all this) knowledge that has come to you, [i.e.Jesus being a slave of Allâh, and having no share in Divinity] say: (O Muhammad SAW) “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allâh upon those who lie.” (Aali Imran 3:61)

Here “nad’au” is being used to mean call.

(And remember) when you ran away (dreadfully) without even casting a side glance at anyone, and the Messenger (Muhammad SAW) was in your rear calling you back. There did Allâh give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor for that which had befallen you. And Allâh is Well*Aware of all that you do. (Aali Imran 3:153)

Here the word “yadu’ukum” is being used to mean to call upon someone.

So, it is clear that not every du’a is ibadah.  The du’a only becomes ibadah if one is imploring Allah subhanahu wa ta’ala humbling himself in subjugation and obedience to achieve a better status with Him.

I think the above will be a sufficient explanation for our purpose and don’t need to go any further into the evidence adduced by the Sunni scholars in order to refute the claim of the Wahhabis that every calling is worshipping.

Now in our daily ritual Salat of five times a day while reciting the Tashahud we say  “Ya Ayyuhan-Nabi,” i.e. “O Prophet!”  If using the Nida were Shirk, then why is it a must in our daily prayers?   But here too the  Wahhabis  say that it is just relaying of a message.  It is to be noted that it is recorded in the books, "Tanwir al-Absar" and "Sharh  Durre Mukhtaar" that, "The intention which one must possess at the time of reciting the Tashahud is the concentration on the meaning of this, that is,  one must remember that one is sending Salaam  upon the Holy Prophet (sallal laahu alaihi wasallam) and that one is praising Allah Almighty. One must be assured of the fact that one is sending Salaams and not merely relaying a message."  As pointed out by Imam Ahmad Raza al-Barelwi (rah.), it is stated by Imam Hasan Sharanbalani in his book, Maraq-ul-Falah: The meaning will be considered as if it is presently happening, i.e. Salam and Salat from the reciter.  Imam Ahmad Raza also points out that Fatawa Aalamgir and Sharha Qudori are authentic Kitab of Islamic Law and are accepted by all. If one carefully reads them one will find numerous proofs of similar nature, for example it is stated: It is necessary that the words of Tashahud be interpreted according to the fact of its
origin ( i.e. to be present at the sacred court of the Habib ), which means that Allah Almighty gives life to his Nabi, and he Himself sends Salams on him and His Awliya.

There are plenty of ahadeeth that prove that “calling upon” someone is not always synonymous with worshipping the person called upon. To examine some:

Even Allah calls[dua] Jibrael [a.s.]
Abu Huraira reported that Allah's Messenger (sal Allahu alayhi wasallam) said: When Allah loves a servant, He calls Gabriel and says: Verily, I love so and so; you should also love him, and then Gabriel begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and then honour  is conferred upon him in the earth; and when Allah is angry with any servant He calls Gabriel and says: I am angry with such and such and you also become angry with him, and then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so-and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.

Al-Bukhari narrates in his Sahih that our mother Hajar, when she was running in search of water between Safa and Marwa, heard a voice and called out: "O you whose voice you have made me hear! If there is a ghawth (help/helper) with you (then help me)!" and an angel appeared at the spot of the spring of Zamzam.

In Imam Bukhari’s “al-Adab-ul-Mufrad” related the following about Ibn Umar that his leg was numbed and he was told: Mention the name of the most beloved person to you. He then said: “O Muhammad.” The result was as if his leg was untied from a knot. This is specific evidence as related by Imam Bukhari in which “Ya Muhammad” is specifically mentioned. Are you saying Ibn Umar violated the Qur’anic injunction by “calling upon” Prophet Muhammad (peace & blessings be upon him)?

Imam Nawawi (reh) records in Sharha Muslim (i.e. Commentary) and also in his book, Al-Adhkar, that some individuals were sitting in the company of Hadhrat Abdulla ibn Abbas ® when suddenly one of them suffered from cramps.  The great Companion advised the man to remember the person whom he loved the most.  The man proclaimed, “Ya Muhammadah.”  He was immediately cured. There are in fact many Companions who narrate incidens of a similar kind. 

The above has been substantiated by Imam Shihab Khafaji Misri (reh.) in his Naseem ur-Riyadh which is a Commentary on Qadi Iyad’s al-Shifa.  According to him, it is an established practice of the people of Madina Munawarra to proclaim “Ya Muhammadah” in times of difficulty and anxiety.

Imam Abdur Rahman Huzaili Kufi Masoodi was the grandson of Abdullah ibn Masood ®.  He was a great jurist and Tabi’in of high rank.  He used to wear a long hat with these words inscribed: “Muhammad, Ya Mansoor”.  This was confirmed by another great scholar and Muhadditheen of the time, Imam Hashim bin Jameel az-Zaki.  According to him, “I saw him placing on his head, a long hat inscribed with the words: “Muhammad Ya Mansoor”.

As far as Istighaatha (call for aid) is concerned, the dear reader is reminded of a hadith shareef:  Ibn Abbas related that the Prophet (Sal Allahu ‘alayhi wasallam) said:….”If any of you fell in a calamity in a desert let him call: ‘O slaves of Allah, help!’” According to ibn Hajar Asqalani, in his al-‘Amali he stated that this hadith is Hassan.  Ibn Hajar is in compliance with the Prophet’s (Sal Allahu ‘alayhi wasallam) words because he accepts “istighaatha” to be valid.

Abu Ya`la, Ibn al-Sunni, and al-Tabarani in al-Mu`jam al-Kabir narrated that the Prophet (sal Allahu alayhi wasallam) said: "If one of you loses something or seeks help or a helper (ghawth), and he is in a land where there is no one to befriend, let him say: "O servants of Allah, help me! (ya `ibad Allah, aghithuni), for verily Allah has servants whom one does not see."  [Al-Haythami said in Majma` al-Zawa'id (10:132): "The men in its chain of transmission have been declared reliable despite weakness in one of them."]

Al-Baihaqi narrates on the authority of Ibn `Abbas in "Kitab al-Aadaab" (p. 436) and with a second chain mawquf from Ibn `Abbas in "Shu`ab al-Iman" (1:445-446=1:183 #167; 6:128 #7697) and a third from Ibn Mas`ud in "Hayat al-Anbiya' ba`da Wafatihim" p. 44:

"Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: a'înû 'ibâd Allâh rahimakum Allâh, 'Help, O servants of Allah, may Allah have mercy on you!' Verily he shall be helped, if God wills."

Ibn Hajar said its chain is fair (isnaduhu hasan) in "al-amali".
[Narrated by al-Tabarani in al-Kabir with a fair chain (according to Ibn Hajar in al-Amali) of sound narrators according to al-Haythami (10:132), al-Bazzar (#3128) - as cited by al-Shawkani in Tuhfa al-Dhakirin (p. 219=p. 155-156) -, and Ibn Abi Shayba (7:103)]. This hadith is not only authentic but rather it has been “PRACTISED UPON” by great Imams. 

Ibn Abi Shayba relates in his "Musannaf" (7:103) from Aban ibn Salih that the Prophet (saws) said: "If one of you loses his animal or his camel in a deserted land where there is no-one in sight, let him say: "O servants of Allah, help me! (yâ 'ibâd Allâh a'înûnî), for verily he will be helped."

Al-Zahawi said in al-Fajr al-Sadiq, a book he wrote in refutation of Wahhabism: “It is not said that all that is meant by the "servants of Allah" in the hadiths cited above are only angels, or Muslims among the jinn, or men of the realm of the invisible: for all of these are living. Hence, the hadith would not give evidence for asking aid from the dead, but this is not the case.  We mention this because there is nothing explicit in the hadith whereby what is meant by "servants of  Allah" are the categories we mentioned above and nothing else. Yet even if we were to concede this, the hadith would still be a proof against the Wahhabis from another standpoint, and that is the calling on someone invisible. The Wahhabis no more allow it than the calling on the dead.”

Al-Shawkani also allows the calling on someone invisible: "In the hadith (of a`inu) there is evidence that it is permissible to ask help from those one does not see among the servants of God, whether angels or good jinn, and there is nothing wrong in doing it, just as it is permissible for someone to seek the help of human beings if his mount becomes unmanageable or runs loose." [Tuhfat al-Dhakirin p. 155-156.]

Ahmad relates in his Musnad (4:217) that at the time of the greatest fitna of the Dajjal, when the Muslims will be at their weakest point, and just before `Isa ibn Maryam descends at the time of salat al-fajr, people will hear a caller calling out three times: "O people, al-ghawth (the helper) has come to you!"

Ibn Kathir in his history, al-Bidaya wal- Nihaya [7:91, Year 18] narrates that `Umar (ra) sought help and relief from drought and famine in Madina by writing to `Amr ibn al-As and Abu Musa al-Ash`ari in Egypt and Basra respectively, each with the words, "Yaa ghawthaah li Ummati Muhammad! = Help! Help! for the Community of Muhammad!" If this is not istighaatha and isti`aana then there is no istighaatha and isti`aana.

As we noted before, while defining Tawassul and Istigatha in earlier posts, Al-Zahawi said in al-Fajr al-Sadiq:  “Al-Subki, al-Qastallani in al-Mawahib al-laduniyya, al- Samhudi in Tarikh al-Madina, and al-Haythami in al-Jawhar al- munazzam said that seeking help with the Prophet and other prophets and pious persons, is only a means of imploring Allah for the sake of their dignity and honor (bi jahihim). The one doing the asking seeks from the One asked that He assign him aid (ghawth) on behalf of the one higher than him. For the one being asked in reality is Allah. The Prophet is but the intermediary means (wasita) between the one asking for help and the One asked in reality. Hence, the help is strictly from Him in its creation (khalqan) and being (ijadan), while the help from the Prophet is strictly in respect to secondary causation (tasabbuban) and acquisition from Allah (kasban).....”

At-Tabarani said in Mu’jamul Kabir (10/267): Ibrahim Ibn Naila Al-Asbahani narrated to us from Al-Hasan Ibn Umar Ibn Shaqiq from Ma’ruf Ibn Hasan As-Samarqandi from Sa’id Ibn Abi Arubah from Qatadah from Abdullah Ibn Buraydah from Abdullah Ibn Mas’ud that he said: The Messenger of Allah (sal Allahu alayhi wasallam) said when one loses his means of transport in a (deserted) land, he should call: “O slaves of Allah! Help me recover (my transport)” for there are many of Allah’s attendants on this earth. They will help you recover it.’ [This can be found in the online meshkat Mu’jamul Kabir, number 10367:  Abu Ya’la has narrated it like this in his Musnad (9/177) [2] as well as Ibn As-Sunni in Amalul Yawmi wal Laylah (page 162).  Suffice it to say that this  hadith has supporting routes which transform it from a weak hadith to a hasan (fair) one which is acceptable and actionable according to the Sunni scholars who have adduced plenty of evidence to support their findings. When a hadith is mentioned with a da’if chain it becomes acceptable, either sahih or hasan, when the Ummah has accepted it; as for when some of the scholars have practised it like the hadith at hand their action strengthens the report.]

How the masses are misled by the Wahhabis can also be seen from one, Yasir Qadhi’s response to a question:  

“If a person goes to a grave and makes du’a to that grave and says ‘Ya Fulan’, ‘Ya Abdal-Qadir Jeelani’…this is blatant shirk about which there is no difference of opinion amongst the classical scholars of Islam. You cannot make du’a to other than Allah.”  

An Islamic scholar refutes as follows:  Yasir Qadhi didn’t explain the fine difference between an act of shirk and the legitimate Sunni act of istighatha in which Muslims say the same statement, ”Ya Fulan-bin-Fulan, etc.” What Yasir Qadhi conceals regarding the valid act of istighatha is, in fact, manipulative and deceitful. The reason is that the audience doesn’t have a chance to know that istighatha is a legitimate and valid act in agreement with the Qur’an and Sunnah as explained and accepted by the `ulema of the Hanafi, Shafi’i, Maliki, and Hanbali madhahib. Yasir selectively packages his answer Wahhabi-style and forces it down the throat of his questioner and audience as if the Wahhabi understanding is the only correct understanding.  Contrary to Yasir Qadhi’s (mis)understanding, as is common to all Wahhabis, a statement such as “Oh Abdal-Qadir Jeelani” is insufficient to conclude that the asker is a mushrik. Rather, the intention of the person counts and must be understood before making such a heavy accusation.  If the person saying those words intended worship, then he indeed committed shirk. But if the person did not intend worship by such calling, but simply intended to ask, then this is not polytheism at all. This is the understanding  that the vast majority of Sunni `ulema had. Yasir failed to explain this.”

Al-Zahawi said in al-Fajr al-Sadiq: “As for the invocations of common Muslim people in Arabic like: "O `Abd al-Qadir Gilani look at me (Ya `Abd al-Qadir adrikni)!" and "O Ahmad al-Badawi give us support (Ya Badawi madad)!" they belong to the figurative language of the mind just as the application of someone who would say to his food: "Satisfy me!" or to his water: "Quench my thirst!" or to his medicine: "Heal me!"  The food does not satisfy, nor does the water quench the thirst, nor the medicine heal.  But the One who is the real Satisfier of our hunger, the Quencher of our thirst and the Healer of our ills is Allah alone.  The food, the water, the medicine are only the proximate or secondary causes which custom has established on thesurface of things by our mind's regular association of them with certain concomitant events.”

Shaykh Khayr al-Din Ramli in his Fatawa Khayriyya (p. 180-181) was asked about "those who say: O Shaykh `Abd al-Qadir! O Shaykh Ahmad! O Rifa`i! [Give us] something for the sake of Allah (shay'un lillah) O `Abd al-Qadir! and such, at which time they become greatly entranced and experience states that make them jump up and down etc. He answered - Allah have mercy on him: 'Know first of all that among the famous rules that are firmly put to use in the books of the Imams is the rule that matters are judged according to their ends... as taken from the hadith of the Two Shaykhs al-Bukhari and Muslim: Actions are only according to intentions.... and none denies the reality of the Sufis except every ignorant, foolish soul.'"

Sayyedi Jamaal bin Abdullah bin Umar Makki ® in his Fatawa states:

“I was questioned about those people, who in times of difficulty proclaim “Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qadri, ” and whether these proclamations were permissible in Islam. The great scholar replied:" Yes, these proclamations are permissible. To call to them is permissible including using their names as Wasila. This is allowed in the light of the Shariah. Such an act is desirable and approved. Only the stubborn and arrogant would oppose or question this reality. These individuals are certainly unfortunate and deprived of the Barkat (blessing) of the Awliya Allah Almighty”.

Another scholar, Ahmad at-Tantawi mentions in his Hashiyatu Durr al-Mukhtar:  "People who pronounce 'Ya abd al-Qadir'  are merely emulating a call.  What, therefore, is the reason for it being not permissible?"

Ibn Kathir (Allah bless him) in his al-Bidaya wa al-Nihaya (6/324) mentioned that the battle cry for Muslims was “O Muhammad!”   Would  you accuse the Muslims of violating the Qur’an, committing sin, or, worse, doing shirk ul-akbar? Na’udhubillah.

Evidence in favour of even this particular topic is so overwhelming, that we cannot adduce them all in our limited posts and have to move on but not before citing another incident to show how beneficial it is to call out to the Holy Prophet (sal Allahu alayhi wasallam):

Imam Abdur-Rehman Ibn al-Jauzi (509/510-597 c.e.) in his book, Oyunil Hikayat, narrates a strange and amazing incident of three brothers who loved Jihad so much that they always engaged in it. Once they were engaged in Jihad with the Christians of Rome. They were captured and the Romans began torturing them.

The Roman King told them that if they adopted Christianity, He would set them free. The brothers refused and instead proclaimed aloud, “Ya Muhammad (sal Allahu alayhi wasallam)”

The King was furious at this and ordered two of them to be thrown into boiling oil. They were eventually martyred. The younger brother was placed in prison. While in prison, the King’s daughter became attracted to this prisoner. She was very amazed at his devotion and piety and this drew her closer to him. After some time, she secretly released him and escaped with him. After their escape, the Muslim Mujahid presented Islam to the princess and she whole-heartedly accepted it.

Six months later they decided to marry. On the day of the Nikah, the groom was astonished to see his two martyred brothers appear with a group of Angels to attend the wedding. Their physical presence shocked everybody, as they were known to have been martyred. Upon being questioned about it, they replied:

When you saw us being thrown into the boiling oil, you indeed saw us enter the pot. To you it was the pot but for us, it was actually entrance into Jannat-ul Firdous.

Imam Abdur-Rehman Ibn al-Jouzi  states that the brothers lived in Syria and were notably famous. Many couplets have been written in their praise.

This incident has been shortened Imam Jalaluddin Suyuti records this incident in detail in his Sharhus-Sudur.

To continue, Insha Allah…

NASIR

[Imam Ahmad Raza al-Qadri Barkati Muhaqqiq Barelwi (R) gives us a list of a few personalities who believed in seeking help from the Ambiya and Awliya by addressing them with the Hurf of Nida (i.e. Ya).

1. Sayyeduna Usman bin Hanif Sahabi (Radi Allah unho),
2. Rais-ul-Mufassiren Sayyeduna Abdullah Ibne Abbas (Radi Allah unho),
3. Sayyeduna Bilal bin Haris Munzani (Radi Allah unho) ,
4. Imam Bukhari (Radi Allah unho),
5. Imam Muslim (Radi Allah unho),
6. Imam Tabrani (Radi Allah unho),
7. Imam Tirmidi (Radi Allah unho),
8. Imam Nisae (Radi Allah unho),
9. Imam Bahiqi (Radi Allah unho),
10. Imam Malawi (Radi Allah unho),
11. Arife-Billah Imam Taqiuddin Abul Hasan Ali Subki (Radi Allah unho),
12. Imam Abdul Azim Manzari (Radi Allah unho),
13. Imam Hafiz Ahmad Qastalani (Radi Allah unho),
14. Imam Shahab Khafaji (Radi Allah unho),
15. Sayyedi Abdur-Rehman Huzaili (Radi Allah unho),
16. Sheikh-ul-Islam, Shahab uddin Ramli Al-Ansari (Radi Allah unho),
17. Allama Khair uddin Ramli (Radi Allah unho),
18. Sayyedi Jamal bin Abdullah bin Omar Makki (Radi Allah unho),
19. Imam Abdur-Rehman Ibne-Jozi (Radi Allah unho),
20. Ghous-ul- Azam, Sayyedi Abdul Qadri Jilani (Radi Allah unho),
21. Imam Jalaluddin Suyuti (Radi Allah unho),
22. Imam Abul Hasan, Nooruddin Ali bin Jareer (Radi Allah unho),
23. Imam Abdullah bin Asad Yafa'e Makki (Radi Allah unho),
24. Imam Mulla Ali Qari (Radi Allah unho),
25. Sheikh Abul Mali Muhammad Muslimi (Radi Allah unho),
26. Tajul Arifen, Sayyedi Abdur Razzaq Qadri (Radi Allah unho),
27. Sheikh-e-Muhaqqiq Shah Abdul Haq Muhaddith Dehlvi (Radi Allah unho),
28. Sayyedi Abu Swaleh Nasr (Radi Allah unho),
29. Imam Shamsuddin Zahbi (Radi Allah unho),
30. Imam Muhammad bin Muhammad Al Hizri (Radi Allah unho),
31. Imam-e-Ajal Arife-Billah Abdul Wahab Sharani (Radi Allah unho),
32. Sayyedi Muhammad Ghazni (Radi Allah unho),
33. Sayyedi Shamsuddin Muhammad Hanafi (Radi Allah unho),
34. Sayyedi Ahmad Kabir-e-Awlia Badawi (Radi Allah unho),
35. Sayyedi Muhammad bin Ahmad Fergal (Radi Allah unho),
36. Sayyedi Maden bin Ahmad Ashmoni (Radi Allah unho),
37. Sayyedi Moosa Abu Imran (Radi Allah unho),
38. Imam Nooruddin Abdur Rehman Jami (Radi Allah unho),
39. Arif-e-Billah, Moulana Jalaluddin Rumi (Radi Allah unho),
40. Shah Wali ullah Muhaddith Dehlvi (Radi Allah unho),
41. Imam Allama Ziyadi (Radi Allah unho),
42. Shah Abdur-Rahim Dehlvi (Radi Allah unho),
43. Imam Allama Ajhori (Radi Allah unho),
44. Imam Allama Ibne-Aabideen Shami (Radi Allah unho),
45. Arif-e-Billah, Sayyedi Ahmad bin Alwan Yamani (Radi Allah unho),
46. Shah Abdul Aziz Muhaddith Dehlvi (Radi Allah unho).]