Part 2: There's Baraka in the Awliya Allah's Graves.

Part 2: THERE’S BARAKA IN THE AWLIYA-ALLAH GRAVES.

From the Layman’s Desk: Islamic Article No.17:

        

In the Name of Allah, Most Beneficent, Most Merciful.

Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family and all his Companions.

Allah has bestowed upon His favorites, a great importance, and therefore, our Shariah urges Muslims to be in touch with the pious persons and wants to remain this connection till the last moment of life.  It is the consensus of the Muslim scholars that the miracles of saints are absolutely true and correct.  In various places the Qur’an has pointed out the miracles, and the Ahadith of the Prophet (sal Allahu alayhi wasallam) have mentioned them, and only innovators and their followers are the people who deny the miraculous power of saints.  [al-Mukhtasar al-Fatawa al-Masriyya by Ibn Taimiyya]

Imam Sawi, while commenting on the verse "And seek a means of approach to him" ( 5:35 ), writes: "To say that Muslims who visit the graves of the saints are Kaafir because you believe they are worshipping other than Allah is a sign of clear heresy. To visit the saints is not worshipping other than Allah, rather it is a sign of loving those whom Allah loves" (Tafseer Sawi, vol.1 p.245).  Therefore, from the commentary of Imam Sawi we learn that visiting the graves of the saints is permissible, and that it is not worshipping other than Allah but it is loving those whom Allah loves.  As Shah Waliyullah states: “To love the symbols of Allah the Exalted, means to love the Qur’an, the Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) , and the Ka’ba, or to love anything that reminds us of Allah the Exalted. To love the Awliya of Allah is the same.”  [Hujjat Allahi’l Baaligha;  Altaaf al-Quds – The Sacred Knowledge (Persian)]

Shaykh Abdul Haq Dehlwi (d. 1052 H.) 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 the help of the inmate of the grave.

Shah Waliullah Dehlvi in his book Faizul Haramain, Page No: 57  states:  "If someone achieves mystical knowledge then his soul become so powerful that Tariqah, Maslak, Saintly chain, Lineage, Genealogy, Relations and everything connected with that person comes into the range of his favor and inclination.  The favor of Allah reflects through his spiritual attention".  And in his Persian book, Hama’at:  "This guarantees for the regular attending on death anniversaries (Urs) of the saints.  Regular visits to their  shrines  to recite Fatiha there, distribution of charity, to honor his offspring, relations and relics are lawful in Shariah; and also these are supererogative (Nafl and Mustahab) actions."

To say that Shah Waliullah muhaddith (rh) criticized those who visited the mazaars is but attributing lies to him.  According to the experts,    the deviants have attributed false books (such as al-balagh al-mubeen), as well as carried out mass fabrications, interpolations, extrapolations and deletions in Shah Waliullah Dehelvi’s books such as the Persian book al-Tafhimat al-Ilahiyya. This was done with a view to making his works agree with the teachings of the Najdi Shaykh as well as Shah Ismail whose followers were in the forefront in committing these forgeries.    However, even a staunch Wahhabi such as Suleiman Nadwi has, in his own books, admitted to these fabrications.  The fact remains that Shah Waliullah followed the Naqshbandi silsila,  celeberated mawlid, visited graves of awliya often for maraqaba, used to recite dua ( supplication) having words of Istighatha, did fatiha on food , used to give amulets containing verses from Qu'ran and Hadith.  And so did his more famous son, Shah Abdulaziz Muhaddith al-Dehlwi.

Therefore, when we track the Islamic hagiography including the Classications and Generations (Tabaqaat), Remembrances, Recollections (Tadhkira), Marvellous Deeds or Feats (Manaqib),  Spiritual qualities (Fadhail) of Prophets and Saints, and Life Story (Sira) of Hadith Masters (Muhaddithun) and persons of religious knowledge (Ulama’) we do come across instances in many of them that the burial place of so and so Wali-Allah or a Hadith scholar or a pious person, is full of Baraka where the dua’ is accepted by Allah.

The graveyards become more blessed when pious people are buried there.  This in turn strengthens the motive to visit such a graveyard to participate in and obtain some of those blessings and divine mercy.  That’s the reason why some graveyards such as Jannatul Baqi and Jannatul Mua’la are held in highest esteem.  In his book "al-Hisn-ul-Hasin" and its summary "Uddat-ul-Hisn-il-Hasin", Hafiz, Muhaddith, the Shaykh of the Qurra' (Reciters of al-Qur'an) and student of Ibn Kathir, Shams-ud-Din Ibn al-Jazari,   mentioned that the graves of the righteous are among the places of having the dua' fulfilled.

A Hadith which demonstrates the existence of blessing at the graves of the righteous is the one wherein the Prophet (sal Allahu alayhi wasallam) says that every person'a grave would either be a garden from Paradise, or a pit from the pits of Hell.

[Tirmidhi (Kitab Sifat al-Qiyama, #2384) with a Da'if chain, Bayhaqi in his Shu'ab (1:360) and 'Adhab al-Qabr, Tabarani in his Kabir (from Abu Sa'id) and Awsat (8:273 #8613), Abu Nu'aym (8:87), Ibn 'Asakir (42:497), Ibn Abi Dunya (K.Qubur, #122), Ibn Mandah, and Daylami (Firdaws, 1:438 #1445, 3:283 #4717, 4:471 #6861).]  Cf. Sakhawi's Maqasid (#758), where he says it is Da'if. However, there are numerous supporting narrations that strengthen the meaning of this Hadith (such as Abu Ya'la #6644, Ibn Hibban #3122, Muslim #5110).

Sayyidi Arwaasi (reh) informs us that 'Allama Shams ad-din ibn an-Nuaym (rahmat-Allahi 'alaih), 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 answers 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.  It is necessary to believe that the tasarruf (disposal, possession) of their souls is by Allahu ta'ala's tasarruf on them.

Imam Maalik stated: “I have learned that souls are free. They come and go wherever they wish.” [Narrated by Ibn Abi-al-Dunya in his book Dhikr al-Mawt and confirmed by Ibn-Taymiyyah in his Majmu al-Fatawa 4/294].

The soul can and does come. Events and observations bear witness to this fact.   According to Salman al-Farsi ® “The Arwaah of Mum’inin live between heaven and earth (i.e. the dimension of Barzakh) and they can go wherever they want.” [Narrated by Ibn-al-Qayyim in Kitab-ar-Ruh, p. 144).

This is also confirmed by Ibn Hajar Haytami and Imam Suyuti – among many others. Ibn Hajar Haytami states in his Fatawa Hadithiyya (Pg: 393): “Imam Yafi`i said: ‘… And they [the awliya] saw the Prophets (Allah bless them all) … which was like the vision of our Prophet (Allah bless him and grant him peace) towards the congregation of Prophets in the heavens – and he heard and spoke to them. Verily, whatever is permitted for the Prophets as a miracle is permitted for the Saints as a miracle also.’ 

Ibn Mulaqin said: ”There have been numerous visions of the Prophet (Allah bless him and grant him peace), both in a state of wakefulness and sleep. The narrations in connection to this regarding [the vision of] the Friends of Allah are extremely plentiful and none denies them except one who is stubborn and dead.”  Ibn Hajar goes on to discuss the modality of such a vision, the permission of the souls of the Prophets to leave their graves, the fact that the vision of numerous people of a given prophet at a given moment is possible (he contrasts it to the sun), and how this does not make one a companion.  This is the position of those spiritually realized… They have removed the veils from their eyes within this world such that their “vision is piercing” (Quran) and therefore witness and see what many of us cannot.

Allamah Alusi (reh.) has proven that many pious people have seen the Holy Prophet (sal Allahu alayhi wasallam) in the state of wakefulness and received knowledge from him. In Ruh al-Ma’ni he mentions such instances and the references that involved Hadrat Shaykh Abdul Qadir Jilani ®, Shaykh Ibn Ataullah and Shaykh Abul Abbas al-Mursi. Imam Ghazali (reh) stated: “Countless matters were disclosed to me during these seclusions. What I will mention though for the benefit of others is that I realized for sure that the Sufis are the seekers in Allah's Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified....and indeed they witness the Angels and the SOULS OF THE PROPHETS while awake, and they hears their sounds, and derive benefits from them." (al-Munqidh min al-Dalal, p. 131).

Ibn Hajar al-Asqalani writes: Abd al-Wajid says that I saw the Prophet, (May Allah bless him and grant him peace), in a dream with his companions waiting at this place, like they were waiting for someone. I said, "As Salaam 'alaykum," after the reply to the salaam I asked "what or who are you waiting for?" The reply was we are waiting for Imam Bukhari, and that was the day Imam Bukhari passed away. [Fath al Bari, chapter on the death of Imam Bukhari, and Tarikh Baghdad by Hafidh Asqalani and Khateeb Baghdadi] 

In Tarikh ibn Kathir in the Chapter on Karbala, Hafidh Ibn Kathir writes: Abdullah Ibn Abbas, may Allah be pleased with Him, said that in his dream he saw the Prophet (May Allah bless him and grant him peace), and upon him there was dust from travelling. In his hand’ was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.   Ibn Kathir also mentions that Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream, there was dust upon his hair and beard, I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Kerbala. Of course, there are many such instances right from the time of the Sahaba, as is evident from the many ahadith and other Islamic litertures.

Incumbent upon all Muslims to respect the Awliya-Allah:

The scholars list tormenting or troubling the Awliya-Allah as a major sin since doing so can lead to kufr and is foreshadowed with a dire threat. Imam Dhahabi writes in his book Kitabul-Kabair, "The 51st major sin is tormenting the Awliya-Allah and bearing malice against them. Allah says: Verily, those who annoy Allah and His Messenger, Allah has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating punishment. And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin. (Ahzaab 57:58) The Blessed Prophet (sal Allahu alayhi wasallam) stated that Allah said, "I have declared war upon him who makes an enemy of my wali." (Bukhari) And in another narration of Bukhari, "He invites Me (Allah) to war." And really, what could be a greater threat than the fact that one is inciting war with Allah? Nothing indeed is so damning as to declare war against Allah except for the person who deals in usury. It is obvious that a person whom Allah declares His enemy can never succeed (may Allah I save us). The consequences of declaration of war against Allah Subhanahu Ta’la can be nothing less than dying in kufr. May Allah save us from this through his infinite kindness and mercy.

It is incumbent upon all Muslims to respect the sanctity of the Awliya-Allah and not to disregard their relics. One day shortly after the insurrection began against him, Uthman (R) was delivering a Khutbah in Masjid Nabawi.  A Ghafari man stood up, snatched the staff from the hand of Uthman ® and snapped it in half on his knee. Not a year had passed after that the the lost the sensation in his leg and died soon thereafter. (Sunan Saeed Bin Sakan)

In his Jami’ul Karamat il-Awliya Imam Nabhani mentions that Imam `Abdul Wahab Sh`arani stated, “Our brother Shaykh Salih al-Hajj Ahmed Halabi [may Allah sanctify his secret] informed me that his house was in the vicinity of the blessed mausoleum of Shaykh Muhyuddin ibn `Arabi.  It was visible from his house.  One night after the `Isha prayer, a person advanced towards the tomb with a fiery torch in his hand, with the intention of burning the bier.  When he was 8-9 metres away from the grave, he started sinking into the ground, so much so that he disappeared in the ground. Late night, when his family members could not find him anywhere, they started looking out or him. When the shaykh narrated them the entire incident, they reached the place where he had sunk. When they dug up the place, they found his head. But as they went on digging, his body kept sinking on further. After much digging up, they finally gave up, covered his body with mud and went away.”

Hazrat Khwaja  Moinuddin Hasan Chishti Sanjari ® has narrated:

“There was a man who hated the Awliya.  When he died, and was placed in the grave, the people tried to turn his face towards the Qibla, but it would always turn away from that direction. The people were astonished at this action.  There was a voice from nowhere announcing, ‘It would be a futile  exercise to try to turn his face toward the Qibla, because he used to turn  his face away at seeing the Awliya, and that he who would turn his face in disgust from My friends, I will turn My face on him.  He is a condemned soul, and on the day of judgement, such people will appear with faces of donkeys.” 

A miscreant relieved himself on the grave of Hasan (R).  Right after that he went mad and died.  (Endless Bliss, 5the facs.)  

The above are just a very incidents that warn us against harbouring evil thoughts or insults towards Allah Awliya.  But they are enough to show that the wrath of Allah does visit on the enemies of Awliya-Allah. 

As an Islamic scholar states:  The hearts that are in Allah rememberance are alive even when they depart to the barzakh, they are like fish in water, and the aura/radiation of certain dead awliya are so profound and strong, that even lay people when visiting them in their graves, feel their personality qualities and characteristics when they were in this world, for example sayidina Moinuddeen Chisti, those who visit his grave in Ajmer, find a dominating effect of parental love, attention and care directed at them in that place, which was a character of Sayidina Chisti to those around him when he was present in this world.

Continued in Part 3.

NASIR

PART 16: VISITING THE GRAVES IS THE SUNNAH OF PROPHET [sal Allahu alayhi wasallam] AND NOT GRAVE WORSHIP!

From Layman’s Desk-14.

Part 16– Tawassul/Istigatha continued…

We have no problem with asking someone to make dua’a for us but when it comes to asking the Holy Prophet (sal Allahu alayhi wasallam) to make dua’a for us,  a minority sect indiscriminately throws such words as “Shirk” at us without even bothering that their action in fact boomerangs on them owing to which they themselves stand accused of “Shirk”. 

 According to Imam Ibn Hajr al Haithami, in the chapter on Intermediation “BESEECHING FOR HELP” or Intercession through the Prophet (Peace be upon him)”:  Amongst the evil deeds of Ibn Taymiyyah, something which nobody before him in this world proclaimed is his rejection of Istighatha (Beseeching for help) and Tawassul through Prophet (sal Allahu alayhi wasallam).  This Tawassul through Prophet (sal Allahu alayhi wasallam) is Hassan (fair) in all conditions whether before his creation (i.e. him being sent to the world), after it (i.e. his death), also in this world and on Day of Judgment.

[Al-Jawhar al Munazzam fi Ziyaratil Qabril Muqarram, Page No. 171, Published by Dar ul Hawi, Beirut, Lebanon]

Sheikh ul Islam Imam al- Subki said: It should be known that Tawassul, "ASKING FOR HELP" and intercession through the Prophet (Peace be upon him) in the court of Allah is not only allowed but is "RECOMMENDED" It being Legal and recommended is a known fact for everyone who has understanding of deen, this is a deed of Prophets/Messengers, the salaf-as-Saliheen, the Ulama and general public of Muslims, none of them denied it nor in any time these deeds were called as bad except for when Ibn Taymiyyah (came in picture) and he started to reject them, his sayings made the weak get into confusion/dilemma, he did such a Bidah which nobody before him had done...

[Imam Taqi ud din as-Subki – Rahimuhulllah in his magnificent work called Shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No. 357]. 

The Proof for Tawassul for us comes from many Quranic verses and "ABSOLUTELY SAHIH AHADITH" as we have seen and more of which shall be mentioned later in this article.  Anyway, in our previous posts we adduced some telling pieces of evidence against the anti-Tawassul movement.  There we particularly resorted to the Salatul Haajah,  that was taught by the Holy Prophet (sal Allahu alayhi wasallam) himself,   and its universal acceptance by the majority Muslim community.  When doing tawassul, the source of blessings (barakah) when asking Allah through an intermediary is Allah – not the intermediary.

We continue with the intermediation here but which is based on the famous Qur’anic verse:

We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(4:64) 

In explaining this verse, Hafidh Ibn Kathir (reh) said: 

"Allah guides the sinners and neglectful [`asi], if they do something sinful or corrupt, to come to the Prophet, take him as a means [wasilah], and ask forgiveness from Allah, and to ask the Prophet (s) to also request God's forgiveness for them. If they do this, God will forgive them, bless them and have mercy on them."

Many other scholars have explained this verse in a similar manner. We know that the Qur'an is for all centuries, not only for a specific time, as it is God's Word.  So all Muslims are under that order of God to come to Him through the means of the Prophet [wasilah].  Further, there are numerous other verses of Qur'an which give a similar meaning, but for now it suffices to mention only this.

Further, according to Hafidh Ibn Kathir:  Many have stated this tradition:  One of them is Ash-Shaykh Abū Mansūr As-Sabbagh who writes in his book al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (sal Allahu alayhi wasallam).  He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins.

[Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]

The above report is only shown to reveal the beautiful Aqida of Imam Ibn Kathir (rah) and he has declared it to be narrated by "JAMAAH" and considered it Hikayat al "MASHUR".   According to Tafseer Ibn Kathir Surah an-Nisa [4] ayah 64,  it is not shirk to call upon [du’a] the Messenger (sal Allahu alayhi wasallam)  whilst he is in his grave. But since this statement defies their creed, the Wahhabis have expunged this from “Saheeh Tafseer Ibn Kathir”.  When when they say “Saheeh” they do not mean authentic, they mean that they have corrected Ibn Kathir’ (reh) tafseer as they deemed that what he mentioned was dalaalah [misguidance].  They don’t want any proof against them that would pose a serious challenge to, or rather demolish, their own creed.

 

Imam al-Nawawi (rah) mentions **Utbi's narration as proof  in chapter of visiting the grave of Prophet and the Remembrance made there, in his book called "al-Adhkaar":

He (Utbi) said: "As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: "Peace be upon you, O Messenger of Allah! I have heard Allah saying: "If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful" (4:64)..Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (sal Allahu alayhi wasallam).  He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins.

[Imam Nawawi in Kitab ul Adhkaar, Page No. 179, Published by Dar ul Ma'rifah, Beirut, Lebanon]. 

Imam An-Nawawi placed this narration below the chapter titled, “Chapter: Regarding Visiting the Grave of Rasulullah (sal Allahu alayhi wasallam) and its Remembrances (adhkaar)”. The publisher “Dar-Al-Huda” from Riyadh, Saudia Arabia changed “Grave” to “Masjid” so as to make it seem one is not to visit the Prophet Muhammad (sal Allahu alayhi wasallam)’s grave.  We have already noted down some of the details in our earlier post on the subject. 

There is a similar report cited by Imam al-Qurtubi in his Tafseer:

Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!"

[Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]

 

Imam Baihaqi has mentioned in Hadith Number 3880 in Shuab ul Iman, Volume 006, Page No. 60:   

 Abu Harb Hilali (r) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)" Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep""And from whose fragrance the depth and the height have become sweet" "May I be the ransom for a grave which thou inhabit" "And in which are found purity, bounty and munificence!"

In the same volume and book, Imam Baihaqi has reported: [Hadith Number 3879] Abu Ishaq al-Qarshi (r) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. 

The above reports and the others with their slight variation in wordings are graded as very famous, well established and well-known.  Some of the famous Islamic works where these are reported are: (See 1 below)

The sources also relate the report of Ibn Abi Fudayk, one of the early scholars of Madina and one of Shafi`i's shaykhs, who said: "I heard one of the authorities whom I have met say: "It has reached us that whoever stands at the Prophet's grave and recites: "Allah and His angels send blessings on the Prophet..." (33:56) and then says: "May Allah bless you, O Muhammad"  (sallallahu `alayka ya Muhammad) seventy times, an angel will call him saying: May Allah bless you, O So-and-so; none of your needs will be left unfulfilled."" Ibn Jama`a related it in Hidayat al-salik 3:1382-1383, Ibn al-Jawzi in Muthir al-gharam p. 487, Qadi `Iyad in al-Shifa', and Bayhaqi in Shu`ab al-iman (#4169). 

Similarly the Hanafi faqih Kamal al-Din ibn al-Humam (d. 861 A.H.) said in Fath al-qadir (2:337), book of hajj, chapter on visiting the Prophet:

wa yas'alu allaha hajatahu mutawassilan ilallah bi hadrati nabiyyihi thumma qala yas'alu al-nabiyya sallallahu `alayhi wa sallam al-shafa`ata fa yaqulu ya rasulallah as'aluka al-shafa`ata ya rasulallah atawassalu bika ilallah.

Then let him ask Allah for his need, using Allah's Prophet as his means to Allah; (then he said): Let him ask the Prophet for his intercession and say: O Messenger of Allah, I am asking you for your intercession; O Messenger of Allah, I am using you as my means to Allah.

As it is seen, Rasulullah ('alaihi 's-salam) can be asked also after his death, as it was done when he was alive, to pray so that one's wishes might come true. 'Praying through Rasulullah' means 'asking him to pray'. He is alive in his grave and understands the demand of the person who asks from him.  In addition to the fact that wishes have come true through his praying and intercession, there is the fact that others' prayers sent through him before he was born, when he was alive or after his death have been accepted. On the Day of Resur-rection, he will intercede with Allahu ta'ala for his umma, and his intercession will be accepted. This fact has been reported as ijma' by Islamic scholars.

None of the Imams called it shirk or Bidah.  Also note that many scholars have cited the above report in "Manasik of Hajj and visiting the grave of Prophet (sal Allahu alayhi wasallam) and they have done Istadlal from it and none of the classical Imams called this incident as Shirk or Bidah, which proves beyond any shadow of doubt that great Imams of Ahlus Sunnah cited it as Proof and believed in Tawassul.  If there had been any hint of shirk in such practice then they would have never ignored to refute it let alone citing it in category of recommended deeds. 

It will be interesting to point out what Ibn Qayyim al-Jawziyah, a prolific writer and student of Ibn Taimiyyah,  wrote in Za’d al Ma’ad: 

 "there is no way to happiness and success in this life and the Hereafter except through the prophets. You cannot receive God's satisfaction except through their hands [wasilah]." And he continued, "It is known that the means [wasilah] to happiness and success in this life and the Hereafter is through the personages of the prophets and messengers themselves [bi dhawatihim]."  He adds, "Mediation (tawassul) through the prophets causes requests to be granted. And the granting of requests is by God." He continues, "Through mediation (tawassul) we receive blessings [ni'mat] from God. And the means to those blessings is itself a blessing from God. And no doubt the personages of the prophets and messengers is among the greatest of His blessings."  That is why it is permissible to say that the personages of the prophets are themselves intermediaries (wasilah) to God. He continues in his book, "It must be known that the biggest blessing and the greatest goodness and the greatest favor from God is the very existence of the personage of Muhammad (s), because he is the greatest prophet, the mercy for all human beings, the seal of the prophets and the intercessor of sinners.  And God has mentioned about the honor [shan] of the Prophet that God granted favors to the believers by sending Prophet Muhammad from among themselves."

He concludes, "It is confirmed that Prophet Muhammad (s) is `al-wasilat al-udhma fil dunya wal-akhirah.'--the greatest means and intermediary to God in this life and the Hereafter. And happiness and success will never be obtained except through him."  

It may be stated here that the Holy Prophet (sal Allahu alayhi wasallam) practised Tawassul himself as can be seen from the following:  

The Prophet used to say after the two rak`at of the Dawn prayer: “O Allah, Lord of Jibril, of Israfil, of Mika’il, and Lord of Muhammad the Prophet: I seek refuge in You from the Fire…”


Commenting on the above, Imam Kawthari says in his MAQALAT, page 410: "....Nawawi mentions in the Adhkar that it was narrated by Ibn al-Sani, and Ibn Hajar graded it hasan or fair as mentioned by Ibn `Allab in his Commentary on the Adhkar (Vol. 2 p. 139). Shaykh Muhammad ibn `Alawi al-Maliki said: “The specific mention of the above in his du`a is understood as tawassul, as if he were saying: “O ALLAH, I ASK YOU AND I SEEK AS MEANS TO YOU JIBRIL, ISRAFIL, MIKA’IL, AND MUHAMMAD THE PROPHET. Ibn `Allab referred to this in his commentary.”

Our Prophet (sal-Allâhu ’alaihi wasallam) always said in his prayers, “Allâhumma innî as-aluka bi-haqqi ’s-sâ’ilîna ’alaika,” which mean: “O my Allâhu ta’âlâ! I ask Thee for the sake of those people whom Thou hast given whatever they asked” and recommended to pray so.   In this case, he (s) was using those who ask God to be the intermediaries for his supplication.

Imam al-Hujjah al-Ghazali quotes in Ihya' the hadith sahih narrated by Imam Ibn Majah and declared strong by Imam Ibn Hajar, according to which Anas Ibn Malik (R) reports the Messenger of Allah (sal Allahu 'alayhi wa sallam), making du'a by saying, "Allahumma, inni asaluKa bi-haqqi-s-sa'ilina ilayK." This du'a is also quoted as sahih by Imam Ibn Maja and Imam Abu Naim, and is authenticated by Imam Suyuti in Jami'u-l-Kabir.

According to Sunni scholars, intermediary to Allah  is integral to true belief and there is no contradiction in asking Allah both with or without an intermediary, although in reality there are always several kinds of intermediary present, beginning with one's own state, obedience, belief, acts, sincerity, etc. Only those with deficient knowledge or imperfect belief imagine that the person who asks Allah through an intermediary has associated another to his worship of Allah. The Prophet explained this to the Companions once and for all when he said to Abu Bakr al-Siddiq: "Help is not sought with me [i.e. in reality], help is sought with Allah." He did not say to Abu Bakr: Asking me is forbidden and constitutes association to Allah, but he explained to him that by the Prophet is but the most effective intermediary to asking Allah.  The hadith "Help is not sought with me" must therefore be interpreted in the light of the fact that asking for help applies to whoever the help comes from including in respect to causation and acquisition [i.e. secondary causes]; this is what the Arabic means and the Shari`a permits.  This meaning is supported by the hadith in Bukhari (Kitab al-Tawhid) touching on intercession on the Day of Resurrection, in which people sought help from Adam, then Musa, then Muhammad, on him be Allah's blessings and peace, and the latter replies: "I can do it."  It is essential to understand that it is not, in reality, the Prophet who is the ultimate object of supplication, nor is he the one who grants it, but he is the best means of forwarding it to Allah and for its being granted by Allah. This is clear in the Prophet's prayer to Allah, in his words, "through Your Prophet and the Prophets before me" and "through those who ask" in the following two hadiths:

On the authority of Abu Sa`id al-Khudri (R): He relates that the Messenger of Allah said: "The one who leaves his house for prayer and then says: "O Allah, I ask you by the right of those who ask you and I beseech you by the right of those who walk this path unto you that my going forth bespeak not of levity, pride nor vainglory nor done for the sake of repute. I have gone forth in the warding off your anger and for the seeking of your pleasure. I ask you, therefore, to grant me refuge from hell fire and to forgive me my sins. For no one forgive sins but yourself." Allah will accept for his sake and seventy thousand angels will seek his forgiveness."

It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fātimah bint Asad bin Hāshim — died, Allah’s Messenger (Peace Be Upon Him) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger (Peace Be Upon Him) poured some water into his hands. Then Allah’s Messenger (Peace Be Upon Him) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon Him) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fatimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered her into the grave.

[Tabarani Mu'jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189.   Mahmud Sa‘id Mamduh graded it hasan (fair) in his [Raf‘-ul-minarah Page No.147-8]. (Tabarani Mu’jam al-Ausat Publish: Dar al Haramain, al-Qahira) 

[The Arabic transliteration is as follows:  “Ighfir li-ummî Fâtimata binti Asad wa wassi’ ’alaihâ madkhalahâ bi-haqqi nabiyyika wa ’l-anbiyâ’ illadhîna min qablî innaka arhamu ’r-râhimîn.” Which mean: “O Allâhu ta’âlâ! Forgive Mother Fâtimat binti Asad, her sins! Widen the place she is in! Accept this prayer of mine for the right [love] of Thy Prophet and of the prophets who came before me! Thou art the Most Merciful of the merciful!”]

[It is related in Musnad Ahmad 3:21, Ibn Majah (Masajid), al-Mundhiri in al-Targhib 1:179, Ibn Khuzayma in his Sahih, Ibn al-Sani, and Abu Nu`aym. Ghazali mentions it in the Ihya and `Iraqi said: "It is hasan." Nawawi mentions only Ibn al-Sani's two chains in the Adhkar and says they are da`if (weak). However, Ibn Hajar al-`Asqalani says it is hasan in al-Amali al-masriyya (#54) and also in the Takhrij of Nawawi's book, explaining that the latter neglected Abu Sa`eed al-Khudri's narration and omitted to mention Ibn Majah's. See Imam Kawthari's remarks on this hadith below]:

Imam al-Kawthari says about this hadith in his Maqalat (p. 410):

“It provides textual evidence whereby there is no difference between the living and the dead in the context of tawassul, and THIS IS EXPLICIT TAWASSUL THROUGH THE PROPHETS, while the hadith of Abu Sa`id al-Khudri, “O Allah, I ask You by the right of those who ask You” constitutes tawassul through the generality of Muslims, both the living and the dead.”

Imam Ghazali (d.1111 c.e.) states in his IHYA, that the Holy Prophet (sal Allahu alayhi wasallam) instructed Hadhrat Abu Bakr (R) to invoke in the following manner:  " O Allah, I pray to You by the help of Your Apostle Muhammad (sal Alllahu alayhi wasallam), Your friend Ibrahim, Moosa with whom You spoke, Your word and spirit 'Isa, the Torah of Moosa, the Injil of "Isa, Zabur of Dawood and Qur'an of Muhammad (sal Allahu alayhi wasallam)."

It is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were present in the company of the holy Prophet (sal Allahu alayhi wasallam) when messengers from Hawāzin tribe came and said: O Muhammad! We belong to the same origin and tribe, and the trouble we are facing is not hidden from you, therefore, have mercy on us. The holy Prophet (sal Allahu alayhi wasallam) replied, “Opt for one of the two choices: either take away your property and wealth or have your women freed.” They opted for their women and children. Then the Messenger of Allah ((sal Allahu alayhi wasallam)added: as far as my share and the share of ‘Abd-ul-Muttalib and his children (in the spoils) is concerned, I have already given it to you. But when I have performed the noon prayer, you should all stand up and say:

"Through the means of the Messenger of Allah (sal Allahu alayhi wasallam) we seek help for our women and children from believers (or Muslims)"

The narrator says that when people had finished their prayer, they repeated the same words as the Prophet (sal Allahu alayhi wasallam) advised them.
[Reference: Nasā’ī, Sunan, book of hibah (gifts) 6:262-3].

It is crystal clear that the Holy Prophet (sal Allahu alayhi wasallam) did teach supplication through Tawassul to his companions. 

According to a tradition reported on the authority of the Mother  of the Faithful, Aisha (R), the Holy Prophet (sal Allahu alayhi wasallam) said:  "O Allah! Grant Islam respect  through Umar ibn Khattab." (Ibn Majah).

That was during the sixth year of the Prophethood.  After the aforesaid prayers of the Prophet Sal'am, Umar (R) embraced Islam.  His acceptance of Islam, according to ibn Mas'ood (R) was indeed Islam's victory.

Even during the battles, the Holy Prophet (sal Allahu alayhi wasallam) used to invoke Wasila and praye to Allah for his help for the right of the poor aong the Muhajiroon (Emigrants), i.e. those who migrated from Makkah to Madina Munawwara to escape the oppression and tyranny of the polytheists. 

According to Sahih Bukhari, vol.9, Book 93, No.568: Narrated Abu Moosa: "Whenever a beggar or a person in need of something came to the Prophet (sal Allahu alayhi wasallam) he used to say (to his companions) 'Intercede (for him) and you will be interceded for that, and Allah will fulfill what He will through His Apostle's tongue."

Umar bin Khattab reported: I heard Allah's Messenger (may peace be upon him) as saying: Worthy amongst the successors would be a person who would be called Uwais. He would have his mother (living with him) and he would have (a small) sign of leprosy. Ask him to beg pardon for you (from Allah). [Muslim, Book 31 - The book pertaining to the merits of the Companions Radiallahu Anhum Ajma'een, Hadith 6171] 

There can be no denying the fact that the Wasila of the Holy Prophet (sal Allahu alayhi wasallam) makes a huge difference for the believers in both the worlds.

To continue, Insha Allah…

NASIR

**[Who is Al-’Utbi? He is Muhammad ibn Ubaydullah ibn ‘Amru ibn Mu’awiyah ibn ‘Amru ibn Utbah ibn Abi Sufyan Sakhr ibn Harb. He was from the most eloquent of men, a companion of narrations, and a narrator of literature. He reported from his father and from Sufyan ibn ‘Uyaynah. Taqiyud-Din As-Subki reports the narration that we are soon to go over in his Shifaa’ As-Siqaam regarding the visiting of the grave of the Nabi (sal Allahu alayhi wasallam). He reports this narration with his chain. ((See Futuhaat Ar-Rabbaaniyah 5/39 )]

(1):

*Nawawi, Adhkar, Mecca ed. p. 253-254, al- Majmu` 8:217, and al-Idah fi manasik al-hajj, chapters on visiting the grave of the Prophet;
*Ibn Jama`a, Hidayat alsalik 3:1384;

*Ibn `Aqil, al-Tadhkira;
*Ibn Qudaamah Al-Maqdisi in his magnum opus Al-Mughni, the great Hanbali work. He transcribed this narration beneath his chapter, “Chapter on Visiting the Grave of the Prophet.” ;
* al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur’an 5:265;
*Samhudi, Khulasat al-Wafa p. 121 (from Nawawi);
* Dahlan, Khulasat al-Kalam 2:247;
*Ibn Kathir in his Tafsir, in which he prefaces the narration with: “And a group [of scholars], amongst them Ash-Shaykh Abu Mansur As-Sabbaagh in his treatise “Ash-Shaamil” mentioned the well known story from Al-’Utbi…”,
and al-Bidayat wa al-nihayat 1:180;

* Abu al-Faraj ibn Qudama, al-Sharh al-kabir 3:495;
*al-Bahuti al-Hanbali, Kashshaf al-qina` 5:30;
*. Taqiyud-Din As-Subki reports the narration in his Shifaa’ As-Siqaam p. 52, regarding the visiting of the grave of the Nabi (sallallahu ‘alayhi wa sallam). He reports this narration with his chain. ((See Futuhaat Ar-Rabbaaniyah 5/39 ))
*Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf alamakin p. 490;

*al-Baihaqi, Shu`ab al-iman #4178;

*Ibn `Asakir, Mukhtasar tarikh Dimashq 2:408;

* Ibn Hajar al- Haytami, al-Jawhar al-munazzam [commentary on Nawawi's Idah];
* Imam Al-Baaji reports this narration in his Sunan As-Saaliheen.
* Imam Ath-Tha’labi narrates it in his Tafsir
*Ibn al-Najjar, Akhbar al-Madina p. 147. A similar report is cited through Sufyan ibn `Uyayna (Shafi`i’s shaykh), and through Abu Sa`id al-Sam`ani on the authority of `Ali.

*Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition).

*Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422). 

*Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir popularly known as Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki in Shifa’-us-siqam fī ziyaat khayr-il-anam (pp. 46-7). 

MIRACLES-ISLAMIC PERSPECTIVE IN BRIEF- PART 10.

From the Layman’s (Nasir Ali) Desk:7 – Miracles, Islamic Perspective in Brief:

Part 10 – Continued:


In the Name of Allah, Most Beneficent, Most Merciful.


If Allah does not give Noor to someone, he cannot become enlightened (“Munawwar”) – Qur’an, Surah Noor, v.40


Let us refer to some more miracles: Tayy al-Musaafa:

Shaykh Abd al-Haqq Muhaddith Dehelwi states in Madarijun Nabuwat:

“Allah the Exalted has given the Holy Prophet (sallal laahu alaihi wassallam) the strength and power to go anywhere he likes; he can go with his own body or only in soul, on the earth, in the sky, in the grave, while maintaining connection with his own shrine.”

In Tafseer Roohul-Bayaan, it is mentioned that Imam Ghazali said: The Holy Prophet (s) and his Companions’ souls have been the right to travel the world and many Awliya-Allah have seen the Prophet (sallal laahu alaihi wassallam). Hence, the Holy Prophet (sallal laahu alaihi wassallam) is conscious of the believers and observes them by Divine leave.

In the physical world, some pious believers who include the Awliya-Allah are able to traverse great distances in moments. This is called Tayy al-Musaafa. But as we are not discussing prophets and angels miracles about the speed and so we won’t cite those examples, including the incident of Night of Isra and Ascension.

In the book, Wahhabiyya, it is written: “Traversing long distance in a moment is a Karama bestowed upon Awliya. It is ‘Wajib’ to believe in this.”

Therefore, prophets and Awliya, as well as angels are able to traverse great distances within short time. Spiritual power being unconstrained by space and time such occurrences also occur with the permission of Allah in the cases of prophets and Awliya and pious people who have assumed a veil of departure from this material world.

Sahl bin Abdullah, a great and venerable Sufi, was known for his self-mortification and ascetic training. He has been quoted as saying that he heard from a saint (Wali) called Abdallah bin Salih that every ‘Kaamil’ (complete) saint gather in Makkah every Thursday evening, i.e. the night of Jumma’ and it was for that and the reason that countless blessings and mercies descend on the city when angels perform the ‘Tawaaf’ (circumambulation) of the Baitullah day and night, and since he has seen wonders there that he had stayed awhile longer than his practice. Among the wonders he haad seen was regarding one called Maalik bin Qasim Jili whom he asked why did his hand smell of cooked meat when he replied that he had in fact not eaten for the entire week but that he had just fed his mother way back home and buried back to catch the Fajr prayer with the gathering. He had in fact travelled 900 ‘Farsakh’ or 2700 miles between his home and Makkah in a short span of time. After relating this wonder, Abdullah bin Salih asked Hazrat Sahl bin Abdullah whether he believes him. When the latter replied in the affirmative, the former exclaimed: “Praise be to Allah! I have found one Mumin person.

From the above incident it is evident that even in the physical world of ours it is possible for a Friend of Allah or a pious believer to travel long distances in a short period of time or within moments.


In fact there are numerous accounts given in the Rowdh and other Islamic literature where not only the time for travel is reduced to moments but the ground beneath the feet itself is not felt or if felt, it is as if walking on the “rolling waves”; or the shoes being dry despite walking on the rain-soaked muddy mire (e.g. as stated by Hazrat Data Ganj Baksh about his Shaykh.) In Kashful Mahjub, he mentions the narration of Abu Warraq’s regarding his journey along with his Shaykh al-Hakim (Muhammad bin Ali Tirmidhi) from Tirmidh to the Desert of Bani Isra’il and back within a short time so that the disciple could not restrain himself from asking his Master: O Shaykh, O Shaykh, how did we reach the Desert of Bani Isra’il from Tirmidh in such a short time?” The answer that he got was: It is your business to arrive (‘rasidan’) and not to ask questions (‘pursidan’).


We are informed by the author of Kashful Mahjub, Hazrat Ali bin Uthman al-Hajweri (Data Ganj Baksh ®) that once he went to pay his respects to Baab ‘Umar and his old wife Fatima so that the Shaykh who was one of the Awtaad (high-ranking saints or officers of the Divine Court who have the power to loose and bind) might look on him with kindness. For this he had to travel from Uzkand to a remote village Ashlaatak in Farghana. He was surprised to learn that the Shaykh had been continually seeing him from the day of his initiation to the path. The Shaykh also informed him that travelling distance (Tayy al-musaafa or sipardan-e-musaafat) is child’s play. He bade his wife to bring them something to eat, when she brought some fruits which could not have been procured during that season and in that village. The Shaykh advised him to pay visits by means of thought.


Ibn Hajar Haytami (Reh.) wrote in his Fatwa:  “The number of those who have said that if a Wali goes to a very distant place in the west (in a short time) after having performed the evening salaat, and if the sun has not set there yet, he does not need to perform the evening salaat for the second time at that place, are many.”


Imam ar-Rabbani mentions in his Letters that some Awliya were seen far from the place where they lived and that it was the appearance of their soul in bodily forms.


Hazrat Shaykh Muhiyudden Abdul Qadir Jilani Ghousul Azam ® too had spiritual powers to go to the far-flung places instantly to the rescue of the ones in distress who appealed for his aid. In fact, even his maternal grandfather, Abdullah as-Sawma’i, was known for numerous miracles and people used to ask for his spiritual intervention in times of distress as stated in the introduction of Jila’ al-Khatir (Purification of the Mind) which contains edited discourses of Hazrat Shaykh Abdul Qadir Jilani ®. Once a caravan of a group of merchants of Jilaan while heading for Samarkand was accosted by bandits. The merchants who were unable to defend themselves invoked the intercession of the saint. Suddenly, they saw ‘Abdullah as-Sawma’i in their midst. He was reciting the formula. The bandits took to their heels and the saint disappeared as suddenly as he had appeared among them. When the merchants related the story to the people of Jilaan, they told them that the saint in fact had never left Jilaan during the time of their journey.


In his book, Lawaaqi-ul Anwaar Fi Tabqaatil Akhyaar (The Infused Lights of the Biographies of the Righteous), Shaykh Abdul Wahab Sha’rani (reh.) records an incident to show that Awliya can appear at far off places from their actual location. A disciple of Sayyidi Muhammad Ghamri ® was once passing through the bazaar when the foot of the animal on which he rode, slipped. In extreme panic he screamed: “Ya Sayyedi Muhammad, Ya Ghamri!” As if by co-incidence, Ibne Omar Saeed the ruler, who had been made a prisoner by Sultan Chiq’miq was also passing through the bazaar at the same time. He too heard the screams. He inquired of the disciple as to who was Sayyidi Muhammed ®. When he was informed about him he also screamed: “Ya Sayyedi Muhammad, Ya Ghamri!” No sooner he had proclaimed the name, than the great Wali and spiritual master appeared and drove away his captors, freeing the captured ruler. The Shaykh then departed, blessing the ruler.

Hazrat Habib al-Ajmi, the disciple of Hasan Basri ® was another Awliya-Allah who was known for Tayy al-Musaafa. Many times during the Haj season he was seen at Basra (Iraq) on the 8th day of the lunar month of Dhu’l Hijja, and on the next day on the 9th he was spotted at the plains of Arafat near Makkah. This is mentioned in Jami’s Shawahid an-Nabuwa which documents the miracles of Sahaba and Tabiian.  The distance between Basra and Makkah by flight is at least 1,238 kilometres or over 769 miles. Imagine then, that those were the days of caravan and how many months it used to take to cover that distance on land! Dhows were the other mode of transport. 

There is another classic case of Tayy al-Musafaa and this relates to Khwaja Abdul Wahid bin Zaid Abul Fadhal (d.793 c.e.) a student of Imam Abu Hanifa and disciple of Hazrat Hasan Basri and Master of Hazrat Fudhail bin Ayadh.   Abdul Wahid Bin Zaid relates:  I purchased a slave on the condition that he serves me. Once, when it became dark I looked for him in the house, but could not find him.  Early in the morning he came and presented me with a dirham. I asked, “Where did you get it from?” He replied, “I receive a dirham daily and will only give it to you on the condition that you do not ask for me at night.” He would disappear every night and return in the morning with a dirham.  One day my neighbours approached me and shrieked, “O Abdul Wahid sell your slave. He is a grave digger!” This news depressed me. After this, I decided to keep a vigilant eye on him. That night after Isha Salah, the slave stood up to leave, he pointed to the door and it opened. He made his way to the second door and did the same and then the same again to the door from which I was watching him. He left the house so I followed him till he reached a stretch of barren land.  He took off his clothes and put on a cloth sack and prayed till Fajr. He then lifted his hand towards the heaven and said, “Oh my Master, give me my small masters pay”. A dirham then fell from the sky. I was mystified and amazed at this. I stood up and performed two rakats and sought forgiveness from Allah, from the evil thought that had crossed my mind. I promised myself that on returning, I would free him.  As I made my way back I looked for him but could not find him. He was nowhere to be seen. All of a sudden a knight on an armoured horse appeared. He asked, “Oh Abdul Wahid what are you doing here?” I related the incident to him. He then inquired, “Do you know the distance from here to your city?” Oblivious to where I was, I replied in the negative. He informed me that I was approximately two years travelling distance from home. He then said, “Do not move from here till your slave returns tonight”.  When it became dark my slave came. He came with a tray full of food and greeted me with joy and said, “Eat my master, you should not have followed me here”. I ate while he prayed till Fajr. Once he had finished he held my hand and walked a few steps. Instantly we were back to my house. He said, “Oh master now that we are back, did you not make the intention to free me?” I replied affirmatively. He added, ”Free me and take the money you paid for me and you will be rewarded”. He then picked up a stone and gave it to me. I looked at it. Astonishingly it had turned into gold.  He had come to realize that his slave was not a grave-digger but a 'Noor' digger.


 Those who refuse to understand the powers that Allah bestows upon his pious believers and Awliya (not to speak of the high-ranking prophets and messengers a.s.) come out with a convenient answer that there is a Jinn (genie) behind miracles. While it is true that according to Mishkaat the Iblis on hearing the call for prayers runs thirty-six miles away from that place and comes back in an instant after the completion of the call, it is misleading to attribute the Karamaat of Awliya to the deeds of deceiving Jinns. This assertion about the Jinn being behind the miracles is far-fetched and not true. 


Tayy al-masaafa is one of the powers, among others, bestowed on the Friends of Allah by the Creator Himself and so it cannot be the handiwork of a Jinn as the deniers of Karamaat would have us believe. We have noted in the last post how Asif bin Barkhiya was not of the Jinn but a human being, “one who had the knowledge of the Book,” and yet he was instrumental in bringing the throne of the Queen of Sheba (Bilqis) before Sulaiman (a.s.) in twinkling of an eye, and thus leaving the wonders of the Jinns far behind. This is also called “Tayy al-Ardh” (Folding up of earth) that is, instead of taking a step forward towards the object, the earth turns towards the traveler rapidly no matter how far the distance. Islamic scholars have defined this as “The ceasing and termination of the matter in the initial location, and its reappearance and creation in its final location.” Otherwise too, the physical world may be restricted but the spiritual world is free from the restriction of time and place. In short, Awliya-Allah of high ranks are able to travel great distances in a short time. The term they use is “Tayy al-Makaan”.


Ibn Taimiyya says: “Sometimes the Jinn will take the form of those admired and stand at ‘Arafat and who believe well of him will think that he actually stood in ‘Arafat. Many others have also been actually carried by the devils to ‘Arafat and other sacred places.”  He further says:  “Satan is able to make such misdeeds appealing to them by convincing them that they are among the Karamaat of the righteous…”  (Al-Furqaan Bayna Awliyaa ar-Rahmaan wa Awliyaa ash-Shaytaan)


Now, at the outset the question arises why would the Satan do that by making people think that they have sighted an “admired one?” Wouldn’t that, on the contrary, strengthen the belief in miracles?  Anyway, it is significant to remember that a perfect Wali is an inheritor of the Messenger of Allah (sallal laahu alaihi wassallam), his status being proportional to the degree of Allah’s love for him. Hence the Karamaat of the perfect Wali can never be in contradiction of the Islamic letter and spirit – this too we have noted before. Suggesting that a Jinn may take the form of a Wali is mischievous and misleading.


According to Sayyidi Abdulhakim Arwasi (Reh.), the Shafi’i scholar, Allamah al-Jaili, wrote in his commentary to Sahih al-Bukhari: “The Devil cannot appear in the shapes of perfect Walis who are Rasool-Allah (s) inheritors, just as it cannot take Rasool-Allah’s (s) shape.”


Once it is accepted that a Jinn cannot impersonate a perfect Wali, the theory of Jinn impersonating Awliya-Allah for misleading people falls flat  to the ground.



Sayyidi Abdulhakim Arwasi (reh.) also informs us that according to jurisprudence and principles thereof, the ‘ulema and Awliya among the community of the Messenger of Allah (sallal laahu alaihi wassallam) are the inheritors of his every “Haal” save those which are among his “Khasais” (i.e. peculiar or special to him).


To continue…Insha Allah!


NASIR