Source: Fatawa of the Scholars of Hadith, Volume 09
You have presented a long and detailed list of questions concerning various Islamic sects, beliefs, and theological topics. Providing a comprehensive explanation for each would require extensive time, but I will attempt to address your key inquiries in a concise yet clear manner.
Each sect consists of diverse beliefs and perspectives. Some individuals may hold innovative or incorrect beliefs, but it is not permissible to declare an entire group as disbelievers or polytheists unless their beliefs clearly contradict the Qur’an and Sunnah. Judging someone as a disbeliever or polytheist is a serious matter and should only be done by qualified scholars based on solid evidence.
According to Islamic belief, seeking help from anyone other than Allah is impermissible. If someone calls out "Yā ʿAlī Madad" or "Yā Krishna Madad" believing them to be divine, it constitutes shirk. The Qur’an clearly states that worship and supplication are exclusively for Allah.
Every group includes individuals with varying beliefs. Some adhere closely to the Qur’an and Sunnah, while others may incorporate innovations. Scholars such as Shah Waliullah Dehlawi (Ahl-e-Ḥadīth), Ashraf ʿAlī Thanawi (Deobandi), and others served Islam based on scriptural teachings.
Salutations (Durūd) are recited upon the Prophet ﷺ, and angels convey these to him. This does not imply the Prophet ﷺ is physically present in the world. Rather, this is a spiritual process carried out by Allah’s command through His angels.
This is a disputed matter. The Qur’an mentions that the dead do not hear, as stated in Surah al-Naml:
"إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ"
However, some Hadiths indicate exceptional cases where, by Allah’s will, the deceased may hear in specific situations.
After his passing, the Prophet ﷺ is no longer in worldly life, but in Barzakhī life. This life is different from the worldly existence and continues until the Day of Judgment. The bodies of the Prophets remain preserved, but they are not present in the world like the living.
The Qur’an refers to two deaths and two lives: one in this world and one in the Hereafter. Between these lies the Barzakhī life, which begins after the grave. This life is mentioned in both the Qur’an and Hadith.
Regarding martyrs, the Qur’an affirms that they are alive and provided sustenance by Allah. This is a special type of spiritual life, distinct from worldly life.
Amulets and incantations become innovative or polytheistic if intercession or help is sought from other than Allah. If an amulet is used purely as a means of cure without believing in its inherent power, it may be permissible. The Prophet ﷺ allowed incantations based on the Qur’an or authentic supplications.
Taking compensation in religious matters is generally discouraged, but scholars have allowed it in some cases, such as teaching the Qur’an and religious knowledge, particularly where necessary. However, sincerity and intention remain critical.
These brief answers aim to address your key queries across various theological and sectarian issues. If you seek further clarification on any specific point, feel free to ask, and I will be glad to assist you further.
❖ Question
You have presented a long and detailed list of questions concerning various Islamic sects, beliefs, and theological topics. Providing a comprehensive explanation for each would require extensive time, but I will attempt to address your key inquiries in a concise yet clear manner.
❖ 1. Contemporary Sects and the Issue of Shirk
Each sect consists of diverse beliefs and perspectives. Some individuals may hold innovative or incorrect beliefs, but it is not permissible to declare an entire group as disbelievers or polytheists unless their beliefs clearly contradict the Qur’an and Sunnah. Judging someone as a disbeliever or polytheist is a serious matter and should only be done by qualified scholars based on solid evidence.
❖ 2. Saying “Yā ʿAlī Madad” or “Yā Krishna Madad”
According to Islamic belief, seeking help from anyone other than Allah is impermissible. If someone calls out "Yā ʿAlī Madad" or "Yā Krishna Madad" believing them to be divine, it constitutes shirk. The Qur’an clearly states that worship and supplication are exclusively for Allah.
❖ 3. Righteous Scholars Among Deobandi, Barelvi, Ahl-e-Ḥadīth, and Shia
Every group includes individuals with varying beliefs. Some adhere closely to the Qur’an and Sunnah, while others may incorporate innovations. Scholars such as Shah Waliullah Dehlawi (Ahl-e-Ḥadīth), Ashraf ʿAlī Thanawi (Deobandi), and others served Islam based on scriptural teachings.
❖ 4. Sending Salutations and Angels Delivering Them
Salutations (Durūd) are recited upon the Prophet ﷺ, and angels convey these to him. This does not imply the Prophet ﷺ is physically present in the world. Rather, this is a spiritual process carried out by Allah’s command through His angels.
❖ 5. Hearing of the Dead (Samāʿ al-Mawtā)
This is a disputed matter. The Qur’an mentions that the dead do not hear, as stated in Surah al-Naml:
"إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ"
However, some Hadiths indicate exceptional cases where, by Allah’s will, the deceased may hear in specific situations.
❖ 6. Death and Life of the Prophet ﷺ
After his passing, the Prophet ﷺ is no longer in worldly life, but in Barzakhī life. This life is different from the worldly existence and continues until the Day of Judgment. The bodies of the Prophets remain preserved, but they are not present in the world like the living.
❖ 7. Concept of a Third Life
The Qur’an refers to two deaths and two lives: one in this world and one in the Hereafter. Between these lies the Barzakhī life, which begins after the grave. This life is mentioned in both the Qur’an and Hadith.
❖ 8. Return of the Souls of Martyrs
Regarding martyrs, the Qur’an affirms that they are alive and provided sustenance by Allah. This is a special type of spiritual life, distinct from worldly life.
❖ 9. The Issue of Amulets (Taʿwīdh)
Amulets and incantations become innovative or polytheistic if intercession or help is sought from other than Allah. If an amulet is used purely as a means of cure without believing in its inherent power, it may be permissible. The Prophet ﷺ allowed incantations based on the Qur’an or authentic supplications.
❖ 10. Taking Remuneration for Religious Services
Taking compensation in religious matters is generally discouraged, but scholars have allowed it in some cases, such as teaching the Qur’an and religious knowledge, particularly where necessary. However, sincerity and intention remain critical.
Conclusion
These brief answers aim to address your key queries across various theological and sectarian issues. If you seek further clarification on any specific point, feel free to ask, and I will be glad to assist you further.
