Written by: Qari Osama bin Abdul Salam, may Allah protect him
Referring to the saints and prophets as "Ata'i" (endowed), "Not Independent by Nature", and "Limited" is a wrong concept.
Allah SWT says:
Indeed, We have created man from a mixed drop (of sperm), to test him, and therefore, We made him hearing and seeing. (Surah Al-Insan, Ayah 2)
Hadith that refutes this concept:
It is narrated by Abdullah ibn Abbas, may Allah be pleased with him, that a companion approached the Prophet Muhammad (peace be upon him) and said:"O Messenger of Allah, whatever Allah wills and what you will."Upon this, the Prophet (peace be upon him) responded:"Have you made me an equal to Allah! Rather say, 'what Allah alone wills.'"
Musnad Ahmad, Musnad Ibn Abbas, Hadith (2611)
Note: Upon reflection on this hadith, it becomes evident that the companion, may Allah be pleased with him, spoke these words believing the Prophet (peace be upon him) to be "Ata'i", having authority, and not independent by nature. However, the Prophet (peace be upon him) corrected this as associating partners with Allah and instructed him, a clear example for us to understand. (All praise be to Allah)
Warning: It is prohibited to say, "Whatever Allah wills and you will."
Hudhayfah bin Yaman, may Allah be pleased with him, narrated that a Muslim saw in a dream that he met a person of the People of the Book who said, "You would have been good people if you did not commit polytheism. You say, 'Whatever Allah wills and Muhammad wills'." The Muslim reported this dream to the Noble Prophet (peace be upon him), who swore by Allah and said, "I know (that saying so is akin to polytheism). Therefore, say, 'What Allah wills, then what Muhammad wills.'"
[Sunan Ibn Majah, Book of Atonements, Hadith: 2118]
(2) Avoidance of Words Implying Shirk:It is advisable to avoid phrases that could be interpreted as shirk. Careful selection of words is crucial in ensuring that the expressions used do not inadvertently suggest any form of association with Allah.
(3) Shari'ah Issues Cannot Be Established Solely on Dreams:Although dreams cannot establish legal rulings, if a dream includes a sign that does not contradict the teachings of the Quran and Hadith, then acting upon it is permissible. This approach ensures that interpretations remain aligned with established religious texts.
(4) Companions Would Narrate Their Dreams to the Prophet (peace be upon him):The companions, may Allah be pleased with them, used to narrate their dreams to the Prophet Muhammad (peace be upon him) to get their interpretations and to determine whether the content of the dreams was worthy of consideration or not. This practice highlights the importance of seeking guidance to properly understand and interpret dreams within an Islamic context.
Umm al-Mu'minin Aisha, may Allah be pleased with her, remarked to the Prophet Muhammad (peace be upon him), "O Messenger of Allah! When people see clouds, they feel happy thinking it will bring rain, but contrary to this, I see that when you see clouds, a sign of displeasure appears on your face." The Prophet (peace be upon him) responded, "O Aisha! How can I be sure that it does not bring punishment? The people of 'Ad were afflicted with a punishment through wind. When they saw it, they said, 'This is a cloud that will bring us rain.'"
(Sahih Bukhari, Book of Tafsir al-Qur'an, Hadith Number: 4829)
In another hadith, it is mentioned that when strong winds blew, the Prophet Muhammad (peace be upon him) would pray:"O Allah, I ask You for its goodness, the good within it, and the good it is sent with, and I seek refuge in You from its evil, the evil within it, and the evil it is sent with."When the sky filled with dark clouds, the complexion of his blessed face would change, and he would appear anxious, sometimes going outside, sometimes returning inside, moving forward and then retreating. Once it rained, he would be relieved.(Sahih Muslim, Prayer for Rain, Hadith: 2085 (899))
When the tribe of 'Ad was afflicted with the torment of wind, it was so fierce that it uprooted trees and plants from their bases and flung them aside. The storm entered their subterranean homes; during this period, they could not even leave their houses. Due to the intense cold, they shivered to death.
Nothing but ruins remained visible there. The fierce and bitterly cold wind continued over 'Ad for eight days and seven nights. The lesson we draw from this incident is that we should not be fearless of the apparent form and shape of anything, nor should we rely on it; rather, we must always fear Allah Almighty in every situation.
Umm al-Mu'minin Aisha, may Allah be pleased with her, reported that when people see clouds, they become happy thinking it will rain, whereas the Prophet Muhammad (peace be upon him) would look displeased fearing it might be a punishment. He explained that just as the people of 'Ad thought clouds brought rain, it instead brought them divine punishment.
(Sahih Bukhari, Book of Tafsir al-Qur'an, Hadith Number: 4829)
The responsibility to send rain is delegated to Archangel Michael, who is alive and the chief of angels. Despite this, the Prophet Muhammad (peace be upon him) never called upon Michael for assistance. How could it then be possible that he would instruct his followers to seek help from the deceased, which clearly contradicts his teachings? Instead of invoking specific phrases like "Help us, O Michael" or "Have mercy, O Michael," the Prophet (peace be upon him) taught his Ummah to perform the Salat al-Istisqa (prayer for rain) to seek assistance directly from Allah. Calling upon angels, who are merely fulfilling their duties assigned by Allah, for unseen assistance is strictly considered shirk and is an unforgivable sin, we seek refuge in Allah from such acts.
Regarding the improper practices like Ghausia prayer and attributing divine help to the deceased saints like Ali, Abdul Qadir Jilani, or Moinuddin Chishti, which are sometimes expressed through passionate slogans—this falls into the realm of misguided devotion and starkly contradicts the monotheistic and Muslim belief. It's crucial to discern and decide for oneself the boundary between true monotheism and actions that lead to polytheism (shirk).
(Referenced from "Bahar-e-Shariat" by Barelvi scholar Amjad Ali Qadri, Part 4, Page 263, and "Faizan-e-Sunnat: Virtues of Nafl" by Barelvi scholar Muhammad Ilyas Attar Qadri, Page 1054).
Note: The Quran explicitly mentions the fate of those who call upon saints and religious figures besides Allah for prayers. Thus, Allah says:"Who is more astray than one who invokes besides Allah, one who will not respond to him until the Day of Judgment, and they are unaware of their calls." (Surah Al-Ahqaf, Ayah 5)"And when people are gathered, they (the invoked ones) will be their enemies and will deny their worship." (Surah Al-Ahqaf, Ayah 6)
Observe the exemplary conduct of the Messenger of Allah, Muhammad (peace be upon him), the beloved Imam of the Prophets and Messengers:
This prayer underscores that none other than Allah is worthy of worship and reliance for fulfilling needs and desires. Everything in the world and the heavens is Allah's creation, dependent on Him at all times. He is the Absolute Powerful, holding complete authority without partnership. In His dominion, worldly status, power, and nobility are only effective by His grace and mercy.
May Allah grant us all the understanding of pure monotheism and the strength to adhere to it until our last breath, Ameen.
Referring to the saints and prophets as "Ata'i" (endowed), "Not Independent by Nature", and "Limited" is a wrong concept.
Allah SWT says:
Indeed, We have created man from a mixed drop (of sperm), to test him, and therefore, We made him hearing and seeing. (Surah Al-Insan, Ayah 2)
Hadith that refutes this concept:
It is narrated by Abdullah ibn Abbas, may Allah be pleased with him, that a companion approached the Prophet Muhammad (peace be upon him) and said:"O Messenger of Allah, whatever Allah wills and what you will."Upon this, the Prophet (peace be upon him) responded:"Have you made me an equal to Allah! Rather say, 'what Allah alone wills.'"
Musnad Ahmad, Musnad Ibn Abbas, Hadith (2611)
Note: Upon reflection on this hadith, it becomes evident that the companion, may Allah be pleased with him, spoke these words believing the Prophet (peace be upon him) to be "Ata'i", having authority, and not independent by nature. However, the Prophet (peace be upon him) corrected this as associating partners with Allah and instructed him, a clear example for us to understand. (All praise be to Allah)
Warning: It is prohibited to say, "Whatever Allah wills and you will."
Hudhayfah bin Yaman, may Allah be pleased with him, narrated that a Muslim saw in a dream that he met a person of the People of the Book who said, "You would have been good people if you did not commit polytheism. You say, 'Whatever Allah wills and Muhammad wills'." The Muslim reported this dream to the Noble Prophet (peace be upon him), who swore by Allah and said, "I know (that saying so is akin to polytheism). Therefore, say, 'What Allah wills, then what Muhammad wills.'"
[Sunan Ibn Majah, Book of Atonements, Hadith: 2118]
Benefits and Issues:
(1) "What Allah Almighty, then Prophet Muhammad (peace be upon him) wills."This implies that only what Allah wills will happen. The will of another person is subordinate to Allah's will. Equating the wills of both the Creator and the creation at the same time is indeed shirk (associating partners with Allah). Thus, after the correction by the Prophet (peace be upon him), the suspicion of shirk was removed. This narration is considered Hasan (good) by some scholars and Sahih (authentic) by others.(2) Avoidance of Words Implying Shirk:It is advisable to avoid phrases that could be interpreted as shirk. Careful selection of words is crucial in ensuring that the expressions used do not inadvertently suggest any form of association with Allah.
(3) Shari'ah Issues Cannot Be Established Solely on Dreams:Although dreams cannot establish legal rulings, if a dream includes a sign that does not contradict the teachings of the Quran and Hadith, then acting upon it is permissible. This approach ensures that interpretations remain aligned with established religious texts.
(4) Companions Would Narrate Their Dreams to the Prophet (peace be upon him):The companions, may Allah be pleased with them, used to narrate their dreams to the Prophet Muhammad (peace be upon him) to get their interpretations and to determine whether the content of the dreams was worthy of consideration or not. This practice highlights the importance of seeking guidance to properly understand and interpret dreams within an Islamic context.
The Issue of Calling upon the Deceased for Help
Observe the absolutely shirk-free belief of Allah's Beloved, Muhammad (peace be upon him):Umm al-Mu'minin Aisha, may Allah be pleased with her, remarked to the Prophet Muhammad (peace be upon him), "O Messenger of Allah! When people see clouds, they feel happy thinking it will bring rain, but contrary to this, I see that when you see clouds, a sign of displeasure appears on your face." The Prophet (peace be upon him) responded, "O Aisha! How can I be sure that it does not bring punishment? The people of 'Ad were afflicted with a punishment through wind. When they saw it, they said, 'This is a cloud that will bring us rain.'"
(Sahih Bukhari, Book of Tafsir al-Qur'an, Hadith Number: 4829)
In another hadith, it is mentioned that when strong winds blew, the Prophet Muhammad (peace be upon him) would pray:"O Allah, I ask You for its goodness, the good within it, and the good it is sent with, and I seek refuge in You from its evil, the evil within it, and the evil it is sent with."When the sky filled with dark clouds, the complexion of his blessed face would change, and he would appear anxious, sometimes going outside, sometimes returning inside, moving forward and then retreating. Once it rained, he would be relieved.(Sahih Muslim, Prayer for Rain, Hadith: 2085 (899))
When the tribe of 'Ad was afflicted with the torment of wind, it was so fierce that it uprooted trees and plants from their bases and flung them aside. The storm entered their subterranean homes; during this period, they could not even leave their houses. Due to the intense cold, they shivered to death.
Nothing but ruins remained visible there. The fierce and bitterly cold wind continued over 'Ad for eight days and seven nights. The lesson we draw from this incident is that we should not be fearless of the apparent form and shape of anything, nor should we rely on it; rather, we must always fear Allah Almighty in every situation.
The Issue of Calling Upon the Deceased for Assistance
Consider the pure belief of Allah's Beloved, Muhammad (peace be upon him), free from any association of partners (shirk):Umm al-Mu'minin Aisha, may Allah be pleased with her, reported that when people see clouds, they become happy thinking it will rain, whereas the Prophet Muhammad (peace be upon him) would look displeased fearing it might be a punishment. He explained that just as the people of 'Ad thought clouds brought rain, it instead brought them divine punishment.
(Sahih Bukhari, Book of Tafsir al-Qur'an, Hadith Number: 4829)
The responsibility to send rain is delegated to Archangel Michael, who is alive and the chief of angels. Despite this, the Prophet Muhammad (peace be upon him) never called upon Michael for assistance. How could it then be possible that he would instruct his followers to seek help from the deceased, which clearly contradicts his teachings? Instead of invoking specific phrases like "Help us, O Michael" or "Have mercy, O Michael," the Prophet (peace be upon him) taught his Ummah to perform the Salat al-Istisqa (prayer for rain) to seek assistance directly from Allah. Calling upon angels, who are merely fulfilling their duties assigned by Allah, for unseen assistance is strictly considered shirk and is an unforgivable sin, we seek refuge in Allah from such acts.
Regarding the improper practices like Ghausia prayer and attributing divine help to the deceased saints like Ali, Abdul Qadir Jilani, or Moinuddin Chishti, which are sometimes expressed through passionate slogans—this falls into the realm of misguided devotion and starkly contradicts the monotheistic and Muslim belief. It's crucial to discern and decide for oneself the boundary between true monotheism and actions that lead to polytheism (shirk).
Note: Some disrespectful individuals have attributed a polytheistic practice (Salat al-Ghawthiya) to Sheikh Abdul Qadir Jilani, may Allah have mercy on him (died 561 AH), for resolving their difficulties and problems.
This prayer is also referred to as Salat al-Asrar and is considered highly effective for fulfilling needs. It is performed as follows: After the Maghrib prayer and its Sunnah prayers, two Rak'ahs of Nafl are offered. It is preferable to recite Surah Al-Ikhlas eleven times after Al-Fatiha in each Rak'ah. After concluding with Salam, one should praise Allah and then send peace and blessings (Salawat) upon the Prophet Muhammad (peace be upon him) eleven times. Then, walk eleven steps towards the direction of Iraq, reciting with each step: "Ya Ghawth al-Thaqalayn wa Ya Kareem al-Tarafayn, aghithni wa amdidni fi qada'i hajati ya Qadi al-Hajat."Translation: "O Helper of jinn and mankind, and O Noble of both sides, attend to my plea and assist me in fulfilling my need, O Fulfiller of Needs."(Referenced from "Bahar-e-Shariat" by Barelvi scholar Amjad Ali Qadri, Part 4, Page 263, and "Faizan-e-Sunnat: Virtues of Nafl" by Barelvi scholar Muhammad Ilyas Attar Qadri, Page 1054).
Note: The Quran explicitly mentions the fate of those who call upon saints and religious figures besides Allah for prayers. Thus, Allah says:"Who is more astray than one who invokes besides Allah, one who will not respond to him until the Day of Judgment, and they are unaware of their calls." (Surah Al-Ahqaf, Ayah 5)"And when people are gathered, they (the invoked ones) will be their enemies and will deny their worship." (Surah Al-Ahqaf, Ayah 6)
Observe the exemplary conduct of the Messenger of Allah, Muhammad (peace be upon him), the beloved Imam of the Prophets and Messengers:
- Hadith by Anas bin Malik (may Allah be pleased with him): "When the Prophet (peace be upon him) was distressed by a matter, he would say: 'Ya Hayyu Ya Qayyum, bi rahmatika astagheeth' (O Ever-Living, O Sustainer, I seek help through Your mercy)."(Sunan Tirmidhi, Hadith 3524, Mustadrak Hakim, Hadith 1828)
- Narrated by Anas bin Malik (may Allah be pleased with him): "We were with the Prophet in the mosque. When the sun rose, the Prophet went out, and I followed him. He walked until we reached the house of Sayyidah Fatimah (may Allah be pleased with her). We entered and she was lying down because she was unwell. The Prophet said, 'Fatimah, why are you sleeping at this time?' She replied, 'I have a fever.' He then reminded her, 'Where is the supplication I taught you?' She said she had forgotten, so he instructed, 'Say this: "Ya Hayyu, Ya Qayyum, bi rahmatika astagheeth, aslih li sha'ni kullah, wa la takilni ila nafsi tarfata ayn, wa la ila ahadin min al-nas."' (O Ever-Living, O Sustainer, through Your mercy I seek relief, rectify all my affairs, and do not leave me to myself even for the blink of an eye, nor to any of the people)."
- "If Allah afflicts you with harm, none can remove it but He, and if He intends any good for you, then He is able to do all things." (Surah Al-An'am, Ayah 17)
This prayer underscores that none other than Allah is worthy of worship and reliance for fulfilling needs and desires. Everything in the world and the heavens is Allah's creation, dependent on Him at all times. He is the Absolute Powerful, holding complete authority without partnership. In His dominion, worldly status, power, and nobility are only effective by His grace and mercy.
May Allah grant us all the understanding of pure monotheism and the strength to adhere to it until our last breath, Ameen.
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