Question Summary:
Wahdat-Al-Wujood, Attributes of the Awliya, Noor of the Prophets and Seeking benefit from the Prophet`s grave Question Detail:
I am from india i know more thing about deoband ulamas. i know their creed are against the baseless things(bidah) and shirk of the barelwis..
but in our college they are more salafies claming deobandies and barelwies are similar.. and quotiong some passage from the books of the deoband elders like rashid ahmed gangohi,qasim nanotvi,ashraf ali thanvi and haji muhajir makki(rah).. and say they belive in wahadhat ul wujood like barelvies and awliya allah has the attributes of allah,Nur of prohets,asking prophet directly in the grave..
I was confused by the source given by the salafies If deobandies Don't have the Wrong belief Please explain me the evidence they given
Reference:
gift2deobandis.files.wordpress.com/2013/05/the-creed-of-deobandi-elders.pdf
http://www.youtube.com/watch?v=aL14jGJHesA
Answer :
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
Brother-In-Islam,
It is very clear that the Salafies you refer to are ignorant. Any person with basic understanding of the various sects knows that Deobandi`s are different from Barelvī`s.
We have read the attached PDF provided in the query. We noted that the Deobandi `Ulama are stating one thing but an entirely different statement is being extracted from it. Allah Subhanahu wa Ta`ala has bestowed the Awliya Allah (close friends of Allah) with many different types of Karāmāt (miracles). The passage in reference states many Karāmāt performed by the Awliya Allah but since this is outside the intellect of a normal human being, many different meanings are being derived from the passage.
The clarifications of the beliefs such as wahdatul wujood etc. are as follows:
Wahdat-ul-Wujood:
The concept of "Wahdatul Wujood" is that the only true existence is the existence of Allah alone and the existence of all others and everything is dependent on Allah. The existence of Allah is perfect and the existence of other things is as imperfect as they are like nothing. If this concept is understood in this perspective, then it is absolutely correct because the truth is that the true existence is Allah's alone and everything else is created by Allah and depends for its existence and stability upon Allah.[1] For further clarification, you may visit the following websites:
http://www.tafseer-raheemi.com/q-what-is-wahdatul-wujood/
http://www.central-mosque.com/aqeedah/wahdah.htm
http://www.deoband.org/2010/05/hadith/hadith-commentary/wahdat-al-wujud-wahdat-al-shuhud-and-the-safest-position/
Awliya Allah Have The Attributes of Allah:
Allah Ta'ala has created saintly persons in every time and era. Allah Ta'ala
gifts some saintly persons with Karāmāt; each one differing from another.[2] However, this does not mean that these are the attributes of Allah as we know that the attributes of Allah are azli (always existing) and the attributes of mankind and the creation are hādis (of recent occurrence). Hadhrat Umar Radhiallahu Anhu possessed the Karāmāt of sighting the enemies behind the mountain whilst he was giving khutbah on the pulpit.[3] This does not mean Hadhrat Umar Radhiallahu Anhu possessed the attribute of “Al-Baseer” (one who sees everything). Similarly, some of the Awliya Allah were given similar miracles which they possessed alone and they are not to be found from our pious predecessors.[4]
Noor-e-Muhammadi:
Allah Subhanahu Wa Ta`ala has declared the Prophet Sallallahu `Alayhi Wasallam as Noor (light) and Bashr (man) in the Qur`an. Consider the following verses:
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ [5]
Say, I am only a man like you, to whom has been revealed that your god is one God.
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ[6]
O people of the book! Indeed Our Messenger has come to you making clear to you most of what you hid of the Book and forgiving much; Indeed, there has come to you a light and a clear Book from God.
The Prophet of Allah was given the attribute of Noor in order to make apparent that which the Jews and other Kuffār were hiding from him.[7] This does not deny the quality of The Prophet Sallallahu `Alayhi Wasallam being bashr as well. Rather, these were two separate qualities that The Prophet Sallallahu `Alayhi Wasallam was given.
Asking Prophets Directly From the Grave:
Seeking forgiveness from Allah Ta`ala and using the Prophet Sallallahu `Alayhi Wasallam as a means by asking The Prophet Sallallahu `Alayhi Wasallam directly from His grave has been proven from the time of the Sahaba Ridhwanullahi `Alayhim `Ajma`een. Imam Ibn-Katheer Rahimahullah writes in his Tafseer:
وقد ذكر جماعة منهم الشيخ أبو نصر بن الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي، قال: كنت جالسا عند قبر النبي صلى الله عليه وسلم، فجاء أعرابي فقال: السلام عليك يا رسول الله، سمعت الله يقول ولو أنهم إذ ظلموا أنفسهم جاؤك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول: [البسيط] يا خير من دفنت بالقاع أعظمه ... فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه ... فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي، فغلبتني عيني فرأيت النبي صلى الله عليه وسلم في النوم، فقال يا عتبي، الحق الأعرابي فبشره أن الله قد غفر له»[8]
Jama'at (Many scholars) have stated this tradition. One of them is Abu Mansur al-Sabbagh who writes in his book Al-Shamil 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 (Peace Be Upon Him). 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 father of all Muhadditheen, Imam An-Nawawi, who is a leading authority in the Shafi`e school of thought also states in Al-Majmu`:
ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى ومن أحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له قال (كنت جالسا عند قبر رسول الله...[9]
(The pilgrim or Haaji) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafa'at) towards reaching God. In this regard “the best of sayings” is the Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah) and “all my other Ashaab (i.e. Shawafi) also narrate it by considering it Hasan/recommended (مستحسنين له)” the narration of Utbi” i.e. A Bedouin who visited the Prophet's grave…
However, this is the sole attribute of the Prophet Sallallahu `Alayhi Wasallam. Therefore, it will not be permissible to perform the practice in reference with any other grave. This was just a glimpse towards the practice of our pious predecessors. We must not jump to conclusions simply by letting our minds be the judge. There are many other reliable sources of reference in this matter. For further clarification, you may refer to: http://www.ahlus=sunna.com/index.php?option=com_content&view=article&id=57&Itemid=116
And Allah Ta’āla Knows Best
AbdulMannan Nizami
Student Darul Iftaa
Chicago, IL, USA
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
[1] [تكملة فتح الملهم، كتاب الشعر، باب في انشاد الشعر وبيان أشعر كلمة وذم الشعر، ج٤، ص٢٥٢، دار القلم]
[2] [فتاوي محمودية، باب العقائد، ما يتعلق بالمعجزة والكرامة والإلهام، ج١، ص٥١٨، جامعة فاروقية]
[وفي الشامية] فالحاصل أن الأمر الخارق للعادة بالنسبة إلى النبي معجزة، سواء ظهر من قبله، أو من قبل آحاد أمته، وبالنسبة إلى الولي كرامة لخلوه عن دعوى النبوة [رد المحتار، كتاب الصلوة، فصل في شبوت النسب، ج٣، ص٥٥١، سعيد]
[3] عن عبد الله بن عمر، أن عمر بن الخطاب بعث جيشا، وأمر عليهم رجلا يدعى سارية، قال: فبينا عمر يخطب الناس يوما، قال: فجعل يصيح وهو على المنبر: يا ساري الجبل، يا ساري الجبل، قال: فقدم رسول الجيش فسأله، فقال: يا أمير المؤمنين، لقينا عدونا فهزمناهم، فإذا بصايح يصيح: يا ساري الجبل، يا ساري الجبل، فأسندنا ظهورنا بالجبل فهزمهم الله، فقيل لعمر، يعني: ابن الخطاب: إنك كنت تصيح بذلك. قال ابن عجلان: وحدثني إياس بن معاوية بن قرة بمثل ذلك [فضائل الصحابة لأحمد بن حنبل، فضائل امير المؤمنين عمر بن الخطاب رضي الله عنه، ج١، ص٢٦٩، مؤسسة الرسالة]
[وكذا في مرقاة المفاتيح شرح مشكاة المصابيح، كتاب الفضائل، باب الكرامات، ج٩، ص٣٨٤٢، دار الفكر]
[4] [فتاوي محمودية، باب العقائد، ما يتعلق بالإشراك بالله، ج١، ص٢٧٨، جامعة فاروقية]
[5] [القرآن، سورة الكهف، آية ١١٠]
[6] [القرآن، سورة المائدة، آية ١٥]
[7] [فتاوي محمودية، باب العقائد، ما يتعلق بالحاضر والناظر والنور والبشر، ج١، ص٥١٧، جامعة فاروقية]
[وفي تفسير الآلوسي] {قَدْ جاءَكُمْ مِنَ اللَّهِ نُورٌ} عظيم وهو نور الأنوار والنبي المختار صلّى الله عليه وسلّم، وإلى هذا ذهب قتادة، واختاره الزجاج، وقال أبو علي الجبائي: عنى بالنور القرآن لكشفه وإظهاره طرق الهدى واليقين [تفسير روح المعاني، سورة المائدة، آية ١٥، ج٣، ص٢٦٩، دار الكتب العلمية]
[وقد ذكر في المدارك] {قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ} يريد القرآن لكشفه ظلمات الشرك والشك، ولإبانته ما كان خافيا علي الناس من الحق، أو لإنه ظاهر الإعجاز، أو النور محمد عليه الصلوة والسلام، لأنه يهتدي به كما سمي سراجا [المدارك، سورة المائدة، ١٥، ج١، ص٣١٣، قديمي]
[8] [تفسير ابن كثير، سورة النساء، آيات ٦٤-٦٥، ج٢، ص٣٠٦، دار الكتب العلمية]
[9] [المجموع شرح المهذب، الجزءالثامن، باب صفة الحج، مذاهب العلماء في مسائل تتعلق بالوقوف، ج٨، ص٢٧٤، دار الفكر]
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