Istegatha (Narrations: O Slaves of Allah Help me and its reality)

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Narration: O Slaves of Allah! Help Me and its Reality

بسم الله الرحمن الرحيم
إن الحمد لله نحمده ، و نستعينه ، ونستغفره ، ونعوذ بالله من شرور أنفسنا ، ومن سيئات أعمالنا. من يهده الله فلا مضل له ، ومن يضلل فلا هادي له ، وأشهد أن لا إله إلا الله وحده لا شريك له. وأ شهد أ ن محمداً عبدُه و رسولُه . ( يَاأَيها الذين آ مَنُوا اتقُوا اللهَ حَق تُقَا ته ولاتموتن إلا وأنتم مُسلمُون )

أما بعد

Introduction:
The main intention for writing this article is to understand the reality of the subject narration and a rebuttal to those who has been spreading lies and Fitna by taking a portion out of context and creating Fitna to the people.

May Allah guide us and save us from the Fitna of these people whose main job is to take things out of context, add something to their own on the narration and purposely distort and misinterpret to carry out misconceptions in the minds of the people. Like how Ali bin Abee Talib said كلمة حق يراد بها باطل most of their sayings are true but their intention is false; meaning they take things out of context. Well even sometimes even the quotes what they put is also often LIES. Any ways getting into the topic.

Contents

a Narration 1 and 2:From Ibne Masood
b Narration 3:from Atba bin Ghazwaan
c Narration 4:Abaan bin Saleh (Mursal)
d Narration 5 and: Ibne Abbas (Marfu) and (Moquf)
(understanding the matn of the narration from scholars of ahlu Sunnah)
e Fatwas of Hanbali scholars (these fatwas are against soofis who try to prove that these narations proves asking help from the dead)
f Fatwa related to Rijaal-Al Ghayb (Men of unseen) 
Conclusion

 

a) Narration 1 and 2:From Ibne Masood
The narration from Tabarani’s Mujamal Kabeer
كتاب المعجم الكبير
10518 - حدثنا إبراهيم بن نائلة الأصبهاني ثنا الحسن بن عمر بن شقيق ثنا معروف بن حسان السمرقندي عن سعيد بن أبي عروبة عن قتادة عن عبد الله بن بريدة عن عبد الله بن مسعود
قال رسول الله صلى الله عليه وسلم
: إذا انفلتت دابة أحدكم بأرض فلاة فليناد : يا عباد الله احبسوا علي يا عباد الله احبسوا علي فإن لله في الأرض حاضر سيحبسه عليكم

from Musnad Abee Yala:
حدثنا الحسن بن عمر بن شقيق حدثنا معروف بن حسان عن سعيد عن قتادة عن ابن بريدة عن عبد الله بن مسعود أنه قال قال رسول الله صلى الله عليه وسلم
: إذا انفلتت دابة الأرض بأرض فلاة فليناد : يا عباد الله احبسوا ! يا عباد الله احبسوا ! فإن لله حاضرا في الأرض سيحبسه


Translation : 
Al-Tabarani said: “Ibrahim Ibn Naila al-Asbahani narrated to us from al-Hasan Ibn `Umar Ibn Shaqiq from Ma`ruf Ibn Hasan al-Samarqandi from Sa’id Ibn Abi Aruba from Qatada fromAbdullah Ibn Burayda from `Abdullah Ibn Mas`ud that he said: ‘The Messenger ofAllah said:“When one loses his means of transport in a (deserted) land, he should call: “O slaves of Allah! Help me recover(my transport)” for there are many of Allah’s attendants on this earth. They will help you recover it.


Objections on the narration

1. Verdicts of Muhadditheen on this chain
2. Maroof bin Hisan is Weak
3. Inqita (Discontinuty) Between Abdullah bin Bareedah and Ibne Masood RA
4. Qatadah is Mudallis
5. Saeed bin Abi Arooba is Mukhlit
6. Saeed bin Abi Arooba is Mudallis

1. Verdicts of Muhadditheen on this hadeeth
a) Imaam Haythami in Majmau Zawaid: 

رواه أبو يعلى والطبراني وزاد : " سيحبسه عليكم " . وفيه معروف بن حسان وهو ضعيف
Narrated by Abu Yala and Tabrani with more wordings "They will help you recover it." and in it M`aroof bin Hisaan who is Weak

b) Muhaqqiq of Musnad Abu Yala said:
Chain is weak due to weakness of Maroof bin Hisaan[In the notes of Vol 9 page 177 hadeeth 5269]

2. Maroof bin Hisaan is Weak
a) Hafidh Ibn e Hajar Mnetioned that Maroof bin Hassan is not Known in [Lisan Al Meezan 6/61]
b) Ibne Abi Hatim said Abu Hatim Al Razi said he is Unknown [Al Jirha wa tadeel 8/323]

c) Ibne Adi said منكر الحديث قد روى عن عمر بن ذر نسخة طويلة كلها غير محفوظة "Munkir ul Hadeeth, [Al Kamil 6/325] .

3. Inqita (Discontinuty) between Abdullah bin Bareedah and Ibn e Masood
a) It is Mnetioned in Sharah Al Adhkaar Ibne Al`aan 5.150
That there is Inqeta between Abdullah bin Bareedah and Ibne Masood ra

b) Shaykh Saleh Al Shaykh said
Hafiz ibn Hajar said in “Nataij ul Afkar” This is a Ghareeb Hadith narrated by ibn us-Sunni and At-Tabarani, and there is Inqita’ (disconnection) between Buraydah and ibn Mas’ud” So there are four defects in this Hadith. (tranlsation taken from http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128)

4. Qatadah Is Mudallis and he is Narrating from (An)
Qtadah Is Mudallis mentioned by a) Ibn e Hajar asqalani in Tabqat ul Mudalliseen 3/92
b) Imam Hakim said Qatadah makes tadlees
قتادة على علو قدره يدلس
Mustadrak al Hakim vol 1 page 233 no: 816, source of Mustadrak http://www.sonnaonline.com/Hadith.aspx?HadithID=519484

Hakim also said Qatadah is Mudallis in [Muarifat al Aloom al Hadeeth page no: 103]

c) Ibn Hibban said He was Mudallis in [Kitab al Thiqqat vol 5 page 322]

5. Saeed bin Abi Arooba is Mukhlit

He is Mukhlit as Mentioned in Seyar al Ailam al Nubala under his Biography, Hafidh Ibne Hajar asqalani Also said he is Mukhlit Tabqaat ul Mudalliseen 2/50

6. Saeed bin Abi Arooba is Mudallis

He is Mudallis as said by Al Alaai, Ibn al Iraqi, Suyuti and Ibn Hajar and he is narrating from (AN)

Comment: This chain is indeed weak

b) Narration 3:from Atba bin Ghazwaan (Mursal)

Also in a different version we can see the same subject being narrated in the same hadith text.

كتاب المعجم الكبير
حدثنا الحسين بن اسحاق التستري ثنا أحمد بن يحيى الصوفي ثنا عبد الرحمن بن سهل حدثني أبي عن عبد الله بن عيسى عن زيد بن علي عن عتبة بن غزوان
 
ن نبي الله صلى الله عليه وسلم قال : ( اذا أضل أحدكم شيئا أو أراد أحدكم عونا و هو بأرض ليس بها أنيس فليقل يا عباد الله أغيثوني يا عباد الله أغيثوني فان لله عبادا لا نراهم ) و قد جرب ذلك
Translation: ”When one of you loses something or desires assistance while in a land where no person of assistance (is available) he should say ‘O slaves of Allah! Assist me; help me,’ for indeed Allah has many slaves who we do not see

Objections on the Narration

1. Chain is disconnected

2.Two narrators are weak

1. Chain is disconnected

a) Imam Haythami Said

رواه الطبراني ورجاله وثقوا على ضعف في بعضهم إلا أن زيد بن علي لم يدرك عتبة
“al-Tabarani narrated it and its narrators have been declared reliable although there is weakness in some of them; except that, Zayd Ibn `Ali has not seen Utbah [Majma az-Zawaid 10/132]
 
b) Shaykh Saleh A Shaykh mentioned

Hafiz ibn Hajar said in “Takhreej al-Adhkaar" " أخرجه الطبراني بسند منقطع عن عتبة بن غزوان مرفوعا وزاد في آخره At-Tabarani narrated it with a Munqati’ (disconnected) chain from Atba bin Ghazwaan Marfu (from Prophet peace be upon him)[Hazihi Mafahimuna page 40,Silsilah Daeefa no:656]
.
2. Two Narrators are weak
 
a) Shaykh Saleh Al Shaykh said

-.... عبد الرحمن بن شريك: قال أبو حاتم: واهي الحديث، وذكره ابن حبان في الثقات،
- شريك والد عبد الرحمن هو ابن عبد الله النخعي القاضى المشهور، قال الحافظ في "التقريب": (صدوق، يخطئ كثيراً، تغير حفظه منذ ولي قضاء الكوفة، وكان عادلاً فاضلاً عابداً، شديداً على أهل البدع) اهـ.
فاجتمع في هذا الإسناد ثلاثُ آفات: الانقطاع، وضعف عبد الرحمن، وضعف شريك. فالإسناد ضعيف بيقين.

1.AbdurRahman ibn Shareek, Abu Hatim said: “Very weak in Hadith” and Ibne Hibban Mentioned him in Thiqqat

2. Shareek father of Abdul Rahman and he is ibn Abdillah An-Nakh’i the famous Qadhi. Hafiz ibn Hajar said in Taqrib: “Saduq, he makes a lot of mistakes, his memory deteriorated since he obtained the position of judge in Kufah. He was ‘Adil, noble, a great worshiper, harsh on the people of innovation.”

So we gather three Afaat in Chain: 1. disconnection, 2. Weakness of Abdul Rahman, 3. And Weakness of Shareek, So the Chain is confirmed weak[Hazihi Mafahimuna” page 41]

 
c)Narration 4:From Aban bin Saleh
حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ قَالَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ أَبَانَ بْنِ صَالِحٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : { إذَا نَفَرَتْ دَابَّةُ أَحَدِكُمْ أَوْ بَعِيرُهُ بِفَلَاةٍ مِنْ الْأَرْضِ لَا يَرَى بِهَا أَحَدًا فَلْيَقُلْ : أَعِينُونِي عِبَادَ اللَّهِ , فَإِنَّهُ سَيُعَانُ .

Translation:“Yazid Ibn Harun related to us saying: ‘Muhammad Ibn Ishaq reported to us from Aban Ibn Salih that the Messenger of Allah said: “When one of your means of transport or camel flees in a (deserted) land, where none can be seen, he should say ‘Assist me O slaves of Allah,’ for he shall be assisted

Objection on the narration

1 This Hadith is mursal (the Aban bin Saleh drops the Sahabi and narrates directly from the Prophet), Mursal chain is weak see here: http://www.systemoflife.com/articles/general/263-mursal-hadith-is-not-evidence
2 Muhammad bin Ishaaq bin Yassaar, Muddalis and narrated in the form of anánah , we can ask Ahsaris especially Hanafi Ahsari who claim that a narration that comes from Muhammad bin Ishaaq is valid or not in the mode of anánah , and also the same wordings has to be present in other narrations for shawahid (This is the usool of Ahsaris, let them come up with exactly same wordings to authenticate this narration)

Shaykh Saleh Al Shaykh said

...Muhammad ibn Ishaq narrated to us from Aban ibn Salih that the Prophet (saw) and he mentioned similarly. This Isnad is Mu’dal (meaning there are two narrators missing in the Isnad) and the Tadlis of ibn Ishaq is famous. (translation taken from http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128 )

 
d) Narration 5:Ibne Abbas (Marfu) and (Moquf)

a) Words from Musnad Al Bazzar (Marfu)
 
عن موسى بن إسحاق حدثنا منجاب بن الحارث حدثنا حاتم بن إسماعيل عن أسامة بن زيد عن أبان بن صالح عن مجاهد عن ابن عباس رضي الله عنهما أن النبي صلى الله عليه وسلم قال: ((إن لله ملائكة في الأرض يكتبون ما يسقط من ورق الشجر، فإذا أصابت أحدَكم عرجةٌ بفلاةٍ من الأرض فلينادِ يا عباد الله أعينوا )). زوائد مسند البزار (303).
Translation: Ibne Abbas said that Prophet peace be upon him said: Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah
.
Reply:
.
a) Imaam Haythami said
رواه البزار ورجاله ثقات
Narrated by Al-Bazzar narrators are trustworthy

b) Ibn Hajar said
" هذا حديث حسن الإسناد غريب جدا ، أخرجه البزار وقال : لا نعلم يروى عن النبي صلى الله عليه وسلم بهذا اللفظ إلا من هذا الوجه بهذا الإسناد " .
This hadeeth has very rare (ghareeb Jiddan) hasan chain. Mentioned by Al-Bazzar and he said: "We do not know this being reported from the Prophet (saw) with these words except with this Isnad"[Sharah Ibn Alaan 5/51]

c) Shaykh Saleh Al Shaykh replied

In the manuscript of "Majma uz Zawaid" there is: "It has been narrated by Al-Bazar" and Al-Bazar narrated this in "Bahr uz-Zakhar" and Al-Haythami mentioned it in "Kashf ul Astar" v 4 p 33-34 with Isnad: Musa ibn Ishaq narrated to us, Minjab ibnul Harith narrated to us, Hatim ibn Isma'il from Usamah ibn Zayd from Aban ibn Salih from Mujahid from ibn 'Abbas that the Prophet (saw)...

Al-Bazar said: "We do not know this being reported from the Prophet (saw) with these words except with this Isnad"

The narrator Usamah ibn Zayd Al-Laythi Al-Madni, some praised him other criticized him. Al-Athram narrated from Ahmad ibn Hambal: "He is nothing".

Abdullah ibn Ahmad reported from his father: "I see him Hasan in Hadith" Then he said: "If you examine his Hadith, you will see wrong things in it, Yahya ibn Sa'id weakened him"

Abu Hatim said: His Hadith is written but one should not base on it

An-Nasai said: He is not strong

Al-Barqani said: He is among those weakened

Others like ibn Ma'in, ibn Hibban, Ibn Shahin, ibn 'Adi declared him to be thiqah, so when we see all these sayings, then when he is alone in narrating something, one should reject it and if other follow him, then his narrations are accepted.

Then the narrator Hatim ibn Isma'il, Hafiz ibn Hajar said about him: "Authentic when he narrates from books, Saduq, makes mistakes"[end quote]
.
d) Shaykh Albani wrote:
نعم خالفه جعفر بن عون فقال : حدثنا أسامة بن زيد .... فذكره موقوفا على ابن عباس . أخرجه البيهقي في " شعب الإيمان " ( 2 / 455 / 1 ) . وجعفر بن عون أو ثق من حاتم بن إسماعيل ، فإنهما وإن كانا من رجال
الشيخين ، فالأول منهما لم يجرح بشيء ، بخلاف الآخر ، فقد قال فيه النسائي : ليس بالقوي . وقال غيره : كانت فيه غفلة . ولذلك قال فيه الحافظ : " صحيح الكتاب ، صدوق يهم " . وقال في جعفر : " صدوق " . ولذلك فالحديث عندي معلول بالمخالفة ،
"Ja'far ibn 'Awn opposed him (Hatim ibn Isma'il), he said: Usamah ibn Zayd narrated to us... and he mentioned it in a Mawquf way from ibn 'Abbas. This has been narrated by Al-Bayhaqi in "Shu'b ul Iman" v 2 p 455.

And Ja'far ibn 'Awn is more trustworthy than Hatim ibn Isma'il even if they are both from narrators of the two Sahih, as the first hasn't been criticized by anyone contrary to the someone. An-Nasa'i said about him (Hatim ibn Isma'il): he is not strong. Other said: He has some forgetfulness. This is why Al-Hafiz said (about Hatim): Authentic when he narrates from books, Saduq, makes mistakes, and he(Ibne Hajar) said about Ja'far: Saduq.

So that's why the (marfu) narration is Ma'lul (defective) for me" [Silsilah Daeefa 2/112] [source of translation: Source: http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128 ]
 
Comments on the text of the narration

1. This is exceptional case unlike those who ask help from SHAYKH ABDUL QADIR JEELANI RA by saying YA GHAWTH AL ADHAM madad(help) (in their homes and masaajid) but this hadeeth is talking about Angels and where he is in a land where there is no one to befriend This itself is refuting their ideology

2. 2ndly Messenger of ALLAH never said "If one of you loses something or seeks help or a helper , and he is in a land where there is no one to befriend, let him say "O Muhammad help or aid me or O Rasool ALLAH help me

3. 3rdly This is referring to calling help from specific angels in specific times who are present as hadith says "Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground
 
b) Words from Shoaib ul Emaan (Moquf Rout)
 
أخبرنا علي بن أحمد بن عبدان ثنا أحمد بن عبيد الصفار ثنا عبيد بن شريك ثنا بن أبي مريم ثنا عبد الله بن فروخ أخبرني أسامة بن زيد حدثني أبان بن صالح عن مجاهد عن بن عباس قال إن لله عز وجل ملائكة سوى الحفظة يكتبون ما سقط من ورق الشجر فإذا أصاب أحدكم عرجة بأرض فلاة فليناد أعينوا عباد الله يرحمكم الله تعالى

Translation: Ibne Abbas said: ‘Indeed Allah possesses Angels besides the Hafazah (the Angels of Protection) who write (of even) the leaf which falls from a tree so when one of you suffers a limp in a deserted land he should call “Assist (me) O slaves of Allah
.
Reply:
.
Above athar truely goes with the Quran as Allah says (13:10. It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day.) (11. For him (each person), there are angels in succession, before and behind him. They guard him by the command of Allah. Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves. But when Allah wills a people's punishment, there can be no turning it back, and they will find besides Him no protector.)
 
Shaykh Muhammad Saalih al-Munajjid said
The commentator on the Qur’aan who had the best understanding of it, Ibn ‘Abbaas, explained that the mu’aqqibaat [translated here as “angels in succession”] refers to the angels whom Allaah has appointed to guard man from in front and from behind. When the decree of Allaah comes – when He decrees that some accident or calamity etc. should befall him – the angels withdraw from him.
 
 Mujaahid said: There is no person who does not have an angel appointed to protect him when he is asleep and when he is awake, from the jinn, men and wild beasts. There is nothing that comes to him but the angels tell it to clear off, except for that which Allaah grants permission for it to befall him.[Islamqa fatwa no: 6523]
 
So we see that Angels do help and this is the help by means not Ma Fawq al Asbaab, these ahadith are not regarding dead.
 
Understanding the matn of the narratin from scholars of ahlu Sunnah
 
 
One of the scholars in Kerala, South India  while refuting the group that favours seeking help from the dead wrote in his article that 
 
Saying Ya Ibadallah has no connection with Dua that is included in Ibadah and so it does not fall under shirk and its not a proof to call upon dead.
 
There exists 3 opinions among the scholars of Ahlu Sunnah regarding this  hadith. 
 
1. Hadeeth is weak therefore you should not act upon it
 
2. Hadeeth is weak , however fawaaid al amaal ,and also has come in   adhkaar therefore you can act upon it. 
 
3. Hadeeth is saheeh , thefore you can upon it.
 
Only these 3 opinion exist , however no Salafi scholar has told there exists shirk in it
 
Coming to the first opinion . 
 
This is what we should stick on and the most safest way , an example for the same that is we should stick onto a narraton only if its authentic  is given from the life of Abdullah bin Mubarak(rahimahullah)  pertaining to acting something in Deen based on Daleel which is authentic. 
 
1. Abdullah bin Mubarak (H183), he is the shaykh of Sufyan thawri , yahya bin maeen etc 
 
Abu Ismaeel al harawee (H 483) in Dhamm ul Kalaam records from Abdullah bin Mubarak as follows:
 
أَنَّ عبد الله بن المبارك ضَلَّ في بَعْضِ أَسْفارِهِ في طريق ، وكان قَد بَلَغَهُ أنَّ مَن ضَلَّ في مَفازَةٍ فنادَى: عباد الله أعينوني. أُعينَ.
 قال: فَجَعَلْتُ أَطْلُبُ الجُزءَ أَنظُرُ إسنادَهُ. قال الهروي: فَلَم يَستجِز أن يَدعُوَ بِدُعاءِ لا يَرى إسنادَهُ
Once Abdullah bin Mubarak lost his way in the middle of the travel , it was reached to him that if someone loses his way in the desert he should call out : O Slaves of Allah help me , he will be helped. 
He said : I requested  for the part (of the book where he recorded his hadiths) and I saw its chain Imaam Harawee said :Its not permitted that he allowed to make a Dua without looking its Isnaad.
 
Benefits from the action of Abdullah bin Mubarak 
 
a. Not to act upon something even though its an Adhkaar without being sure its authentic
b. There is no shirk in it , if there was shirk , Abdullah bin Mubarak would not have requested to check its chain , Had there been shirk he would have immediately not even bothered about its chain
 
2. Shaykh Allamah Abdul Azeez al Hussaynee.(H 1237) A Durr-ar- Saniyyah an Najdiyyah 
He is one of the students of Shaykh Muhammad bin Abdul Wahaab , A Durr-ar-Saniyyah is a collection of work of Najdi scholars and in that one of the articles from Shayk Hussayinn says after proving the hadeeth is weak as follows.
أن الحديث الصحيح، ما رواه: العدل، الضابط، عن مثله، من غير شذوذ، ولا علة؛ فكيف: يعمل بالحديث المتكلم فيه، فيما لا يدل عليه دلالة مطابقة، ولا تضمن، ولا التزام ؟
A Saheeh hadith is one which is reported by an credible,precise and  from others similar to him without any shaadh(anomalous) and without any ilal(defect) so how can someone act upon this hadith which is criticized and in it there is no proof for them either fully or partially or agreeing with (their verdict that is to call on dead or someone who is absent above the means and reasons).
 
Imam  Abdul Azeez ibn Muhammad ibn saood Azeez(H 1218), 
he is the son of Muhammad bin Saood , Al risaallathu deeniyyah fee ma’nal ilaahiyyah page 92 as follows:
فكيف: يعمل بالحديث المتكلم فيه
The same as what as said above reference. 
 
3. Ibn Sunni 
Ibn sunni in amal ul Yawm va- Laylaah records this hadith under the following chapter
بَابُ مَا يَقُولُ إِذَا انْفَلَتَتْ دَابَّتُهُ
Chapter what one should say when he looses his animal/vehicle
 
4. Baihaqi said in al Adaab(458)
 
عن ابن عباس قال : « إن لله ملائكة في الأرض يكتبون ما يقع في الأرض من ورق الشجر ، فإن أصابت أحدا منكم عرجة أو احتاج إلى عون بفلاة (1) من الأرض فليقل : أعينوا عباد الله رحمكم الله ، فإنه يعان إن شاء الله » 
 
. هذا موقوف على ابن عباس ، مستعمل عند الصالحين من أهل العلم لوجود صدقه عندهم فيما جربوا . وبالله التوفيق
This is reported mowqoof by the route of Ibn Abbas ,Pious scholars among the ahlul Ilm have acted upon it and have found its result to be true by experimenting it. 
 
5. Shaykhul Islaam Ibn Thiymiyyah in Al kallimu tayyib:
37 - فصل في الدابة تنفلت 
 
6. Ibn ul qayyim  in الوابل الصيب من الكلم الطيب under the following chapter.
الفصل السابع والثلاثون في الدابة إذا انفلتت وما يذكر عند ذلك 
 
7. Dr Saalih bin Ghaanim as-Sadlaan in his work  ذكر وتذكير
He is one of the senior students of Shaykh Ibn Baaz. (rahimahullah)
 
سابع عشر : أذكار السفر
 
- إذا انفلتت دابته بأرض فلاة ينادي : [ يا عباد الله احسبوا يا عبا الله احسبوا ] ( رواه ابن السني )
He quotes this as the 9th dhikr under chapter of akdhar safar
 
8. Shaykh Saalih aal shaykh: Hadihi mafahimoona:
إذا تبين هذا فالأثر من الأذكار التي قد يتساهل في العمل بها مع ضعفها؛ لأنها جارية على الأصول الشرعية، ولم تخالف النصوص القرآنية، والأحاديث النبوية، ثم هو مخصوص بما ورد به الدليل؛ لأن هذا مما لا يجوز فيه القياس 
In this its clear that this report is from the adkhaar(related to safar) and in this there is relaxation in acting upon it  along with its weakness (of the narration) , as it adheres to the usool of shareeah and its not against the Quranic texts or from the Sunnah of Rasool(sallalahu alaihi wassalam) , then we have to realise the fact that with this daleel that its not permitted to perfrom Qiyaas based on it .

He also said:


"The hadeeth does not support the claim of the followers of falsehood, that one may ask of the dead and others. Rather it clearly states that those who are addressed by the one who has lost his way are the angels, who can hear what he says to them and are able to respond by their Lord’s leave, because they are alive and have been given the ability to help the one who is lost find his way. They are the ones who are addressed as slaves of Allah; they are alive and can hear, and can respond by doing what their Lord enables them to do, which is to help the one who is lost in the wilderness find his way. Whoever quotes these reports as meaning that one may call upon a specific person by name is telling lies against the Messenger of Allah, and he has not paid attention to and contemplated the words of the Prophet (blessings and peace of Allah be upon him), and that is characteristic of those who follow whims and desires. 
 
Once this is clear, we may say that this report contains words that may be said and one may be lenient concerning it, despite the fact that it is da‘eef, because it is in accordance with the basic teachings of Islam and is not contrary to the texts of the Qur’an and Prophetic hadeeths. Moreover, it is specific to a situation as mentioned in the report, because this is one of the matters concerning which it is not permissible to make analogy, as beliefs are based on tawqeef [i.e., they can only be known through divine Revelation and sound texts of hadeeth, with no room for ijtihad]. [Hadhihi Mafahima (p. 56) quoted by Islam qa Fatwa 181206]
 
9. Ahmed bin hanbal (rahimahullah)
Ibn Asaakir in his Tareekh Dimashq records the act of Imaam Ahmed based on this hadith. 
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنا أَحْمَدُ بْنُ سَلْمَانَ الْفَقِيهُ، بِبَغْدَادَ، نا عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، قَالَ: سَمِعْتُ أَبِي، يَقُولُ: " حَجَجْتُ خَمْسَ حِجَجٍ، اثْنَتَيْنِ رَاكِبًا، وَثَلَاثَ مَاشِيًا، أَوْ ثَلَاثَ رَاكِبًا، وَاثْنَتَيْنِ مَاشِيًا، فَضَلَلْتُ الطَّرِيقَ فِي حَجَّةٍ، وَكُنْتُ مَاشِيًا فَجَعَلْتُ أَقُولُ: يَا عِبَادَ اللهِ، دُلُّونِي عَلَى الطَّرِيقِ " قَالَ: فَلَمْ أَزَلْ أَقُولُ ذَلِكَ حَتَّى وَقَفْتُ عَلَى الطَّرِيقِ،
Abdullah bin Ahmed bin Hanbal :said he heard from his father who said : I performed Hajj 5 times , thrice by walking by feet and twice by riding or otherwise , once i lost my way while travelling for hajj , while i was walking then i started saying :O slaves of Allah, show me the way , I repeated this until I found the correct path. 
 
Shaykh Albaani  after saying the hadith from Ibn Abbas says the following
هذا ، ويبدو أن حديث ابن عباس الذي حسنه الحافظ كان الإمام أحمد يقويه ، لأنه قد عمل به ، فقال ابنه عبد الله في " المسائل " ( 217 ) : " سمعت أبي يقول 
The hadidth from Ibn Abbas is graded as Saheeh by Hafidh (Ibn Hajr Askalaani) and Imaam Ahmed has strengthened by it as he acted upon it
 
10. Imaam Shawkaani in Thuhfadathu dhaakireen:
وفي الحديث دليل على جواز الاستعانة بمن لا يراهم الإنسان من عباد الله من الملائكة وصالحي الجن وليس في ذلك بأس كما يجوز للإنسان أن يستعين ببني آدم إذا عثرت دابته أو انفلتت
And in this hadeeth there is proof for the permissibility to seek help from those whom the men can not see among the slaves of Allah like angels , pious Jinn (who are present) ,and there  is no problem in that Just like its  permitted for a man to seek help from the Son of Adam (who is present there) when  he loses his vehicle or animal.(end quote)
 
Comment: Most of the scholars are on the view that doing Qiyas on Jinns is not correct because when Prophet peace be upon him and Ibn Abbas ra said Angels than it means Angels not the Pious Jinns. But ash-Shawkani believed that if we can ask help from son of Adam who are present  and we can see them than why can not we ask help from Muslim Jinns who are present even if we can not see them? Shawkani in no way said one can ask help from those pious Jinns who are not present. Because he himself said it is shirk to call the pious wali who are not present [see his quotes in our article Asking help from dead is shirk]
 
The doubt that since we are saying to someone whom we cant we see , then would it be Shirk ?
 
11. Allahmah Sulaiman bin Muhammad bin Abdullah) (1233H)
 
He is the grandson of Shaykhul Islaam Muhammad bin Abdul Wahaab. 
 
In his book كتاب تيسير العزيز الحميد في شرح كتاب التوحيد
 
After narrating the subject hadith he says as follows. 
وبتقدير ثبوته لا دليل فيه لأن هذا من دعاء الحاضر فيما يقدر عليه كما قال فإن لله في الأرض حاضرا سيحبسه عليكم 
If we assume that (this hadith ) is established there is no proof in (calling dead or someone absent as the Sufis claim)  as this is a call to someone who is present who is capable of as its said (in the hadith) , indeed Allah has in his earth (slaves which are) present that will help you. 
 
12. Hammad bin nasr al Muammar
 
He is also one of the students of Shaykh Muhammad bin Abdul Wahhaab, in Durr- ar-Saniyyah one of the articles 
 
أن يقال: إن صح الحديث فلا دليل فيه على دعاء الميت والغائب؛ فإن الحديث ورد في أذكار السفر; ومعناه: أن الإنسان إذا انفلتت دابته وعجز عنها، فقد جعل الله عبادا من عباده الصالحين، أي صالحي الجن أو الملائكة،
If its said :that this hadeeth is saleel there is no daleel in to make Dua to dead or to one who is absent, as this hadeeth is reocred in the supplications related to travel , meaning that when a person looses his vehicle, as Allah has make slaves among his pious slaves that is pious Jinn and Angels to retrieve it .......
 
A little later he says.
 
فإن هؤلاء عباد لله أحياء، قد
جعل الله لهم قدرة على ذلك، كما جعل الله للإنس. فهو ينادي من يسمع ويعين بنفسه ويرى بعينه، كما ينادي أصحابه الذين معه من الإنس. فأين هذا من الاستغاثة بأهل القبور؟! بل هذا من جنس ما يجوز طلبه من الأحياء
As these are among the salves who are alive , Allah has made them capable for that for Allah has made them for men , who when they hear the sound would help him and see him , just like a companion with him among the men who hears him , Where is the seeking help of the Ahlul Quboorees in this ?Rather this is a form in which its peremitted to seeking help from the alive. 
 
13. Shaykh Allamah Abdulla bin Abdul Rahmaan bin aba buttay ( 1282H)
 
In Durr-ar-Saniyyah he says:
إن كان الحديث صحيحا - أن النبي صلى الله عليه وسلم لا يأمر من انفلتت دابته أن يطلب ردها، وينادي من لا يسمع ولا يقدر على ردها، بل نقطع أنه إنما أمره أن ينادي من يسمعه، وله قدرة على ذلك، كما ينادي الإنسان أصحابه
If this hadeeth is saheeh , then Prophet (Sallalaahu alahi wassalam) would not command of something to get back his vehicle , from someone who cannot hear this voice and one who is not capable of retrieving it . rather for sure that he has commanded for someone who hears this voice , and he has the capability for it. Just like a person hears his companion that is with him in his travel
 
A little later he says
 
ودل عليه قوله: "فإن لله حاضرا"، تبين لك ضلال من استدل به على دعاء الغائبين والأموات، الذين لا يسمعون ولا ينفعون ولا يضرون
And the (wordings) indeed Allah has slaves who are present is a proof against them and its astray someone takes this as a proof to make dua to the one who is absent and to the dead, who cannot hear , help or harm
 
14. Allamah Zaid bin aal sulaymaan~~(H1300) in his Fathul Mannan
This book is a refutation of Dehlaan , 
وبتقدير ثبوته لا دليل فيه لأن هذا من دعاء الحاضر فيما يقدر عليه كما قال فإن لله في الأرض حاضرا سيحبسه عليكم 
If we assume that (this hadith ) is established there is no proof in (calling dead or someone absent as the Sufis claim)  as this is a call to someone who is present who is capable of as its said (in the hadith) , indeed Allah has in his earth (slaves which are) present that will help you. 
 
15. Allaamah Bahseer Sahswaani in Siyanathul Insaan
وعلى تقدير الحديث فالثابت منه جواز نداء الأحياء أو طلب ما يقدرون عليه منهم
If we assume this hadith is established in it there is permissibility to call someone who is alive or to seek help one is capable of. 
 
16. Ahmed bin Ibraheem bin Easa (H 1328)
 
He wrote a sharah on Nooniyyah of Ibn ul Qayyim , he is his work Ar-Radd alaa shubuhaathi mustaeneena bi ghayr-Allah
 
After this hadith he says:
 
الوجه الثاني : ان يقال علي تقدير صحته معناه ان الانسان اذا انفلتدت دابته و عجز عنها فقد جعل الله الملائكة او صالح الجن 
Second angle: IF its said that this hadeeth is established meaning that a when a person looses his vehicle and is uncapable of retrieving it Allah has ordeained angels or Pious Jinn to help him
 
فإن هؤلاء عباد لله أحياء حاضرون قد جعل الله لهم قدرة علي ذالك فهذا كما اذا دابة الانسان يا فلان ردة دابة فلا بأس بهاذا 
 
These slaves of Allah are alive and present and Allah has given them the ability for this just like a person says O Fulan bring me back the vehicle there is no problem in this
 
17. Allamah Mahmoud Shukri al Aloosi (H1342) كتاب فتح المنان تتمة منهاج التأسيس رد صلح الإخوان
 
He is the grandson of the famous Mufassir and author of Roohul Ma’anee Shihabudeen aaloosi’s 
in the subject book page 350 after the subject hadith he says as follows:
 
فانما يفيده الحديث نداء حاضر كنداء زيدٍ امر مثلا يمسك دابته أو يرجعها أو ليناوع ماء أو طعاما أو نحو ذالك وهذا مما لا نزاع في 
This hadeeth illustrates that this is a call to one who is present like Zayd calling Amr for eg: to stop or return his vehicle or to request for water or food and similar to this and there is no difference of opinion in this
 
After that he says the following
 
غاية ما في الباب أنَّ امرا مثلا مخصوص و هؤلاء لا يرونا لانهم المسلم الجن أو ملائكة موكلون 
In this subject of discussion Amr is an example which is Makhsoos , meaning which can be perceived by our senses , and these Muslim Jinn and Angles cannot be seen is the only difference
 
What he intented to say that being not seen is not the only constranint for not to be present.
 
18. Allamah Sulaimaan bin Sahmaan (H1349) كشف غياهب الظلام عن أوهام جلاء الأفهام
 
He is one of the old scholars before Ibn Baaz (rahimahullah) this book is a refutation of a Sufi Syrian scholar whose name was Ahmed Baasha 
 
After proving the hadith is weak he says in the subject book as follows.
وعلى تقدير صحتها فليس فيه إلا نداء الأحياء والطلب منهم ما يقدر هؤلاء الأحياء
If we assume that the hadith is authentic there is nothing in it except a call to the alive and request from them in which the alive is capable of 
 
Then later he says:
فإن قيل إن عباد الله المذكورين غائبون وأنتم تمنعون من دعاء الأموات والغائبين.
فالجواب أن نقول: هؤلاء ليسوا بغائبين وعدم رؤيتهم لا يستلزم غيبتهم فإنا لا نرى الحفظ ومع ذلك فهم حاضرون ولا نرى الجن ومع ذلك فهم حاضرون وكذلك الشياطين والهواء ونحو ذلك فإن علة الرؤية ليس هو الوجود فقط وأيضاً فإن الأسباب الظاهرة العادية ولا خلاف بين أهل العلم في جوازها فلا حجة لهم في هذا الحديث ولا متعلق لهم فيه بوجه من الوجوه والله أعلم
And if its said that the Slaves that is mentioned is among the unseen (which the humans can’t see) and you(Salafis) forbid calling upon dead and someone who is absent. 
 
The answer to this is: These are not someone who is absent (since they are present in the vicinity) and since you can’t see does not necessitate it to be someone who is absent. For indeed we cannot see the angels who protect and and they are present and we cannot see the jinn they are also present , and similar is to Shayateen and hawai and similar to this , and if Seeing is a constraint then its not necessary as its apparent from the means and reason and there is no difference between the scholars of knowledge in its permissibility and there is no proof for them in this hadith or nothing that is related for them 
 
He also mentions the same thing in الضياء الشارق في رد شبهات الماذق المارق page 66 
 
Again he mentions this in his another book : الصواعق المرسلة الشهابية على الشبه الداحضة الشامي Vol2 page 84
 

19 Abdul Rahmaan bin Nasr Al Barrak said:

The salafi scholars talked about this hadith and no one said it is shirk (to act upon this hadith). In fact they said (if the hadith is sahih) that there is nothing in this calling but its call to those who are present., if they (angels) are not seen, that does not mean they are not present. And this is agreed by Shaykh Sulaiman bin Abdullah bin Muhammad Abdul Wahab [Sharah Kitab atTawheed 1/452], Shaykh Hamd bin Nasir bin Momar [Durr alSunniya fil ajooba tul Najadiya 11/49], Shaykh Muhammad Bahseer Sahswaani [Siyanathul Insaan page 387], Shaykh Abdullah Aba Batain [Tasees altaqdees fe kashf talbees dawood bin jarjees 41/2, Shaykh Suleman bin Sahman [AlDiya alShariq page 581], Shaykh Saaleh Ale Shaykh [Hadihi mafahimoona page 41], Shaykh Shams ud din Afghani [Jahood Ullema alHanafiya 3/1274], and Same is said by Shaykh Abdul Aziz bin Baz, who was asked regarding the hadeeth of "O Ibadillah". He replied The authenticity has to be looked upon but this is not call to the absent but to Angels and Momin Jinns who are present[Masael Imam Abdul Aziz bin Baz lil Shaykh Abdullah bin Manea page 282] 
Download the fatwa here: http://xa.yimg.com/kq/groups/27053337/720398789/name/Sh%20Barrak-Fatwa%20Qand%20A%20on%20Yaa%20Ibaadullah.pdf
 
20. Shaykh Zubair Ali Zai said:
In the saying (of Ibn Abbas) The calling for help is from Angels who are living so this calling for help is by means. There is no proof in it to call help from dead spirits. [al Hadith no. 23 page no 29]  

Shaykh Saalih al Munajjad said:

The report mentioned states that there is a type of angels, who are alive, in the sense of a life that is natural and appropriate for them. Allah has put them on earth to help those who are lost and guide them to the correct route, so whoever asks them for help is asking for help from a created being regarding something that he is able to do, and Allah has created him for this role. 
 
There is a great difference between this and asking a created being who is dead or absent to heal his sick loved one, or to bless him with a child, or to make childbirth easy for his wife, or to have mercy on him and forgive him, and other things that no one can do except Allah. [Islam qa Fatwa 181206]

Now we have quoted more than 20 scholars of Ahlus Sunnah, what more can we quote?

e) Fatwas of Hanbali scholars (these fatwas are against soofis who try to prove that these narations proves asking help from the dead)

Ibn e Aqil Hanbli said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for kissing and decorating and roaming around and making them tawassul before ALLAH [Ibn e Muflih quoted al furoo 2/272]

Ibn e Aqil said
قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبور وإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرق على الشجر اقتداء بمن عبد اللات والعزى

"To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari'a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: "O My Master do such and such for me", and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza.[Talbees Iblees, Chapter 12, Talbees on majority of the awam]

Ibn Rajab Ibn Hanbli said
He comments on the hadith from Ibn Abbas radiyallahu anhum: "When you are asking, ask only from Allah and when you are asking for help ask only from Allah." He comments:
اعْلَمْ أَنَّ سُؤَالَ اللَّهِ تَعَالَى دُونَ خَلْقِهِ هُوَ الْمُتَعَيَّنُ، لِأَنَّ السُّؤَالَ فِيهِ إِظْهَارُ الذُّلِّ مِنَ السَّائِلِ وَالْمَسْكَنَةِ وَالْحَاجَةِ وَالِافْتِقَارِ، وَفِيهِ الِاعْتِرَافُ بِقُدْرَةِ الْمَسْئُولِ عَلَى دَفْعِ هَذَا الضَّرَرِ، وَنَيْلِ الْمَطْلُوبِ، وَجَلْبِ الْمَنَافِعِ، وَدَرْءِ الْمَضَارِّ، وَلَا يَصْلُحُ الذُّلُّ وَالِافْتِقَارُ إِلَّا لِلَّهِ وَحْدَهُ، لِأَنَّهُ حَقِيقَةُ الْعِبَادَةِ،

"Know that asking from Allah and not from his creation is necessary. That is because when you are asking you are menafesting humility and obedience to the one whom you are asking from and with that you are alos depending on him. Therefore that contains a direct exceptance about the one who is asked is capable of removing harm, to give the desired thing so that there maybe be benefit. It is not permisible to show humility, submition and need except to Allah because these things in reality are worship.[Jamiul Ulum wal Hikam, 1/571,572]

Shaykh al-Islam Ibn Taymiyah said:
Whoever regards the angels and Prophets as intermediaries whom he calls upon, puts his trust in and asks them to bring that which will benefit him and ward off harmful things, such as asking them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir, according to the consensus of the Muslims. Majmoo' al-Fataawa, 1/124.

f)  Fatwa related to Rijaal Al Ghayb (Men of unseen) 

We see the Brailwiya quoting Mulla Ali Qari saying that “Ibaad Allah”
المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المسمون بابدال
"It refers to the angels OR the Muslim Jinns, OR the men of unseen which are named as Abdaal"[Sharh Hisn al-Haseen P. 378]

Comment: Now here they say see the aqeeda of Mulla Ali Qari is that Rijaal al Ghayb exists.
 
Response no. 1
 
The response to this claim is that Mulla Ali Qari is not quoting his AQEEDA as he mentioned possibilities that it means Angels OR Muslim Jinns or Men of Unseen, it is totally unexplained by Mulla Ali Qari.
 
He explained Rijaal al Ghayb in the book of Aqeeda (Sharah Fiqh al Akbar) saying It is mentioned in Sharah al Aqeeda Tahawiya
 
ونوع منهم [ يتكلم ] بالأحوال الشيطانية ، والكشوف ومخاطبة رجال الغيب ، وأن لهم خوارق تقتضي أنهم أولياء الله ! وكان من هؤلاء من يعين المشركين على المسلمين ! ويقول : إن الرسول أمره بقتال المسلمين مع المشركين ، لكون المسلمين قد عصوا وهؤلاء في الحقيقة إخوان المشركين 
 ثم الناس من أهل العلم فى حق ثلاثة أحزاب : حزب يكذبون بوجود رجال الغيب ، ولكن قد عاينهم الناس ، وثبت ذالك ممن عاينهم أو حدثه الثقات بما رأوه ، وهؤلاء إذا رأوهم وتيقنوا وجودهم خضعوا لهم. وحزب عرفوهم ، ورجعوا إلى القدر ، واعتقدوا أن ثمة  في الباطن طريقا إلى الله غير طريقة الأنبياء عليهم الصلاة والسلام
وحزب ما أمكنهم أن يجعلوا وليا خارجا عن دائرة الرسول ، فقالوا : يكون الرسول هو ممدا للطائفتين . فهؤلاء معظمون للرسول جاهلون بدينه وشرعه . 
والحق : أن هؤلاء من أتباع الشياطين ، وأن رجال الغيب هم الجن لأن الإنس لا يكون دائما محتجبا عن أبصار الإنس يحتجب احيانا فمن ظن أنهم من الإنس فمن غلطه وجهله . وسبب الضلال فيهم ، وافتراق هذه الأحزاب الثلاثة - عدم الفرقان بين أولياء الشيطان وأولياء الرحمن .
 
“There are people who have evil experiences, who see visions, enter into dialogue with “invisible beings” (Rijal al-ghayb), and perform miracles and on that basis claim that they are awliya of Allah. Such people have assisted the polytheists against the believers, and claimed that the Prophet peace be upon him had asked them to fight the believers and help the polytheists because the believers had flouted the Shariah. In fact, they are brethren of polytheists.
 
Opinions differ regarding these people. Some scholars deny outright the existence of invisible beings; but they have been seen, and the testimony of those who have seen them has been transmitted by reliable persons. Had these people seen them and ascertained their existence, they would have submitted to them, Other scholars testify to their existence and accept the fact as the will of Allah; they believe that there is a way to Allah other than the way of the prophets. A third section, which rules out the existence of walis outside the sphere of prophetic followers, thinks however that both groups receive help from the Prophet peace be upon him. These people have respect for the Prophet peace be upon him but are ignorant of his religion and the Shariah.
 
The truth is that these so-called awliya are followers of devils, and the invisible beings (rijal al-ghayb) are none other than jinns. Had they been men they would have been visible. True men are sometimes not seen but they are not invisible. Those who think that the rijal al-ghayb are human are wrong. The reason people have differed regarding their identity is that they are not able to distinguish between the friends of satan and the friends of Allah.”[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya]
 
He did not refuted The Sharah Aqeeda at-Tahawiya as he do, whenever he rejects something from it he says it right after that, but here he accepted this quote and said right after this
 
بالجملة فالعلم بالغيب أمر تفرد به سبحانه ولا سبيل للعباد إليه
الا بعلام منه والهام بطريق المعجزة أو الكرامة أو الإرشاد الى الاستدلال بالامارات فيما يمكن فيه ذلك. 
ولهذا ذكر فى الفتاوى ان قول القائل عند روية هالة القمر أى دائرته يكون مطر مدعبا علم الغيب لا بعلامة كفر.
ومن الطائف ما حكاه بعض أرباب الظرائف ان منجما صلب فقيل له: هل رأيت هذا فى نجمك! فقال رأيت رفعة ولكن ما عرفت أنها فوق خشبة
ثم اعلم أن الأنبياء عليهم الصلاة والسلام لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله
كذا في المسايرة

In short knowledge of ghayb is a matter exclusive Him - Glorified is He - and there is no path for the servants to it with the exception of Ilham by the way of Miracle or karamah... "Know that the Prophets (peace be upon them) did not know matters related to hidden knowledge except for those that Allah taught them SOMETIMES (Ahyanan) and the Ahnaf have clearly affirmed the Takfeer (excommunication from Islam) for those who hold the belief that the Prophet (saw) knows Al-Ghayb (the Unseen) contradicting His saying: Say: "None In the heavens and the earth knows the Ghaib (unseen) except Allah" (An-Naml : 65) This is how it is stated in Al-Musayarah  [Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya]

see scan http://islaahh.files.wordpress.com/2012/10/4.jpg
 
Shaykh Rafiq Taahir said:
یہ اقوال متعارض نہیں , کیونکہ پہلے قول میں مختلف اقوال ذکر کیے گئے ہیں , ترجیح کسی کو بھی نہیں دی گئی , جبکہ دوسرے قول میں بھی ایسے ہی اقوال ذکرکرکے حق بات کو واضح کر دیا گیا ہے ۔
There is no contradiction in these quotes (the quote of Sharah Hisn al Husayn and Sharah fiqh al Akbar) Because there are different sayings in first quote, but he did not mentioned Tarjeeh (i.e. which quote is the best). In the second quote after quoting different sayings the truth is explained
 
Response no. 2
 
So, In the book of Aqeeda he only mentioned the correct view and in the book Sharah Hisn al Huseen he only mentioned the opinions among people which are famous,this can be understand by some examples.
 
Example no: 1
 
Ibn ‘Aabideen said in Radd al-Muhtaar (6/307): Anything other than fish and the like, such as mermaids and dolphins, is impure and remains prohibited. (end quote)
 
Comment: Now that does not mean according to him mermaids exists, rather he is just explaining to the people that mermaids are not allowed to eat as it was famous among the people that it exists but in reality it is just a myth as 
 
It says in a footnote in al-Mawsoo’ah al-Fiqhiyyah (5/129): From the modern academic resources that are available to us, it may be understood that the mermaid, which is called Sirène in French, is a mythical creature that is described in fairy tales as having an upper body like a woman and a lower half like a fish.  End quote.
 
Example no. 2
Mulla Ali Qari said:
  قِيلَ يُصَوَّرُ صُورَتُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ فَيُشَارُ إِلَيْهِ
It is said that the picture of Nabī Sallallāhu Alaihi Wa Sallam will be portrayed for the deceased. [Mirqaat 1/210 dar al  fikr]
 
Now that does not mean It is the opinion of Mulla Ali Qari as he is quoting people with mode of doubt (It is said). And we know that this view is rejected by the scholars even from the likes of Mulla Ali Qari as cleared in other articles  from al Qari that Prophet peace be upon him is not witnessing everyone.
 
Response no. 3
 
Lastly even if brailwiyah stick to their claim than We say that Sharah of Hisn al Haseen is written by Mula Ali qari years before Sharah of fiqh al Akbar. So He changed his views and criticised his old views
 
Following is the tehqeeq of our brother Raza Hasan
 
"Usually Mulla Ali al-Qaari, after writing a book, also mentions the date when he finished writing that book. But this is not the case with his Sharh of Fiqh al-Akbar. So to find out when this book was written, I had to find some indirect evidences and they are as follows:
 
According to the Biographies of Mulla Ali al-Qaari, he started writing books when he migrated to Makkah in 1003 AH.
 
And he wrote Al-Hirz ath-Thmeen Sharh Hisn al-Haseen in 1004 AH and this is mentioned by Mulla himself at the end of this book.
 
As for Sharh Fiqh al-Akbar then he did not mention a date as to when he wrote it, but if you study this book you will know that he mentions the names of several of his books in this book, such as His collection of Mawdoo'aat, His Risaalah on Ibn al-A'rabi, and his Sharh of Mishkaat Al-Masaabeeh etc. This evidently proves that the books he mentioned in this book have already been written! 
 
So if he started writing books in 1003 AH then he could not possibly have written all these books BEFORE 1004 AH. This is one evidence.
 
The second stronger evidence is that at Page # 95 of Sharh Fiqh al-Akbar he points towards his collection of Mawdoo'aat which means that this collection was already written when he wrote Sharh Fiqh al-Akbar. And if you read his Mawdoo'aat, you will see that in this book at several places, he mentions the name of his book "Al-Hirz ath-Thameen"!! This clearly means that: Al-Hirz ath-Thameen was written BEFORE Al-Mawdoo'aat and al-Mawdoo'aat was written BEFORE Sharh Fiqh al-Akbar which indirectly proves that Sharh Fiqh al-Akbar was written AFTER al-Hirz ath-Thameen.
 
Moreover, at Pg 147 and other page # which I forgot of Sharh Fiqh al-Akbar, he mentions the name of his Sharh of Mishkaat i.e. Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh which proves that the Sharh of Mishkaat was already written at the time he wrote Sharh Fiqh al-Akbar. Thus, if you read his Sharh of Mishkaat, you will see that at the end of this book, Mulla Ali al-Qaari himself says that he finished writing this Sharh in the year 1008 AH. So if this Sharh was completed in 1008 AH this clearly proves that Sharh Fiqh al-Akbar must have been written some time after that!! Which indirectly proves that it was written many years after Al-Hirz ath-Thameen which was written in 1004 AH. wAllaahu a'lam! "
 

h) Conclusion

1. Neglecting all this still this cannot be a proof for anyone to call dead or anyone who is absent or anyone specifically since the state of being omnipresent is for Allah alone.

2. And Allah alone is omnipresent in his knowledge and he is the only one who sees, hears and knows every minute things happening on this world. No other creature has been given this ability and no one with what ever gymnastics they do they cannot simply prove this ultimate Truth. It’s merely a shout given to those who are present around you and who could listen in the vicinity of your sound.

3. Its apparent that unlike sight of the person which is not possible at the same time to see all 6 directions, where as the sound produced is scattered in all directions.A person who is drowning may call out Help me, it’s a voice meant for anyone who hears it. Similarly the narration is just applying this situation and concept and let them call out in this manner .wherein you voice out so someone can hear this voice of yours in the vicinity and does not apply calling anyone dead or absent.

4. We cannot find these narrations in any of the Sahih Sittah (famous 6 books of hadith) and you can realize the oddness of the narration.

5. The narration does not call upon anyone specifically.

6. The narration is for anyone who is present in the vicinity and living.

7. Almost all narration has weakness in them and the most acceptable among them all, in the version of Imaam Baihaqi in Shuábal Imaan explicitly shows Angels are present, and not dead or anyone absent.

8. The accusation that has been raised in the internet is baseless and stems out from ignorance and deceipt from the opponents whose main job is creating Fitna and Lies upon scholars and organization. What Islaah magazine has documented is they had explained the interpretation of this hadith and also the hadith pertaining to Hajira speaking to Angel Jibreel.

9. Based on this two hadith , they merely proved that the interpretation of the subject if in case the narration is authentic which is disputed among Muhaddhitoon , it does not have any evidence to call out anyone dead and absent and merely it meant to call anyone who is in the vicinity , present and living. This thing was taken out of context and accusation and charges are brought with lies and distortions.

10. An ignorant like the ones who accuse us when he has nothing in his hand, he resorts to lies and contradictions and that’s what the people who are lying upon Salafis are doing.

Related Links

Tawassul: Islamic vs. bid’ah

http://www.islamqa.com/en/ref/3297/

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