When a sufi presented a hadith against al Alusi on Istigatha and Omnipresence of Ahmad Kabeer al Rifaai.
The debate between Mahmud Shukri al Alusi and heretic follower of Rifaai tareeqa, Shukri al Alusi said:
وقد تكلمت يوما مع أحد غلاة الرفاعية الزنادقة ومشركيهم ـ اذ استغاث بالرفاعي قبل الشروع في ذكرهم
فقلت له: هل يسمع الآن نداءك الرفاعي وهو في قبره في «أم عبيدة» ويمدك؟
قال: نعم .
قلت: فإذا اتفق مثلك في بلاد كثيرة ومواضع متعددة ألوف مؤلفة وان كانوا في أقطار شاسعة، هل يسمعهم أحمد الرفاعي ويمدهم ويغيثهم ؟
قلت: هذا هو الغلو الذي نهى الله عنه في كتابه الكريم.
قال: ليس هذا من الغلو، بل هو مقتضى الدين؛ ألم تسمع حديث الأولياء؟: وهو قوله صلى الله عليه وسلم الذي رواه البخاري : « وما زال عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا» الحديث.
I had a discourse one day with one of the extremists, heretics, who are virtually polytheists (follower of) Rifaaiyah (Tariqah).
I asked him: Do you think that al Rifai hears your voice at this moment when he is reposing in his grave at Umm Ubaid and that he is still able to help you?
He said yes.
I said: Do you still believe that he hears everyone like you (who call upon him) from all over the world in many different countries and different places and Ahmad al Rifai helps them, hears them and comes to their aid?
He said: Yes
I said: This is only an exaggeration which Allah has strictly forbidden as mentioned in Noble Book (Quran).
He said: This is not exaggeration. It is rather one of the order of religion. Did you not hear the hadith regarding auliyah? as it is narrated in al Bukhari the saying of Prophet peace be upon him that (Allah says):
“My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks..” (end quote)
Then al Alusi mentioned that the meaning taken by these heretics is wrong and responded by the commentary by Ibn Hajar al asqalani on the hadith provided by that sufi.
He said: Ibn Hajar said in commentary of this hadith
1. This has been mentioned only by way of allegory meaning that I become his ear and eye on account of his preferring me, and complying with my commands. He loves to obey me and prefers to serve me as all these limbs love (to obey and serve).
2. The idea is that the whole body of servant is absorbed in me. Therefore he does not hear with his own ear except anything that I am pleased with, nor does he see anything with his own eyes except anything that I ask him or allow him to look at.
3. I fix for him objectives, which he achieves by means of his ears and eyes etc.
4. I became his aid like ears, eyes, hands, feet, in helping him to overcome his enemy,
5. al Faakihani and one of his predecessors Ibn Hubaira said: Apparently the Mudaf is suppressed in this text. Supplying the missing word , it would be: I become the guardian of his ears with which he hears, therefore he has nothing with him but that which I allow him to do, I am the guardian of his eyes with which he sees.
6. al Faakihani further says: It carries another meaning, which seems to be more suitable than the previous one. The idea is that Sam means Masmu (i.e. the infinitive is used in the sense of the nomina patients , e.g., amali (: my wish or wishing) means that the thing i wish to achieve. In other words he does not hear anything but My mention. He does not relish anything but the recitation of my word. He does not indulge in anything except my Munajat (: whispering in conversation with me). He does not look at anything other than the wonders of my realm. He does not extend his hand or his feet but only with a desire to please me and so on and so forth. (end quote)
[Ghayat al Amani 1/345-347]