NARRATIONS OH SLAVE OF ALLAH HELP ME AND ITS REALITY.

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 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.

CONTENT :-

A) NARRATION 1 AND 2 FROM IBNE MASOOD.

B) NARRATION 3 FROM ATBA BIN GHAZWAAN.

C) NARRATION 4 FROM ABAAN BIN SALEH (MURSAL).

D) NARRATION 5 FROM IBNE ABBAS (MARFU),AND MAWQOOF.

E) FATWAS OF SCHOLAR.

F) THEY CLAIM THAT SOME PEOPLE PRACTICED & FOUND IT BENEFECIAL.

G) FATWA RELATED TO RIJAAL-AL GHAYB (MEN OF UNSEEN).

H) CONCLUSION.

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A) NARRATION 1 AND 2 FROM IBNE MASOOD :-

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.

(TABARANI AL-MUJAM AL-KABIR 10:217#10518)
(MUSNAD ABEE YALA 9:177)

CRITICISM :-

1) VERDICTS OF MUHADDISEEN ON THIS CHAIN.

2) MAROOF BIN HISAN IS WEAK.

3) INQITA (DISCONTINUITY) BETWEEN ABDULLAH BIN BAREEDAH & IBNE MASUD R.A.

4) QATADAH IS MUDDALIS.

5) SAEED BIN ABI AROOBA IS MUKHLIT.

6) SAEED BIN ABI AROOBA IS MUDALLIS.

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1) VERDICTS OF MUHADDISEEN ON THIS CHAIN :-

IMAM HAYTHAMI SAID :-

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

(MAJMAU ZAWAID)

MUHAQQIQ OF MUSNAD ABU YALA SAID :-

Chain is weak due to weakness of Maroof bin Hisaan

(IN THE NOTES OF VOLUME 9 PAGE 177 HADEET 5269)

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2) MAROOF BIN HISAN IS WEAK :-

HAFIDH IBNE HAJAR SAID :-

Maroof bin Hassan is not Known in

(LISAN AL MEEZAN 6 /61)

IBNE ABI HATIM SAID :-

Abu Hatim Al Razi said he is Unknown

(AL-JIRHA WA TADEEL 8/323)

IBNE ADI SAID :-

Munkir ul Hadeeth

(AL-KAAMIL 6/325)

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3) INQITA (DISCONTINUITY) BETWEEN ABDULLAH BIN BAREEDAH & IBNE MASUD R.A :-

IBNE AL’AAN SAID :-

There is Inqeta between Abdullah bin Bareedah and Ibne Masood ra.

(SHARAH AL ADHKAAR IBNE AL’AAN 5.150)

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.

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4) QATADAH IS MUDDALIS :-

Qatadah Is Mudallis and he is Narrating from (An)

IBNE HAJAR ASQALANI SAID :-

Qatadah Is Mudallis.

(TABQAT UL MUDALLISEEN 3/92)

IMAM HAKIM SAID :-

Qatadah makes tadlees

(MUSTADRAK AL HAKIM VOLUME 1 PAGE 233 NO.816)

SOURCE :-

http://www.sonnaonline.com/Hadith.aspx?HadithID=519484
IMAM HAKIM ALSO SAID :-

Qatadah is Mudallis

(MUARIFAT AL ALOOM AL HADEET PAGE NO 103)

IBNE HIBBAN SAID :-

He was Mudallis.

(KITAB AL THIQQAT VOLUME 5 PAGE 322)

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5) SAEED BIN ABI AROOBA IS MUKHLIT :-

He is Mukhlit as Mentioned in Seyar al Ailam al Nubala under his Biography.

IBNE HAJAR ASQALANI SAID :-

He is Mukhlit.

(TABQAAT UL MUDALLISEEN 2/50)

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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

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B) NARRATION 3 FROM ATBA BIN GHAZWAAN :-

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

”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

CRITICISM :-

1) CHAIN IS DISCONNECTED.

2) TWO NARRATORS ARE WEAK.

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1) CHAIN IS DISCONNECTED:-

IMAM HAYTHAMI SAID :-

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)

SHAYKH SALEH AL SHAYKH SAID :-

Hafiz ibn Hajar said in “Takhreej al-Adhkaar” “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 656)

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2) TWO NARRATORS ARE WEAK :-

SHAYKH SALEL AL SHAYKH SAID :-

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)

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C) NARRATION 4 FROM ABAAN BIN SALEH (MURSAL) :-

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 .

CRITICISM :-

1) HADITH IS MURSAL ABAN BIN SALEH DROPS THE SAHABI ,NARRATES DIRECTLY FROM PROPHET MUHAMMED (P.B.U.H).

2) MUHAMMAD BIN ISHAAQ BIN YASSAAR IS MUDALLIS.

_________________________________________________________________________________________

1) HADITH IS MURSAL ABAN BIN SALEH DROPS THE SAHABI ,NARRATES DIRECTLY FROM PROPHET MUHAMMED (P.B.U.H) :-

This Hadith is mursal (the Aban bin Saleh drops the Sahabi and narrates directly from the Prophet), Mursal chain is weak.

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2) MUHAMMAD BIN ISHAAQ BIN YASSAAR IS MUDALLIS :-

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.

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D) NARRATION 5 FROM IBNE ABBAS (MARFU), AND MAWQOOF:-

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.

(MUSNAD BAZZAR,MARFU)

CRITICISM :-

1) USAMAH BIN ZAYD IS DISPUTED OVER.

2) HAATIB BIN ISMAIL TRUSTWORTHY WHEN HE NARRATES FROM BOOKS OTHERWISE HE MAKES MISTAKE.

3) OBJECTIONS ON THE TEXT.

________________________________________________________________________________________________


IMAM HAYTHAMI SAID :-

Narrated by Al-Bazzar narrators are trustworthy

NOTE :-

Now that does not mean the hadith is Sahih.

IBNE KHATIR SAID :-

The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text,because it may be shaadhdh (odd) or mu’allal (faulty).

(IKHTISAAR ULOOM AL-HADEET PAGE 43)

IBNE HAJAR ASQALANI SAID :-

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)

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1) USAMAH BIN ZAYD IS DISPUTED OVER :-

SHAYKH SALEL AL SHAIKH SAID :-

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.

IMAM NASEEI 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.

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2) HAATIB BIN ISMAIL TRUSTWORTHY WHEN HE NARRATES FROM BOOKS OTHERWISE HE MAKES MISTAKE :-

Then the narrator Hatim ibn Isma’il, Hafiz ibn Hajar said about him: “Authentic when he narrates from books, Saduq, makes mistake

SHAYKH ALBANI SAID :-

“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)

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3) OBJECTIONS ON THE TEXT :-

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 where he is in a land where there is no one to befriend This itself is refuting their ideology.

Secondly 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.

Thirdly The athar of Ibn ‘Abbas, is referring to calling help from angels.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.

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WORDS FROM SHOAIBUL EMAAN (MAWQOOF) :-

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

Above athar truely goes with the Quran as Allah says

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. 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.

(SURAH AR RAAD 13 VERSE 10-11)

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)

UNDERSTANDING THE MATAN OF NARRATION FROM SCHOLAR OF AHLU-SUNNAH.

There exists 3 opinions among the scholars of Ahlu Sunnah regarding this hadith.

1. HADEET IS WEAK THEREFORE YOU SHOULD NOT ACT UPON IT.

2. HADEET IS WEAK,HOWEVER FAWAID AL AMAAL,AND ALSO HAS COME IN ADHKAAR THEREFORE YOU CAN ACT UPONT IT

3. HADEET IS SAHEEH,THEREFORE U CAN ACT UPON IT.

ONLY THESE 3 OPINION EXIST.

COMING TO 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.

ABDULLAH BIN MUBARAK SAID :-

Abu Ismaeel al harawee (H 483) in Dhamm ul Kalaam records from Abdullah bin Mubarak as follows:

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

SHAYKH ALLAMAH ABDUL AZEEZ AL HUSSAYNEE SAID :-

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.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).

(A DURR-AR SANIYYAH AN NAJDIYYAH)

IBNE SUNNI SAID :-

Ibn sunni in amal ul Yawm va- Laylaah records this hadith under the following chapter What one should say when he looses his animal/vehicle.

BAIHAQI SAID :-

This is reported mawqoof 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.

(ADAAB 458)

DR SAALIH BIN GHAANIM AS-SADLAAN SAID :-

He quotes this as the 9th dhikr under chapter of akdhar safar.

SHAYKH SALEH AL SHAYKH SAID :-

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 .

(HADIHI MAFAHIMOONA)

IMAM AHMED BIN HAMBAL SAID :-

Ibn Asaakir in his Tareekh Dimashq records the act of Imaam Ahmed based on this hadith. 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.

HAMMAD BIN NASR AL MUAMMAR SAID :-

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 ….

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 permitted to seeking help from the alive.

(A DURR-AR SANIYYAH AN NAJDIYYAH)

SHAYKH ALLAMAH ABDULLA BIN ABDUL RAHMAN BIN ABA BUTTAY SAID :-

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

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.

(A DURR-AR SANIYYAH AN NAJDIYYAH)

ALLAMAH ZAID BIN AAL SULAYMAN SAID :-

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.

(FATHUL MANNAN)

IBNE AQIL HAMBALI SAID :-

Graves are not made for kissing and decorating and roaming around and begging them for ALLAH

(IBNE MUFLIH QUOTED AL FUROO 2/272)

IBNE ADI SAID :-

“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)

IBNE RAJAB IBNE HAMBALI 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:

“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-FATAWAA 1/124)

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F) THEY CLAIM THAT SOME PEOPLE PRACTICED & FOUND IT BENEFECIAL :-

With regard to the saying that some people tried it and found it beneficial, the issues of sharee’ah cannot be proven in this way.

AL-SHAWKAANI SAID :-

The Sunnah cannot be proven merely from experience, and the acceptance of du’aa’ does not necessarily mean that this was narrated in a sound from the Messenger of Allaah (peace and blessings of Allaah be upon him). Allaah may answer a du’aa’ even when one does not seek to draw close to Him by means of the Sunnah, for He is the Most Merciful of those who show mercy, or the answer may be a kind of test that may lead a person further away from Allaah.

(TUHFAT AL-DHAAKIREEN PAGE 140)

SHAYKH SAALIH AL-FAWZAAN SAID :-

As for what is said about So and so having tried it and found it to be true, all of that does not indicate that the hadeeth is saheeh. The fact that a person tried something and got what he wanted does not prove that which is said about it or narrated concerning it is correct, because it may be decreed that he gets this thing, or it may be a test and trial for the one who does that. Achieving one’s aim does not mean that what is narrated concerning it is correct.

(AL-MUNQATA MIN FATAAWA AL-SHAYKH AL-FAWZAAN 1/46)
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G) FATWA RELATED TO RIJAAL-AL GHAYB (MEN OF UNSEEN) :-

IMAM IBN ABI AL-AZZ AL HANAFI SAID :-

“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. Jinns are called rijal in the verse “These are persons (rijal) among mankind who took shelter with persons (rijal) among the jinns. But they increased them in folly”[72:6]. 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 AQEEDA TAHAWIYA PAGES 423-474)

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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.

Posted on September 10, 2012, in TAWASSUL AND ISTIGATHA REFUTATIONS. Bookmark the permalink. Leave a comment.

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