4 - It is written on page 108:
"Men of tasawwuf are in polytheism and disbelief. The murid (disciple) worships his shaikh (guide). Ash-Sharani's books are full of this kind of disbelief. They deify and worship the tombs of Husain, his father, his children and of ash-Shafi'i, Abu Hanifa and 'Abd al-Qadir al-Geilani ."
In the third part of the Persian book Al-usul al-arba'a fi tardidi 'l-Wahhabiyya, [Written in Persian in India in 1346 (1928) and published in Pakistan. The author, Hakim al-Ummat Khwaja Muhammad Hasan Jan Sahib, was a descendant of al-Imam ar-Rabbani (rahimah-Allahu ta'ala). Second edition was produced in Istanbul, in 1395 (1975). The book Tariq an-najat by the same author answers the bid'a groups. It is in Arabic and was published with its Urdu translation in Pakistan in 1350 and reproduced by photo-offset in Istanbul in 1396 (1976 A.D..] it is written:
"Those who believe so claim that it is grave polytheism to call by name someone who is absent (gha'ib). In this context, they mean that if one calls even Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), thinking that his blessed soul is present (hadir), one becomes a polytheists. Ash-Shawkani of Yaman, too, wrote in his Durr an-nadid, 'It is kufr to esteem graves and to ask help [of the dead] by visiting graves.' And in his Tathir al-itiqad, he said, 'He who calls to the dead or the living absentees, whether they be angels, prophets or walis, becomes a polytheist.' The la-madhhabi assert two different opinions on this subject: if one, without thinking that he [the Prophet] would hear but because he loves him, says, 'Ya Rasul-Allah!' he does not become a polytheist; if he says so with the belief that he will hear him, he becomes a disbeliever. We should ask these people who regard the actions of the Salaf as-salihin (rahimahum-Allahu ta'ala) as polytheism and Muslims as polytheists: what do you mean by 'gha'ib'? If you mean 'Anything we do not see is gha'ib,' it would be polytheism for you, too, to say 'Ya Allah!' In fact, you do not believe even the fact that Allahu ta'ala will be seen in Paradise. If you mean 'Gha'ib means nonexistent,' how can you say 'nonexistent' for the souls of prophets ('alaihimu 's-salawatu wa 't-taslimat) and awliya' (rahimahum-Allahu ta'ala)? We have already proven in the second part of our book that souls do exist. If you say, 'We believe in the existence, perception and consciousness of souls [that they hear and understand], but we do not believe that they posses tasarruf (ability to do, to act),' Allahu ta'ala refutes these words in the fifth ayat of the Surat an-Nazi'at, 'I take an oath on those who do hard work.' Many 'ulama' of tafsir, for example, al-Baidawi in his Tafsir [and in its commentary by Shaikhzada, in Tafsir-i 'Azizi, in the tafsir Ruh al-bayan and in Tafsir-i Husaini], wrote that this ayat declared that the souls of angels and walis did work. The soul (ruh) is not material and, therefore, like angels and by the order and permission of Allahu ta'ala, does work in this world. In various ayats of the Qur'an al-karim, angels are reported to be doing work, annihilating or acting as means in killing or bringing back to life. Satans and genies, too, do hard work easily. The Qur'an al-karim narrates the help done by genies to the Prophet Sulaiman ('alaihi 's-salam), for example, in the thirteenth ayat of the Surat Saba', 'The genies did whatever he wanted - made a fortress, picture, large cauldrons and [earthenware] pots [so heavy] that could not be lifted up.' Genies, though they are not as perfect and as strong as angels and souls, can then do great work. There are many invisible things in this world which do work that cannot be managed by human power. For example, the air, which is very light and invisible, when it blows as a gale or whirlwind, uproots trees and demolishes building. [Electricity, atoms, laser rays and electromagnetic waves are able to produce tremendous work even though they are invisible to the eye even through the most powerful microscope.] We do not see the powers of the evil eye and magic or witchcraft and the like, but everybody has heard of their bewildering results. Allahu ta'ala is no doubt the only doer of all that is done. But, because all these are the causes or means for Allahu ta'ala's doing or creating, we think that they do and say that they do. Since it is not polytheism or disbelief to say 'they do', why should it be polytheism to say, 'The souls of awliya' do'? As 'they' do work by Allahu ta'ala's permission and with His creating, the souls of awliya', also do things by Allahu ta'ala's permission and creating. If one says that it is polytheism to say 'they do', he, in fact, will have contradicted the Qur'an al-karim.
"If this person claims that the Qur'an al-karim says that the genies, Satans, the hair and magic are effective, and therefore it is permissible to say 'these do,' and that since the Qur'an al-karim does not say that the souls of awliya' do such and such work, it is polytheism to ask anything from souls, we remind him of the above-quoted ayat karima of the Surat an-Nazi'at. We have already told about the prayer said in a hadith ash-Sharif to the blind Muslim who wanted to gain his sight, and the prayer which is to be read when alone in the desert, and the command, 'While visiting graves, greet the dead!' and the event narrated by 'Uthman ibn Hunain (radi-Allahu ta'ala 'anh) in the preceding article. All these and many other similar documents evidence that it is permissible to ask help of an absentee. But this person puts the stamp of daif or mawdu' to these mashhur and sahih hadiths, and does not even listen to the words of the scholars of Ahl as-Sunnat and prominent leaders of tasawwuf, for he says that following any of the four madhhabs is polytheism and disbelief. For example, Ghulam 'Ali Qusuri wrote in his Tahqiq al-kalam: 'Those who follow one of the four madhhabs or belong to the Qadariyya, Chishtiyya or Suhrawardiyya Tariqa are disbelievers, polytheists and ahl al-bidat.' " [Please see the 8th and 35th articles for further discussion.]
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