नादे अलियम मज़्हर-ल अजाईब तजिद-हू अव्-नल ल-का फिन्-नवाइब कुल्लू हम्मिवं व गम्मिन् सयन्-जली बे अज़्मतिका या अल्लाहो व बे नुबुव्वतिका या मुहम्मद सल्लल्लाहु अलैहि व आलेहि व सल्लम व बे विलायति-का या अली या अली या अली
पुकार ‘अलीع को जो आसार-ए-क़ुदरत-ए-हक़ है।
उन्हें मसाइब में अपना मददगार पाएगा |
‘अनक़रीब हर रन्ज-ओ-ग़म दूर हो जायेंगे |
अल्लाह ﷻ की अज़मत के सदके
आपकी नबुव्वत के तुफैल ऐ मुहम्मद ﷺ
और आपकी विलायत के तुफैल ऐ ‘अलीع ऐ ‘अलीع
Bismillah HirRahmaan NirRahim”
NAAD E ALI
“NAAD-E-‘ALI YYAM-MAZHARIL ‘AJAAIBI
TAJID HU ‘AW-NAL-LAKA FIN-NAWAA-IBI
QULLU HAMINW-WA GHAMMIN SAYAN-JALI BI AZMATIKA YA ALLAHUﷻ
WA-BI NABUWWATI-KA YA MUHAMMADﷺ
WA BI WILAYAATI-KA YA ALIYYU YA ALIYYU YA ALI”
Pukar ‘Aliع Ko Jo Aasar e Qudrat e Haq Hai . Unhein Masa’iib Mein Apna Madad-gar Payega .
‘Anqareeb Har Ranj O Gham Dur Ho Jayenge.
Allah ﷻ Ki Azmat Ke Sadqe
Apki Nabuwwat Ke Tufail Aey Muhammad ﷺ
aur Aapki Wilayat Ke Tufail
Nad-e-Ali ka Tareekh Mein Wajood
Hazrat Rasool-e-Khuda Muhammad Mustafaﷺ ne
Ameerul Momineen ‘Ali Ibn Abi Talib Karramallaho Wajhil Karim ko apni aulad ki tarah pala.
Nad-e-Ali ek esi dua hai jo sadiyon se aameleen ke maamulat mein shamil hai.
Ye dua Imam Al Auliya Hazrat Ali Razi Allaho Ta’ala Anho se mansoob hai.
Aur Nad-e-Ali ke fayde par beshumar tahreer dastiyab hai.
Jang-e-Uhud mein kuffaron ne janab-e-risalat Muhammadﷺ ke dandan-e-mubarak ko shaheed kiya.
Aur Hazrat Hamzah bin Abdul Mutallib Razi Allaho Ta’ala Anho darja shahadat par faaiz ho gaye.
Aur bahut se Sahaba Momin O musalman maqtool wa majrooh hue.
Us waqt ALLAHﷻ ne Hazrat Jibraeel Alayhis Salam ke zariye Pyare Aaqa Muhammadﷺ ki khidmat mein
In kalmat shareef nad-e-ali ke zariye Hazrat ‘Ali ع ko talab karein.
Hasb-e-Irshad e baari ta’ala jab Hazrat Muhammad Mustafa ﷺ ne apni zubaan mubarak par Nad-e-Ali jari farmaya.
Bawajood doori e musaafat (meelon ki doori) awaz mubarak
Hazrat Shah Mardan Shere Yazdaan ke gosh (Kaan) mubarak tak pahunchi.
‘Ali Ibn Abi Talib ne labbaik ya Rasoolullah ﷺ jawab me farmaya.
Aur usi ghadi rasta tay karke aapki khidmat ba barkat mein hazir ho gye.
Hazrat Muhammad ﷺ ko maqtoolo mein khada hua mulahiza farmakar Asadullah Ali Murtaza Karramallaho Wajhil Karim ne miyaan se zulfiqaar kheenchi aur kuffaro se muqabla karke ek ek ko qarara jawab dekar Waasil e Jahannum Kiya.
ye halat dekhkar kuffaron ki baqi jama’at farar ho gayi.
Aur lashkar-e-Islam fatahyab hua. Aur bahut sa maal ghaneemat paya
لبسم الله الرحمن الرحيم
What is the ruling of the Ulama of Islam on the following matter? Zaid is a Muslim and believes in Almighty Allah I and the Prophethood of His Beloved Rasool e. After every Salaah, and at other times, he recites the following verses:
الصلوة و السلام عليك يا رسول الله *
Peace and Blessings upon you, O Messenger of Allah e
اسألك الشفاعة يا رسول الله *
I seek from you Shafaa’at (Intercession), O Messenger of Allah e.
I ask the learned Scholars of Islam:
· Are such calls to Sayyiduna Rasoolullah e or the Awliya permitted in Islam or not?
· What is the ruling of the Learned Scholars concerning individuals who condemn Zaid as a Kaafir and Mushrik because he seeks assistance by calling to the Prophets and Awliya with Harfe-Nida (e.g. Ya Rasoolallah, Ya Ali or Ya Sheikh Abdal Qaadir, etc.)?
Please enlighten us on this in accordance to the Shari’ah. We pray that you enjoy the Mercy of Allah I on the Day of Judgement. Aameen.
بينوا و توجروا إلى يوم القيامة*
الحمد لله و كفى و الصلوة و السلام على حبيبه المصطفى
و اله و أصحابه أولى الصدق و الصفا *
The utterance of the above words are indeed permitted. Only the misled or ignorant will contest it. We shall consult the books of the following great Jurists of Islam for reference on this matter:
1. Shifa’us-Siqaam, by Imam Taqi’udeen Abul Hasan Subki t,
2. Muwaahibul-Ladunnia, the Shar’ha (Commentary) of Sahih-ul-Bukhari, by Khatimul-Muhaditheen Imam Haafiz Ahmed Qastalaani t,
3. Zurqaani, the Shar’ha of the Muwaahibul-Ladunnia, by Allama Imam Abdul Baaqi Zurqaani t,
4. Mutaaliul-Musar’raat by Imam Allama Faasi t,
5. Mirqaat, the Shar’ha of Mishkaat, by Mulla Ali Qaari Makki t,
6. Ash’atul Lam’aat, Jazbul Quloob and Madaarijun Nubuwwah, by Sheikh-e- Muhaqqiq Allama Abdul-Haq Muhaddith Dehlawi t,
7. Afdalul Qur’ra, which is the Shar’ha of Ummul Qur’ra by Imam Haafiz Ibne-Hajr Makki t, who is the Ustaaz of Mulla Ali Qaari t.
I will now quote a Hadith that supports and also promotes the above-mentioned words. The following great Scholars of Islam have certified this Hadith as authentic:
A. Imam Bukhari t,
B. Imam Muslim t,
C. Imam Ibne Maaja t,
D. Imam Tirmidi t,
E. Imam Bayhaqi t,
F. Imam Ibne Hazeema t,
G. Imam Abul-Qaasim Tabraani t,
H. Imam Manzari t,
I. Imam Haakim t,
J. Imam Nisaa’ee t,
(1) The above authorities of Hadith narrate on the authority of Sayyiduna Uthmaan bin Haneef t that a blind Sahabi was taught a special Du’a by Sayyiduna Rasoolullah e, which he was to recite after every Salaah.
The Du’a is as follows:
اللهم اني أسلك و أتوجه إليك بنبيك محمد نبي الرحمة يا محمد اني أتوجه بك إلى
ربي في حاجتي هذه لتقضى لي اللهم فشفعه في *
“O Allah I, I ask from You, and turn towards You through the Waseela (Medium) of Your Nabi Muhammad e, who is indeed a Prophet of Mercy. O Muhammad e, with your Waseela (Medium) I turn towards Allah I for my need so
that it may be bestowed. O Allah I, accept the
Prophet’s intercession for me.”
(2) Imam Tabraani t, in his Muh’jam records the following incident:
انّ رجلاً كان يختلف الي عثمان بن عفّان رضى الله تعالى عنه في حاجته له و كان عثمان لا يلتفت اليه و لا ينظر في حاجته فلقى عثمان بن حنيف رضى الله تعالى عنه ايت المضأة فتوضأ ثم ايت المسجد فصلّ فيه ركعتين ثم قل اللهم اني اسئلك اتوجّه اليك بنبيّه محمد صلي الله تعالى عليه و سلم نبي الرحمة يا محمد اني اتوجّه بك الي ربي فيقضي حاجتي و تذكر حاجته و رد الى حاجتي اروح معك فانطلق الرجل صنع ما قال له ثم اتى باب عثمان بن عفّان رضى الله تعالى عنه فجاء البوّاب حتى اخذه بيده فادخله عثمان بن عفّان رضى الله تعالى عنه فاجلسه معه على الطنيسة و قال ما حاجتك ؟ فذكر حاجته فقضاها ثمّ قال ما ذكرت حاجتك ؟ حتى كانت هذه الساعة و قال ما كان لك من حاجة فأتنا فّأنّ الرجل خرج من عنده فلقى عثمان بن حنيف رضى الله تعالى عنه فقال له جزاك الله خيراً ما كان ينظر في
حاجتي و لا يلتفت الىَّ حتى كلمته في حاجتي فقال عثمان بن حنيف رضى الله تعالى عنه و الله ما كلمته و لاكن شهدت رسول الله صلى الله تعالى عليه و سلم و اتاه رجل مزيد فشكا اليه ذهاب بصره فقال له النبي صلى الله عليه و سلم اِئت الميضأة فتوضأ ثمّ صلى ركعتين ثمّ ادع لهذالدعوات فقال عثمان بن حنيف رضى الله تعالى
عنه فوالله فرّقنا و طال بنا الحديث حتى دخل علينا الرجل كانّه لم يكن به ضريرا قط
A person in dire need visited Ameeril Moh’mineen Sayyiduna Uthmaan Al-Ghani t. The Khalifa was busy with some other work and he did not pay any attention to his need. Thereafter, this person went to Sayyiduna Uthmaan bin Haneef t and complained about the matter. Sayyiduna Uthmaan bin Haneef t ordered the man to perform Wudhu (ablution) and go to the Musjid and offer two Rakaats of Nafil Salaah. He then ordered the man to recite the following Du’a and mention his need to Allah I:
“O Allah I, I beg of You and I seek Your assistance, through the Waseela (Medium) of Your beloved Prophet e who is the
Prophet of Mercy. O Muhammad! I turn to Allah I with
your Waseela so that my needs be fulfilled.”
After doing this, Sayyiduna Uthmaan bin Haneef t ordered the man to now visit Sayyiduna Uthmaan Al-Ghani t and relay his problem. When he came to the door of Ameeril Moh’mineen, the doorkeeper held his hand and took him straight to the great Khalifa. He was shown great respect and the Khalifa made him sit besides him on his personal platform. The Khalifa compassionately spoke to him and fulfilled all his needs. He then said to the man, “Why did you not inform me earlier of your needs? In future if you require anything, come directly to me.”
After they had left the court of the Khalifa, the man thanked Sayyiduna Uthmaan bin Haneef t for recommending him to the Khalifa. However, Sayyiduna Uthmaan bin Haneef t said that he had not even approached or spoken to the Khalifa concerning this matter. He then said; “By Allah I, I saw Sayyiduna Rasoolullah e teaching this Du’a to a blind man (Sahaba) who read it. Miraculously, the blind man’s eyesight was restored. He then approached us and before we could even complete our conversation, it appeared to us as if he had never been blind.”
Imam Tabraani t and Imam Munzari t have both recorded this Hadith as authentic. They said والحديث صحيح (and this Hadith is sound).
(3) Imam Bukhari t in his book Kitaabul Adaabul Mufrad, Imam Ibnus Sinni t and Imam Ibne Bashkool t have also recorded the following incident:
ان ابن عمر رضى الله تعالى عنهما خدرت رجله فقيل
له اذكر احب الناس اليك فصاح يا محمداه! فانتشرت
Sayyiduna Abdullah Ibne Omar t once suffered from a cramp. Someone advised him to remember the person
whom he loved the most. He proclaimed loudly, “Ya Muhammadahu!” He was immediately relieved.
(4) Imam Nawawi t in his commentary of the Sahih Muslim, and also in Kitaabul Azkaar, records that some individuals were sitting in the company of Sayyiduna Abdullah Ibne Abbaas t, when suddenly one of them suffered from cramps. The Noble Companion advised the man to remember the person whom he loved the most. The man screamed,“Ya Muhammadahu!” He was immediately cured. There are many As’haab who narrate incidents of similar nature.
(5) Substantiating this, Allama Shahaab Khafaaji Misri t states in his book, Naseemur-Riyaad, commentary of Shifa by Imam Qaadi Ayaad t, that:
هذا مما هده اهل المدبنة
It is a common practice of the people of Madina Munawwara to proclaim “Ya Muhammadahu!” in times of difficulty
(6) Sayyiduna Bilaal bin Al-Haarith Muzani t states that a drought once occurred in the year 18 A.H. during the Khilafat of Sayyiduna Omar Al- Farooq t. The drought was known as “Aamur-Ramada”. His tribe, Bani Muzaina approached him and complained that they were dying of hunger, and that he must request the Khalifa to sacrifice a few sheep for food. He said that there were no sheep left to sacrifice, but they insisted. However, a sheep was found and was slaughtered. When it was cleaned, the people were amazed to see that there was no meat in the animal besides red bones. Sayyiduna Bilaal t saw this distressing sight and screamed in grief,“Ya Muhammadahu!” That same night he dreamt of Sayyiduna Rasoolullah e who informed him of future glad tidings. As time passed all these Prophetic predictions did occur accordingly. ذكره فى الكامل
(7) Imam-wa-Mujtahid Sayyidi Abdur-Rahmaan Huzaili Kufi Mas’oodi t, was the grandson of Sayyiduna Abdullah Ibne Mas’ood t. He was a very great Jurist and a Taaba’ee of high rank. It is said that he used to wear a long hat with the words, “Muhammad, Ya Mansoor” inscribed on it.
(8) This was also confirmed by Imam Hasheem bin Jameel Az-Zaki t who was amongst the great Ulama and Muhaditheen of that time. He states:
ورايته و على راسه قلنسوة اطول من زراع مكتوب فيها محمد يا منصور
ذكره فى تهذيب التهذيب و غيره *
I saw him (i.e. Sayyiduna Abdur Rahmaan Masoodi t) place a long hat on his head, with the words “Muhammad,
Ya Mansoor” inscribed. This is recorded in
Tahzeebut-Tehzeeb and other books.
(9) The following is recorded in the Fatawa of Sheikhul Islam Imam Allama Shahaab Ramli Al-Ansaari t :
سئل عمّا يقع من العامة من قولهم عند الشدائد يا شيخ فلان و نحو ذالك من الاستغاثة بالانبياء و المرسلين و الصالحين و هل للمشائخ اغاثة بعد موتهم ام لا فاجاب بما اضة اَنَّ الاستغاثة بالأنبياء و المرسلين و الاولياء و العلماء و الصالحين جائزة و للانبباء و الرسل و الاولياء و الصالحين اِغاثة بعد موتهم *
The question asked is whether it is permissible for the people to invoke the names of Prophets, Saints and Ulama in times of difficulty as it is normally done. Is it permissible to seek such help and do they assist after their death? The great scholar replied: “Undoubtedly, it is permissible to seek the assistance of great Prophets, Saints and Ulama. They do in fact assist, even after their (physical) departure from this world.”
(10) Imam Allama Khairudeen Ramli t, the illustrious teacher of the scholar who has written the authentic book on Islamic Jurisprudence, “Durre Mukhtaar”, states in his Fatawa Khayriyya:
قولهم يا شيخ عبدالقادرنداء فما الموجب الحرمة؟
People who proclaim, “Ya Sheikh Abdul Qaadir”, are
merely emulating a call. What, therefore is the reason
for it not to be permissible?
(11) Sayyidi Jamaal bin Abdullah bin Omar Makki t, in his Fatawa states:
سالت عمّن يقول في حال الشدائد يا رسول الله او يا شيخ عبدالقادر مثلا هل هو جائز شرعاً ام لا؟ اُجِبْتُ نعم! الاستغاثة بالاولياء و نداؤهم و التوسّل بهم امر مشروعٌ و شيئ مرغوبٌ الا ينكرهٌ الا مكابر و معاند و قد حرّم بركة الاولياء الكرام
I was questioned about those people, who in times of difficulty proclaim “Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qaadir,” and whether these proclamations were permissible in Islam.
The great scholar replied: “Yes, these proclamations are permissible. To call to them is permissible including using
their names as Waseela. This is allowed in the light of the Shari’ah. Such an act is desirable and approved. Only the stubborn and arrogant would oppose or question this reality. These individuals are certainly unfortunate and deprived
of the Barkaat (blessing) of the Awliya Allah”.
(12) Imam Abdur-Rahmaan Ibne Jouzi t, in his book, Oyunil Hikaayat, narrates a strange and amazing incident of three brothers who loved Jihad so much that they always engaged in it. Once they were engaged in Jihad with the Christians of Rome. They were captured and the Romans began torturing them.
فاسرّهم الروم مرّة فقال لهم الملك اني اجعل فيكم الملك و ازوجكم بناتي و تدخلون فى النصرانية قابلوا، فقالوا يا محمداه ! *
The Roman King told them that if they adopted Christianity, he would set them free. The brothers refused and instead proclaimed aloud, “Ya Muhammadahu!”
The King was furious at this and ordered two of them to be thrown into boiling oil. They were eventually martyred. The younger brother was placed in prison. While in prison, the King’s daughter became attracted to this prisoner. She was very amazed at his devotion and piety and this drew her closer to him. After some time, she secretly released him and escaped with him. After their escape, the Muslim Mujaahid presented Islam to the princess and she whole-heartedly accepted it.
Six months later, they decided to marry. On the day of the Nikah, the groom was astonished to see his two martyred brothers appear with a group of Angels to attend the wedding. Their physical presence shocked everybody, as they were known to have been martyred. Upon being questioned about it, they replied:
ما كانت الا الغطسة التى رأيت حتى خرجنا في الفردوس *
When you saw us being thrown into the boiling oil, you indeed saw us enter the pot. To you it was the pot but for us, it was actually entrance into Jannatul-Firdous.
Imam Abdur-Rahmaan Ibne Jouzi t states that the brothers lived in Syria and were notably famous. Many couplets have been written in their praise. This incident has been shortened. Imam Jalaludeen Suyuti records this incident in detail in his Sharhus-Sodoor:
من شاء فليرجع اليه
Those who wish for details should refer to it.
Our object is to highlight how beneficial it is to call out to the Holy Prophet e. We have seen that the brothers, at a time of extreme peril and danger, did not hesitate in calling to the Prophet e. How were they rewarded? They were rewarded with such blessings that the two Shuhada immediately entered Jannah, while the youngest brother was saved and married the King’s daughter. The two Shuhada, accompanied by a group of Angels, were actually given permission to attend the marriage of their younger brother. If calling out with “Ya” is Shirk, then why were the brothers forgiven and blessed with Jannatul-Firdous and Angels attended the wedding?
Where are those persons who proclaim that it is Haraam to call on great Prophets and Saints for assistance? If they firmly believe that it is Haraam then why have the great scholars clarified this action as permissible and extremely beneficial?
(13) Sayyiduna Ghous-e-A’zam Sheikh Abdul-Qaadir Jilaani t, states:
من استغاث بي في كربة كشفت عنه و من نادى باسمي في شدة فرجت عنه و من توسل بي الى الله عز و جل في حاجته قضيت له و من صلى ركعتين يقرء في كل ركعة بعد الفاتحة سورة الاخلاص احدى عشرة مرة ثم يصلى على رسول الله
صلى الله تعالى عليه و سلم بعد السلام و يسلم عليه ثم يخطوا الى جهة العراق احدى عشرة خطوة يذكر فيها اسمي و يذكر حاجتي فانها تقضي *
If a person in distress or hardships calls out to me, his hardship will be eradicated. If a person uses my name
as a Waseela (medium) when he pleads to Allah I, his
need will be fulfilled.
One should perform two Rakaats of Salaah and in every Rakaat one should recite the Sura Fateha eleven times, and thereafter, Sura Ikhlaas eleven times. After completing the Salaah, one must recite the Durood and Salaam (Salawaat
or Darood Shareef) upon Sayyiduna Rasoolullah e.
Then remembering me one should take eleven steps
towards the direction of Baghdad invoking my name in
every step and also one’s need and wish. In this manner, (Allah I Willing), his need and wish will be granted.
(14) The above method has been mentioned and prescribed by eminent scholars such as, Imam Abul Hasan Ali bin Jareer Nahmi Shat’nooni t, Imam Abdullah bin Asad Yafa’ee Makki t, Sheikh Mullah Ali Qaari Makki t author of Mirqaat Shar’he Mishkaat, Moulana Abul Ma’aali Mohammed Salmi Qaadiri t and Sheikh-e-Muhaqqiq Moulana Abdul Haq Muhaddith Dehlawi t. Some of their thesis are, Bahjatul Asraar, Khulaasatul Mafaakhir, Nuzhatul Khaa’tir, Toh’fa-e-Qaadiriyyah and Zubdatul A’thaar, etc. Numerous other Ulama and Awliya also promote it. One should also remember that the great Ulama and Saints attribute extreme authenticity to the above. I (Imam Ahmad Raza) have written a detailed book, انهار الانوار من يم صلوة الاسرار, specifically on the excellence of the mentioned Salaah (Salaatul-Asraar). I have given from the Shari’ah and sayings of the Ulama and Awliya of Islam proofs to authenticate this Salaah.
A point to mention about Imam Abul Hasan Noorudeen Ali t, the author of Bahjatul Asraar, is that aside from being a great Sufi, he was also considered to be a great Imam of Qiraat. He received his spiritual training under the guidance and tutorship of Sheikh Sayyidi Abu-Swaleh Nasr t, who was the great grandson of Sayyiduna Ghousal A’zam Sheikh Abdul-Qaadir Jilaani t. He lived only two generations from the Great Ghous Sheikh Abdul-Qaadir Jilaani t. He met those who sat in the company of the Sayyiduna Ghouse-A’zam t. The most remarkable thing of this Kitaab is that Imam Noorudeen was the first person in history to compile the most comprehensive biography of Sayyiduna Ghouse-A’zam Sheikh Abdul-Qaadir Jilaani t. Every quotation or incident found in this book is fully backed by an authentic chain of Thaqqa (Trustworthy) narrators giving account of how, when and where it happened.
Sheikh-e-Muhaqqiq Allama Abdul Haq Al-Qaadiri Muhaddith Dehlawi t in his book, Zubdatul A’thaar, has attributed great excellence to the stature of the book, Bahjatul Asraar. In fact Zubdatul-A’thaar is an concise version of Bahjatul-Asraar. Sheikh-e-Muhaqqiq t states that the book is indeed considered to be extremely authentic and factual in the eyes of the distinguished Ulama and Awliya. This book has also been quoted very widely in reference. Imam Shamsudeen Zah’bi t in his Kitaab, Tabqaatul-Muqir’reen and Imam Jalaludeen Suyuti t in Husnul-Muhadara, have both addressed Imam Noorudeen t as Imamul-Awhad (The Matchless Leader). The author of Hisne-Haseen, Imam Muhaddith Muhammad bin Muhammad bin Muhammad bin Jazri t, is a student of the students of Imam Noorudeen t and he has read and taken Ijaza of the entire Bahjatul-Asraar in the presence of his Ustaaz.
(15) Imam Arife Billah Sayyidi Abdul Wah’haab Sharaani t, in his book, Lawaaqi-ul-Anwaar Fi Tabqaatil Akh’yaar, records a strange and miraculous incident. He reported that a Mureed of Sayyidi Mohammed Ghamri t was once passing through the market when the foot of the animal he was riding on slipped. In extreme panic, he screamed:
يا سيدي محمد يا غمرى!
Ya Sayyidi Muhammad, Ya Ghamri!
Co-incidentally, in that very market place, Ibne Omar Saeed, the captured ruler, was being taken as a prisoner. He was captured by Sultan Chiq’miq and was ordered to be imprisoned. The captured ruler heard the scream and inquired from the Mureed as to who was Sayyidi Muhammed t. When he was informed about this, he also screamed:
يا سيدي محمد يا غمرى لا حظني!
Ya Sayyidi Muhammad, Ya Ghamri, assist me!
As soon as he proclaimed the name of the great Wali, the spiritual master appeared and drove away the capturers and freed the ruler. The Sheikh then blessed the ruler, and departed.
(16) Imam Abdul Wah’haab Sharaani t also records a similar incident of Sayyidi Shamsudeen Mohammed Hanafi t. He was once performing Wudhu. Suddenly, he removed his sandal and threw it with fury. It disappeared into the air. He then removed his other sandal and ordered one of his Mureeds to keep it until such time that the other sandal was returned. After some time, a traveler from Syria, who was a Mureed of the Sheikh, arrived with the missing sandal along with some gifts for Sayyidi Shamsudeen t. He said that not long ago while he was travelling, a robber attacked him and wanted to slit his throat. Under this extreme situation, he called out aloud, “Ya Sayyidi Muhammad, Ya Hanafi!” Suddenly, a sandal appeared from the sky and struck the robber unconscious. The Mureed then stated that it was indeed through the Waseela and assistance of his Murshid that Allah I saved him.
(17) It is also recorded in the same book that the Spiritual Master Sayyidi Shamsudeen Hanafi’s t wife was once very sick. People thought that she is going to die. She constantly called out from her sick bed:
يا سيدي احمد يا بدوي خاطرك معي ! *
O my Master Sayyid Ahmad Badawi! Your grace is with me.
That night, she dreamt of Sheikh Sayyid Ahmad Kabeer Badawi t who told her: “How long are your going to call on me? Do you not know that that you live under the security of a very great Wali? (Referring to her husband). We are not to respond to the call of a person who lives under the command and protection of a high-ranking Wali. You should instead call:
يا سيدي محمد يا حنفي! *
O my Master Muhammad! O Hanafi!
The lady did that and awoke the next morning totally cured. Imam Sharaani t also notes that the Grand Master, Sayyidi Muhammad Shamsudeen Hanafi t, was in his deathbed when he called his Mureeds and said to them:
من كانت له حاجة فليأت إلى قبري و يطلب حاجته اقضها له فانّ بيني و بينكم غير ذراعٍ من ترابٍ و كل رجل يحجبه عن أصحابه ذراع من ترابٍ فليس برجلٍ *
If anyone of you has any wish or need, he should come to my
grave and I will indeed help him in fulfilling it. Remember that between you and me, there is only a handful of sand, and how can a handful of sand be a screen between a Murshid and his Mureed. If the sand does become a screen, then the Murshid cannot be perfect a Man (Insaan-e-Kaamil).
(18) Incidents of similar nature are recorded by Imam Abdul Wah’haab Sha’raani t in his book, Tabqaat-e-Kubra. We shall quote a few.
(19) Sayyidi Mohammed Far’ghal t states:
كان رضي الله تعالى عنه يقول انا من المتصرّفين في قبورهم فمن كانت له حاجة فليات إلى قبالة وجهي و يذكرها لي اقضها له *
The great Wali said, “I am indeed amongst those Saints who
can assist you from the grave. Therefore, if you have any
wish or need, come to my grave. Face me and mention
your desire and I will fulfill them”.
(20) It is also mentioned in the same Kitaab that while Sheikh Sayyidi Madeen bin Ahmed Shamooni t was performing Wudhu, he suddenly threw his sandal towards the eastern direction of the city. A year later, a man arrived and reported an experience of a strange incident. He said: “Once my daughter was walking in the jungle when an evil man tried to molest her. At that moment she could not remember the name of my Murshid. In that state of distress, she screamed, يا شيخ ابي لاخظني! ‘O Murshid of my father! Save me!’ Suddenly, a sandal appeared from the air and struck the evil man unconscious.” Imam Sharaani t says that the same sandal is still in the possession of that Mureed’s family.
(21) Imam Sharaani t comments about the excellence of Sheikh Sayyidi Moosa Abu Imraan t:
كان اذا ناداه مريده اجابه من مسيرة سنة و اكثر *
It is said that whenever any of his Mureeds called on to him
for help, he immediately assisted them, even though the
Mureed was as far away as a year’s journey or even more.
(22) Imamul Muhaditheen Sheikh-e-Muhaqqiq Abdul Haqq Muhaddith Dehlawi t, in his famous book, Akhbaarul Akh’yaar, mentions about Sheikh Baha’udeen bin Ibra’heem Ata’ullah Al-Ansaari Ash-Shattari t. The illustrious Aarif is the author of the famous book on Tasawwuf entitled Risaalah-e-Shat’taariyya. He has recorded in his book a specific type of Zikr known as Zikr-e-Kashful Arwah.
The great Master says: “There are two ways of making the Zikr of ‘Ya Ahmed’ and ‘Ya Muhammad’. The first way is to recite ‘Ya Ahmed’ from the right side and ‘Ya Muhammad’ from the left side, concentrating on the thought of ‘Ya Mustafa.’
“The second method is to recite ‘Ya Ahmed, Ya Ali, Ya Hasan, Ya Hussein, Ya Fatima’. This is to be read from all six directions. In other words, one should begin with ‘Ya Ahmed’ till the end. Thereafter, the next names and so on. By performing this Zikr in the specified manner, one will obtain the secrets of Kashful Arwah (Manifestation of the Souls).
“The Zikr of the names of Angels are performed in the same manner and has the same effect, namely ‘Ya Jibra’eel, Ya Israfeel, Ya Meka’eel, Ya Izra’eel.’ This is performed from all four sides and also results in attaining Kashful Arwah.
“Another method is by reciting ‘Ya Sheikh, Ya Sheikh’ one thousand times in the following manner. The person should pronounce the word, ‘Ya Sheikh’ from the right side of the heart and at the time of pronouncing the word ‘Sheikh’ he should concentrate on striking it on the heart (Darb). By this method, one can also achieve Kashful Arwah.”
(23) Discussing the life and teachings of Aarif Moulana Jalaludeen Rumi t, Sayyidi Sheikh Noorudeen Abdur Rahmaan Jaami t writes in his book, Nafhaatul-Ons: “At the last moments before the passing away of Moulana Rumi t, he revealed a startling secret to his Mureeds. He said: ‘Do not be sad at my passing away because one hundred and fifty years after the passing away of Hadrat Mansoor t, his Noor beamed on the soul of Hadrat Fareedudeen Attar t and became his Murshid (Spiritual Guide) in the spiritual world’”.
Moulana Rumi t then said: “Whatever conditions you may be in, remember me, so that I can be your protector and helper, irrespective of what state I may be in.”
He further states: “In this world I have two types of relationships. One is with my body and the other with you. When the Mercy of Allah I frees my Soul from my body and exposes the world of solitude to me, I will divert the attention of my soul to you.”
(24) Shah Wali’ullah Muhaddith Dehlawi t, in his book, At’teebul Nigham fi Madhe-Sayyadil Arabi Wal Ajam, comments on the state of ecstasy in the love for the Holy Prophet e. He writes:
و صلى عليك يا خير خلقه و يا خير هول و يا خير واهب
و يا خير من يرجى لكشف روية من جوده قدفاق جوداً لسحائب
و انت مجيري من هجوم ملة اذا انشبت في القلب شر المخاطب
O Unique! Among those who can be depended on.
O Unique! Among those who can be depended
upon to eradicate difficulty.
O Cherisher! Among those whose generosity
showers more than rain.
I indeed testify to the fact that at the time when
my heart is engulfed in this dilemma,
You are indeed the one who gives me assistance
In the commentary of the above verses, Shah Wali’ullah t also writes about the difficult moments in which it is most necessary to seek assistance from the sacred Soul of the Holy Prophet t. At the beginning of this chapter, he writes: “I cannot perceive any one besides the Holy Prophet e who stretches out a helping hand for a depressed person in times of calamities.”
(25) Sha Wali’ullah in his Madhiyaa Hamziyya comments that in the august court of the Holy Prophet e one should consider oneself insignificant and inferior. With a broken heart and with total sincerity, one should call to the Prophet e in Du’a. The person will indeed attain Salvation if he states:
ضارعاً بخضوع قلب و ذلّ وابتهال و التجاء
رسول الله يا خير البرايا لذالك ابتغي يوم القضاء
اذا ما حلّ حطب مدلهم فانت الحصن من كلّ البلاء
اليك توجهي و بك استنادي و يك مطامعي وبك ارتحالي
“O Rasool of Allah e! O Unique among the Creation! I seek
your favour on the Day of Justice. On that Day when there
will be a great test, only you, O Prophet of Allah e! Would give me security from all calamities. I have turned to you
for salvation and placed my trust in you.”
(26) Shah Wali’ullah t, records a method for achieving and fulfilling one’s wishes in his book, Al-Intibah-fi-Salasil-e-Awliya. He states; “One should first perform two Rakaats of Nafil Salaah. After completion, he should recite the following – 111 times Darood Shareef (Salawaat), 111 times Kalima Tamjeed and 111 times ‘Shay’an-Lillah, Ya Sheikh Abdal Qaadir Jilaani’.”
(27) From this book, it has been proven that all the aforementioned great Luminaries believed in the proclamation of “Shay an Lillah” and “Ya” as being valid and a great solution to many unsolved problems. The Shari’ah does not forbid to call on Ambiya and Awliya for assistance with the Harf of Nida (“Ya”). They also gave permission to their students and disciples to practice it without any hesitation. Sha Wali’ullah Muhaddith Dehlawi t spent numerous years in the company of his Sheikh and Ustaaz of Hadith Shareef, Sheikh Moulana Sheikh Abu-Taahir Madani t.
The Ulama and Mashaa’ikh of Sha Waliullah who agreed and practiced the use of the Harf of Nida and sought assistance from the Ambiya and Awliya are as follows:
27.1 Ustaaz in Hadith of Shah Wali’ullah t, Sheikh Taahir Al-Madani t,
27.2 His Sheikh and father, Sheikh Ibra’heem Kardi t,
27.3 His Ustaaz, Sheikh Ahmed Kashshaashi t,
27.4 His Ustaaz, Sheikh Ahmed Shanawi t,
27.5 His grand Ustaaz, Sheikh Ahmed Nakhli t,
N.B. The above Scholars are also recorded in the chain of Shah Wali’ullah’s Salasil-e-Ahadith (Orders of Ahadith).
27.6 The Murshid of Shah Wali’ullah, Sheikh Mohammed Lahoori t, about whom he has attributed the title of Sheikh Mu’ammar Thaq’qa (The Blessed and Trustworthy Master). Refer to Shah Wali’ullah’s book, Al Intibah.
27.7 Sheikh Moulana Abdul Maalik t and his Murshid,
27.8 Sheikh Ba’Yazeed Thaani t and his Murshid,
27.9 Their (7 and 8) Murshid and Sheikh, Allama Sheikh Wajeehudeen Alawi t (the commentator of Hidayah and Sharha Waqaya) and his Murshid,
27.10 Taajul Aarifeen Khaja Mohammed Ghous Gawalyarit.
All the above Ulama and Awliya have recited the Naade-Ali and also the daily recital of “Ya Ali, Ya Ali.” They also issued permission to their disciples to recite the Wazeefa of Naade-Ali.
P.S. Those who wish to gain more information on this subject, are advised to read the books, Anhaarul Anwaar and Hayatul Mawaat fi Bayaani Samaa’il Amwaat, both these books written by Ala’ Hadrat Imam Ahmed Raza t.
(28) Shah Abdul Azeez Muhaddith Dehlawi t, in his book, Bustaanul Muhaditheen, praises Sayyidi Sheikh Ahmed ZarooqMagh’ribi t, as follows: “Hadrat-e-Arfa wa Ala (The Highly Exalted Sheikh), Imamul Ulama (Leader of the Ulama) and Nizaamul Awliya (Governor of the Awliya). This great Saint is also among the Abdaal Sab’ah (The Seven Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious students are personalities like Imam Shamsudeen Luq’qaani t and Imam Shahaabudeen Qastalaani t. The Saint was a Master in Shari’ah, Haqiqah and all Mystical Fields. Some of his books can be consulted to appreciate his immense knowledge and unique qualities.”
Shah Abdul Azeez t further states: “In brief, the Saint was a man of exceptional qualities. It was beyond the comprehension of the common man and to fully comprehend his qualities is indeed beyond comprehension.”
(29) Shah Abdul Azeez t, then quotes two sentences stated by Sheikh Ahmed Zarooq Magh’ribi t, which further highlights his greatness:
انا مريدي جامع لشتاته اذا ما سطا جور الزمان بنكبته
و ان كنت في ضيق و كرب و وحشة فناد بيا زروق آت بسرعة
I indeed bless my (Mureeds) with tranquillity during times
of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during
these times) call to me ‘Ya Zarooq’, I will immediately
come to your assistance.
(30) Allama Ziyaadi t, Allama Ajhoori t, Allama Dawoodi t (The marginal writer of the Sharah Minhaaj) and Allama Ibne-Aabideen Shaami t, have all prescribed a method for finding a lost item. They say: “One should climb on to a high spot and offer Fateha for Sayyidi Ahmed bin Alwaan Yamaani t. Thereafter, invoking his name, one should say, ‘Ya Sayyidi Ahmed, Ya Ibne Alwaan.’”
All Praise is due to Allah I, who has guided me to compile this book with quotations from the golden era of the noble Sahaba and followed by the generation of Ulama and Awliya to the present time.
I have, very briefly, quoted these Luminaries. There are too many to mention.
I ask all those with corrupt beliefs and who are engaged in corrupting others: What is your verdict on the Noble Sahaba, great Ulama and Awliya who believe that it is permissible to call out with the Harf of Nida to Ambiya and Awlia for assistance? What will you label such great personalities? Do you regard them as Kaafirs and Mushriks? If not, then Alhumdulillah! You are on the straight path. Do you classify them as Muslim or Mushrik? If you do, then all we can say is that may the Merciful Lord give Hidaya. Please open your eyes and see whom you are branding as Kaafirs!
Here is list of a few personalities who believed in seeking help from the Ambiya and Awliya by addressing them with the Harf of Nida (i.e. Ya).
1. Sayyiduna Uthmaan bin Haneef Sahabi t,
2. Raeesul-Mufassireen Sayyiduna Abdullah Ibne Abbaas t,
3. Sayyiduna Bilaal bin Haarith Munzani t,
4. Imam Bukhari t,
5. Imam Muslim t,
6. Imam Tabraani t,
7. Imam Tirmidi t,
8. Imam Nisaa’ee t,
9. Imam Bayhaqi t,
10. Imam Nawawi t,
11. Aarife-Billah Imam Taqi’udeen Abul Hasan Ali Subki t,
12. Imam Abdul Azeem Munzari t,
13. Imam Haafiz Ahmed Qastalaani t,
14. Imam Shahab Khafaaji t,
15. Sayyidi Abdur Rahmaan Huzaili t,
16. Sheikhul Islam, Shahaabudeen Ramli Al-Ansaari t,
17. Allama Khairudeen Ramli t,
18. Sayyidi Jamaal bin Abdullah bin Omar Makki t,
19. Imam Abdur-Rahmaan Ibne Jouzi t,
20. Ghousal A’zam, Sayyid Abdul Qaadir Jilaani t
21. Imam Jalaludeen Suyuti t,
22. Imam Abul Hasan, Noorudeen Ali bin Jareer t,
23. Imam Abdullah bin Asad Yafa’ee Makki t,
24. Imam Mulla Ali Qaari t,
25. Sheikh Abul Ma’aali Mohammed Muslimi t,
26. Taajul Aarifeen, Sayyidi Abdur Razzaaq Qaadiri t,
27. Sheikh-e-Muhaqqiq Shah Abdul Haq Muhaddith
28. Sayyidi Abu Swaleh Nasr t,
29. Imam Shamsudeen Zah’bi t,
30. Imam Mohammed bin Mohammed Al Hizri t,
31. Imam-e-Ajal Aarife-Billah Abdul Wah’haab Sharaani t,
32. Sayyidi Mohammed Ghazni t,
33. Sayyidi Shamsudeen Mohammed Hanafi t,
34. Sayyidi Ahmed Kabeer-e-Awlia Badawi t,
35. Sayyidi Mohammed bin Ahmed Farghal t,
36. Sayyidi Madeen bin Ahmed Ashmooni t,
37. Sayyidi Moosa Abu Imraan t,
38. Imam Noorudeen Abdur Rahmaan Jaami t,
39. Arife Billah, Moulana Jalaludeen Rumi t,
40. Shah Wali’ullah Muhaddith Dehlawi t,
41. Imam Allama Ziyaad t,
42. Shah Abdur Raheem Dehlawi t,
43. Imam Allama Ajhoori t,
44. Imam Allama Ibne-Aabideen Shaami t, and
45. Aarife-Billah Sayyidi Ahmed bin Alwaan Yamaani t.
46. Sha Abdul Azeez Muhaddith Dehlawi t
Now what is your opinion about these great Luminaries of Islam? They have clearly substantiated their belief that it is permissible to call upon Prophets and Saints for assistance. It is serious crime to condemn a Muslim as a Kaafir. It is reported in the Sahih Hadith that if anyone calls a Muslim a Kaafir, he himself becomes a Kaafir. The Ulama and A’immah of Deen have unanimously agreed on this decision. One can consult my Kitaab, النهى الاكيد عن الصلاة وراء عدي التقليد, for details on this subject.
We would like to categorically state an amazing fact – that how unfortunate is that group which considers the Muslims from the generation of the As’haab to the present times as disbelievers and Mushriks because they call upon Prophets, Saints and Ulama for help in times of difficulty. Such people have in fact declared themselves as Kaafirs and Mushriks. They should read the Kalima afresh and re-enter the fold of Islam. Such individuals cannot be true Muslims who claim to have respect for the Sayyiduna Rasoolullah e but regard the righteous Ulama and Awliya of his Ummah as misled because they call on Prophets and Awliya for help. This gives a clear picture of the hatred they have for the Beloved Servants of Allah I. One cannot imagine their ignorance and arrogance because Allah I the Almighty befriends his Awliya and they reject them. The Sublime Lord Praises His Awliya and these idiots condemn them. What a tragedy!
The question of Disbelief and Belief has been clearly explained in the famous and authentic book of Jurisprudence, Durre Mukhtaar. Yet, there are misled individuals who deliberately enforce their corrupt beliefs on the simple and unwary Muslim public. They strive to mislead and confuse the Muslims and proudly regard their endeavour as Tableegh and propagation of Islam. How unfortunate are these people! May Almighty Allah I keep us steadfast on the Maslak of the Ahle-Sunnah-wa-Jama’ah and protect us from the evil of all astray groups. Aameen.
(31) The most beautiful proof of calling to the Beloved Habeeb e is found in Tashahud. Here, every worshipper salutes and calls unto the Habeeb e. If by using the Nida causes one to be guilty of Shirk, why then is Shirk prescribed in the Salaah?
Some individuals state that one does not have the intention of calling to Sayyiduna Rasoolullah e in Tashahud. In fact, one is merely conveying a message. This opinion is baseless. The religion of Islam has never commanded us to recite any Zikr without pondering on its meaning. Therefore, when reciting Tashahud, we should believe that we are directly addressing Sayyiduna Rasoolullah e and sending Salaams on him, upon oneself and upon all the pious of the Ummah.
(32) It is recorded in Tanweerul Absaar and Shar’ha Durre Mukhtaar that the intention while reading the Tashahud is to be as follows: “The intention one must have at the time of reciting the Tashahud is the concentration on its meaning. In other words, one must remember that one is sending Salaams upon the Holy Prophet e and that one is praising Allah I Almighty. One must be assured of the fact that one is sending Salaams and not merely relaying a message.”
(33) Fatawa Alamgeer and Shar’he Qudoori are authentic Kitaabs of Islamic Law and are accepted by all. If one carefully reads them one will find numerous proofs of similar nature. Therein is stated:
لا بد ان يقصد بألفاظ التشهد معانيها التي وضعت لها من عنده كأنه يحي الله تعالى و يسلم على النبي صلى الله تعالى عليه و سلم نفسه و على أولياء الله تعالى *
It is necessary that the words of Tashahud be interpreted according to the fact of its origin (i.e. to be present at the sacred court of the Habeeb), which means that Allah gives
life to his Nabi, and He Himself sends Salaams on him
and His Awliya.
On the same note it is stated in Tanweerul-Absaar and its commentary, Durre-Mukh’taar, that:
يقصد بألفاظ (التشهد) معانيها مرادة له على وجه (الانشاء) كأنه يحي الله تعالى و
يسلم على نبيّه و على نفسه و على أوليائه (لا الاخبار) عن ذلك ذكره في المجتبى *
It is necessary that the words of Tashahud be interpreted according to the fact of its origin as if it is presently happening, which means that Allah I gives life to His
Nabi, and He Himself Sends Salaams on His Divine Self
and His Awliya.
(34) Allama Imam Hasan Sharanbalaani t, in his book, Maraqi-ul-Falah states:
يقصد معانيه مرادة على انه ينشأها تحيه و سلاما منه *
The meaning will be considered as if it is presently happening,
i.e. Salaam and Salaat from the reciter.
He further states: “Numerous Ulama have in fact clarified this belief. There are some misled individuals who profess that because Angels are deputized to convey the Salaams to the Holy Prophet e, one should not use the tense of Nida. These individuals have forgotten that twice daily, the deeds of the Ummati are presented to the Beloved Habeeb e. It is clearly stated in many authentic Ahadith that all the deeds of a Muslim are placed in front of the Holy Prophet e, the deceased family and the deceased parents.”
The numerous Ahadith on the above topic is evident in the book composed by this servant of Islam (Imam Ahmad Raza) entitled, Saltanatul-Mustafa-fi- Malakoote-Kullil Wara,
سلطنت المصطفى في ملكوت كل الورى.
(35) Substantiating this, I will conclude this book by mentioning a Hadith reported by Sayyiduna Imam Abdullah Ibne Mubarak t narrated by Raeesut-Taba’een Sayyiduna Saeed Ibne Musayyib t, who states:
ليس من يوم الا و تعرض على النبي صلى الله تعالى عليه و سلم
اعمال امته غداوة و عشيا فيعرفهم بسيماهم و اعمالهم *
Not a single day or night passes by without the deeds of the
Ummati being presented in front of Sayyiduna Rasoolullah e. Therefore, the Glorious Prophet of Allah e recognizes his followers in two ways, firstly by their Alamat (signs), and
secondly, by their Ah’mal (deeds).”
The Qur’an likened the creation of the male and the female to that of the ‘night’ and the ‘day’, implying that they complement each other “… like twin-halves of a whole.” But they are also functionally different; hence a successful and harmonious male-female relationship requires that the ‘day’ (i.e. the male) must function as ‘day’ and not try to become ‘night’, and similarly the ‘night’ (i.e., woman) must function as ‘night’ (which covers and conceals) and not try to become ‘day’. Prophet Muhammad (sallalahu ‘alaihi wa sallam) ordered, “. . when a girl reaches the age of puberty nothing must be seen of her body except this and this (he pointed to the face and hands).” And so Muslim women have always covered themselves in Hijab—concealing arms, legs, bellies, head, hair, etc., in loose-fitting clothing.
Since women have a basic function of bearing and rearing children it was necessary that they be freed of an obligation to earn their livelihood. Thus the Qur’an obliged men to maintain, as well as to guard and protect them, and, in turn, obliged a woman to be obedient to her husband or guardian. Men and women ought to marry in Allah’s blessed name, and live in accordance with His guidance. Then, says the Qur’an, “… Allah places love and kindness betwix their hearts” in consequence of which they experience Sukun, i.e., peace, contentment and tranquility.
But Prophet Muhammad (sallalahu ‘alaihi wa sallam) warned that among the signs of the Last Day was Dajjal the False Messiah or Anti-Christ. “… The last people to follow him would be women”, and his spell over women would be such that “… a man would have to return to his home and tie down (i.e., coercively restrain) his wife, sister and daughter to protect them from being seduced by Dajjal.” This prophecy indicated that women would be deceived and swept off their feet by something that would turn their world upside down. It would appear to be positive, whereas the reality would be destructive. Indeed, it would be in consequence of Dajjal’s attack that the ‘night’ would attempt to become ‘day’.
The Prophet prophesied 1400 years ago that women would “… dress like men”. This is already manifesting in the modern feminist revolution. He also prophesied, “… women would be dressed and yet be naked”, indicating that the feminist revolution would spawn a sexual revolution that would culminate with people committing “… sexual intercourse in public like donkeys.” One has to be absolutely blind not to recognize that this prophecy is today fulfilled. Trinidad’s Carnival, for example, is now dominated by women many of whom are bent on parading their nakedness in a truly pagan public display of flesh and vulgarity. And many there must be who participated in Carnival yesterday, but who today turn away in disgust!
The best secular response to this wanton destruction of every sacred value that binds the sexes together is a public distribution of condoms. The implication of this dramatic and ominous fulfilment of those prophesies is that a society that so corrupts itself eventually self destructs. Neither government nor opposition have a clue of how to prevent such an ignominious end.
“The sun rising from the West”, which is a major sign of the Last Day, appears to represent modern Western civilization’s ‘upside down’ world in which, among many other things, women abandon their primary responsibility of rearing children in order to dress like men and go out to work full-time the way men do. The daycare center becomes the new Mummy. The child never forgets, and never forgives this neglect. And so children rebel and become uncontrollable, even for the police. But they also pay back their parents in the same coin by placing them, in their old age, in daycare centers for the aged that are really junkyards of human beings. Truly, modern Western civilization’s feminist revolution has succeeded in causing the ‘night’ to become ‘day’ with dire consequences for society. Yet, with a deceptive smile, that false Western sunrise declares to her, “You’ve come a long way baby.”
The Story of Zulaikha and Yusuf
The Story of Zulaikha and Yusuf(pbuh) is an amazing tale of attempted seduction. Zulaikha is mentioned as the Quran as the “wife of Aziz” . The story is also mentioned in jew and christian traditions where she is known as the Potipher’s Wife .Prophet Yusuf(pbuh) was the Prophet of Allah and the son of Prophet Yaqub . There is a Whole Surah named after him-Surah Yusuf(Chapter 12,Quran) .
Yusuf (peace be upon him) lived for years in the house of Zulaikha, a woman of beauty, power and influence. Day in and day out, Zulaikha was exposed to his physical allure, a composition so stunning that the Messenger Muhammad [peace be upon him and his family] said “Yusuf has been given half of all beauty” [Muslim]. Zulaikha suppressed her desire for Yusuf until she could no longer control it. She waited until her husband left the home. Alone with Yusuf, she locked the doors and called him to fulfill her lust.
Imam Muhammad Al Qurtubi, the great Quranic commentator, recounts the story:
[After locking the doors] Zulekha attempts to seduce Yusuf. She beautifies herself in the most attractive of ways and says:
“Oh Yusuf! You have the most handsome of faces.” Yusuf, sensing what Zulekha is attempting to do, replies, “This is how my Lord fashioned me in the womb.”
“Oh Yusuf!”she says, “You have the finest of hair!” “It will be the first portion of me to wither in my grave,” he replies.
Undeterred, Zulaikha presses on. “Oh Yusuf! Your eyes are so beautiful.” “I use them to look at my Lord,” he retorts.
“Yusuf, raise your sight and gaze at my face,” she responds. “I fear [if I do so] that I will be resurrected blind in the afterlife,” Yusuf answers.
She tries to press herself close to Yusuf, but he moves away. “I come close to you, yet you distance yourself from me?” she asks. “ I desire, by that, the closeness of my Lord,” he says.
“Yusuf, I have prepared my bed for you so enter under its sheets with me,” she says. Yusuf replies, “Your sheets will not shield me from my Lord.”
“Yusuf, I have prepared the finest of silk covers, so I order you to fulfill my desires!” she exclaims. “If I do so,” he says, “My portion of paradise will be lost.”
Story of Yusuf and Zulaikha in Quran
Zulaikha’s attempt to seduce him was fruitless, and his desire to remind her of Allah was falling on a deaf heart. Allah recounts the story Himself:
Sahih International: And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.”(12:23)
Sahih International: And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.(12:24)
Sahih International: And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, “What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?”(12:25)
Sahih International: [Joseph] said, “It was she who sought to seduce me.” And a witness from her family testified. “If his shirt is torn from the front, then she has told the truth, and he is of the liars.
Sahih International:But if his shirt is torn from the back, then she has lied, and he is of the truthful.”
Sahih International: So when her husband saw his shirt torn from the back, he said, “Indeed, it is of the women’s plan. Indeed, your plan is great.
Sahih International: O Joseph, ignore this. And, [O woman], ask forgiveness for your sin. Indeed, you were of the sinful.”
Sahih International: And women in the city said, “The wife of al-‘Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.”
Sahih International: So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], “Come out before them.” And when they saw him, they greatly admired him and cut their hands and said, “Perfect is Allah ! This is not a man; this is none but a noble angel.”
Sahih International: She said, “That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased.”
Sahih International: He said, “My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant.”
The Love of Zulaikha
Story Continued from other Sources rather than Quran...
When he went to jail for his own safety as the women had started to throw themselves at him, Zulaykha became restless. She made sure to send Yusuf (AS) whatever he needed in prison because she loved him deeply. But seeing that he was comfortable in prison and was still not accepting her indecent proposal, she cut him off and gave orders to torture him in prison thinking that he would give into her advances.
While Yusuf was jailed, Zulaikha felt like a piece of her was missing. She let herself go, cried her eyes out, and broke all her useless idols which couldn’t deliver. She gave her possessions to people and released her servants. Only a few of them refused to go and stayed by her side. All Zulaikha wanted was Yusuf; the love of her life. Ra’eel as she is also known in certain sources suffered for something close to 30 years from lovesickness. Her husband had died and her big house became empty. Zulaikha also became blind but like Yusuf’s father, she could smell his smell. So when Yusuf walked around the city or preached, she tracked him by his smell. She had also become a beggar that people of city including little rascals made fun of because of her obsession over Yusuf (AS).
Some reports say that Yusuf married Zulaikha because she crossed his path one day and was afflicted by famine. Feeling pity for her, he had decided to support her. They even go and say that Yusuf (AS) asked her what were her needs and she replied her youth. Other say she wanted her sight back to see him one last time.
Zulaikha became a firm believer :Her Youth was restored at an Old age
Zulaikha’s love for Allah genuinely surpassed the love of Yusuf (AS) when the Prophet prayed his Lord so that her youth be restored. This was to show to some nearby disbelievers the favors of Allah. From that point on, she had declared her love to Him first. A strong woman of character, she remained steadfast in faith and prayers for long hours.
She thought that her youth was what made him want her while he had been ordained by his Lord to marry her because she had been made pure for him. Eventually, she received the message from her Lord to go to Yusuf (AS) as a bride. Some say she came to him saying she wanted to be his slave. Me, I see it as a metaphor based on Umamah bint al-Harith’s words of advice, ““…be a servant to him, and he will become a servant to you…”.
When they became permissible for each other, Yusuf (AS) hinted to her that their new status was better than the route she had sought before. Zulaikha replied with something along the lines that she was only human and asked that he forgives her. Some say they had two children Afra’eem and Maysha while others say the children were from his first marriage with another woman who didn’t see any issue with polygamy.
Please Note that Weather Yusuf (As) married julaekha at the end or not is a controversy since it does not find any reference in Quran and Hadeeth . But it seems that it was taken from the People of the Book, and we have been commanded not to believe them and not to disbelieve them either. The Prophet (blessings and peace of Allah be upon him) said: “Do not believe the People of the Book and do not disbelieve them. Say: We believe in that which has been revealed to us and revealed to you, our God and your God is One, and we submit to Him.” Narrated by al-Bukhaari, 4485; classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah, 422
Conclusion of the Story :”Zulaikha and Yusuf”
In conclusion, Zulaikha experienced the normal path of the sinner. She went through highs and lows. In the end, she was copiously rewarded.
Yusuf [alayhi as’salam] was a prophet of Allah who was in control of his desires. Zulaikha, like you and I, was not. She allowed her desires to overcome her love for Allah. She found herself to be living with the object of her want, Yusuf (alayhi as’salam). Zulaikha eventually diagnoses the root cause of her disease when she says:
وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي إِنَّ رَبِّي غَفُورٌ رَحِيمٌ
Yet I claim not that my soul [nafs] was innocent — surely the soul of man incites to evil — except inasmuch as my Lord had mercy; truly my Lord is All-forgiving, All-compassionate.’ [12:53]
Her Nafs. Our Nafs. A beast inside each and every one of us that we must tame. An unbridled nafs will lead us to prefer all carnal desires over the love of what Allah and His Messenger Muhammad (peace be upon him and his family) call us to. Doing so will cause us ruin in this world, and in the next. Yet a nafs that has been tamed will learn to prefer Allah and His Messenger (peace be upon him and his family) over all else, causing happiness in this world and in the next.
The Messengers of Allah [Peace and blessings be upon them] taught us the cognizance of our souls, and gave us the tools to control our caprice, while reminding us that success can only come by the mercy of Allah [May He be glorified]. The story of Yusuf and Zulaikha explores the nature of desire, temptation, and envy that occupies space in all of our souls and leads many of us astray.