The Conditions of Wilayat

Respected Mufti Saheb! 

Kindly answer the following question in the light of Shari'ah. May Allah reward you! 

Question 1: There are two statements in connection with the Awliya (Saints) and Walayat (Saintliness) as:

(a) "A person is not a perfect Wali (Saint) until he develops a faculty of "X-Ray" sight enabling him to actually see a female's genitals including the womb." (Najmur Rahman, pg. 104 - 106)

(b) "The Awliya (Saints) are ever at the side of their disciples and are always present even when their disciple is engaged in sexual inter course." (Malfoozat-e-A'la Hadrat, pg. 56) 

Question 2: Few stanzas composed by a poet named Ayub Razvi create misunderstanding and seem to be clearly anti-Shari'ah. They are as follows. Kindly give a verdict. 

(a) "On the day of Judgement when there will be no shade.

Take us from the evil of Shaytaan during the agony of death.     

Stimulate my belief, O Ahmed Raza!

Protect me in the grave, at Resurrection and on Doomsday.

Be for me a solver and remover of difficulties, O Ahmad Raza!

You are my Allah and I am asking from you;

I am yours and you are mine, O Ahmad Raza." (Madaihe 'Ala Hadrat, pg. 47-8) 

(b) "The agony of Resurrection or Doomsday and Ayub Razvi unto you;

You take me and save me, Oh Shah Ahmad Raza!" (Baghe Fidous, pg. 14) 

(c) "The Angels question:

What do you have?

Do you have any good deeds?

What (more) is here, besides

Shah Ahmad Raza!" (Madaihe 'Ala Hadrat, pg. 25)

THE ANSWER 

Answer 1 (a): The basic condition of Walayat, is the constant  friendship to Allah through Taqwa, i.e. piety, which further means fear of and respect of Almighty Allah. 

Almighty Allah declares: 

Allah defines here that His favourite creation are the Awliya Allah who are the "the owners of piety." We can see, therefore, that the closeness to Allah does not depend on having the faculty of X-ray vision. However, Walayat does bring about the unveiling of things or X-ray vision to the great Awliya Allah (Saints). Therefore, it is nothing objectionable in the view of Islam if one has received (the power of) unveiling in the view of Islam as it has been proven by the Quran and the Ahadith. In short, I quote here a proof on the reality of unveiling of X-Ray vision.

The Holy Prophet (sallal laahu alaihi wasallam) says: 

"Beware of the stare of the Mo'min because he sees with the light of Allah". 

The erudite Scholar, Allama Manawi (alaihir rahmah), explaining this Hadith states: When the pious persons are diverted from human connection, they are adjoined with the superior assemblage (Angels); then they hear and see everything just like being present, whereupon it is evident that Almighty Allah has granted (this Bounty to) His favourites, which includes "unveiling so as to enable the Awliya to see the embryo in the womb." 

'Ala Hadrat Fazile Barelvi (alaihir rahma) has proved this in his distinguished work, "Ad-Daulatul-Makkiyah", which states that Allah has given whom He loves the knowledge of the five entities (Uloom-e-Khamsa). They are:

1. When the Day of Justice will be,

2. What is in the womb,

3. What a man will earn tomorrow,

4. When and where will one die, and

5. When will it rain. 

In this connection, 'Ala Hadrat (alaihir rahma) refers to a Hadith and records that Imam Khateeb (alaihir rahma) and Imam Abu Nuaim (alaihir rahma) in "Dalaa'il" narrates from Syedina Ibne Abbas (radi Allahu anhu). 

Syedina Ibne Abbas (radi Allahu anhu) states that this Hadith was narrated from Ummul Fazl (radi Allahu anha). (She said): I passed by the Holy Prophet (sallal laahu alaihi wasallam). He said that surely she was pregnant and the embryo in her womb was a male child. He (sallal laahu Ta'ala alaihi wasallam) further said that after completing the delivery she must bring the child to him. She asked as to how she was pregnant while the Quraish had taken oath not to have sexual relationship with their wives. The Prophet (sallal laahu Ta'ala alaihi wasallam) replied that whatever he said was fact. 

As the Holy Prophet (sallal laahu Ta'ala alaihi wasallam) had predicted, Ummul Fazl bore a male child and visited him along with the new-born child. The Holy Prophet (sallal laahu Ta'ala alaihi wasallam) recited Azaan in his right ear and Iqaamat in his left ear, put some his holy saliva in his mouth and named the child Abdullah and then declared to his mother, "Take away Adul Khulafa (the Father of the Caliphs)." Ummul Fazl said that she intimated Hazrat Abbas (radi Allahu anhu) while he grew young. Hadrat Abbas (radi Allahu anhu) attended the Holy Prophet and confirmed this Hadith. 

'Ala Hadrat (alaihir rahma) then states that the Holy Prophet knew whatever was there in the womb and knew much more than this too. He knew the gender of the child and even had the detailed knowledge of the child's offsprings generation after generation and, therefore, he (sallal laahu Ta'ala alaihi wasallam) said to "take away the Father of the Caliphs." He also declared that from the same child would be "(Imam) Saffah" and "(Imam) Mehdi." 

Hadrat Imam Maalik (alaihir rahma) is reported to have quoted Hadrat Ayesha Siddiqa (radi Allahu anha) that Hadrat Abu Bakr Siddique (radi Allahu anhu) endowed her twenty Wasuq of the land of fresh dates. When his time to depart from this world came, he said her, "I swear by Allah that neither any one's self-sufficiency is dearer to me than your's nor anyone's poverty is more troublesome to me than yours. I have given you twenty Wasuq from the land of dates. If you had possessed it after plucking the dates from the trees, it would be yours. But, now it is the property of the inheritors and they are your two brothers and two sisters. You divide it among yourselves according to Quranic Law." 

Upon hearing this she replied, "O Father! I will do as you say but I have only one sister named Asma, who is the other one?" 

Hadrat Abu Bakr (radi Allahu Ta'ala anhu) replied: "The other one is in the womb of Binte Kharijah. I am certain that it will be a female child."  

Ibne Saad has written in "Tabaqat" that Hadrat Abu Bakr Siddique (radi Allahu anhu) said that, "The inspiration of the embryo of Bint-e-Kharijah occured to me. It is certainly a female child. Behave well with her." 

After this, Hadrat Umme Kulsum (radi Allahu anha) was born. It is proved by many Ahadith that an Angel is fixed on the womb and makes the shape of the embryo. Some, he makes the male child, some he makes the female, some he makes beautiful and some ugly, he writes the child's age and livelihood and even the fortune whether good or bad. The Angel, therefore, knows what is in the womb and what will happen to it? Allah knows best. 

This is the translation of the reference given by 'Ala Hadrat (alaihir rahma). I am enclosing herewith the copy of his reference in the Arabic Language from his book, "Ad-Daulatul-Makkiyah." 

Answer 1 (b):  What has been referred from the "Al Malfooz" of 'Ala Hadrat about the presence of a Wali at a meeting place. In this connection, I would like to clear that 'Ala Hadrat (alaihir rahma) has quoted it from "Ibreez", the work of Allama Siljimasi, since it was the presence of a great Wali, Hadrat Abdul Aziz Dabbagh (alaihir rahma), to watch his disciple. It is proved by Islamic Faith that one's soul can be present anywhere and at many places at a time. 

Wahabis authorised personality named Ibne Qayyum has himself admitted in his work, "Kitaab-ur Rooh" (on the presence of souls). We suggest that those who wish to confirm this must go through this book. 

Answer 2: The poet, Ayub Razvi, in the quoted poem prays to Allah to grant him the company of Imam Ahmad Raza (alaihir rahma) at the time of agony of death, in the grave, on Resurrection and the Day of Judgement. The poet is making 'Ala Hadrat the Wasila (mediation) as he is a Saint (Wali), i.e. the favourite of Allah. Through the mediation of the intercession of the Holy Prophet (sallal laahu Ta'ala alaihi wasallam) every Saint and every spiritual teacher (Peer) will intercede for the Muslims and the disciples. So the poet says that his peer, 'Ala Hadrat, is his solver and remover of difficulties. He is not saying that 'Ala Hadrat (alaihir rahma) is his Allah, but says like this that, "O Ahmad Raza, May my and your Allah produce any one like you among your descendants." The poet is really praying to Allah as in the first line: 

"This is my Du'a (Prayer), my Du'a, my Du'a!" 

Here the Wahabis have produced fallacy in explaining the poem. The original stanza is being quoted here. 

Like the belief of every Muslim, the poet also believes that Allah is Independent, and the whole universe is dependant and needy of Allah. The help from a dependant is really help from Allah. To beg help of the slave from another slave is not Polytheism, otherwise none will escape from it. Wahabis have no proof in connection with the prohibition of begging help from the favourites of Allah or making them the mediation. Allah says:  

"Seek the mediation to approach Allah."  

The practice of using a Wasila has been since the period of the Companions of the Holy Prophet (sallal laahu Ta'ala alaihi wasallam). 

Once the area was struck with feminine. The Companions of the Holy Prophet (sallal laahu Ta'ala alaihi wasallam) requested him (sallal laahu Ta'ala alaihi wasallam) to pray for rain. He (sallal laahu Ta'ala alaihi wasallam) prayed and it began to rain. The same happened in the period of the second Caliph, Hadrat Umar Farooque (radi Allahu Ta'ala anhu). He used Hazrat Abbas' white hair and prayed for rain. This proves that mediation is permissible. 

On that occasion, a nephew of Hadrat Abbas (radi Allahu Ta'ala anhu) recited his own poetic work, 

"By the virtue of my uncle, Allah enriched Hijaz and it's people." 

On that evening, Hadrat Umar (radi Allahu Ta'ala anhu) prayed for rain with the Wasila of Hadrat Abbas' white hair. 

These two facts proves Wasila (mediation), and Wasila is proved by the Holy Quran and Sunnah. Since Wahabis do not believe in Wasila, they reject the unanimity on the correctness of seeking Wasila and refuse Allah's Order. They term the Ahle Sunnat as Polytheist and such Muslims as Kaafirs, while in reality they place the verdict of Kufr (Infidelity) and Shirk (Polytheism) upon Allah and His Prophet (sallal laahu Ta'ala alaihi wasallam). 

Mohammad Akhtar Raza Khan Qadiri Azhari 

Footnote: X-ray vision here means to perceive or comprehend the condition of that which is not visible to the naked eye of an ordinary person. It does not refer to the X-ray for the purposes of seeking pleasure. Allah forbid! 

The word utilised in the stanza by Ayub Razvi was "Khuda" and not "Allah." A perusal of various Urdu dictionaries will reveal that the word "Khuda" also means "leader, owner, master" and not necessarily meaning "Allah". When the word "Khuda" is used in the following manner, that is, "Khuda-e-Majazi" it would mean "Husband." (Ref: Twentieth Century Urdu/English Dictionary) 

It is interesting to note that the Deobandi, Molvi Mahmoodul Hassan, in praise of his master, Rasheed Ahmed Gangohi, writes: "Khuda unka Murabbi woh Murabbi te Khalaa'iq ke" or "Allah is his Lord and he (Rasheed Ahmed) is the lord of the entire universe." Is he not making Rasheed Ahmed equal to Allah? Allah forbid! Why was the same word "murabbi" for Rasheed Ahmed which he used for Allah? Is this not Shirk?