SUNNIS SAYING “YĀ ÁLĪ MADAD”?
I have observed that many consider this to be specific to Shīáh and consider it Shirk.
Rather, there have been Úlamā’a and Awliyā’a from among the Ahl al-Sunnah that have practiced and endorsed this practice.
I have observed that many consider this to be specific to Shīáh and consider it Shirk.
Rather, there have been Úlamā’a and Awliyā’a from among the Ahl al-Sunnah that have practiced and endorsed this practice.
1. Shāh Bahāuddīn Naqshband Bukhārī [d. 791 AH / 1389 CE], the founder of the Naqshbandī Ţarīqah said as recorded in Rubāíyāt e Naqshband:
“O Lion of Allāh, Amīr Ĥaydar, [grant me] triumph!
O Conqueror of the Fort at Khaybar, [grant me] triumph!
“O Lion of Allāh, Amīr Ĥaydar, [grant me] triumph!
O Conqueror of the Fort at Khaybar, [grant me] triumph!
The doors of hope are closed upon me,
O Master of Dhu’l Fiqār and Qunbar, [grant me] triumph!”
O Master of Dhu’l Fiqār and Qunbar, [grant me] triumph!”
He also said:
“Yā Ĥaydar! The great horseman! It is the time for help!
The overthrower of eight and four! It is the time for help!
A strange difficulty has fallen upon my head,
O Master of Dhu’l Fiqār! It is the time for help!”
“Yā Ĥaydar! The great horseman! It is the time for help!
The overthrower of eight and four! It is the time for help!
A strange difficulty has fallen upon my head,
O Master of Dhu’l Fiqār! It is the time for help!”
2. Shaykh Ábd al-Ĥaqq al-Ĥanafī al-Qādirī Muĥaddith al-Dihlawī [958-1052 AH / 1551-1642 CE] records in Akhbār al-Akhyār narrating from Shaykh Bahāuddīn ibn Ibrāhīm Áţāullāh al-Anşārī al-Shaţţārī [d. 921 AH / 1516 CE]:
“Dhikr Kashf Arwāĥ of Yā Aĥmad, Yā Muĥammad has two methods:
“Dhikr Kashf Arwāĥ of Yā Aĥmad, Yā Muĥammad has two methods:
First method is whilst saying Yā Aĥmad from the right side and Yā Muĥammad on the left side, strike Yā RasūlAllāh upon the heart. Second method is whilst saying Yā Aĥmad from the right side and Yā Muĥammad on the left side, gather the thoughts of Yā Muşţafā.
Other than this, is the Dhikr Yā Aĥmad, Yā Muĥammad, Yā Álī, Yā Ĥasan, Yā Ĥusayn, Yā Fāţimah, by doing so in the six directions Kashf of the souls is achieved. Dhikr of the Muqarrab Angels also has effect: Yā Jibrāīl, Yā Mīkāīl, Yā Isrāfīl, Yā Ázrāīl, Dhikr of four strikes.
Whilst doing Dhikr of the name of the Shaykh, Yā Shaykh, Yā Shaykh, a thousand times in such a manner that the Ĥarf of Nidā is taken to the right hand side whilst pulling the heart, and with the word Shaykh, strike upon the heart.”
3. Shāh Waliyullāh [1114-1176 AH / 1703 -1762 CE] mentions in Intibāh fī Salāsil Awliyā Allāh that his Shaykh and Ustādh in Ĥadīth Mawlānā Abū Ţāhir al-Madanī [1081-1145 AH / 1670-1733 CE], and his Shaykh, Ustādh and father Mawlānā Ibrāhīm al-Kurdī [1025-1101 AH / 1616-1690],
and his Ustādh Mawlānā Aĥmad al-Qushāshī [991-1071 AH / 1583-1661 CE], his Ustādh Mawlānā Aĥmad al-Shinnāwī [975-1028 AH / 1568-1619 CE], and the Ustādh of Shāh’s Ustādh, Mawlānā Aĥmad al-Nakhlī [d. 1130 AH / 1717 CE], most of Shāh’s chains of Aĥādīth are from these scholars,
Shāh’s Pīr and Murshid Shaykh Muĥammad Saýīd Lāhorī, and his Pīr Shaykh Muĥammad Ashraf Lāhorī, and his Shaykh Mawlānā Ábd al-Malik, and his Murshid Shaykh Bāyazīd Thānī, and the Pīr of Shaykh al-Shinnāwī, Sayyid Şibghatullāh al-Barawjī [d. 1015 AH / 1606 CE],
and the Pīr and Murshid of them both, Mawlānā Wajīhuddīn al-Álawī [910-998 AH / 1504-1589 CE], the commentator of Al-Hidāyah and Sharĥ al-Wiqāya, and his Shaykh Shāh Muĥammad Ghawth al-Gawālyārī [d. 970 AH / 1563 CE].
All of these would receive Ijāzah of Jawāhir e Khamsah authored by the latter, and would also give Ijāzah of it to their Murīds, especially Duáā e Sayfī. In Jawāhir e Khamsah, regarding the method of Duáā e Sayfī it is mentioned:
“One should read Nād e Álī 7, 3 times or once.”
“One should read Nād e Álī 7, 3 times or once.”
Nād e Álī is:
“Call Álī, the manifestation of wonders, you shall find him your helper at the time of calamities. All distress and sorrow shall fade away by your Wilāyat, Yā Álī! Yā Álī! Yā Álī!”
“Call Álī, the manifestation of wonders, you shall find him your helper at the time of calamities. All distress and sorrow shall fade away by your Wilāyat, Yā Álī! Yā Álī! Yā Álī!”
4. Alahazrat Imām Aĥmad Riđā Khān [1272-1340 AH / 1856-1921 CE] writes in Umūr e Íshrīn Dar Áqāýid e Sunniyīn:
“To seek help [Istimdād] and aid [Istiáānah] from the Anbiyā’a and Awliyā’a, to call upon them at the time of need for Tawassul and Istimdād, or saying “Yā RasūlAllāh”,
“To seek help [Istimdād] and aid [Istiáānah] from the Anbiyā’a and Awliyā’a, to call upon them at the time of need for Tawassul and Istimdād, or saying “Yā RasūlAllāh”,
“Yā Álī”, “Yā Shaykh Ábd al-Qādir al-Jīlānī”, and to believe them to be a means of attaining blessings from Allāh is definitely correct and permissible.”
All the Úlamā’a and Awliyā’a quoted above were Sunnis of the 4 Madh’habs, many being scholars of Ĥadīth and Fiqh. They were not Shīáh, not even the slightest sense, as they all affirmed Tafđīl al-Shaykhayn, the superiority of Sayyidunā Abū Bakr and Sayyidunā Úmar رضي الله عنهما.
Seeking help from Anbiyā’a and Awliyā’a does not contradict the absolute injunction: “Thee alone we seek help.”
Because when we seek help from Anbiyā’a and Awliyā’a, we do that as a form of intercession – and absolute help is only from Allāh táālā, and Him alone.
Because when we seek help from Anbiyā’a and Awliyā’a, we do that as a form of intercession – and absolute help is only from Allāh táālā, and Him alone.
It must be remembered that we practice this with the firm belief that they help only by Allāh’s leave and as a form of intercession.
Therefore, it cannot be Shirk or compared to idol-worship.
Therefore, it cannot be Shirk or compared to idol-worship.
Threads that show this practice was done and permitted by classical Sunni scholars:
For more on why we practice this, and what the intention behind it is:
For more on why we practice this, and what the intention behind it is:
