Aulia Allah Stories and Allegation of Shirk in Fazail e Amaal and criticism of Tableeghi Jamaat

Assalam O Alaikum Wa Rahmatullahi Wa Barakatuhu
It is quiet evident that on internet their are certain ........................................ Groups/Websites are claiming/interpreting the stories of  Aulia Allah  in a bad light their allegation ranges from denying/accusation of fabrication/different kind of allegation of corrupt Aqeedah on the basis of their interpretation.
Stories has an special bearing on understanding/ delivering the message.They present a live example. Allah pak has told many Stories in Quran and Finally said AHSANAL QASASA.............Prophet Muhammad Sallallahu Alaihi Wasallam used to tell stories of Bani Israeel. ...........

Throughout the Islamic history Scholars has written books about Aulia Allah and these scholar list also include Ibne Qayyim Rahimullah (e.g kitabur Rooh) Nawab Siddique Hasan Khan Rahimullah.  ............Some of these stories has been reproduced in fazail e amaal with reference. This is not even 2% of total content of Fazail e Amaal...........But is presenting it as an isolated case of Fazail e Amaal only to oppose the blessed work of Dawah and Tabligh because of group mentality that is metastatic cancer of present day Muslim Groups.
hat is being misprojected on internet with different heading and subheadings like....................Fazail e Amaal inviting to disbelief,               Fazail e Amaal Inviting to Shirk,          Fazail e Amaal Inviting to Kufr            Teaching of Shirk in the book Fazail e Amaal of Tableeghi Jamaat ...........                Fazail e Amaal ki Haqeeqat.............. What is wrong in Fazail e Amaal ............ Tablighi jamaat ki haqeeqat         etc
SoSo this discussion is not for Tablighi jamaat/Fazail e Amaal/Sheikh Zakaria Rahimullah.
As When you are in Jamaat in collective Taleem Tableeghi Jamaat Uses these Four Books.1.Muntakahab Ahadith 2.Fazail e Amaal 3. Hayatus Sahaba 4. Riyadhus Salehin. 

So if you are not satisfied with Fazail e Amaal You can use Muntakahab Ahadith/ Riyadhus Salehin . So Tablighi jamaat is not an issue here.
 For Individual Taleem You can chose Tafseer/Hadith/any Islamic Book of Your choice.

These difference is at much higher level than Tablighi jamaat/FazaileAmaal/SheikhZakaria.The case is between Majority of Ahle sunnat Wal Jamaat Scholars on one side and on other side.
WHY IT IS SO??????????????

that the same stories OVERNIGHT BECOME SHIRK FOR SOME PEOPLE.................that has no Problem for Ahle sunnat Scholars throughout Islamic history
 1.Majority of Ahle Sunnat Scholars for centuries, as these stories in fazail e Amaal are from earlier books. In Fazail e Amaal they have been rewritten with reference.And these were established Aulia Allah whose integrity is undisputed. 
2. NO PROBLEM......For a Shekhul Hadith Muhaddith (the writer of Fazail e Amaal) who taught Bukhari Shareef for more than 20 years in India and Madinah, Has done masterpiece work like Aujazul Masalik, Scholary work on Bukhari, Book on Khasael e Nabwi  and  called as sheikhul hadith by Islamic Scholars like Abul Hasan Ali Nadvi R.A and Mufti Shafee Usmani , who wrote Tafseer of Quran in Urdu are Regarded as Authority. 
3. NO PROBLEM......For a book that is read daily in the mosque of Darul Uloom Deoband and Nadwatul Ulema and thousand of other Madarsa having lakhas  of Muhaddith, Faqeeh , Mufti and Mashaikh .

How it become Shirk for Some?????
What is the Reason??????????

After going deep into the issue and reading books and article against FAZAIL E AMAAL what is clear that these allegation are basically broader and are based on the difference of opinion on certain issues among the scholars of Ahle sunnat Wal Jamaat/Sunni. (Hanafi,shafaee,hanbali,maliki,AhleHadith/Salafi) 
Problem areas between Majority of Ahle Sunnat Scholars /Sunni and ......................Group Scholars  leading to Shirk allegation  

2.Permissible types of Waseelah.(There is no controversy that waseela perse is permissible)
3.Level of life in Qabar of Prophet and Shuhada and Aulia Allah. 
Because of difference of opinion on these broader issues
for Same story of Aulia Allah that Majority of Ulema of Ahle Sunnat Wal Jamaat regard as possible correct and are under KARAMAT E AULIA ,& Special Life of Qabar for ANBIA AND SHUHADA.
The .................................... scholars has a divergent view on these issues and consider it as impossible and alledges that it is showing Shirk.


There are a lot of things which only Allah knows, And only Allah has right to know.No other Prophet, Angels,Aulia can know these things.
but it is Allah will that He can let some of it known to his selected Slaves.
"(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship." (an-Nisa', 69,70)
No one can ask question to Allah that Why he gave this special blessing to a particular person at a particular time.Yaqub Alaihissalam could not trace from the well of Kunan which was nearby But By will of Allah he could smell the cloths of Yusuf Alaihissalam from far away Egypt.
He used Isa Alaihissalam for showing the cure of leprosy and blind but didnot give to many other Prophet.
He knows from the beginning, but He may let it know later to his Prophet or his friends (Aulia Allah)

 A muslim believe that Karamat/ Kashf is totally under control of Allah. 

It is not related to the will or status of a person (Aulia Allah) .
It is by Allah will and not the Desire/status of person have much Role. 

Sometimes a person other than Prophet may get Kramat from Allah.
Eg:   Quran says that  Hazrat Mariyam used to get fruits without season and Prophet Zakaria was not getting,But it does not mean that she became bigger than Prophet.As already being said that through kashf a lot of things can be seen/feel with the permission of this one:

'A'ishah narrated: "When he(Abu bakr) was on his deathbed, my father(Abu bakr) said to me: "Verily, you have two brothers and two sisters." So, I became startled at this, as I only had two brothers and one sister. He referred to his then-pregnant wife, Bint Kharijah, saying: "I see that she is pregnant with a girl," and that turned out to be exactly the case."
[Reported by ash-Shatibi in 'al-Muwafaqat' (4/85), and Ibn Taymiyyah mentioned it in 'Majmu' al-Fatawa' (11/318)]

Yaqub Alaihissalam could not trace from the well of Kunan But By will of Allah he could smell the cloths of Yusuf Alaihissalam from far away Egypt.

So if you will see the Karamat e Aulia with Muslim vision you will find the greatness of Allah.
Otherwise you may find something else if you consider that it has been done by the Aulia Allah, then it will become shirk,as Some of the groups are smelling/making Propaganda of Shirk in Aulia Allah Stories.

"The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the Hadith of the Prophet (s) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers." [al-Mukhtasar al-Fatawa, page 603].

 Ibn Taymiyya says, "what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration." [Majmu'a Fatawi Ibn Taymiyya, Vol. 11, p. 314].
Ahlus Sunnah believe in Karamat of Auliya: By Shaykhul Islam Ibn Taimiyah (RA) [Sharh Al-Aqeedat-il-Wasitiyah]

وَمِنْ أُصًولِ أَهْلِ السُّنَّةِ: التَّصْدِيقُ بِكَرَامَاتَ الأَوْلِيَاءِ وَمَا يُجْرِي اللهُ عَلَى أَيْدِيهِم مِّنْ خَوَارِقِ الْعَادَاتِ فِي أَنْوَاعِ الْعُلُومِ وَالْمُكَاشَفَاتِ وَأَنْوَاعِ الْقُدْرَةِ وَالتَّأْثِيرَات ، وَالمَاثُور  عَنْ سَالِفِ الأُمَمِ فِي سُورَةِ الْكَهْفِ وَغَيْرِهَا، وَعَنْ صَدْرِ هَذِهِ الأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَسَائِرِ فِرق الأُمَّةِ، وَهِيَ مَوْجُودَةٌ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ ۔
The testimony of the Karamat (charismata) occurred by the Auliya (those righteous people who are close to Allah) also forms part of the principles of Ahlus-Sunnah, as also the testimony of all those extraordinary occurrences and habits which Allah manifests through them in terms of various knowledges, spiritual experiences, powers, and influences and those that are mentioned in the Qur'anic Surah Al Kahf etc. regarding former communities and about the initial period of the Sahaba and Taba'een of this Ummah till today and will continue to remain till the day of judgement.
A. ....................Group also accept KARAMAT E AULIA as correct but their stand is  to “DENY ANY OCCURRENCE OF KARAMAT UNLESS IT IS PROVED OTHERWISE. Should have direct witness to believe and record it.As it is history so TO BRING DIRECT WITNESS IMPOSSIBLE.

Actually Karamat are impossible thing. But everything is  under the control of Allah will,power and knowledge. And doing impossible as possible is by Allah only. Auliah has no role except Allah chosen them for manifestation of Power. So this should be approach of a muslim. 
Apart from that their are certain things that can be disapproved as wrong through logic, But in the light of Quran and Hadith they are correct and certain. A muslim should have an approach that even if something looking impossible but proved by Quran and authentic sources he should 
C. This difference of approach leads to different view on a particular story of KARAMAT E AULA
ILevel of life in Qabar of Prophet and Shuhada and Aulia Allah Issue.
1. Every one has to taste the death,(Kulli Nafsin ZaeqatulMaut)........ and Prophet S.A.W. has also tasted it...............There is no controversy on it........... Then there is a life for everyone in Graves /That is life of Barzakh
There is no difference upto this Point.............

1. Ahle Sunnat Wal Jamaat Mainstrean has Aqeedah
In surah Baqra (2:169) Allah Taala says
And never take those killed in the way of Allah as dead. Rather, they are alive, with their Lord, well-provided, happy with what Allah has given them of His grace; and they feel pleased with the good news, about those who, after them, could not join them, that there shall be no fear for them nor shall they grieve. [I70]

That Prophet has special life in grave and it is not similar to normal life that every muslim has in grave..........Rather Authentic Ahadith Proves that Amaal of Ummat are Presented to him on Thursday..............................Angel are deputed to carry Darood to him...............He hears the Salam Presented to him at his Grave from Close.
Some Salafi Groups (NOT ALL) ..............Has a believe that their is no special life for Prophet and it is similar to life of a common man. 
(Allah Knows the best)
This difference bring a major impact on interpretation of stories

1)  WASEELA and its permissible type.(2nd Diffe)

 All Groups are Agreed on Waseela perse. And there is no controversy on the following points

1.Waseela perse (itself) is Permissible and recommended.
O you who believe! Fear Allah and seek a means (waseelah) to him” (Surah al-Ma’ida, V: 35)

All Sunni Ulema are agreed on following type of Waseela
1. First type of waseela To make Tawassul with the names and attributes of Allah Taala : 

Allah Almighty says
‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araaf v.180)

2. Second type of waseela      To make Tawassul to Almighty Allah due to one having performed a certain good deed. It is permissible and unanimously accepted.                       

It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Duaa to Allah Taala to move the obstructing rock and they requested Allah Taala to accept their duaas due to some good deed that each of them had done.

3. Third type of Waseela       Request to a Pious person who is alive for making dua for the fulfillment of ones need It is permissible and unanimously 

Difference of opinionon is on Fourth 4thType of Waseelah
The controversial point is 4th type of Waseela from from prophet /Aulia a after their death.
Waseelah by supplicating to Allah Ta’ala through the rank and position of certain individuals in the sight of Almighty Allah, alive or deceased.

This includes the Prophets alayhimus salaam, the martyrs and any other pious servant of Allah like Siddiqeen Shuhada and Saliheen.

For example; if one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status of Rasulullah Sallallaahu Alayhi Wasallam in Your eyes, this form of Tawassul is permissible according to the vast majority of the Ulama and it has in fact remained part of their practise.
Majority of  Ahle Sunnat Wal Jamaat Scholars   Permits it and few Scholars donot permit it.

Some Agreed point on waseela among scholars
Before discussing in detail about waseela from pious  following Principle that are agreed by both Sunni and Salafi Scholars  is essential to know
Before discussing in detail about waseela from pious  following Principle that are agreed by both Sunni and Salafi Scholars  is essential to know

1. Waseela  is not Dua from anyone other than Allah. Dua is an IBADAT that can be done only for Allah. When one uses Tawassul in supplication, one does not ask and seek from other than Allah.

2. While explaining/for understanding Waseela the example of King and person closer to king, Example of ladder/steps to reach the building must not be used. These are dangerous example and not proper at all and will lead to deviated thought sometimes may lead to the Shirk. Allah power/his way of doing things should never be compared it is free from all

3. Allah always command for best way.As waseela is way of quran and sunnah. So chances for acceptance of dua is more with waseela. And we should seek waseela to increase the dua acceptance . Tawassul is not only permitted, rather recommended But it is not a compulsory thing for a dua to be accepted.  

Majority of Ahle Sunnat Wal Jamaat Ulema give permission for taking Waseelah from Prophet Muhammad Sallallahu Alaihi Wasallam and Aulia Allah. ....................Group Scholars do not permit it

Discussion on the waseela from Prophet and Aulia after their death
Those majority scholars Evidences  to support their position to permit it

Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said:

“اللَّهُمَّ إِنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ، إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ، فَتَقْضِي لِي، اللَّهُمَّ شَفِّعْهُ فِيَّ”

 'O Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.'
(Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others).
Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic.
 The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)

 When a person leaves the Musjid, the following du'aa is recorded,
 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza...'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking...)
In this narration, Tawassul through people is established, '...through the right of those who ask' and Tawassul through one's deeds is supported by the second part.
This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others.
The following Muhadditheen have regarded it as authentic:
Imaam ibn Khuzaymah (Kitaab Tawheed pg.17),
 Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah),
Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273),
Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa),
Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272),
Hafiz Dimyati (Al-Matjarur-raabih).
Some Ahadith that give indirect evidence to   permissible Position

Imam Tabrani narrates: A person came to Uthman Ghani radhiallaahu anhu with regards to seeking some assistance, but he was unable to attract the attention of the Khalifah on every attempt. The same person met Uthman bin Haneef radhiallaahu anhu, and told him his problem. Uthman bin Hunayf gave him some advice which was: ‘Perform Wudhu, pray two rak’at Nawaafil and then supplicate in this way: “Ya Allah, I ask You through the Waseela of Your Messenger Muhammad sallallaahu alayhi wasallam. The person acted accordingly and again went to Uthman bin Affan radhiallaahu anhu who helped him with his work and also said ‘If you ever need my help in future, I will be there for you.”
Hafidhh Ibn Taymiyya after writing this narration comments: ‘Maqdasi states that this narration is Sahih and Hakim declares that it fulfils the conditions of Bukhari,’ Hafidhh Ibn Tayymiah goes on to say: ‘The opinion of Uthman bin Hunayf is that it is permitted to supplicate in this way even after our Prophet sallallaahu alayhi wasallam passed away. But since this is not evident from any other companion it does not prove that it is Wajib.’ (Al-waseela Hafidhh Ibn Taymiyah page 98)

Hadith 4.
Narrated by Abdullah bin Dinar;
My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib:
“And He is of a white complexion (i.e. the Prophet) through whose face rain of the clouds is sought and who is the refuge of the orphans and is the guardian of widows.”
In another narration Ibn ‘Umar said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet sallallaahu alayhi wasallam while he was praying for rain. He did not get down until the rain water flowed profusely from every roof-gutter:
“And He is of a white complexion (i.e. the Prophet sallallaahu alayhi wasallam) through whose face rain is sought from the clouds and who is the refuge of the orphans and is the guardian of widows.
And these were the words of Abu Talib.”  (Bukhari Volume 2, Book 17, Number 122)

Supporting ulema  view about the Hadith of Umar Raziallah Anhu at the time of dua for rain.
In the Hadith recorded by Imam al-Bukhari and others, it is stated that at the time of Istisqaa (praying for rain) Hadhrat Umar radhi Allahu Anhu made Tawassul through the uncle of the Messenger of Allah sallallaahu alayhi wasallam, namely Sayyiduna Abbas radhi Allahu Anhu,
Umar Ibn Khattab used to pray to Allah resorting to and through Abbas Ibn Abdul Muttalib during drought to get rainfall. He used to say: “O Allah we always did beseech you by petitioning through your Prophet (s.a.w) and you used to send us rain. Now we beseech you by petitioning through the Uncle of the Prophet sallallaahu alayhi wasallam. So let the rain fall. He says: “The people would get rain.” (Bukhari Volume 2, Book 17, Number 123)

Majority of Ahle Sunnat Scholars view about this Hadeeth.

1. The usool (principle) of the muhadditheen and the fuqaha (jurists) is that ‘leaving something out is not daleel of impermissibility.’

2.Hadhrat Umar used Hadhrat Abbas to show people the status of the Prophet’s family within the society and teach people to respect them, as Ibn Hajar said in explanation of the report of Hadhrat Anas:”It is desirable to seek the intercession of saintly people and the relatives of the Prophet sallallaahu alayhi wasallam, and it shows Hadhrat Abbas’s great merit and that of `Umar due to the latter’s humbleness before al-`Abbas and his recognition of his due right.” (Fathul Bari, volume 3, page 632, beirut)

3.Hadhrat Umar radhi allahu anhu did this to make it clear that it was permissible to seek intercession through others besides the Prophet sallallaahu alayhi wasallam, i.e. the people of righteousness and good whose barakah is hoped for. This is why we read in Fath-ul-Bari, after the story of Umar seeking intercession through Hadhrat Abbas radhi allahu anhu: “We can deduce from the story of Hadhrat Abbas that it is recommended to seek the intercession of the people of righteousness and good, and the people of the House of the Prophet.”

4.The use of the Prophet’s uncle shows that tawassul is essentially through the Prophet sallallaahu alayhi wasallam, as the importance of Hadhrat Abbas radhi allahu anhu in this respect is only in his relationship to the Prophet as ‘Umar himself states with the words “the uncle of your Prophet” and as Hadhrat Abbas radhi allahu anhu states:”O Allah, The people have turned to you by means of me because of my position in relation to your Prophet sallallaahu alayhi wasallam.”Mentioned from al-Zubayr ibn Bakkar’s narration in al-Ansab by Ibn Hajar in Fath al-Bari (2:497).

5. Imam Hakim has mentioned in his Mustadrak that Hadhrat Umar radhi allahu anhu addressed the people:”O’ people, verily the Prophet sallallaahu alayhi wasallam would hold Hadhrat Abbas radhi allahu anhu in very high esteem as a son would his father, so follow the Prophet sallallaahu alayhi wasallam in [his relationship towards] his uncle and make him a means to Allah in whatever befalls you.” (Musatadrak-e-Hakim Volume 3 Page 334)

Great Imams and Scholars on Waseela

Imam Ahmad and Tawassul:

:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."

Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: 'Let him use the Prophet as a means in his supplication to Allah.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).

Imam Shawkani and Tawassul:

قال الشوكاني في تحفة الذاكرين: "وفي الحديث دليل على جواز التوسل برسول الله صلى اله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى، وأنه المعطي والمانع ما شاء .(10/ كان وما لم يشأ لم يكن" (تحفة الأحوذي 34

Al-Shawkani said, in Tuhfatul Dhakireen:

"And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to Allah, with the conviction that the [actual] doer is Allah, and that He is the Giver and the Withholder. What He wills is, and what He does not will, will never be."

Imam Nawawi on Tawassul:

النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى

[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah... (Majmu' Sharh Al-Madhhab – Kitab Al-Hajj)

Imam Ibn Khuzaymah and Tawassul:

:( 7/ ابن حجر في تهذيب التهذيب ( 339 قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.

Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.

Ibn Hibban and Tawassul:

:( 8/456/ ابن حبان في كتابه الثقات ( 14411 مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين.

In his Rijal book Al-Thuqat (8:456:14411), under the entry of Ali bin Musa al-Ridha, Ibn Hibban relates his own account of going to Al-Ridha's grave, performing tawassul through him and states that whenever "I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah's blessings be upon his grandfather and him) and ask Allah to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times ..."

These are not ......................present day type polemic debator.Rather they are  authority on Hadeeth and scholars of undisputed integrity.So view is based on these Ahadith .
2)  The level of life in Qabar of Anbia/Shuhada.
In surah Baqra (2:169) Allah Taala says
And never take those killed in the way of Allah as dead. Rather, they are alive, with their Lord, well-provided, happy with what Allah has given them of His grace; and they feel pleased with the good news, about those who, after them, could not join them, that there shall be no fear for them nor shall they grieve. [I70]
All are agreed that everyone has to die and for everyone their is life in Qabar, So he will taste pleasure/ Azab e Qabr as mentioned in Ahadith.

But there is difference of opinion between Scholars about the level and detail explanation of life in Graves of Anbia and Shuhada/siddeeqeen and saliheen. 

..................Group SCHOLARS VIEW about life in Qabar/Grave 
All person have a life in grave that is from authentic Ahadith that say about comfort /Azab in Grave.There is no difference in the life of Grave of Prophet and of General Muslim/Common. Both have life of Barzakh and for all practical purposes there is no difference.

Majority of Scholars of Ahle Sunnat Wal Jamat has a view.......

All person have a life in grave that is from authentic Ahadith that say about comfort /Azab in Grave.But they consider that all have died but the Grave life/Barzakh of Anbiya and Shuhada is special.And it is not like the life of common man i

They present following Evidences from Quran and Ahadith.

1.Allah (SWT) explicitly confirms the life of Shuhada (martyrs) in the Qur'aan:

وَلَا تَقُولُواْ لِمَن يُقۡتَلُ فِى سَبِيلِ ٱللَّهِ أَمۡوَٲتُۢۚ بَلۡ أَحۡيَآءٌ۬ وَلَـٰكِن لَّا تَشۡعُرُونَ

[2:154] Do not say of those who are slain in the way of Allah that they are dead. Instead, they are alive, but you do not perceive.{jb_bluebox}

The prophets of Allah (SWT) are the best and the most noble of Allah (SWT)'s creation with our beloved Nabi (Sallaho Alaihe Wassallam) ranked the most high amongst them therefore since the Shuhada (martyrs) are alive we can state that the prophets of Allah (SWT) including the best amongst all of them Nabi (Sallaho Alaihe Wassallam) is also alive.

2.Bodies of Prophets (AS) don't decay:

The earth is forbidden from decomposing the bodies of the prophets of Allah (AS).

حَدَّثَنَا هَارُونُ بْنُ عَبْدِ اللَّهِ حَدَّثَنَا حُسَيْنُ بْنُ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ عَنْ أَبِي الْأَشْعَثِ الصَّنْعَانِيِّ عَنْ أَوْسِ بْنِ أَوْسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ فِيهِ خُلِقَ آدَمُ وَفِيهِ قُبِضَ وَفِيهِ النَّفْخَةُ وَفِيهِ الصَّعْقَةُ فَأَكْثِرُوا عَلَيَّ مِنْ الصَّلَاةِ فِيهِ فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَيَّ قَالَ قَالُوا يَا رَسُولَ اللَّهِ وَكَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْكَ وَقَدْ أَرِمْتَ يَقُولُونَ بَلِيتَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ حَرَّمَ عَلَى الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ

{jb_bluebox}Sayyidina Aws ibn Aws (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) said: Among the most excellent of your days is Friday; on it Adam (AS) was created, on it he (AS) died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Apostle of Allah (Sallaho Alaihe Wassallam), how can it be that our blessings will be submitted to you while your body is decayed? He (Sallaho Alaihe Wassallam) replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets. [Abi Dawud]{jb_bluebox}

3.Prophets are alive and they pray in their graves:

(حديث مرفوع) أَخْبَرَنَا أَبُو سَعْدٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْخَلِيلِ الصُّوفِيُّ ، رَحِمَهُ اللَّهُ ، قَالَ : أنبأ أَبُو أَحْمَدَ عَبْدُ اللَّهِ بْنُ عَدِيٍّ الْحَافِظُ , قَالَ : ثنا قُسْطَنْطِينُ بْنُ عَبْدِ اللَّهِ الرُّومِيُّ , قَالَ : ثنا الْحَسَنُ بْنُ عَرَفَةَ , قَالَ : حَدَّثَنِي الْحَسَنُ بْنُ قُتَيْبَةَ الْمَدَائِنِيُّ , ثنا الْمُسْتَلِمُ بْنُ سَعِيدٍ الثَّقَفِيُّ , عَنِ الْحَجَّاجِ بْنِ الأَسْوَدِ , عَنْ ثَابِتٍ الْبُنَانِيِّ , عَنْ أَنَسٍ , رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ " , هَذَا حَدِيثٌ يُعَدُّ فِي إِفْرَادِ الْحَسَنِ بْنِ قُتَيْبَةَ الْمَدَائِنِيِّ ، وَقَدْ رُوِيَ عَنْ يَحْيَى بْنِ أَبِي بُكَيْرٍ ، عَنِ الْمُسْتَلِمِ بْنِ سَعِيدٍ ، عَنِ الْحَجَّاجِ ، عَنْ ثَابِتٍ ، عَنْ أَنَسِ بْنِ مَالِكٍ .

{jb_bluebox}Sayyidina Anas (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) said: The prophets (AS) are alive in their graves and they pray. [Baihaqi]{jb_bluebox}
Nature of life of Prophets & Rasul-ullah (Sallaho Alaihe Wassallam):

Prophets of Allah (AS) and Rasul-ullah (Sallaho Alaihe Wassallam) are alive in their graves and possess the life of Barzakh but in reality we do not know the exact nature and reality of their lives.

Angels convey the Salutations to Rasul-ullah (Sallaho Alaihe Wassallam) from distance:

When Salautations and Salawaat are sent to the noble and beloved Rasul-ullah (Sallaho Alaihe Wassallam) from a distance then it is carried by specially appointed Angels and presented in his noble and auspicious presence.

(حديث مرفوع) وَفِي هَذَا الْمَعْنَى الْحَدِيثُ الَّذِي أَخْبَرَنَا أَبُو الْقَاسِمِ عَلِيُّ بْنُ الْحَسَنِ بْنِ عَلِيٍّ الطَّهْمَانِيُّ ، ثنا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ مُحَمَّدٍ الْكَارِزِيُّ ، ثنا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ , ثنا أَبُو نُعَيْمٍ , ثنا سُفْيَانُ , عَنْ عَبْدِ اللَّهِ بْنِ السَّائِبِ , عَنْ زَاذَانَ , عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ , رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ لِلَّهِ عَزَّ وَجَلَّ مَلائِكَةً سَيَّاحِينَ فِي الأَرْضِ يُبَلِّغُونِي عَنْ أُمَّتِي السَّلامَ " .

{jb_bluebox}Sayyidina Abdullah Ibn Masood (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) said: Indeed there are many Angels of Allah (SWT) who sojourn the Earth and bring the Salam of my Ummati to me.[Baihaqi]{jb_bluebox}

Rasul-ullah (Sallaho Alaihe Wassallam) personally hears Salutations from close:

((حديث مرفوع) أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ بِشْرَانَ , أنبأ أَبُو جَعْفَرٍ الرَّزَّازُ , ثنا عِيسَى بْنُ عَبْدِ اللَّهِ الطَّيَالِسِيُّ , ثنا الْعَلاءُ بْنُ عَمْرٍو الْحَنَفِيُّ , ثنا أَبُو عَبْدِ الرَّحْمَنِ , عَنِ الأَعْمَشِ , عَنْ أَبِي صَالِحٍ , عَنْ أَبِي هُرَيْرَةَ , رَضِيَ اللَّهُ عَنْهُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " مَنْ صَلَّى عَلَيَّ عِنْدَ قَبْرِي سَمِعْتُهُ ، وَمَنْ صَلَّى عَلَيَّ نَائِيًا مِنْهُ أُبْلِغْتُهُ " ، أَبُو عَبْدِ الرَّحْمَنِ هَذَا هُوَ مُحَمَّدُ بْنُ مَرْوَانَ السُّدِّيُّ فِيمَا أَرَى وَفِيهِ نَظَرٌ , وَقَدْ مَضَى مَا يُؤَكِّدُهُ . .

{jb_bluebox}Sayyidina Anas (RA) narrated that the Prophet (Sallaho Alaihe Wassallam) said:Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it.[Baihaqi]{jb_bluebox}

This narration has been Authenticated by the famous Hadeeth Master commentator of saheeh bukhari Al-Hafidh Ibn Haj'r Al-Asqalani (RA):
بسند جيد بلفظ من صلى على عند قبري سمعته ومن صلى علي نائيا بلغته

Sahaba (RA) sending Salutations to Rasul-ullah (Sallaho Alaihe Wassallam):

It has been an unbroken practise of the Muslims to send Salutations to not only Rasul-ullah (Sallaho Alaihe Wassallam) but also to Khalifatur-Rasool Sayyidina Abu-Bak'r As-Sideeq (RA) and also to Ameerul-Mumineen Sayyidina Umar (RA) in Madina and the practise of the Sahaba (RA) is confirmed by

this Authentic Athar of Sayydina Abdullah Ibn

Umar (RA).
فقد كان ابن عمر يقول : السلام عليك يا رسول الله ، السلام عليك يا أبا بكر ، السلام عليك يا أبتِ ، ثم ينصرف . صححه الحافظ ابن حجر

{jb_bluebox}Sayyidina Ibn ‘Umar (RA) used to say, “Al-salaamu ‘alayka ya Rasool-Allaah (Sallaho Alaihe Wassallam), al-salaam ‘alayka ya Aba Bakr (RA), al-salaamu ‘alayka ya abati (O my father) (RA),” then he would go away. This was classed as saheeh by al-Haafiz ibn Hajar.

The lives of the Anbiyaa (Alayhis salaam) are also proven through the Ahaadith of Mi'raaj narrated by Bukhari and Muslim where it is mentioned that Nabi (Sallallaahu Alayhi Wasallam) led the Anbiyaa (Alayhis salaam) is Salaat and also his meeting them in Jannah.
ibn Mas'ood (Radhiallaahu Anhu) narrates that Nabi (Sallallaahu Alayhi Wasallam) said, 'Verily, Allah has angels travelling through the earth, they bring to me the salaams of my Ummah.' (Targheeb wat Tarheeb vol.2 pg.498)

Nabi (Sallallaahu Alayhi Wasallam) said, 'Whoever recites Salawaat upon me (in my presence, I hear it and whoever sends Salawaat to me and he is not by me, his Salawaat is brought to me.' (Nasaaie)


3.Issues of Sufism
A) Present day.................Group scholars and brothers are permanently dead against Sufism. They criticise/sometimes demonise Sufism by all their effort.They uses the word SUFI/TASAWWUF as synonymous to shirk.
B)However scholar that claims to be closer to their views like Ibne Taimiya R.A.and Ibne Qayyim R.A. has endorsed Sufism and always used to have good words about sufism.
(It is known to all that on the name of Sufism so many bad people has entered and spreade Innovation on Graves and so many rituals. No one is supporting those deviated people on the name of Sufism. And Ulmae Haq and good Sufis themselves has always come up agaist innovations on the name of Tasawwuf. The person who gave death sentense to Mansur Hallaj was also a sufi Junaid Bughdadi.R.A. Although both were Sufi but when he Junaid R.A. felt something contradictory to Shariah he Gave death sentence. Mujaddid Alfasani R.A ,Syed Ahmad Shaheed, Syed Ismaeel Shaheed R.A also were Sufis but strived against wrong practices on the name of Tasawwuf, and made it pure and according to Quran and Sunnah. )

Ibn Taymiyya (661 - 728 AH)

"Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse:
"(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship." (an-Nisa', 69,70)
"...some people criticised Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah's obedience [mujtahidin fi ta'at-illahi], as others of Allah's People strove in Allah's obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur'an in Sura Waqi'ah], but slower in their progress.... And this is the origin of Tasawwuf. And after that origin, it has been spread and [tasha'abat wa tanawa'at] has its main line and its branches.  [Majmu'a Fatawa Ibn Taymiyya al-Kubra, Vol. 11, Book of Tasawwuf, p. 497].
"The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the Hadith of the Prophet (s) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers." [al-Mukhtasar al-Fatawa, page 603]. Ibn Taymiyya says, "what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration." [Majmu'a Fatawi Ibn Taymiyya, Vol. 11, p. 314].

Ibn Qayyim (691 - 751 AH.)

"We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has been mentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d. 115) I would never have perceived the action of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence." [Manazil as-Sa'ireen.]

 C)It is true that some people on the name of sufism did something parralal/against shariat, but these were only few black spot and 

D) Majority of Sufis have been on Shariat and Sunnat. They were the propagator of Tauheed and were saviors of Islamic spirit.
 After Shaba you will find that Islam reached to different places by the pious personalities of Sufia Karam.
Just read History of Islam Propagation in North India,Kashmir,Kerala, Lakshdeep or Islamic rervival after the period of King AKBAR.

E) But the  Present day............................Group are very liberal in branding anyone sufi according to their bad definition of sufi and this labeling is enough to brand someone wrong.Whatever good comes from a person if he has been labeled by them as sufi they will not accept.

The Ahadith and hadith discussion has been taken from central mosque with their permission and thanks.
Here we are not discussing the validity or invalidity of  ...............Group Position.(Who is accusing shirk in Aulia Allah Stories)
What we simply want to say some Rational points of Justice.

  If..........................Group brothers are not satisfied with the supportive Quranic Ayats and Ahadith presented by great Majority of Ahle Sunnat Wal Jamaat Scholars then
instead of targetting Tablighi Jamaat/general muslims they should go to Madaris/Big Ulemas  and should present their point to them.

Ulemas having other position can be found everywhere. It is not a difficult thing to find them.I can suggest some of the Alim .

In India they can discuss Maulana Rabey Hasni Nadwi Lucknow, Maulana Saeed sb Deoband ,Maulana khalid saifullah Rahmani Hyderabad
In pakistan maulana Taqi Usmani,karachi,
In Arab Maulana Makki who daily give dars in Masjid e Haram after Magrib and after Isha.Rather he clearly emphatically present the position of Ahle sunnat Wal Jamaat on these issues.
And similarly an uncountable Aalims of this majority group of Ahle sunnat Wal Jamaat.

Arguing/confusing general muslims will not solve the issue.
If they are really serious on the issue they should consult Madarsa/ Alims.

What I think it is wrong and unjustified to expect from Tablighi jamaat/Fazail e amaal/Maulana zakariya to solve these root cause of differences. 

This issue is outside their scope/jurisdiction/interference/authority.

If someone is expecting from them he is fooling himself and at the same time to others also. 
MAULANA ZAKARIA HAS Ahle sunnat (Sunni) position and  APPROACH
 Maulana zakaria the (author of FAZAIL E AMAAL) stand on all these issues according to the majority of muslims that is Ahle sunnat wal jamaat approach (that has difference with ...............Group approach). 

His approach is  broadly reflected in selection of stories in FAZAIL E AMAAL .
A. These differences are at much higher level among Ulemae e karam. On all these issues 90% of Scholars are on one side of Table while Salafi are on the other side.
B. If Ummat solves these broader issues the consequential differences can also be solved.
C. It is very important,novel but untouched area to work  between Ulmae Karam. If anyone want to do something for ummat it is a very good opportunity and area to work among scholars of Islam. It is broader and continuing issue that should be solved at higher level between scholars. Only big Ulemas and Madarsas representing salafi and sunnis can solve these issues.

1)  Volumes has been written on for and against of Fazail E Amaal.I have three books and one 20 page article in favour of Fazaaile amal and also 2 books against Fazail E Amaal.All these for and against centre around these core issues.
2)  General Muslim are wasting their energy and resources on these discussion and publication no significant effort is on to solve the core issue.
3)  They are abusing each other making fun of teaching of quran and Hadith.
4)  Tablighi Jamaat has been blessed specially by grace of Allah and Ummat can get benefit from their effort. They are generally devouted ,Allah Fearing and having love for Sunnat and also practice it considerably.But this allegation and counterallegation has its own impact.
5)  Tablighi Jamaat has nothing to loss. It is not an party or organization or membership /financial or administrative position .

6)  Only and only ummat/muslims are losing.

7Our duty to convey massage to all human being is losing.

taken with thanks from