Some Important Scholarly and Research Questions for Mufti Noor Zaman Shazli Sahib
Compiled by: Abdul Jabbar Salhari Joya Sharif
Question No. 1:
Mufti Noor Zaman Shazli Sahib claims that it is possible to subdue Satan and use him for work; please clarify under which Sharia principle this "subjugation of Satan" is possible?
Is there any method for this proven from the Quran and Sunnah, or is it based on those practices mentioned in books of occult practices or non-Islamic ideologies (such as methods attributed to the Illuminati, etc.)?
Question No. 2:
If subduing Satan is not proven from the Quran and Sunnah, then what is the definitive Sharia evidence based on which such actions are being declared permissible or beneficial?
And if these actions are polytheistic or not based on established traditions, then what will be their Sharia status?
Question No. 3:
It is claimed that "Nad-e-Ali" is not polytheistic; please provide a clear, explicit, and authentic proof from the Quran, Hadith, or the early scholars regarding its non-polytheistic nature, so that a scholarly decision on this matter can be made.
Question No. 4:
Mufti Noor Zaman Shazli Sahib also claims that he received "Nad-e-Ali" through divine unveiling from Imam Jafar Sadiq (RA) and that there is no polytheism in it;
The question is:
Can divine unveiling and inspiration be accepted as definitive proof in Sharia?
And if not, then what remains of the Sharia status of this attribution?
Question No. 5:
Some Shia sources acknowledge that there is no clear evidence of "Nad-e-Ali" before 905 AH;
So the question is, how can an act that has no authentic basis in the early centuries be accepted as a religious practice?
Question No. 6:
In "Nad-e-Ali," Hazrat Ali (RA) is invoked, and assistance is sought from him;
Please clarify in which sphere of "seeking help from other than Allah" does this assistance fall?
And what are its limits defined in the light of the Quran and Sunnah?
Question No. 7:
The word "Wilayat" is also mentioned in this prayer;
The question is, what is meant by "Wilayat" here?
If it is taken to mean Imamate according to the Shia belief—which they consider superior to prophethood and an independent pillar of religion—then how can this concept be consistent with the principles of belief of the Ahl-e-Sunnat?
Question No. 8:
It has also been claimed that:
"Until my order came into existence, people were treated by amateurs, and only my group (Shazli) is expert";
The question is, is this style of expression scholarly, balanced, and honest, or is it based on arrogance?
And is it religiously correct to give preference to one order in this way?
Question No. 9:
If one order is declared perfect and others imperfect, does this not lead to division, prejudice, and self-imposed superiority in the Ummah?
What is Mufti Noor Zaman Shazli Sahib's justification and stance on this matter?
Question No. 10:
Finally, please clarify what should be the original standard in practices, invocations, and spiritual methods:
The Quran and Sunnah, or divine unveiling, personal experiences, and unauthenticated practices?
These questions are presented purely for scholarly, research, and reform purposes, so that clear, reasoned, and authentic guidance can be obtained in sensitive matters of religion.