Is it shirk to recite this darood : “ALLAHUMA SALL-E-WASALLIM ‘ALAA SAYEDINA .....

[noorahmad]

Question:
Is it shirk to recite this darood :
“ALLAHUMA SALL-E-WASALLIM ‘ALAA SAYEDINA MOHAMMADIN QAD DAQAT HEELATI ADRIKNI YA RASOOL ALLAH "

Answer:

Praise be to Allaah.

Yes, this counts as shirk, because it is seeking the help of the Messenger (peace and blessings of Allaah be upon him) and complaining about one’s situation to him. This implies that the Messenger (peace and blessings of Allaah be upon him) can hear the call of those who call upon him in any place, and that he helps those who seek his help, and that he can relieve their distress. The Messenger (peace and blessings of Allaah be upon him) was not able to do this when he was alive, so how about after his death? He does not know the unseen, and he does not possess the power to cause harm or bring benefits to himself or to others. Allaah says (interpretation of the meanings):

“Say (O Muhammad): “I possess no power over benefit or hurt to myself except as Allaah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth” (al-A’raaf 7:188)

“And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)” (Ghaafir 40:60)

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)” (al-Baqarah 2:186)

So people should not call on anyone except Allaah; they should not seek the help of anyone except Him; they should not place their hopes in anyone except Him; they should not put their trust in anyone except Him. Allaah alone is the One in Whose hand is sovereignty and goodness, and He is Able to do all things.

Knowing the unseen, relieving distress, hearing the call of those who call upon Him and responding to them, are all things which only the Lord does. Whoever attributes any of these things to anyone else is a mushrik who is guilty of major shirk (shirk akbar). Allaah says (interpretation of the meanings):

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!” (al-Naml 27:62)

“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah” (al-Naml 27:65)

Allaah is the One Who forgives sins, relieves distress and knows what is in people’s hearts. People should not seek these things – forgiveness of sins, relief from distress and other things which no one is able to do except Allaah – from anyone other than Him, for He is the Only One Who is able to do that.



Shaykh ‘Abd al-Rahmaan al-Barraak

[Selamat]

Is it shirk to shout "Ya Ali Madad!"?

[al-ghazalli]

I don't want this to be an issue of debate since people seem to be to preoccupied with this topic and get into arguements.

First the issue of tawassul according to the Ahl as-Sunnah is an issue of Fiqh not one of Aqeedah.

The four madhabs allow tawassul using the Prophet (Peace and Blessings be Upon Him) as a wasila. This is mentioned by Ibn Qudmah the great Hanbali Scholar in al-Mughni.

The issue of Istighata (Ya Ali Madad, etc) is not allowed in the Maliki and Hanbali madhab.


And with Allah is all Success.

[Selamat]

The issue of Istighata (Ya Ali Madad, etc) is not allowed in the Maliki and Hanbali madhab.

Actually, that was a joke question, I just wanted some Salafi to flip out at the idea of someone calling up Ali (ra) for help.

[Marwan]

Calling Sayyidna Ali (K) for help is bid3a.

There's also a fine line between Tawassul & asking, "Can you get me an A on the next exam?

The former is not shirk nor bid3a, but the latter most certainly is.

[aboosait]

I don't want this to be an issue of debate since people seem to be to preoccupied with this topic and get into arguements....
The four madhabs allow tawassul using the Prophet (Peace and Blessings be Upon Him) as a wasila. ....And with Allah is all Success.

Ok. Let us read what Allah s.w.t.says......


Al-Baqara (The Cow)

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ (2:186)

Waitha saalaka AAibadee AAannee fainnee qareebun ojeebu daAAwata alddaAAi itha daAAani falyastajeeboo lee walyuminoo bee laAAallahum yarshudoona

2:186 When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. –

Az-Zumar (The Groups)

أَلَا لِلَّهِ الدِّينُ الْخَالِصُ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاء مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ (39:3)

Ala lillahi alddeenu alkhalisu waallatheena ittakhathoo min doonihi awliyaa ma naAAbuduhum illa liyuqarriboona ila Allahi zulfa inna Allaha yahkumu baynahum fee ma hum feehi yakhtalifoona inna Allaha la yahdee man huwa kathibun kaffarun

39:3 Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him [are wont to say], “We worship them for no other reason than that they bring us nearer to God.” Behold, God will judge between them [on Resur¬rection Day] with regard to all wherein they differ [from the truth]: for, verily, God does not grace with His guidance anyone who is bent on lying [to himself and is] stubbornly ingrate!

[luqman-haqq]

“ALLAHUMA SALL-E-WASALLIM ‘ALAA SAYEDINA MOHAMMADIN QAD DAQAT HEELATI ADRIKNI YA RASOOL ALLAH "

whats the direct translation of that sentence in english?

[al-ghazalli]

As Salam Alikum

In the Name of Allah the Most Merciful, the Most Compassionate.

Bismillah wal Hamdulilah was Salatu was Salam 'ala Sayyidina Rasul Allah.

Al-Baqara (The Cow)

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ (2:186)

Waitha saalaka AAibadee AAannee fainnee qareebun ojeebu daAAwata alddaAAi itha daAAani falyastajeeboo lee walyuminoo bee laAAallahum yarshudoona

2:186 When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. –

*sighs* Sidi I do not blame you for misunderstanding the concept of tawassul, but I will say this only once, since I am fearful this will turn into a debate.

The verses have nothing to do with the issue of tawassul, the Lexicologists state that the meaning of wasīlah is a means of achieving an objective.

Imam Rāghib Asfahānī comments: Wasīlah means to seek willingly access to something and since it is based on willingness, it is related to wasīlah, the means of approach.

Ibn Manzūr, in his research conducted on the word wasīlah, writes: In fact, wasīlah is a means of approach to something to attain nearness to it.

So when one makes tawassul he uses the Holy Prophet (Peace and Blessings be Upon Him) to act as his Wasilah to Allah due to his high status and because he is the best of all creation.

Secondly for those who think tawassul is shirk and accuse certain individuals of shirk then let them state openly that such great scholars as Imam Nawawi, Ibn Hajar al-Asqalani, Qadi Iyad, Imam Ibn Rajab al-Hanbali, Ibn Qadmah etc of shirk. Most of our classical Scholarship would be put into the category of following shirk or promoting it.

Again this issue according to the four schools of fiqh is not an issue of Usool al-Din, but of Fiqh.

To everyone their own opinion, but I will continue to follow the dominant opinion of my madhab for I see the proofs and validity of it.


I quote a beautiful by Imam Shafi (Rahimullah)

و من الشَقاوة أن تحبَ
و من تحبُ يحبُ غيرك
أو أن تريد الخير للأن
سان و هو يريد ضيرك

"And from misery is that you love, and (the one) who you love, loves other than you,or that you want good for a person, and he wants to hurt you".

And with Allah is all Success.

[luqman-haqq]

nicely said al-ghazali..

when we are in need of help of things from the world like for eg. cleaning the house. we seek help from pple in the household.

when some1 in need of help of things from the deen & seeks help from rasullah(s.a.w), they label them shirk.

what poor rationalising by certain group of muslims in the world.
very poor.

the answer given by the original post, was very inadequate with very poor justification & without knowing the status of the prophet.

[MokodorAli]

bollywood is shirk:torture:

[sapphire_blue]

Actually, that was a joke question, I just wanted some Salafi to flip out at the idea of someone calling up Ali (ra) for help.


It's not only salafis that would flip at that!

Astagfirullah.

[aboosait]

So when one makes tawassul he uses the Holy Prophet (Peace and Blessings be Upon Him) to act as his Wasilah to Allah due to his high status and because he is the best of all creation.

Secondly for those who think tawassul is shirk and accuse certain individuals of shirk then let them state openly that such great scholars as Imam Nawawi, Ibn Hajar al-Asqalani, Qadi Iyad, Imam Ibn Rajab al-Hanbali, Ibn Qadmah etc of shirk. Most of our classical Scholarship would be put into the category of following shirk or promoting it.

Again this issue according to the four schools of fiqh is not an issue of Usool al-Din, but of Fiqh.
.


I QUOTE THE SAYINGS OF IMAM ABU HANEEFA:

Imaam Abu Haneefah said:

((It is not befitting for anyone to call upon Him, except by Him, and with the supplication that He has permitted and commanded, that which is instructed in His statement:

{And Allaah has Beautiful Names, so call upon Him by them, and leave the company of those who deviate concerning His Names. They will be recompensed for what they used to do})), [Soorah al-A'raaf, Aayah 180], [ad-Durrul-Mukhtaar ma'a Haashiyah Raddul-Mukhtaar (6/396-397)]

Abu Haneefah said:

((It is detested for the supplicator to say: "I ask You by the right of so and so", or, "By the right of Your Prophets and Messengers, and by the right of the Sacred House and the Sacred Sanctuary")), [Sharhul-'Aqeedatut-Tahaawiyyah (p. 234) and Ithaafus-Saadaatul-Mustaqeem (2/285) and Sharhul-Fiqhil-Akbar (p. 198) of al-Qaaree]

And Abu Haneefah said:

((It is not befitting for anyone to call upon Allaah, except by Him, and it is even more detestable for him to say: "By the junctures of Honour from your Throne", or "By the Right of Your Creation")), [al-Fiqhul-Absat (p. 56)]

[al-ghazalli]

As Salam Alikum

In the Name of Allah the Most Merciful, the Most Compassionate.

Bismillah wal Hamdulilah was Salatu was Salam 'ala Sayyidina Rasul Allah.


Sidi I did state this previously ...but I will say this only once, since I am fearful this will turn into a debate.

but I have been forced to answer since you misconstrue the noble Imams's words.

Shaykh GH Haddad (May Allah Preserve Him) states;

Imàm Abu Hanïfa nowhere objected to tawassul but only –as narrated from Abu Yusuf in Kitàb al-Àthàr–to the use of a specific wording in supplication, namely, “by the right You owe to So-and-so” (bi-haqqi fulàni ‘alayk), or “by the joints of power and glory in Your Throne” (bima ‘àqidal-‘izzmin‘arshik). (1)

The reason for this is that, on the one hand, Allàh owes no-one any right whatsoever except what He Himself condescends to state on His part as in the verse [To help believers is incumbent upon Us (haqqun ‘alaynà)](30:47) On the other hand, “by the right owed so-and-so” is an oath and is therefore a formula restricted to Allàh Himself on pains of shirk. Imàm Abu Hanïfa said: “Let one not swear any oath except by Allàh alone, with a pure affirmation of tawhïd and sincerity.”[2] A third reason is that the expression “the joints of power and glory in Your Throne” is a lone-narrator (àhàd) report and is therefore not retained nor put into practice, in accordance with the rule for any such reports that might suggest anthropomorphism.

Those that claim the Imàm objected to tawassul altogether are unable to adduce anything to support such a claim other than the above caveat, which is not against tawassul but against a specific, prohibitive wording in tawassul. A proof of this is that it is permissible in the Hanafï School to say “by the sanctity/honor of so-and-so in Your presence” (bi-hurmati/bi-jàhi fulàn). This is stated in the Fatàwà Bazzàziyya (6:351 in the margin of the Fatàwà Hindiyya) and is also the position of Abþ al-Layth al-Samarqandï among the major Hanafï Jurists, not to mention that of Imàm Ibn ‘Àbidïn among the later ones.

Even so there is authentic evidence in the hadïth of Fàtima bint Asad [2] the hadïth of “the right of those who ask You,”[3] the hadïth: “O Allàh, I ask you by the joints of power in the Throne,” and [4] the hadïth: “Do you know the right owed to Allàh by His slaves and the right owed by Allàh to his slaves?”[4] to support the permissibility of such a wording. If the above objection is authentically reported from Abu Hanïfa then either he did not deem these hadïths authentic by his standards, or they did not reach him. An illustration of this is that Abu Yusuf permitted the formula “By the joints of power…”. [5] Further, the opposite is also reported from him, namely, that he permitted tawassul using those very expressions. Ibn ‘Àbidïn said: “In the Tatàrkhàniyya: The Àthàr also report what shows permissibility.” Then he cites–from al-Qàrï’s Sharh al-Niqàya, al-Munàwï quoting Ibn ‘Abd al-Salàm (cf. the very first of his Fatàwà in the printed Risàla edition), and al-Subkï –fur*ther explanations that it is permitted, then he cites the fatwa by Ibn Amïr al-Hajj in the thir*teenth chapter of Sharh al-Munya that such permissibility is not limited to tawassul through the Prophet e. i.e. it extends to the Sàlihïn.

Footnotes:

1] Cf. al-Zabïdï, It hàf (2:285) and Ibn Abï al-‘Izz, Sharhal-‘Aqïda al-Tahàwiyya (1988 9th ed. p. 237).

[2]Cf. al-Kasànï, Badà’i‘ al-Sanà’i‘ (3:8).

[3]Cf. Ibn Taymiyya, Majmþ‘ al-Fatàwà (1:202-203) and his imitators.

[4]The first hadïth is narrated from Anas by al-Tabarànï in al-Kabïr (24:351) and al-Awsat. (1:152) and Abu Nu‘aym in his Hilya (1985 ed. 3:121) with a chain contain*ing Rawh ibn Salàh concerning whom there is difference of opinion among the authorities. He is unknown according to Ibn al-Jawzï in al-‘Ilal al-Mutanàhiya (1:260-270), Ibn ‘Adï in al-Kàmil (3:146 #667), and al-Dàraqutnï in al-Mu’talif wal-Mukhtalif (3:1377); Ibn Màkþlà in al-Ikmàl (5:15) declared him weak while al-Hàkim asserted was trustwor*thy and highly dependable (thiqa ma’mun) –as men*tioned by Ibn Hajar in Lisàn al-Mïzàn (2:465 #1876), Ibn Hibbàn in*cluded him in al-Thiqàt (8:244), and al-Fasawï considered him trustworthy (cf. Mamdoh, Raf‘ [p. 148]). Al-Haythamï (9:257) said: “Al-Tabarànï narrated it in al-Kabïr and al-Awsat and its chain contains Rawh ibn Salàh whom Ibn Hibbàn and al-Hàkim declared trustworthy although there is some weakness in him, and the rest of its sub-narrators are the men of sound hadïth.” I was unable to find Abu Hàtim’s declaration of Rawh as trustworthy re*ported by Shaykh Muhammad ibn ‘Alawï in his Mafàhïm (10th ed. p. 145 n. 1). Nor does Shaykh Mahmod Mamdohin his discussion of this hadïth in Raf‘ al-Minàra (p. 147-155) mention such a grading on the part of Abu Hàtim although he con*sid*ers Rawh “truthful” (sadaq) and not “weak” (da‘ïf), according to the rules of hadïth science when no reason is given with regard to a nar*rator’s purported discreditation (jarhmubham ghayr mufassar). Mamdoh(p. 149-150) noted that al*though Albànï in his Silsila Da‘ïfa (1:32-33) claims it is a case of explicated discreditation (jarh mufassar) yet he himself de*clares identi*cally-formulated dis*creditation cases as unexplicated and therefore unaccept*able in two dif*ferent contexts! Ibn ‘Alawï adds that the hadïth is also narrated from Ibn ‘Abbàs by Ibn ‘Abd al-Barr –without specifying where –and from Jàbir by Ibn Abï Shayba, but without the du‘à. Imàm al-Kawtharï said of this hadïth in his Maqàlàt (p. 410): “It provides textual evidence whereby there is no difference between the living and the dead in the context of using a means (tawassul), and this is explicit tawassul through the Proph*ets, while the hadïth of the Prophet from Abu Sa‘ïd al-Khudrï ‘O Allàh, I ask You by the right of [the promise made to] those who ask You (bihaqqi al-sà’ilïna ‘alayk)’* constitutes tawassul through the generality of Muslims, both the living and the dead.”

*A hasan hadïth of the Prophet according to Shaykh Mahmod Mamdoh who showed in his mono*graph Mubàhathat al-Sà’irïn bi Hadïth Allàhumma Innï As’aluka bi-Haqqi al-Sà’ilïn, narrated from Abu Sa‘ïd al-Khudrï by Ahmad in his Musnad with a fair chain according to Hamza al-Zayn (10:68 #11099) –a weak chain according to al-Arna’þt(17:247-248 #11156) who considers it, like Abu Hàtim in al-‘Ilal (2:184), more like*ly a mawquf saying of Abu Sa‘ïd himself; Ibn Màjah with a chain he declared weak, Ibn al-Sunni in ‘Amal al-Yawm wa al-Layla (p. 40 #83-84), al-Bayhaqï in al-Da‘awàt al-Kabïr (p. 47= 1:47 #65), Ibn Khuzayma in al-Tawhïd (p. 17-18) [and his Sahïh (2:458?) as indicated by al-Busïrï in his Zawà’id (1:98-99)], al-Tabarànï in al-Du‘a (p. 149=2:990), Ibn Ja‘d in his Musnad (p. 299), al-Baghawï in al-Ja‘diyyat (#2118-2119) and –mawquf –by Ibn Abï Shayba (6:25=10:211-212) and Ibn Abï Hàtim in ‘Ilal al-Hadïth (2:184). Al-‘Iràqï in Takhrïj Ahàdïth al- Ihyà’ (1:291) graded it hasan as a marfu‘ Prophetic hadïth, as did the hadïth Masters al-Dimyàtï in al-Muttajir al-Ràbihfï Thawàb al-‘Amal al-Sàlih (p. 471-472), Ibn Hajar in Amàlï al-Adhkàr (1:272) and al-Mundhirï’s shaykh the hadïth Master Abu al-Hasan al-Maqdisï in al-Targhïb (1994 ed. 2:367 #2422=1997 ed. 2:304-305) and as indicated by Ibn Qudàma in al-Mughnï (1985 Dàr al-Fikr ed. 1:271). Shaykh Mamdohin his monograph refuted the reasoning of Nàsir Albànï and Hammàd al-Ansàrï in declaring this hadïth weak. The third hadïth is narrated from [1] the Companion Qayla bint Makhrama by al-Tabarànï in al-Kabïr (25:12) with a fair chain according to al-Haythamï (10:124-125); [2] Ibn Mas‘ud by al-Bayhaqï in al-Da‘awàt al-Kabïr (2:157 #392) –Ibn al-Jawzï in al-Mawdu‘àt (2:142) claimed that it was forged as cited by al-Zayla‘ï in Nasb al-Ràya (4:272-273) but this ruling was rejected by al-Suyutï in al-La’àli’ (2:68); [3] maqtþ‘ from Wuhayb by Abu Nu‘aym in the Hilya (1985 ed. 8:158-159); [4] Abþ Hurayra by Ibn ‘Asàkir with a very weak chain cf. Ibn ‘Arràq, Tanzïh al-Sharï‘a (1:228); and [5] Abþ Bakr in al-Tadwïn and al-Firdaws. The fourth is narrated from Mu‘àdh in the Six Books and Ahmad except for al-Nasà’ï.

[5]Cf. al-Kàsànï, Badà’i‘ al-Sanà’i‘ (5:126).

[6]Ibn ‘Àbidïn, Hàshiya (6:396-397).

[aboosait]

=al-ghazalli;1418158]As
Imàm Abu Hanïfa nowhere objected to tawassul

QUOTE THE SAYINGS OF IMAM ABU HANEEFA:

Imaam Abu Haneefah said:

It is not befitting for anyone to call upon Him, except by Him, and with the supplication that He has permitted and commanded, that which is instructed in His statement:

"And Allaah has Beautiful Names, so call upon Him by them, and leave the company of those who deviate concerning His Names. They will be recompensed for what they used to do" [Soorah al-A'raaf, Aayah 180],

[ad-Durrul-Mukhtaar ma'a Haashiyah Raddul-Mukhtaar (6/396-397)]

Abu Haneefah said:

It is detested for the supplicator to say: "I ask You by the right of so and so", or, "By the right of Your Prophets and Messengers, and by the right of the Sacred House and the Sacred Sanctuary",

[Sharhul-'Aqeedatut-Tahaawiyyah (p. 234) and

Ithaafus-Saadaatul-Mustaqeem (2/285) and

Sharhul-Fiqhil-Akbar (p. 198) of al-Qaaree]

And Abu Haneefah said:

It is not befitting for anyone to call upon Allaah, except by Him, and it is even more detestable for him to say: "By the junctures of Honour from your Throne", or "By the Right of Your Creation" [al-Fiqhul-Absat (p. 56)]

[al-ghazalli]

Sidi I think I have made the words of the noble Imam clear if you wish to distort them then that is your choice, but you should fear Allah and remember he always watches our actions.

a famous arab quote; there are two kinds of speeches and two kinds of silences. Speech is either truth or a falsification, and silence is either fruition or heedlessness. If one speaks the truth, his words are better than his silence, but he who invents falsifications, his silence is better than his speech.


And with Allah is all Success.

[imported_al-muthanaa]

Is it shirk to shout "Ya Ali Madad!"?

yes it is shirk in tawhid al ulohyah to ask for assistance other than Allah.

[imported_al-muthanaa]

وَيَعْبُدُونَ مِن دُونِ اللّهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَيَقُولُونَ هَـؤُلاء شُفَعَاؤُنَا عِندَ اللّهِ قُلْ أَتُنَبِّئُونَ اللّهَ بِمَا لاَ يَعْلَمُ فِي السَّمَاوَاتِ وَلاَ فِي الأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ {18}
[Shakir 10:18] And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Do you (presume to) inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him).
[Yusufali 10:18] They serve, besides Allah, things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!"
[Pickthal 10:18] They worship beside Allah that which neither hurteth them nor profiteth them, and they say: These are our intercessors with Allah. Say: Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth? Praised be He and High Exalted above all that ye associate (with Him)!

[aboosait]

وَيَعْبُدُونَ مِن دُونِ اللّهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَيَقُولُونَ هَـؤُلاء شُفَعَاؤُنَا عِندَ اللّهِ قُلْ أَتُنَبِّئُونَ اللّهَ بِمَا لاَ يَعْلَمُ فِي السَّمَاوَاتِ وَلاَ فِي الأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ {18}
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It has been made clear to AL GAZZALI from Qu'an and Sunnah that calling upon other than Allah is shirk (whether it be stones, or the souls of the dead).

He is denying that the noble Imaam practised and propagated tawheed and warned against shirk.

Do you think there will be any use quoting more evidences from the Qur'an?

[imported_al-muthanaa]

It has been made clear to AL GAZZALI from Qu'an and Sunnah that calling upon other than Allah is shirk (whether it be stones, or the souls of the dead).

He is denying that the noble Imaam practised and propagated tawheed and warned against shirk.

Do you think there will be any use quoting more evidences from the Qur'an?

We as Muslims give dawaa as for the results and fruits of our dawaah that is up to Allah to decide. The reason I quoted this verse is that the modern day mushrikeen who pray to their god Ali say exactly the same think as the mushrikeen during prophet Muhammad's time..."they are our intercessors with Allah".

[luqman-haqq]

We as Muslims give dawaa as for the results and fruits of our dawaah that is up to Allah to decide. The reason I quoted this verse is that the modern day mushrikeen who pray to their god Ali say exactly the same think as the mushrikeen during prophet Muhammad's time..."they are our intercessors with Allah".


they use Ali(r.a) as their wasila?