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A Dialogue on your understanding of - Shirk

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Audhu billahi min ash-shaitanir rajeem.

Bismillah, ar-Rahman, ar-Rahim

AsSalaamu Alaykum,

 

Keeping the above posts in mind, and looking at the verse below

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا {64}

[Shakir 4:64] And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.
[Pickthal 4:64] We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.
[Yusufali 4:64] We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.
[Pooya/Ali Commentary 4:64]

"It is the will of Allah that people should obey the Holy Prophet. If the sinners approach the Holy Prophet, he will speak on their behalf to Allah, because He has given him the authority to intercede on behalf of the repentant sinners; and on his (and his Ahl ul Bayt's) recommendation. Allah forgives the sinners, as has been clearly mentioned in this verse. Refer to the commentary of al-Baqarah: 48."

Question that is raised, is why not Allah[awj] only, what we need to have a waseela?

Allah[awj] commanded us to do that, it's is a preferred method prescribed for Muslims.

Was Allah[awj] not approachable during the time of the Prophet Muhammad[pbuhahp]?

Shaytan[Iblis] had no issue prostrating to Allah[awj], issue was Allah[awj] command to prostrate to Adam[as].

Question now, is it still valid after the passing of the Prophet Muhammad[pbuhahp]

Here are few hadiths from the Muslims books ...

Sahih Muslim Book 030, Hadith Number 5858.

Chapter : Pertaining to the merits of Moses (peace be upon him).

“Anas b. Malik reported Allah's Messenger(may peace be upon him)as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave.”

______________________________________________________________________

A]

Ibn Taymiyyah said: "The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah (صلى الله عليه وسلم) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave."

[Majmuaat-al-Fatawa by Ibne Taymiyyah, Volume 24: Page No. 362]]

B]

Ibn Taymiyah writes: 'A group of people heard the answer of their salaam. And, in the days of Harrah, Sa'id ibn al- Musayyib heard the voice of our Prophet (صلى الله عليه وسلم) saying the adhan, from the grave. And there are more events like these and they are all true.

[ibn Taymiyya, Iqtidah Siratul-Mustakeem, Page No. 373]

A & B is there any issue with their Validity? [let me know]

WS

Layman.

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More on Qur'an 4:64 and its meaning and connection with Tawheed.

"..

‘ibadah (servitude) to Allah and humbling before His infinite greatness and a muwahhid does so only at the command of Almighty Allah. And the same is also true of humbling before the Holy prophet (SA) and the Infallible Imams (AS).

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ…

“O you who believe! Be not forward in the presence of Allah and His Messenger… (49:1).”

Otherwise the person of the Holy Prophet (SA) and the Imams (AS), apart from their relation to Allah The Almighty and the respect in which Allah has held them, from the viewpoint of a muwahhid, should not in themselves be sanctified and before them one should not humble himself. This respect too in which the people hold the successors of the Imam (AS) and today for the esteemed leader of the Islamic Revolution is in fact servitude to Allah.

This respect is not out of family relations with him, nor is it because of greed for wealth or fear of punishment. This is a sentiment which stems from At- Tawhid, and since our people have acquired the love for Allah, they hold in greater respect anybody who is nearer to Allah and who endeavors more for the establishment of His rule and before such a person, they consider their lives of little values.

That some Sunni brother accuse the Shi’ahs and the other Muslims of shirk, it is out of the misunderstanding that has arisen from this very matter. They imagine that At- Tawhid in Allah’s Lordship and in His being the Worshipped (One demand that man holds no other one in respect, because if one does so and/or for example kisses the grave of the Prophet (SA) or the Imams (AS), he will be a mushrik.

Such accusations are due to unawareness of the fact that this respect is in fact the respect for Allah and for divine positions. Were it not for Allah’s command and were it not for the relation which Allah’s awliya’ (friends) have towards Allah - The exalted, this could be considered a stage of shirk, but now that it is done in obedience to Allah’s command and due to the relation of Allah’s awliya’ to Him, it is not only not the shirk, but is also the very At-Tawhid, It is Allah Who commands us to respect His Prophets (AS) and awliya’ and it is also Allah Who says: If anybody wants his sin to be forgiven (by Allah), he should go to the door of the house of the Holy prophet (SA) of Islam.

..وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

“… And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful (4:64).”

Allah says that for the forgiveness of your sins you should refer to the Holy Prophet (SA) of Islam, he asks (Allah for) forgiveness for you and you yourselves ask (Allah for) forgiveness, then Allah will forgive your sins, At that time too, the munafiqun (the hypocrites) said: "We will ask forgiveness before Allah Himself, then why should we also go to the Prophet?" They refused to go to the Holy Prophet (SA) of Islam, to express their want to him, to appeal to him and to request him to act as intercessor with Allah for them.

This refusal brought about their nifaq (hypocrisy) and deprived them of Allah’s favor and of the Holy Prophet (SA)’s asking Allah for forgiveness for them and it was because of this very disregard and hypocrisy that Allah said (to the Holy Prophet (SA) ): "Even if you ask forgiveness for them seventy times, they will not be forgiven (by Allah);" "Why? Because they rendered arrogance and disobedience towards Allah’s command and did not observe the respect which they should have paid towards the Holy Prophet (SA) of Islam. Since they disbelieved in Allah’s blessing, they are no longer deserving of Allah’s forgiveness, even if the Holy Prophet (SA) himself asks forgiveness for them:

…اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ

“Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them… (9:80).”

So, those who out of arrogance, refuse to pay respect to the Holy Prophet (SA) of Islam and to Allah’s awliya’ and feel scorned to be humble before Allah’s awliya’, will not deserve Allah’s Mercy. They are not only not muwahhidun, but have rather the worst kind of shirk, namely, the very kind of shirk which Iblis had, whereas, had they any shirk in Allah’s being the Creator, this would not cause so much degradation for them.

If those who have recognized the One God and who know that all things in the world arc in His hands disobey His command and arc arrogant before Him, they are then worse than those who have not known Him and hence Iblis is worse than the idolaters, though he had recognized Allah and had also worshipped Him, So, the one who has recognized Allah, has understood His greatness and still disobeys Him, is more deserving of fall and torment than the one who has not yet acquired any recognition of Allah and has not known Him.

Therefore, it should not be wrongly imagined that belief in At-Tawhid in Allah’s Lordship has any inconsistency with the belief of the Shi’ahs and of the majority of the Muslims about the Prophets (AS) and the Holy Imams (AS).

We do not regard anyone to be independently effective in the creation and management of the world besides Allah and alongside Him, However, we believe that Allah The Almighty has granted certain powers to some of His creatures and that He has willed that many of the works he fulfilled through the channel of their will-power, Allah fulfils miracles at the hands of His Prophets (AS) and even that He revives the dead at the hands of ‘Isa (Jesus Christ) (AS), it is by no means inconsistent with At-Tawhid in revival.

The true Reviver is Allah and it is He Who grants such a power to ‘Isa (AS), the son of Maryam (AS) and also grants any power to anybody He wills, as He has willed to grant such power to our Holy Imams (AS) and this belief has not only no inconsistency with At-Tawhid, but is also of the stages of At-Tawhid. Just as Allah tested Iblis through commanding him to obey Adam (AS) and be humble before him, so He will also test other creatures of His through commanding them to obey His Prophets (AS) and awliya’.

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ…

“And We did not send any Messenger but that he should be obeyed by Allah’s permission… (4:64).”

Thus, as Allah has commanded, it is incumbent upon all the people to obey the Prophets (AS) and the one who refuses to obey the Prophets (AS) has refused to obey Allah.

According to a riwayat, Iblis said to Allah: "I will worship you as much as you want, exempt me from prostrating to Adam." But Allah addressed him; "If you want to worship Me, worship Me the way I want you to." Otherwise, you have obeyed your own desire and worshipped your own passions. If you are a worshipper of Allah, you should step in the way which Allah has ordained, not the way which your own imperfect mind thinks, as some groups had invented some ways for worshipping Allah.

This kind of worship in fact traces back to worshipping oneself, not to worshipping Allah. Therefore, to believe that Allah’s awliya’ are endowed with certain levels of creational guardianship and bring about certain changes in this world by Allah’s permission is the same as At-Tawhid and to appeal to them and to ask them for intercession (with Allah) has no sort of inconsistency with At-Tawhid."

http://www.al-islam.org/tawhid-or-monotheism-muhammad-taqi-misbah-yazdi/part-1-tawhid-value-system-islam#manifestations-tawhid-ubudiyyah-Allah

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Seeking Help From The Spirits of Awliya Allah

The most important issue with regards to seeking help from the awliya Allah (the friends or beloved of Allah) is when they have died or so to say, living in another world, whether this act of seeking help is in the form of du'a(invocation) or asking for some extraordinary acts to be performed. This is because the Muslims of today are not in the presence of the Holy Prophet (s) or an Imam so that they can approach them and ask them to do something in their presence. Rather, most often, their questions and requests are put before the pure spirits of the Prophets and awliya. For this reason, analysing the Islamic decree with regards to these two situations is very important.

Investigation on this matter depends on the analytical study of four topics and by becoming fully aware of them, one can acknowledge the correctness of such imploration and beseeching. These four topics are:

1. Eternity of soul and spirit of man after death

2. The reality of man is his very soul and spirit

3. Relationship with the world of souls is possible

4. The correct traditions which the Islamic traditionists have narrated bear witness to the authenticity of such implorations and the practise of the Muslims has been the same in all the ages. Now we shall describe each of these four topics.

1. Death is not Annihilation of Man

The verses of Qur’an bear a clear witness to the fact that death is not the end of life but a window for a new life. By passing from this passage, man steps into a new life, a world completely new to him and much superior than this material world.

Those who take death to be the end of life and believe that with death, everything of man is finished and nothing remains of him except one lifeless body which (even that) after some time is changed to soil and destroyed, follow the philosophy of materialism.

Such a reflection shows that a person with such a view thinks life to be nothing but a part of material effects of the organs of body and the physical and chemical reactions of the brain and nerves and with the subsiding of the heat of body and stoppage of the cells from activity and production, the life of man comes to a halt and he turns into an inanimate object. Soul and spirit in this school of thought is nothing but reflection of materialism and its properties and with the nullification of these properties and domination of reciprocal effects of the organs of body over each other, the soul and spirit become completely void and there no longer remains anything by the name of spirit, its eternity and a world related to spirits.

Such a view about the soul and spirit of man is inspired by the principles of Materialism. In this school of thought, man is nothing more than a machine where he is formed from different tools and implements and the reciprocal effects of those components give the power of thought and perception to the brain, and with the dispersion of these components the effects of thought, perception and in short, life gets completely destroyed at death.

The views of materialists about soul and spirit were completely discarded by the great philosophers of the world and the divine scholars. The theologians believe that apart from the material system of body, the nervous system and its reciprocal material reactions there exists for man, a real substance by the name of soul and spirit which remains with the body for some period and then cuts off its relation with the body and lives in a special world with a much more delicate body. The continuity of soul after the death of a person is not a matter which can be established and proved in these pages because today the eternity of soul and spirit has been proven by verses of Qur’an, precise philosophical reasoning and convincing spiritual experiences. We shall now narrate the verses of Qur’an that bear testimony to the matter of eternity of spirit after death.

Qur’an and Eternity of Spirits

Verses of the Qur’an clearly indicate that the spirit continues to live after its separation from the body. For the sake of brevity, we bring here only the text of the verses and postpone its analysis for some other proper time.

وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِنْ لَا تَشْعُرُونَ

“And do not speak of those who are slain in Allah's way as dead, nay, (they are) alive, but you do not perceive. (Baqarah 2:154)”

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

“And reckon not those who are killed in Allah's way as dead, nay, they are alive (and) are provided sustenance from their Lord. (Aal-Imran 3:169)”

فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ

“Rejoicing in what Allah has given them out of His grace, and they rejoice for the sake of those who, (being left) behind them, have not yet joined them. (Aal-Imran 3:170)”

يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ

“They rejoice on account of favour from Allah and (His) grace. (Aal-Imran 3:171)”

إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ {25}

قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ {26}

بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ {27}

“Surely I believe in your Lord, there for hear me. It was said: Enter the garden. He said: O would that my people had known of that on account of which my Lord has forgiven me and made me of the honoured ones! (Yasin 36:25-27)”

The Paradise which he is told to enter therein is the Paradise of barzakh and not of the Hereafter because he wishes that his people knew and were aware that God has forgiven and honoured him. Such a wish is not compatible with the world of the Hereafter, where the curtains will be removed from the eyes of the people and their condition will not be hidden from each other. Rather such unawareness is befitting with this world where the people of this abode are unaware of the condition of the people living in another world (barzakh) and the verse of Qur’an bears witness to this fact.

Moreover, the next verse clarifies that after his death, when man is forgiven and he enters the Paradise, the light of his people's life will be extinguished by one heavenly cry. As verse says:

وَمَا أَنْزَلْنَا عَلَىٰ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ {28}

إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ {29}

“And We did not send down upon his people after him any hosts from heaven, nor do We ever send down. It was naught but a single cry, and lo! they were still. (Yasin 36:28-29)”

From these two verses we come to know that after entering Paradise, his people were still living in this world till death suddenly overtook them and, this Paradise cannot be anything other than Paradise of barzakh.

النار يُعرضون عليها عدًواً وعشياً ويوم تقوم الساعة ادخِلوا أل فرعون أشد العذاب

“The fire, they shall be brought before it (every) morning and evening and on the day when the hour shall come to pass: Make Firawn's people enter the severest chastisement. (Momin 23:46)”

By paying attention to the contents of the two verses, the matter of continuity of life in the world of barzakhbecomes clear and obvious because, before the approach of qiyama, the Fire will be presented to them morning and evening but after the qiyama they will be given the worst punishment.

If the later part of the verse ويوم تقوم الساعة was not there, then the beginning contents would not have been so clear. But by paying attention to the verse it becomes obvious that the objective is the same period of barzakh; otherwise the reciprocity of the two sentences would have been incorrect.

Moreover, the matter of morning and evening too bears witness that it does not refer to the world of the Hereafter since, mornings and evenings do not exist in that world.

So far, the first of the four topics has been made clear from the viewpoint of Qur’an. Now it’s time to refer to the second topic.

2. The Reality of Man is his very Spirit

Man in the outset seems to be formed of body and spirit. However, the reality of man is his same spirit which is accompanied with the body.

We shall not discuss this matter from the view point of philosophy and at present we are not concerned with the Greek and Islamic philosophy. Rather we shall discuss this matter only from the viewpoint of Qur’an.
By examining the verses that have come down with regards to man, this fact can easily be seen that the reality of man is his very soul and spirit. Here, we shall ponder over the contents of this verse:

قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

“Say: The angel of death who is given charge of you shall cause you to die, and then to your Lord you shall be brought back. (Sajdah 32:11)”

Contrary to what we believe, the word of توفىّ does not mean ‘to cause to die’. Rather it means ‘to take’ or ‘to seize’. 1

Therefore, the purpose of the sentence يتوفاكمً is: “He will seize you all”. When the reality of man is his very soul and spirit, the interpretation of the verse will be correct.

However, if the soul and spirit forms a portion of man’s personality and the other half is formed by his external body, then in such a case such an interpretation will not be permissible because the Angel of Death never seizes our external body. Rather, the body remains in its same condition and what the Angel seizes is only our soul.

The verses which clarify the reality of soul and spirit with regards to man are not confined to this verse and as an example; we content ourselves with one verse.

This fact that ‘the reality of man and centre of his spiritual excellences is his very spirit and the body is (only) a covering which has been put over it’ becomes evidently clear by paying attention to the matter of eternity of spirit after death which was discussed in the first topic. Qur’an does not recognise death to be the annihilation of man and the end of his life.

Rather, it believes that life exists for the martyrs, the pious and the oppressors before the approach of qiyama, a life accompanied with joy and happiness, (or) accompanied with torment and punishment and if the reality of man is his fundamental body then, undoubtedly the body gets destroyed after a few days and changes to different elements and in such a case the matter of eternity of man or the life of barzakh becomes meaningless.

3. Qur’an and the Possibility of Connection with another World

Proving eternity of spirit is not enough for the purpose of recommending and proving (beseeching) to be useful. Rather, apart from its eternity, the possibility of establishing relationship with it should be proved from the viewpoint of reason and Qur’an.

We have talked about this matter in detail in the book ‘Originality of the Spirit’.

Here, we shall mention in brief, some of those verses which prove that the relationship of man continues with his past ones and is not yet disconnected.

A) Salih ('a) Speaks with the Souls of His People

فَعَقَرُوا النَّاقَةَ وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَا صَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ

“So they slew the she-camel and revolted against their Lord's commandment, and they said: O Salih! Bring us what you threatened us with, if you are one of the apostles. (Araf 7:77)”

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

“Then the earthquake overtook them, so they became motionless bodies in their abode. (Araf 7:78)” 2

فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَٰكِنْ لَا تُحِبُّونَ النَّاصِحِينَ

“Then he turned away from them and said: O my people, I did certainly deliver to you the message of my lord, and I gave you advice, but you do not love those who give advice. (Araf 7:79)”

Pay careful attention to the contents of these three verses.

The first verse shows that when they were alive they demanded the punishment of Allah.
The second verse shows that the divine punishment overtook and destroyed each one of them.
The third verse shows that Salih ('a) spoke to them after their death and destruction and said: “I presented you the divine messages but you disliked someone giving you advice.”

A clear witness to this fact that he spoke to them after their death are the following two points:

(1) The order of verses in the aforementioned form.

(2) The alphabet of فا in the word of فتولى which denotes an order. i.e. after their destruction, he turned towards them and spoke in such words.

The sentence of (ولكن لا تُحبون الناصحين) shows that they were so much sunk in obstinacy and wretchedness that even after death, they possessed wicked mentality so much so that they did not like people who gave advices and warnings.

The expression of Qur’an is in such manner that, he speaks to his peoples’ souls with sincerity and considers them as his audience, and reminds them of their permanent obstinacy which was present in them even after death and says: “Now too, you do not like an advisor.”

B) Shu'ayb ('a) Speaks with the Souls of the Deceased Ones

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

“Then the earthquake overtook them, so they became motionless bodies in their abode. (Araf 7:91)”

الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا ۚ الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ

“Those who called Shu'ayb a liar were as though they had never dwelt therein, those who called Shu'ayb a liar, they were the losers. (Araf 7:92)”

فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ آسَىٰ عَلَىٰ قَوْمٍ كَافِرِينَ

“So he turned away from them and said: O my people! certainly I delivered to you the messages of my Lord and I gave you good advice, how shall I then be sorry for an unbelieving people? (Araf 7:93)”

The method of reasoning in this verse is the same as the verses related to Salih (‘a).

C) The Holy Prophet (s) of Islam Speaks with the Souls of Prophets

وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَٰنِ آلِهَةً يُعْبَدُونَ

“And ask those of Our Apostles whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent God? (Zukhraf 43:45)”

This verse shows that the Prophet (s) can establish a connection from this very world with the prophets who live in another world till it becomes clear that the order of God in all the ages and to all the Prophets was not to worship anyone other than Allah.

D) Qur’an Sends Salutations Upon The Prophets

The Holy Qur’an has on occasions sent peace and salutations on Prophets and these salutations were not meaningless compliments or some kind of formalities.

Great! it is far from justice if we wish to put down the sublime meanings of the beloved Qur’an to the level that has taken the tinge of staleness. It is true that today, the materialists who do not believe in the validity of spirit, send in their speeches, peace and salutations upon their leaders and founders of this school of thought as a form of respect and honour. But is it fair that we put aside the sublime meanings of Qur’an which reveals facts and realities and bring them down to low level and say that all these salutations which Qur’an has sent upon the prophets (and we Muslims too recite them day and night) are just some dry and meaningless compliments? The Holy Qur’an says:

(1) Peace be upon Nuh, in the Universe.

(2) Peace be upon Ibrahim.

(3) Peace be upon Musa and Harun.

(4) Peace be upon Aal Yasin.

(5) Peace be upon the Messengers. 3

Salutations upon the Holy Prophet (s) in the State of Tashahhud:

All the Muslims of the world irrespective of the differences which they have in the principles of jurisprudence address the glorious Messenger of Allah in the tashahhud of their salat every morning and night and say:

السلام عليك أيها النبيّ ورحمة الله وبركاته

The only thing is that the Shafi'ites and some others reckon this to be obligatory in tashahhud whereas other sects think it to be mustahab (recommendable). However all of them are unanimous in their opinion that the Holy Prophet (s) has taught the Muslims as such and the sunnah of the Prophet (s) remains the same during life and death.

If really our link and connection with the Holy Prophet (s) is cut-off and disconnected, then such a salutation and that too in the form of address (to the Prophet) is of what benefit?

The proofs of possibility of such connections and their occurrences are not confined to what we have said till now. Rather, we have other verses too in this regard which, for the sake of brevity, have not been discussed. For a more detailed discussion, interested readers can refer to the book of ‘Originality of spirit from the viewpoint of Qur’an’. In this book, a section of verses dealing with the topic are mentioned.

In the end, we remind you that the rationalization of salam in tashahhud was discussed due to its decisiveness among the verses. 4

Conclusion of Our Discussion

For the first point, it was proved that death is not the end of life and the destruction of man. Rather, it is a window for getting transferred to another world.

On the second point, it was clarified that the reality of man is his very soul and spirit and his body is a dress covering his spirit. And if his soul and spirit remain, then naturally his reality, personality and all the other abilities (not the type of ability which is related to the material body) too remain. Therefore, if in this world his soul had the power to pray and eulogize or had the ability to perform some extraordinary actions by the Will of God, his holy nafs possesses by the Will of God, the same power and ability in that world and except for those acts which require the material body, it is capable of performing all the other actions.

On the third point, it was proved that it is possible for the people of this world to have relationship with the people of the next world and that the holy spirits can hear our words and sayings.

By paying attention to these three points, the philosophical possibility of the matter is proved i.e. it has been proved that the awliya Allah can listen to our talks and also reply to them by the Will of Allah. However, whether such a thing is lawful from the viewpoint of Islamic regulations or not, will be discussed in the fourth point to which we shall now refer.

4. Muslims and Asking for the Fulfilment of Their Needs from the Holy Spirits

Ibn Taymiyya and his followers with their unusual trait of opinionated judgements, deny the fact that the companions of the Holy Prophet (s) and those after them had asked the Prophet (s) for their needs to be fulfilled. Regarding this matter they say:

ولم يكن أحد من سلف الأمة في عصر الصحابة ولا التابعين ولا تابعي التابعين يتخيرون الصلاة والدعاء عند قبور

الأنبياء ويسألونهم ولا يستغيثون بهم لا في مغيبهم ولا عند قبورهم.

“No one from the past ummah either at the time of the Companions nor the period after the tabi'in (disciples of companions) have performed salat and du'a near the graves of prophets. Never has anyone asked anything from them nor has anyone beseeched them either in their absence or near their graves.” 5

Perhaps a person unacquainted with the history of the Companions (of the Holy Prophet) and the tabi'in may imagine such an attribution to be true. However, referring to history will prove contrary to that. As an example, we narrate some instances:

أصاب الناس قحط في زمان عمر بن الخطاب فجاء رجل إلى قبر النبيّ فقال يا رسول الله استسق الله لأمتك فإنهم قد

هلكوا فأتاه رسول الله صلى الله عليه وأله في المنام فقال: أنت عمر ، فاقرنه وأخبره إنهم مسقون.

“During the Caliphate of ‘Umar, when there was a famine, a person came near the grave of the Holy Prophet (s) and said: ‘O Prophet, ask water for your people as they are being destroyed.’ Thereafter the Holy Prophet (s) appeared in his dream and told him as such: ‘Go to ‘Umar and send salam upon him and, inform him that all will soon be satiated with water.’” 6

(A) Al-Samhudi continues as such:

ومحل الإستشهاد طلب الإستسقاء منه صلى الله عليه وأله وهو في البرزخ ودعاؤه لربه هذه الحالة غير ممتنع

وعلمه بسؤال من يسأله قد ورد فلا مانع من سؤال الإستسقاء وغيره كما كان في الدنيا.

This incident shows that though the Prophet (s) is in barzakh, one can ask him to pray for us. This matter is of no objection because he (i.e. the Prophet) is aware of the requests of the people. Thus there is no hindrance if one requests him to pray for us just as he was doing in this life.” 7

(B) al-Samhudi narrates from al-Hafiz Abu 'Abdullah Muhammad bin Musa bin al-Nu'man with the chain of narrators ending in 'Ali bin Abi Talib (‘a) that three days had passed after the burial of the Holy Prophet (s) when an Arab from outside Medina came and sprinkled the soil of the Prophet's grave over his head and said:

يا رسول الله قلت فسمعنا قولك ووعيت عن الله سبحانه ما وعينا عنك ، وكان فيما انزل عليك (ولو أنهم إذ ظلموا

أنفسهم جاؤك فاستغفروا الله...) وقد ظلمت وجئتك نستغفر لي

“O Prophet! you spoke and we listened to your sayings. You received from God what we received from you. Among those things which was revealed upon you is this particular verse. 'If among them anyone who has done injustice upon themselves comes to you and seeks forgiveness from Allah and you too seek forgiveness for them, then they will find Allah most -Merciful and Forgiving.' I have done injustice upon myself and I have come to you (so that) you seek forgiveness for me.” 8

The writer of Wafa' al-wafa', at the end of chapter eight, narrates many incidents which show that pleading and asking for one's need from the Holy Prophet (s) has been the constant practise of the Muslims. He even mentions that Imam Muhammad bin Musa bin al-Nu'man has written a book in this regard under the title ofMisbah al-zalam fi al-mustaghithin bi khayr al-'inam.

(3) Muhammad bin Munkadar says:

“A man gave my father 80 dinars as a trust while he was leaving for jihad and said: “You may spend this money if you fall in need”. Incidentally due to high cost of living, my father utilised that money. Finally its owner came and demanded back his money. My father told him to come the next day and the same night my father went to the mosque and pointing to the grave and pulpit of the Prophet (s), he implored and pleaded till the early dawn. At that moment, a man appeared from the dark and said “O Aba Muhammad take this.” He gave a purse to my father which contained 80 dinars.” 9

(4) Abu Bakr al-Muqri says:

Hunger overtook al-Tabarani, Abu al-Shaykh and myself and we were close to the grave of the Holy Prophet (s). When night approached I went near the grave of the Prophet (s) and said:

يا رسول الله الجوع...

Moments later, a person from the Alawites entered the mosque with two young men and each of them was holding a bag full of food…. When we finished eating the 'Alawi man said.... "I saw the Holy Prophet (s) in my dream and he commanded me to bring food for you.” 10

(5) Ibn al-Jallad says:

“Poverty-stricken, I entered Medina and went near the grave of the Holy Prophet (s) and said: O Prophet I am your guest. Suddenly I fell asleep and saw in my dream that the Holy Prophet (s) gave bread in my hands." 11

Right now we are not concerned with the verity or inaccuracy of those incidents. Our point is that these incidents whether true or false prove that such an affair was a common one and if it was innovation or forbidden or polytheism and blasphemy than the fabrication and the enactors of such matters would not have narrated such matters which would lower them in the eyes of the people.

We have narrated in the book Asalat al-ruh (The originality of Spirit) in the section of ‘Connection (with) Spirits’, traditions that prove the authenticity of asking the holy spirits to pray.

Here, we are bound to mention a few points:

(1) In as much as these kinds of decrees and incidents are incompatible with the temperament of a group, they therefore declare all to be unknown without investigating into their references and narrations. Does such inadmissible denial bring harm to our reasoning?

Answer: Such an encounter with the historical events becomes the cause of interpolation of history because the number of these kinds of pleadings for fulfilment of needs is so numerous that one cannot consider all of them to be false and baseless. If someone intends to collect such narrations or stories he will be able to compile a thick book.

Now let us suppose that these stories and narrations are false and baseless. But these same baseless claims in the entire history inform us of one fact and it is as follows:

If these implorations and beseeching were unlawful, they would not have been fabricated and enacted such unlawful action in the form of honour and glorification as otherwise, their status would be lowered and they would be subject to the wrath and anger of the people.

The fabrication and enactors of tradition and history strive to fabricate and enact those things which suit the taste of the common people. If such an action was against Qur’an and Sunnah, then it would be considered as polytheism and 'ibada by the Muslims and the fabricators would never have enacted them and lowered their status in the eyes of the people.

(2) Seeking help from the holy spirits either in the form of request for du'a or in the form of fulfilling an action (Curing the sick, returning the lost one, etc.) is without any objection considering the four principles which we have discussed.

The thing which was in vogue among the Muslims at the time of seeking tawassul of the holy spirits was the very request for du'a or so to say, requesting the holy spirit of the Prophet to seek forgiveness for them from Allah and pleading for the fulfilment of their worldly and heavenly affairs. From the viewpoint of logic, request for fulfilment of actions like curing of the sick, freeing of the captive; solving of problems in life is the same as request for du'a.

(3) By paying attention to the measure which we reminded you about 'ibada, such requests and pleadings are never considered as 'ibada of the holy spirits. This is because the person making the request neither believes in their divinity nor in their lordship and neither considers them as God nor as the one who manages the world or part of it. He also does not believe that some of the actions of God have been entrusted to them. Rather, they consider them to be the pure servants of Allah who have never committed the least offence in their worldly life.

By paying attention to the four basic facts, one cannot doubt their power and barzakhi ability in fulfilling the requests of the pleaders. They are living creatures and our relation with them is well established. The only point is that every action and affair either in the form of dua’ or other than that it is dependent on the Will of Allah and they are clear evidence to:

ما تشاءون إلا أن يشاء الله

Just as in this world, 'Isa (‘a) could pray to God for goodness for someone or could cure by the Will of Allah, those who were born blind and those who suffered from leprosy, in the same manner, considering the fact that these powers and abilities are related to his soul and spirit and not his body, he can perform these same two actions (even) after his transfer to another world. However, in both the stages, the permission of Allah and His will is a necessary condition for receiving Grace through this channel.

(4) Even though such humility and humbleness in connection to the inerrant leaders are apparently for paying attention to them, yet if we tear open the inner portion of this attentiveness and the tawassul, we will find which really is desired and demanded by God Himself. In reality, paying attention to the cause is like paying attention to the ‘Causer of the causes’ and those who are having a firm step in the matter of behaviour and dealing with the people are aware and conscious of this reality with a conscious and enlightened heart.

Those who seek tawassul do not believe in the originality and independence of these causes and agents. Rather, they are means which God, the Causer has made them a channel and a route for receiving His Grace and Mercy and He, Himself, has ordered the believers for attaining as such. As verse says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

“O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful. (Maida 5:35)”

If salat, fasting and all the divine duties are وسيلة means, then in the same manner, the pure du'a of Prophets and awliya too, by decree of the previous verse (verse related to asking for forgiveness), is وسيلةmeans and paying attention to these means is like paying attention to the Creator of these means and our action is in accordance to the command of the afore-mentioned verse.

http://www.al-islam.org/wahhabism-ayatullah-jafar-subhani/seeking-help-spirits-awliya-Allah

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Shirk is attributing partners to Allah (Subhaanahu wa ta 'aala) and that is the literal meaning of the word Shirk as well. This is repeated in the Qur'an multiple times such as 9:17 6:88 4:48 5:72 

Edited by Ibn Matta

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7 hours ago, Ibn Matta said:

Shirk is attributing partners to Allah (Subhaanahu wa ta 'aala) and that is the literal meaning of the word Shirk as well. This is repeated in the Qur'an multiple times such as 9:17 6:88 4:48 5:72 

Audhu billahi min ash-shaitanir rajeem.

Bismillah, ar-Rahman, ar-Rahim

AsSalaamu Alaykum,

In order to clarify your understanding. Kindly, classify the Qur’anic verses you mentioned in the following category.

1] Shirk in  Essence of Allah [awj]

2] Shirk in Attributes of Allah [awj]

3] Shirk in Actions of Allah [awj]

4] Shirk in Obedience of Allah [awj]

5] Shirk in Worship of Allah [awj]

 

WS

Layman

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2 hours ago, S.M.H.A. said:

Audhu billahi min ash-shaitanir rajeem.

Bismillah, ar-Rahman, ar-Rahim

AsSalaamu Alaykum,

In order to clarify your understanding. Kindly, classify the Qur’anic verses you mentioned in the following category.

1] Shirk in  Essence of Allah [awj]

2] Shirk in Attributes of Allah [awj]

3] Shirk in Actions of Allah [awj]

4] Shirk in Obedience of Allah [awj]

5] Shirk in Worship of Allah [awj]

 

WS

Layman

Shirk is not categorised in this way according to the Qur'an and Sunnah, rather it is categorised into Shirk al-Akbar (Major Shirk), Shirk al-Asghar (Minor Shirk) and Shirk Khafee (Hidden Shirk).

Shirk al-Akbar renders all the persons deeds baatil and condemns them to the naar. This is the type of Shirk the verses I listed refer to. It is essentially the more blatant and outright shirk such as calling upon idols and deifying other than Allaah as partners to him.

Shirk al-Asghar is less blatant Shirk and includes riyaa' and swearing by other than Allaah. This does not make one an apostate nor does it guarantee them eternity in the naar. It just makes them deficient in Tawheed. 

Shirk Khafee can be found in both the previously mentioned categories and is found in Shirk al-Akbar like the Shirk of the Munafiqoon as they hide their real beliefs.

As I explained Shirk is only Shirk in worship so s[Edited Out] all the other categories you made. All that is just Ilhaadi and Kufri beliefs about Allaah (Subhaanahu wa ta 'aala). You can't set up a partner in essence or actions so linguistically that makes no sense. 

Edited by Ibn Matta

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There are many different forms/levels of Tawhid and Shirk, but the most prominent and pertinent here are at least Five. [Each one of the Five have their own levels and forms]

Tawhid in  Essence of Allah [awj]

Tawhidin Attributes of Allah [awj]

Tawhid in Actions of Allah [awj]

Tawhid in Obedience of Allah [awj]

Tawhid in Worship of Allah [awj]

Do you agree? If not, your understanding of Tawhid and if there are any clarifications/levels/forms/categories?

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11 hours ago, S.M.H.A. said:

There are many different forms/levels of Tawhid and Shirk, but the most prominent and pertinent here are at least Five. [Each one of the Five have their own levels and forms]

Tawhid in  Essence of Allah [awj]

Tawhidin Attributes of Allah [awj]

Tawhid in Actions of Allah [awj]

Tawhid in Obedience of Allah [awj]

Tawhid in Worship of Allah [awj]

Do you agree? If not, your understanding of Tawhid and if there are any clarifications/levels/forms/categories?

akhi I don't know who is telling you this but this is not how Tawheed and Shirk are categorised. You seem to be confusing Shirk as meaning Polytheism in general which is not what it is. Shirk is a very specific type of action, it is simply creating partners with Allaah (Subhaanahu wa ta 'ala) so you can only have shirk in worship.

Tawheed is not categorised like this. Tawheed is categorised into

Tawheed al-Rububiyyah: Believing he is the unique Creator, Sustainer, Lord and Master of the whole of the universe and creation

Tawheed al-Uluhiyyah: Singling him out in worship

Tawheed al-Asma wa Sifaat: Believing in all his names and descriptions as they come down to us

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Salam Alaikum

Shirq means partnering.

Of course it is in reference to partnering with Allah.

We are guilty of partnering others with Allah each time we do anything that is not 100% in line with the commandments. For instance when we watch a movie instead of praying on time, we are suddenly setting up a partner with Allah. When we hurt others while Allah tells us not to be wrong-doers (zalemeen) we also do something that competes with the pure rules of Allah.

Hence i believe that we all commit shirq all the time, and it is impossible to have pure 100% tawheed (oneness in action and mentality towards Allah).

Some might wonder why Allah talks so harshly about those who commit shirq if we are all mushriqs. Well, that is because there are different levels of shirq and zulm as well. We all commit zulm and shirq to a certain level, but there are some of us who will not be forgiven by Allah in the end. That is where taqwa or fear comes in. We may never be sure that our zulm or shirq or akhta (mistakes) will be forgiven. 

At the same time we may never be sure that we are not guilty of any of these. 

That is my opinion, and remember me as a slave of Allah who is afraid of his shirq not being forgiven by Allah. Each time i took anything or anyone else as a priority other than Allah. Oh God!

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2 hours ago, Ibn Matta said:

Shirk is a very specific type of action, it is simply creating partners with Allaah (Subhaanahu wa ta 'ala) so you can only have shirk in worship.

Tawheed al-Uluhiyyah: Singling him out in worship

What is your complete  understanding of the concept of Worship?

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The context of the Shirk that doesn't forgive, is context of who we choose to follow and obey in Quran. 

The context shows the Taghut is all those followed who following is not following God. In Suratal Nisaa, that is the context of the verses. 

And our Imams make it clear those who take those to be followed other then those who God appoint have no share in the religion of submission to God.

People who value their fallible leaders over God to the extent they allow to teach teachings that contradict what they know for certain God doesn't teach, and make God the means to follow them, are doing an unforgivable shirk of worshipping the Taghut.

Of course, idols and what not, was always out of this intention. And it was all for self-identity, which is a false identity inspired by Satan.

Let me quote the verses:

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ {44}

[Shakir 4:44] Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way.

وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ ۚ وَكَفَىٰ بِاللَّهِ وَلِيًّا وَكَفَىٰ بِاللَّهِ نَصِيرًا {45}

[Shakir 4:45] And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper.

مِنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ وَلَٰكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا {46}

[Shakir 4:46] Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little.

يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ مِنْ قَبْلِ أَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا {47}

[Shakir 4:47] O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of Allah shall be executed.

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا {48}

[Shakir 4:48] Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin.

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ ۚ بَلِ اللَّهُ يُزَكِّي مَنْ يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا {49}

[Shakir 4:49] Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone.

انْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَكَفَىٰ بِهِ إِثْمًا مُبِينًا {50}

[Shakir 4:50] See how they forge the lie against Allah, and this is sufficient as a manifest sin.

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا {51}

[Shakir 4:51] Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe.

أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ ۖ وَمَنْ يَلْعَنِ اللَّهُ فَلَنْ تَجِدَ لَهُ نَصِيرًا {52}

[Shakir 4:52] Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him.

أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا {53}

[Shakir 4:53] Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone.

أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا {54}

[Shakir 4:54] Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.

فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا {55}

[Shakir 4:55] So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا {56}

[Shakir 4:56] (As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ لَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا {57}

[Shakir 4:57] And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade.

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ ۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا {58}

[Shakir 4:58] Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا {59}

[4:59] O you who believe! obey Allah and obey the Messenger and those who possess the authority from among you; so if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end.

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا {60}

[Shakir 4:60] Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error.

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنْكَ صُدُودًا {61}

[Shakir 4:61] And when it is said to them: Come to what Allah has revealed and to the Messenger, you will see the hypocrites turning away from you with (utter) aversion.

فَكَيْفَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا {62}

[Shakir 4:62] But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord.

أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغًا {63}

[Shakir 4:63] These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves.

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا {64}

[Shakir 4:64] And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا {65}

[Shakir 4:65] But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.

وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنْفُسَكُمْ أَوِ اخْرُجُوا مِنْ دِيَارِكُمْ مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا {66}

[Shakir 4:66] And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them);

وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا {67}

[Shakir 4:67] And then We would certainly have given them from Ourselves a great reward.

وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا {68}

[Shakir 4:68] And We would certainly have guided them in the right path.

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا {69}

[Shakir 4:69] And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!

 

 

The context is given about a portion of people of the book who buy error and desired for Muslims to buy error.  It talks about a people who entrusted to obeying God through his chosen ones, but disobeyed. That is they rejected his Messenger. Then it is said God doesn't forgive that he should be associated with him. Then talks about how a certain people of the book attribute purity to themselves and that they lie against God. Then it talks about how a portion of the people of book that the Jibt and Taghut are more guided then those who believe. Then it asks them if they have a share in the authority. The context in then clearly regarding the MULK and putting others with God as the True King. It in fact, is valuing people on par with God. 

Then it shows their true intention "Or do they envy the people for what God has given them out of his grace? So then we given the family of Ibrahim the book and the wisdom and given them  a great authority"

Here the Mulk is God's authority in so far as obeying them would be obeying God, and that type of obedience was held in all levels of the journey, and was the "Imammate" (Leadership that is obligatory to follow).

Ibrahim, Ismael, Isaac, Yaqoub, and Yusuf were Anbiya, but here it's emphasizing their authority.

Then it talks about so of them believed in that the great authority and some of them turning away from it.

Then it talks about people believing in God's Ayat, linking those who possess the authortiy with God's Ayat. And it talks about the consequence of disbelieving and the reward of believing.

Then in after emphasizing the judging between people by justice and giving trust to their owners, in which includes the position of leadership and who to follow to be God's chosen ones, tell us to:

1. Obey God.

2. Obey the Messenger and those who possess the authority from us.

 

Now if people rejected Ibrahim's authority or Isaac's authority or Jacob's authority or Joseph's authority, the Quran is clear, disbelieving in their authority is not allowed. Turning away from it results in hell.

That is why we are then emphasized with a great emphasis in light of that, to obey God and the Messenger and those who possess the authority to the extent we refer all disputes back to God and his Messenger.

In short it says "Follow the Quran and follow Mohammad and his Family to the extent if you differ in any disputes refer it back to Quran and Sunnah"

This emphasized in context of leaders of the people of the book in reality have no share in the authority. 

In reality, the Quran shows, this model of following fallible leaders to follow God has never worked. 

Instead God out of his mercy, assigned his chosen ones to lead humanity instead and so that we unite on their leadership.

The obedience is such that if we dispute regarding any matter, the dispute should be settled by Quran and Sunnah in which the Ulil-Amr are entrusted to teach and hence they been given the authority that has been compared to that of the family of Ibrahim.

And it was in this context it was said God doesn't forgive Shirk, and the talk of Jibt and Taghut was in this context, and referring to judgement of the Taghut is unacceptable.

 

 

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5 hours ago, peace seeker II said:

Salam Alaikum

Shirq means partnering.

Of course it is in reference to partnering with Allah.

We are guilty of partnering others with Allah each time we do anything that is not 100% in line with the commandments. For instance when we watch a movie instead of praying on time, we are suddenly setting up a partner with Allah. When we hurt others while Allah tells us not to be wrong-doers (zalemeen) we also do something that competes with the pure rules of Allah.

Hence i believe that we all commit shirq all the time, and it is impossible to have pure 100% tawheed (oneness in action and mentality towards Allah).

Some might wonder why Allah talks so harshly about those who commit shirq if we are all mushriqs. Well, that is because there are different levels of shirq and zulm as well. We all commit zulm and shirq to a certain level, but there are some of us who will not be forgiven by Allah in the end. That is where taqwa or fear comes in. We may never be sure that our zulm or shirq or akhta (mistakes) will be forgiven. 

At the same time we may never be sure that we are not guilty of any of these. 

That is my opinion, and remember me as a slave of Allah who is afraid of his shirq not being forgiven by Allah. Each time i took anything or anyone else as a priority other than Allah. Oh God!

No akhi being disobedient is not Shirk it is Fisq be very careful when labeling actions as Shirk. I think what you're referring to is Riyaa' which is performong acts of worship but to appear pious i.e not for Allah's sake.

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1 hour ago, Ibn Matta said:

No akhi being disobedient is not Shirk it is Fisq be very careful when labeling actions as Shirk. I think what you're referring to is Riyaa' which is performong acts of worship but to appear pious i.e not for Allah's sake.

 

i am explaining to you how i see it and understand it. If i am disobedient for the sake of something or someone other than Allah, then i am setting up a partner. In the case of iblis it was his ego or arrogance that caused his disobedience. He set himself up as a partner to God by challenging God's will and understanding of things. 

To me that constitutes partnering others with Allah, as i chose others over Him. And may He forgive me for it.

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94 - فر : محمد بن الحسن بن إبراهيم الاوسي معنعنا عن جابر بن الانصاري رضي الله عنه قال : قال أبوجعفر عليه السلام عن قول الله تعالى ( 6 ) : " إن الله لا يغفر أن يشرك به " يا جابر إن الله لا يغفر أن يشرك بولاية علي بن أبي طالب وطاعته ، وأما قوله : " ويغفر ما دون ذلك لمن يشاء " فإنه مع ولايته ( 7 ) .
 

___________________________________________________________

Abu Jafar [as] about God's words "Verily God does not forgive that he be associated with him" O Jaber verily Allah doesn't forgive that people associate with the Wilayah of Ali ibn Talib and his obedience....

والعياشي عن الباقر عليه السلام ان الله لا يغفر أن يشرك به يعني أنه لا يغفر لمن يكفر بولاية علي صلوات الله عليه ويغفر ما دون ذلك لمن يشاء لمن والى علياً عليه السلام.
 

From Al-Baqir [as] "verily Allah does not forgive those who disbelieve in the Wilayah of Ali (blessings be upon him)..."

في الكافي عن الباقر عليه الصلاة والسلام أم لهم نصيب من الملك يعني الإمامة والخلافة قال ونحن الناس الذين عنى الله 

From Al-Baqir (blessings be upon and him and peace)  "Do they have share in the authority" it means the Leadership (Imammate) and Caliphate, and he said we are the people that Allah meant.

 

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"

Attributes Of (His) Essence And Of (His) Actions

Says the Shaykh Abu Ja'far (on whom be the mercy of Allah): our belief concerning the attributes of (His) essence is this. Whenever we describe Allah by the attributes of His essence,1 we only desire by each attribute the denial of its opposite in respect of Him, the Glorious and Mighty. We say that Allah, the Glorious and Mighty, has always been the Hearing One (sami), the Seeing One (basir), the Knowing One ('alim), the Wise (hakim), the Powerful (qadir), the Glorious (aziz), the Living (hayy), the Ever-lasting (qayyum), the One (wahid), the Prior (qadim) - for these are the attributes of His essence.

We do not say that He, the Glorious and Mighty has always been the Great Creator (khallaq), the One possessed of Action (fa'il), Will (sha'i')2 and Intention (murid), the Approver (radi), the Disapprover (sakhit), the Provider (raziq), the Bountiful One (wahhab), the Speaker (mutakallim), - because these are the attributes of His Actions (af'al), and (therefore) they are created (muhdath).3 It is not right to say that Allah is always to be qualified by them.4

1.Sh. Mufid in Tas. (Mur. ii. 19-20) explains this and says that the attributes of Allah are divided into two classes. In the first class, there is no reference to action -sifatu 'dh-dhat; in the second, they refer to action - af'al. The distinction is this: in the case of the attributes of the essence, the opposite cannot be predicted of Allah. You cannot say, for example, that He dies (opp. of hayy, ever-living), or is weak (opp. of qadir), or is ignorant; and you cannot describe Him as being anything other than living (hayy), knowing (`alim) and powerful (qadir), whilst you can say that Allah is not a creator today; or that He is not a giver of sustenance to Zayd; or that He is not the revivifier of an actually dead man, and so on. And Allah can be described by such contraries as Allah gives and withholds, causes to live and causes to die, etc.

http://www.al-islam.org/a-shiite-creed-shaykh-saduq/attributes-his-essence-and-his-actions

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10 hours ago, peace seeker II said:

 

i am explaining to you how i see it and understand it. If i am disobedient for the sake of something or someone other than Allah, then i am setting up a partner. In the case of iblis it was his ego or arrogance that caused his disobedience. He set himself up as a partner to God by challenging God's will and understanding of things. 

To me that constitutes partnering others with Allah, as i chose others over Him. And may He forgive me for it.

Yes but akhi its not about how you see it, its about how the Qur'an and Sunnah sees it. The Qur'an in particular is very clear that Shirk is simply creating partners with Allaah through Ibadah. 

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9 hours ago, S.M.H.A. said:

"

Attributes Of (His) Essence And Of (His) Actions

Says the Shaykh Abu Ja'far (on whom be the mercy of Allah): our belief concerning the attributes of (His) essence is this. Whenever we describe Allah by the attributes of His essence,1 we only desire by each attribute the denial of its opposite in respect of Him, the Glorious and Mighty. We say that Allah, the Glorious and Mighty, has always been the Hearing One (sami), the Seeing One (basir), the Knowing One ('alim), the Wise (hakim), the Powerful (qadir), the Glorious (aziz), the Living (hayy), the Ever-lasting (qayyum), the One (wahid), the Prior (qadim) - for these are the attributes of His essence.

We do not say that He, the Glorious and Mighty has always been the Great Creator (khallaq), the One possessed of Action (fa'il), Will (sha'i')2 and Intention (murid), the Approver (radi), the Disapprover (sakhit), the Provider (raziq), the Bountiful One (wahhab), the Speaker (mutakallim), - because these are the attributes of His Actions (af'al), and (therefore) they are created (muhdath).3 It is not right to say that Allah is always to be qualified by them.4

1.Sh. Mufid in Tas. (Mur. ii. 19-20) explains this and says that the attributes of Allah are divided into two classes. In the first class, there is no reference to action -sifatu 'dh-dhat; in the second, they refer to action - af'al. The distinction is this: in the case of the attributes of the essence, the opposite cannot be predicted of Allah. You cannot say, for example, that He dies (opp. of hayy, ever-living), or is weak (opp. of qadir), or is ignorant; and you cannot describe Him as being anything other than living (hayy), knowing (`alim) and powerful (qadir), whilst you can say that Allah is not a creator today; or that He is not a giver of sustenance to Zayd; or that He is not the revivifier of an actually dead man, and so on. And Allah can be described by such contraries as Allah gives and withholds, causes to live and causes to die, etc.

http://www.al-islam.org/a-shiite-creed-shaykh-saduq/attributes-his-essence-and-his-actions

Yes this is Tawheed al-Asma wa Sifaat

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9 hours ago, StrugglingForTheLight said:

94 - فر : محمد بن الحسن بن إبراهيم الاوسي معنعنا عن جابر بن الانصاري رضي الله عنه قال : قال أبوجعفر عليه السلام عن قول الله تعالى ( 6 ) : " إن الله لا يغفر أن يشرك به " يا جابر إن الله لا يغفر أن يشرك بولاية علي بن أبي طالب وطاعته ، وأما قوله : " ويغفر ما دون ذلك لمن يشاء " فإنه مع ولايته ( 7 ) .
 

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Abu Jafar [as] about God's words "Verily God does not forgive that he be associated with him" O Jaber verily Allah doesn't forgive that people associate with the Wilayah of Ali ibn Talib and his obedience....

والعياشي عن الباقر عليه السلام ان الله لا يغفر أن يشرك به يعني أنه لا يغفر لمن يكفر بولاية علي صلوات الله عليه ويغفر ما دون ذلك لمن يشاء لمن والى علياً عليه السلام.
 

From Al-Baqir [as] "verily Allah does not forgive those who disbelieve in the Wilayah of Ali (blessings be upon him)..."

في الكافي عن الباقر عليه الصلاة والسلام أم لهم نصيب من الملك يعني الإمامة والخلافة قال ونحن الناس الذين عنى الله 

From Al-Baqir (blessings be upon and him and peace)  "Do they have share in the authority" it means the Leadership (Imammate) and Caliphate, and he said we are the people that Allah meant.

 

Akhi this contradicts any logic and reasoning regarding Shirk. Shirk is making partnership to Allaah and the Qur'an is 100% clear on this with nothing else associated with it. Equating disagreeing with the Shi'i concept of wilayah to Shirk makes no sense whatsoever, Wilayah is rulership of the Muslims how is that like Allaah's oneness? Very stupid narrarion. Also if it were such a grave sin how come you can only find at the maximum 3 verses that could be seen as referring to Imamah while Shirk and its gravity is seen as a theme throughout the whole Qur'an in almost every chapter.

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2 hours ago, Ibn Matta said:

Yes but akhi its not about how you see it, its about how the Qur'an and Sunnah sees it. The Qur'an in particular is very clear that Shirk is simply creating partners with Allaah through Ibadah. 

Akhi that's how I see it in the quran as well. Ibada too for me means to give priority or obedience to any other than Allah. By obeying others we worship them as obeying Allah is a waseela and waseela is ibada. That's my interpretation anyway.

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4 hours ago, Ibn Matta said:

Akhi this contradicts any logic and reasoning regarding Shirk. Shirk is making partnership to Allaah and the Qur'an is 100% clear on this with nothing else associated with it. Equating disagreeing with the Shi'i concept of wilayah to Shirk makes no sense whatsoever, Wilayah is rulership of the Muslims how is that like Allaah's oneness? Very stupid narrarion. Also if it were such a grave sin how come you can only find at the maximum 3 verses that could be seen as referring to Imamah while Shirk and its gravity is seen as a theme throughout the whole Qur'an in almost every chapter.

Salam

This is not in the Sunni-Shia debate section so while Sunnis don't see Imammate in Quran, a Shia is very well how much Imammate has been emphasized in Quran.

The hadith of Imam Baqir is spot on specially if you read the context as I showed in the verses before, and the hadiths of the Imams open you up to the true recitations of Quran and the message of the Surahs by flow. Also another verse is clear that if we obey the Awliya of Satan, we are then Mushrikeen. This doesn't mean obeying them once or twice out of weakness, but refers to constant obedience to them.

And if we really think about it, the reason why Nuh's people worshiped gods aside from God was out of love of their leaders. And the love of their leaders was for love between themselves. And love between themselves was out of love of a false identity in themselves.

The biggest idol is that false self created by Satanic whispers and magic. Out of that idol people worshiped other idols.

In Suratal Bayana it said Ahlul-Kitab weren't ordered but to Worship God sincerely, and keep up Salah and give zakat and that is the upright religion.

However we see that sincerity in worship was through entering the door that God opened up for them through his chosen ones, mainly the Messengers after Musa in Bani-Israel.

They however followed their scholars and disobeyed the chosen ones. 

They replaced the Wilayah of Allah with that of men.  They didn't worship God sincerely but valued their leaders on par with God.

Had they valued obedience to God and his right of worship, they would of entered the door that God opened up for them and obeyed the chosen ones instead.

On the day of judgement, people will realize they didn't really care about the gods they set up with God, but were attached to their leaders, and for the sake of following their leaders they set up partners with God, and disbelieved in the absolute being.

So while they supposedly valued their gods on par with God, it was really due to the value of the Taghut which were their "Authorities" that took them out of the light to the darkness.

 

 

Edited by StrugglingForTheLight

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1 hour ago, peace seeker II said:

Akhi that's how I see it in the quran as well. Ibada too for me means to give priority or obedience to any other than Allah. By obeying others we worship them as obeying Allah is a waseela and waseela is ibada. That's my interpretation anyway.

that's not what Ibadah is, Ibadah is a type of obedience to Allaah, doing Ibadah for other than Allaah or through other than Allaah is shirk, nothing else. Wasilah is not ibadah no one who knows what Wasilah is says that, or anyone who knows what constitutes as Ibadah for that matter. Wasilah not a command from Allaah its a way of gaining intercession through Allaah. Akhi you're missing the point, 'Aqidah is not about your interpretation it is about what the texts tell us and/or their context

Edited by Ibn Matta

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20 minutes ago, Ibn Matta said:

 

that's not what Ibadah is, Ibadah is a type of obedience to Allaah, doing Ibadah for other than Allaah or through other than Allaah is shirk, nothing else. Wasilah is not ibadah no one who knows what Wasilah is says that, or anyone who knows what constitutes as Ibadah for that matter. Wasilah not a command from Allaah its a way of gaining intercession through Allaah. Akhi you're missing the point, 'Aqidah is not about your interpretation it is about what the texts tell us and/or their context

Wasila is literally a means to something, in this case it is to Allah. That's the definition of this term according to any Arab translation and it's not controversial. This means is ibada or a form of worship to me. Ibada is worship. 

 

In the quran Allah orders us to seek a wasilah (means) to Him, which constitutes an order.

 

I am telling you what the text says brother and how I interpret it. Now you've met someone with an alternative view from yours to the meanings of those words. 

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19 hours ago, StrugglingForTheLight said:

The context of the Shirk that doesn't forgive, is context of who we choose to follow and obey in Quran. 

The context shows the Taghut is all those followed who following is not following God. In Suratal Nisaa, that is the context of the verses. 

And our Imams make it clear those who take those to be followed other then those who God appoint have no share in the religion of submission to God.

People who value their fallible leaders over God to the extent they allow to teach teachings that contradict what they know for certain God doesn't teach, and make God the means to follow them, are doing an unforgivable shirk of worshipping the Taghut.

Of course, idols and what not, was always out of this intention. And it was all for self-identity, which is a false identity inspired by Satan.

Your definition is wrong. Taghut in terms of Hukm is about who you refer to not who you value because no one says that for example Sisi is greater than Allaah and the Anbiyyah. Just like how when al-Hajjaj bin Yusuf used to judge using tyrannical and kufri laws, no one said he is greater than Allaah and the Anbiyyah. The Salaf rebelled when he started giving himself attributes of Allaah. This verse explains what I mean

Surat an-Nisa, Verse 60:

Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray

ibn Kathir:

the Ayah has a general meaning, as it chastises all those who refrain from referring to the Qur'an and Sunnah for judgment and prefer the judgment of whatever they chose of falsehood, which befits the description of Taghut here.

So that's the first issue I have with your statement. Secondly your "context" of shirk that does not forgive doesn't exist any attempt at justification of that are polemics because shirk is clear cut and simple and all within the context of the verses I posted if you read around them properly. Allaah is talking about people who direct their worship to partners with Allaah end of story. To try and pin the name Taghut on a being or person makes no sense in many verses and is equivalent to intellectual fraud. Yes in some verses Taghut does refer to leaders who don't rule by Allaah's Shari'ah but to pin it to all of them is absurd for example

Surat al-Ma'idah, Verses 60

Say, "Shall I inform you of [what is] worse than that as penalty from Allah ? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut. Those are worse in position and further astray from the sound way."

In this verse it can't be a man because it is talking about literal Ibadah is it uses the word slaves/worshippers (3abada) and this makes sense within the context because there is nothing about Hukm before or after.

Also notice how 5:44-47 never mentions shirk with regards to committing the minor Kufr (Ibn 'Abbas' tafsir) of not ruling by Allaah's Shari'ah

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39 minutes ago, StrugglingForTheLight said:

Salam

This is not in the Sunni-Shia debate section so while Sunnis don't see Imammate in Quran, a Shia is very well how much Imammate has been emphasized in Quran.

The hadith of Imam Baqir is spot on specially if you read the context as I showed in the verses before, and the hadiths of the Imams open you up to the true recitations of Quran and the message of the Surahs by flow. Also another verse is clear that if we obey the Awliya of Satan, we are then Mushrikeen. This doesn't mean obeying them once or twice out of weakness, but refers to constant obedience to them.

And if we really think about it, the reason why Nuh's people worshiped gods aside from God was out of love of their leaders. And the love of their leaders was for love between themselves. And love between themselves was out of love of a false identity in themselves.

The biggest idol is that false self created by Satanic whispers and magic. Out of that idol people worshiped other idols.

In Suratal Bayana it said Ahlul-Kitab weren't ordered but to Worship God sincerely, and keep up Salah and give zakat and that is the upright religion.

However we see that sincerity in worship was through entering the door that God opened up for them through his chosen ones, mainly the Messengers after Musa in Bani-Israel.

They however followed their scholars and disobeyed the chosen ones. 

They replaced the Wilayah of Allah with that of men.  They didn't worship God sincerely but valued their leaders on par with God.

Had they valued obedience to God and his right of worship, they would of entered the door that God opened up for them and obeyed the chosen ones instead.

On the day of judgement, people will realize they didn't really care about the gods they set up with God, but were attached to their leaders, and for the sake of following their leaders they set up partners with God, and disbelieved in the absolute being.

So while they supposedly valued their gods on par with God, it was really due to the value of the Taghut which were their "Authorities" that took them out of the light to the darkness.

 

 

Yes this is Thinker's discussion and I'm just questioning how logically you can accept this Ayaat as referring to Wilayah.

Your context is non-existent because linguistically to connect the licentiousness of the Jews (preceeding the verse) to shirk makes no sense linguistically because you can't create a partnership with Allaah for just sinning on its own it makes no sense. Rather if you actually read it properly all the way through you see that Shirk is not even the subject of this passage, it is talking about the evil of the Jews and why they fell out of favour with Allaah i.e. Shirk. Notice how Shirk is only really mentioned at the end and beginning of the next topic in the Surah hence why it is a repeated theme in the Qur'an. It is not talking about leadership or in anyway linking it to shirk and tawheed. Just to further prove my point here is an ayat from the passage

Surat an-Nisa, Verse 51

Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, "These are better guided than the believers as to the way"?

See this clearly indicates that when it mentions Shirk is unforgivable it is referring to idolatry not leadership so that interpretation is Baatini.

Yes you're right in Surat al-Bayyinah they were commanded to do this only... Notice how it doesn't say they were commanded to follow an Imaam.

I could easily say you're doing the same thing by giving such power of legislation to Ahlulbayt when its not mentioned in the Qur'an that the family of the prophet (specifically) can be legislators of the Shari'ah and have such a huge part in the 'aqidah (family of Ibrahim doesn't count before you bring it up because that would include the whole Quraysh as well). Again I'm not looking for a Sunni-Shii debate I'm just questioning your view of shirk which is worrying if anything

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