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In the Name of God بسم الله


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About abu-usaama

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  1. The flag itself is baatil. If he is actually prostrating to the grave then that is shirk.
  2. As what was mentioned at the end of the hadeeth, they were guilty of three crimes: 1)robbery 2) murder 3) waging war against Allaah and His Messenger Each crime in itself would require a severe punishment. And the Messenger's judgement (peace and blessings of Allaah be upon him) made the punishment for all three equal to them. In reality it is for human beings to execute the punishments ordered by Allaah. Allaah says: ومن لم يحكم بما أنزل الله فأولئك هم الكافرون "whoever does not judge by what Allaah has revealed, such are the kaafiroon (the disbelievers" [5:44] Allaah also says: الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة ولا تأخذكم بهما رأفة في دين الله إن كنتم تؤمنون بالله واليوم الآخر وليشهد عذابهما طائفة من المؤمنين (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement. [24:2] So here Allaah commands that the fornicator and the forncatress should be flogged and clearly refers to people carrying out the punishment. It even refers to the flogging as an "3adhaab" which means punishment. Just because monkeys were stoning another monkey to death doesnt make the story ridiculous, and isnt a fair criticism of the chain. I advise you to raed this article: http://news.bbc.co.uk/1/low/world/africa/655747.stm A man was stoned to death by monkeys, if this is the case, why would it be ridiculous for a monkey to be stoned by other monkeys? If the individual who narrated it thought that they were committing zina, then that was his own preconception in the time of jaahiliyyah, and it doesnt make the story any less authentic.
  3. Youre willing to reject this hadeeth based upon sheer whim? What about the aayah: إنما جزاء الذين يحاربون الله ورسوله ويسعون في الأرض فسادا أن يقتلوا أو يصلبوا أو تقطع أيديهم وأرجلهم من خلاف أو ينفوا من الأرض ذلك لهم خزي في الدنيا ولهم في الآخرة عذاب عظيم The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom; [5:33] Are you willing to reject the aayah on the basis that "crucifixion is harsh" or "cutting ssomeones hands and feet from alternate sides is too harsh of a punishment for Islam"?
  4. (salam) I suggest you goto: http://www.islamqa.com (a sunni site) and http://www.kr-hcyforum.com/ (refutations of shias by sunnis)
  5. its not a book by tahawi (rahimahulalh), its by ibn taymiyyah(rahimahullah). Its purely for informative purposes.
  6. Taken from Aqidah wasitiyah by Ibn Taymiyyah (may Allah have mercy on him) Ahl Al-Bait, 'Ummahat Al-Mu'minin and As-Sahabah Chapter Four (The Prophet's Family, The Prophet's Wives and the Companions of the Prophet) As-Sahabah (The Prophets Companions) Among the fundamentals of the people of the Sunnah and the community is purity of heart and tongue toward the Companions of the Messenger of Allah just as Allah has described them: "Those who came after them (the Sahabah) say: 'Our Lord forgive us. Forgive our brethren who preceded us in faith. Purify our hearts of any rancor toward the believers. Our Lord, You are Gentle, Compassionate." (al-Hashr 59/l0) Obey the saying of the Prophet : "Do not revile my companions. By (Allah) in Whose Hand my soul is!, if any one of you spends gold (piled up) like (mount) 'Uhud it will not equal a pint of any one of them, nor its half." (al-Bukhari, Muslim, Abu-Dawud, at-Tirmidhi Ibn Majah, Ibn Hanbal) (The people of the Sunnah) accept what the Qur'an, the Sunnah, and the consensus brought them of the Sahabah's virtues and high ranks; So they prefer those who spent (their wealth) and fought before the victory -which is the treaty of al-Hudaybiyah*35 - over those who spent and fought after it. They prefer the Muhajirun (Immigrants) over the Ansar (Helpers). They believe that Allah said to the people of Badr - they were over three hundred-: "Do whatever you wish, I have already forgiven you." (Abu Dawud) And "they believe that no one who pledged allegiance to the Prophet under the tree36 will enter Hell" (Muslim), as the Prophet had declared; but that Allah was pleased with them and they with Him - and they were more than one thousand and four hundred. They assign to Paradise whoever the Messenger of Allah assigned there such as the ten**, and Thabit Ibn Qays Ibn Shammas, and others of amongst the Sahabah. They accept what has been reported continuously from the Prince of the Believers, 'Ali Ibn Abi Talib (may Allah be pleased with him), and from others, that the best men of this 'Ummah after its Prophet are: Abu Bakr; then 'Umar; third, 'Uthman, and fourth, 'Ali Ibn Abi Talib (may Allah be pleased with them all). All Traditions have indicated, and all Sahabah (may Allah be pleased with them all) have agreed upon giving priority to 'Uthman out of regard for his allegiance (al-Bai'ah), although some of the people of the Sunnah are disputing over whether 'Uthman or 'Ali (may Allah be pleased with both of them) has the priority, after they (the people of the Sunnah) had agreed upon giving priority to Abu Bakr and 'Umar. Some people gave the priority to 'Uthman and kept silent and considered 'Ali to be the fourth. However, some people preferred 'Ali. And some remained neutral. But the people of the Sunnah settled on preferring 'Uthman, even though this matter - the matter of 'Uthman and 'Ali - is not of the fundamentals. The majority of the people of the Sunnah do not consider disagreeing in this matter as being misled. Rather, it is in the matter of the "Question of the Caliphate" where they consider the disagreeing person to be misled. Ahl as-Sunnah believe that the Caliph after the Messenger of Allah is Abu Bakr; then 'Umar; then 'Uthman, then 'Ali, and that whoever contests the Caliphate of any one of these Imams is indeed more lost than an ass Ahl as-Sunnah should not deal with what happened between the Sahabah of the disagreement, and they must say: Part of the Traditions which are narrated about their faults are untrue, and some of them added to or omitted from, or distorted; The part of them which is true, they are excused from, because either they expressed their personal opinion and were right, or they expressed their personal opinion and were wrong. Ahl as-Sunnah do not think that each of the Sahabah is infallible of committing grave sins or light sins, but that they are liable to commit general offenses. Nevertheless, to them belongs priority in accepting Islam and in doing good deeds which qualify them for forgiveness of what they may have committed, to the extent that their offenses are forgiven. The same offenses will not be forgiven of those who come after them because they (as-Sahabah) have a credit of good deeds which erase the bad deeds, a credit the generations after them do not have. It has been confirmed by the saying of the Messenger of Allah : "That they are the best of all generations," (al-Bukhari and Muslim) and: "That the pint of charity any one of them might have given is better than a pile of gold the size of Mount 'Uhud if it is given by anyone who comes after them." (al-Bukhari and Muslim) Moreover, if anyone of them (as-Sahabah) committed any act of offense, without doubt he repented from it, or he did good deeds which wiped that offense from him, or he has been forgiven for the virtue of accepting Islam from its start or by intercession of Muhammad since they are deserving most his intercession, or a calamity inflicted upon him in this world which covered for that offense. But if this is the case in actual offenses, what about matters in which they were mujtahids (formulating independent decision in legal or theological matters)? If they were correct in their ijtihad they will receive double reward and if they missed they will receive one reward and the missing is forgiven for them. Furthermore, the objectionable amount of their deeds is negligible in comparison to their virtues, their merit is in belief in Allah and His Messenger, the jihad in His Path, the Hijrah (emigration) from Makkah to al-Madinah, the support for the Prophet and the faith, the valuable knowledge and the good deeds. Whoever studies the life of the Sahabah objectively, with insight and with what Allah bestowed upon them of virtues, will no doubt discover that they are the best of all people after the Prophet , that there never was and never will be their like and that indeed they are the choicest of the generations of the 'Ummah which is in itself the best of all nations and the most honorable in the eyes of Allah ,The Exalted. Ahl Al-Bait (The Prophets Family) Ahl as-Sunnah should love the Prophet's family, give them support, and honor the Prophet's will in regard to them, as he said at Ghadir al-Khum: "I ask you by Allah to take care of my family I ask you by Allah to take care of my family." (Muslim) [The Prophet] said to his uncle al-Abbas when he complained to him that some men of Quraysh resent Banu Hashim (the Prophet's clan): "By (Allah) in Whose Hands my soul is! They will never be believers until they love you for the sake of my relationship to you." (Reported by Ahmad Ibn Hanbal and others) The Prophet said: "Indeed, Allah chose the sons of isma'il, and from them He chose Kinanah, and from Kinanah He chose Quraish, and from Quraish he chose Banu Hashim, and from Banu Hashim He chose me." (Reported by Muslim and Ibn Hanbal) 'Ummahat Al-Mu'minin (The Prophets Wives) [Ahl as-Sunnah] should give support to the wives of the Messenger of Allah , the Mothers of the Believers, and they should believe that they will be his wives in the Hereafter, especially Khadijah (may Allah be pleased with her) the mother of most of his children, and the first person to believe in him and give him support, and he respected her very highly. And [A'ishah], as-Siddiqah, the daughter of [Abu Bakr] as-Siddiq (may Allah be pleased with her and her father), of whom the Prophet said: "A'ishah's superiority over women is like the superiority of ath-Tharid (a dish of sopped bread, meat and broth) over the rest of the food." (Reported by al-Bukhari and Muslim) [Ahl as-Sunnah] should forsake the Rawafid doctrine, those who hate the Prophet's Companions and revile them. They should forsake the Nawasib37 doctrine (those who harm the Prophet's Family verbally or actually).
  7. It would only in the case of the sunnis? What the heck is that supposed to mean? Ahlul-Sunnah never go into pointless speculation like this. I gave you my answer, and I wasnt "bewildered", its simply a retarded made-up dialogue that you Shias want to use to your own agenda(whatever that is!)
  8. Is this a hadeeth that states this? Ive never heard anything like this. If you cant bring a sound hadeeth for this then there is no point in this question whatsoever. Regardless, shaytaan isnt necessarily always 'unseen' by humans, for shaytaan can take human form at times, as he did at the Battle of badr. ?????????????? ???? ?? ??? ????? ?????????? ?????? ????????????????????? ????? Remember Satan made their (sinful) acts seem alluring to them, and said: "No one among men can overcome you this day, while I am near to you": But when the two forces came in sight of each other, he turned on his heels, and said: "Lo! I am clear of you; lo! I see what ye see not; Lo! I fear Allah: for Allah is strict in punishment." [8:48] Notice how shaytaan recognizes his own weakness before Allaah and that Allaah is strict in punishment, and he fled. Likewise on the Day of Judgement this will be his attitude, recognizing Allaah's authority: And Satan will say when the matter is decided: "It was Allah Who gave you a promise of Truth: I too promised, but I failed in my promise to you. I had no authority over you except to call you but ye listened to me: then reproach not me, but reproach your own souls. I cannot listen to your cries, nor can ye listen to mine. I reject your former act in associating me with Allah. For wrong-doers there must be a grievous penalty." [14"22] So look how shaytaan recognizes and proclaims that the wrong-doers (those who associate him with Allaah) will have a grievous penalty, and will proclaim the reality of the situation for he knows he has no argument before Allaah. (Their allies deceived them), like the shaytaan, when he says to man, "Deny Allah": but when (man) denies Allah, (the Evil One) says, "I am free of thee: I do fear Allah, the Lord of the Worlds!" [59:16] You should get what you know about these issues from revelation and not delve into speculation, but you should try to understand the words of Allah and His Messneger and not put yourself forward before them. "His companion (Satan devil)] will say: "Our Lord! I did not push him to transgress, (in disbelief, oppression, and evil deeds) but he was himself in error far astray." Allah will say: "Dispute not in front of Me, I had already, in advance, sent you the threat. [surah qaf 27-28] So look how shaytaan will plead for himself on the Day of Judgement, not proclaim that Allaah has done an injustice to him. An dif it were the case that shaytaan would ask a question like that, then Allaah knows best how He would answer. Wallahu Alam -abu-usaama
  9. Because I dont have time to respond to everything at once, I will respond question by question insha'Allah. (I also didnt read the debate you had with the "wahhabis" I dont have time for that, so if im repeating what they are saying im not doing it intentionally.) The response to what you stated is simple. Firstly, if we were to take the ayaat you mentioned upon the interpretation that you uphold, that a khilafah must be appointed by Allaah in a legislative manner, then the answer is simple. The Prophet (pbuh) appointed Abu Bakr Radhiallahu anhu as is indicated evidences from ahadeeth. Some of the proofs from ahadeeth occur: It was narrated that ?Aa?ishah said: ?The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me when he was sick, ?Call Abu Bakr for me, your father and your brother, so that I may dictate a letter. For I am worried lest someone who is ambitious says that he is more entitled to the position of leadership, but Allaah and the believers will not accept anyone other than Abu Bakr.?? (Narrated by Muslim, 2387). It was narrated that Ibn Mas?ood said: ?The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ?Take as your leaders those who come after me, Abu Bakr and ?Umar.?? (Narrated by al-Tirmidhi, 3805; classed as saheeh by al-Albaani). It was narrated from Muhammad ibn Jubayr ibn Mut?im that his father said: ?A woman came to the Prophet (peace and blessings of Allaah be upon him) and he told her to come back later. She said, ?What if I come back and do not find you?? as if she was referring to death. He (peace and blessings of Allaah be upon him) said, ?If you do not find me, then go to Abu Bakr.?? (Narrated by al-Bukhaari, 3659). Secondly, the ayaat are not clear in the interpretation that you give them. This is because Allaah saying that he made certain individuals khulafa in the earth or Imaam guided by His command does not imply that they have to be chosen legislatively. Allah has a universal decree and legislative decree. Evidence for His universal decree is shown clearly by the verse: ???? ?????? ????? ???? ? ???? ??????? ? ??? ????? ? ????? ??? ??? It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you. [14:32] Simply becauase Allaah states "I have made you a khilafah in the earth" does not necesitate that it is a type of legislative appointment, and if it were the case then refer to the first point that i stated. But rather, the only thing the ayaat prove is that Allaah makes people to success each other, or makes leaders on the earth for people to follow, and this is something natural that occurs and can happen through shura. Therefore, the ayaat are not decisive evidence that leaders must be appointed legislatively, and if this is what it truly means, then Allaah apoointed Abu Bakr as what can be deduced from the ahadeeth I posted above. Please provide clear evidence for what you are saying regarding muawiya [EDIT]I will try to respond to rest later inshallah. -abu-usaama [MOD NOTE: MEMBER WARNED FOR BOLD PRAISING OF MUAWIYA WHICH IS VIOLATION OF SHIACHAT RULES]
  10. uhh... so? The proofs are clear. Allaah says that those who turn away from the path of the believers (which in this case is accepting that the khalifate belonged to abu bakr (may Allah be pleased with him) as was accepted by the Muslims at that time) Allaah will put him Hellfire: æóãóä íõÔóÇÞöÞö ÇáÑøóÓõæáó ãöä ÈóÚúÏö ãóÇ ÊóÈóíøóäó áóåõ ÇáúåõÏóì æóíóÊøóÈöÚú ÛóíúÑó ÓóÈöíáö ÇáúãõÄúãöäöíäó äõæóáøöåö ãóÇ Êóæóáøóì æóäõÕúáöåö Ìóåóäøóãó æóÓóÇÁÊú ãóÕöíÑÇð And whoever contradicts and opposes the Messenger (Muhammad SAW) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. [4:115] Show me the narrations from our sahihs that state what your saying about people from najd.
  11. Did the Prophet appoint ‘Ali as khaleefah? Question: What is the ruling on people who claim that the Messenger (peace and blessings of Allaah be upon him) appointed ‘Ali (may Allaah be pleased with him) as khaleefah, and say that the Sahaabah (may Allaah be pleased with them) conspired against him? Answer: Praise be to Allaah. This opinion is not known among any of the Muslim groups apart from the Shi’ah, and it is a false view which has no basis in the ahaadeeth that have been proven from the Messenger of Allaah (peace and blessings of Allaah be upon him). On the contrary, a great deal of evidence shows that the khaleefah after the Prophet (peace and blessings of Allaah be upon him) was Abu Bakr al-Siddeeq (may Allaah be pleased with him and with all the companions of the Prophet (peace and blessings of Allaah be upon him)). But the Prophet (peace and blessings of Allaah be upon him) did not state that clearly and he did not appoint him in any definitive sense; rather he gave commands which indicated that, when he told him to lead the people in prayer when he (the Prophet (peace and blessings of Allaah be upon him)) was sick, and when he told him about the leadership of the Muslim community after his death, saying, “Allaah and the believers will only accept Abu Bakr.” Hence the Sahaabah (may Allaah be pleased with them) gave their allegiance (bay’ah) to Abu Bakr and they were unanimously agreed that Abu Bakr was the best among them. It was reported in the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) that the Sahaabah (may Allaah be pleased with them) used to say during the Prophet’s life: “The best of this ummah after its Prophet is Abu Bakr, then ‘Umar, then ‘Uthmaan,” and the Prophet (peace and blessings of Allaah be upon him) approved of their saying that. Mutawaatir reports from ‘Ali (may Allaah be pleased with him) show that he used to say, “The best of this ummah after its Prophet is Abu Bakr then ‘Umar.” And he (may Allaah be pleased with him) used to say, “No one is brought to me who prefers me over them, but I will whip him with the hadd punishment for telling lies.” He never claimed that he was the best of this ummah, or that the Messenger of Allaah (peace and blessings of Allaah be upon him) had appointed him as khaleefah. He never said that the Sahaabah (may Allaah be pleased with them) had wronged him and taken away his rights. When Faatimah (may Allaah be pleased with her) died he gave a second pledge of allegiance (bay’ah) to Abu Bakr, as confirmation of his first pledge and to demonstrate to the people that he was with the jamaa’ah (the main group of Muslims) and that he had no reservations in his heart against giving his allegiance to Abu Bakr (may Allaah be pleased with them all). When ‘Umar was stabbed, he appointed six of those whom the Prophet (peace and blessings of Allaah be upon him) had testified were guaranteed Paradise, for them to appoint one of their number as ‘Umar’s successor; among these six was ‘Ali, who never denounced ‘Umar, either whilst he was still alive or after his death. ‘Ali did not say that he was more entitled than any of them to be khaleefah, so how can anyone have the right to tell lies about the Messenger of Allaah (peace and blessings of Allaah be upon him) and say that he appointed ‘Ali as khaleefah? ‘Ali himself never made any such claim, and none of the Sahaabah claimed that for him. Rather they were unanimously agreed that the caliphate of Abu Bakr, ‘Umar and ‘Uthmaan was valid; ‘Ali acknowledged that and he cooperated with all of them in jihad, shoora (consultation), etc. Moreover, the Muslims after the Sahaabah were agreed upon that which the Sahaabah had been agreed on. After all this, it is not permissible for anyone or for any group, Shi’ah or others, to claim that ‘Ali was the appointed successor, or that the caliphate before him was false. Similarly, no one has the right to say that the Sahaabah wronged ‘Ali and took away his rights. Rather this is the falsest of falsehoods, and it is thinking badly of the Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), including ‘Ali (may Allaah be pleased with him and with them all). Allaah has protected the ummah of Muhammad (peace and blessings of Allaah be upon him) and kept it from agreeing on misguidance. It was narrated in a saheeh report in many ahaadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “A group of my ummah will continue to adhere to the truth and to prevail.” It is impossible that the noblest generation of this ummah could agree on falsehood, supposedly the caliphate of Abu Bakr, ‘Umar and ‘Uthmaan. No one says this who believes in Allaah and the Last Day, and no one says this who has the slightest insight into the rulings of Islam. From the fatwas of Shaykh Ibn Baaz, from Kitaab Fataawa Islaamiyyah, 1/46.
  12. The Mushrikun of arabia affirmed that Allaah was the Only Creator, Originator, and Lord over existence: Say: "Whose is the earth and whosoever is therein? If you know!" They will say: "It is Allah's!" Say: "Will you not then remember?" Say: "Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?" They will say: "Allah." Say: "Will you not then fear Allah (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for each and every good or bad deed)." Say "In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, (i.e. if Allah saves anyone none can punish or harm him, and if Allah punishes or harms anyone none can save him), if you know." They will say: "(All that belongs) to Allah." Say: "How then are you deceived and turn away from the truth?" [surah Al-Muminoon 84-89] The term used for 'god' that the mushrikun used is " ilaah " The term ilaah does not signify that the one you are referring to is the Creator, or the Sustainer of all that exists, but it signifies that which is diefied with emotions in their perfection. For example, Allaah says: "Have you (O Muhammad ) seen him who has taken as his ilah (god) his own desire? Would you then be a Wakil (a disposer of his affairs or a watcher) over him? " [surah Al-Furqan aayah 43] It is obvious from this verse that the term 'ilaah' is used to signify something in which worship is directed to, regardless of whether or not the one has power over the heavens and the earth. Simply because you do not call what shias do when they call out to Ali (radhiallahu anhu) as being worship, does not mean that its not worship. Changing the name does not change the reality of it. I didnt say that seeking help from anyone other than God in all instance is shirk. But rather, the one you are seeking help from must be alive, present and able (to give you help.) If you call out to someone who cant hear you, how can this be anything except worship?? Its not shirk because actions are judged by intentions and the one who sent the email was not intending to call out on someone that was absent. However, if the person kept sending the person emails after the person died thinking that the person will read them after his death then its obvious that the situation has turned into a form of worship. The Prophet sws hears our salaams because he informed us of the fact that he does. The angels convey him our salaams, but he did not inform us of anything more than that. Does that justify us asking his help or talking to him as if he can hear anything we say? No, of course not.
  13. This was exactly the intention of the mushrikun of arabia that the prophet (peace and blessings of Allah be upon him) were sent to, when they called out to their idols! æóíóÚúÈõÏõæäó ãöä Ïõæäö Çááøåö ãóÇ áÇó íóÖõÑøõåõãú æóáÇó íóäÝóÚõåõãú æóíóÞõæáõæäó åóÜÄõáÇÁ ÔõÝóÚóÇÄõäóÇ ÚöäÏó Çááøåö Þõáú ÃóÊõäóÈøöÆõæäó Çááøåó ÈöãóÇ áÇó íóÚúáóãõ Ýöí ÇáÓøóãóÇæóÇÊö æóáÇó Ýöí ÇáÃóÑúÖö ÓõÈúÍóÇäóåõ æóÊóÚóÇáóì ÚóãøóÇ íõÔúÑößõæäó And they worship besides Allah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted be He above all that which they associate as partners with Him! [10:18] ÃóáóÇ áöáøóåö ÇáÏøöíäõ ÇáúÎóÇáöÕõ æóÇáøóÐöíäó ÇÊøóÎóÐõæÇ ãöä Ïõæäöåö ÃóæúáöíóÇÁ ãóÇ äóÚúÈõÏõåõãú ÅöáøóÇ áöíõÞóÑøöÈõæäóÇ Åöáóì Çááøóåö ÒõáúÝóì Åöäøó Çááøóåó íóÍúßõãõ Èóíúäóåõãú Ýöí ãóÇ åõãú Ýöíåö íóÎúÊóáöÝõæäó Åöäøó Çááøóåó áóÇ íóåúÏöí ãóäú åõæó ßóÇÐöÈñ ßóÝøóÇÑñ Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliya' (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allah." Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever. [surah Az-Zumar aayah 3] Yes it is shirk, they are living but their life is a completely different reality. Simply because they are 'alive' does not mean they can hear you or respond to you.
  14. If I were to call a doctor for help who is in sweden, while im in america (without a phone or normal means), then yes it would be shirk. If i called him on the phone it wouldnt be shirk. Why? Becauase he would be able to hear me, and respond to me. Ali (may Allaah be pleased with him) is dead, and he cant hear you, nor can he respond to you. Calling out to him is what is explicitly forbidden in many ayaat: æóÃóäøó ÇáúãóÓóÇÌöÏó áöáøóåö ÝóáóÇ ÊóÏúÚõæÇ ãóÚó Çááøóåö ÃóÍóÏÇð "And the mosques are for Allah (Alone), so invoke not anyone along with Allah. " [surah Al-Jinn aayah 18] Þá Åäí äåíÊ Ãä ÃÚÈÏ ÇáÐíä ÊÏÚæä ãä Ïæä Çááå Þá áÇ ÃÊÈÚ ÃåæÇÁßã ÞÏ ÖááÊ ÅÐÇ æãÇ ÃäÇ ãä ÇáãåÊÏíä Say (O Muhammad SAW): "I have been forbidden to worship those whom you invoke (worship) besides Allah." Say: "I will not follow your vain desires. If I did, I would go astray, and I would not be one of the rightly guided." [6:56] æáÇ ÊÏÚ ãä Ïæä Çááå ãÇ áÇ íäÝÚß æáÇ íÖÑß ÝÅä ÝÚáÊ ÝÅäß ÅÐÇ ãä ÇáÙÇáãíä "And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers)." [10:106] Ðóáößõãõ Çááøóåõ ÑóÈøõßõãú áóåõ Çáúãõáúßõ æóÇáøóÐöíäó ÊóÏúÚõæäó ãöä Ïõæäöåö ãóÇ íóãúáößõæäó ãöä ÞöØúãöíÑò Åöä ÊóÏúÚõæåõãú áóÇ íóÓúãóÚõæÇ ÏõÚóÇÁßõãú æóáóæú ÓóãöÚõæÇ ãóÇ ÇÓúÊóÌóÇÈõæÇ áóßõãú æóíóæúãó ÇáúÞöíóÇãóÉö íóßúÝõÑõæäó ÈöÔöÑúßößõãú æóáóÇ íõäóÈøöÆõßó ãöËúáõ ÎóÈöíÑò "Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the AllKnower (of each and everything)." [ 35:13-14] There is a staunch difference between someone who can hear and grant me my request, to one who can not hear nor grant me my request. And if you have any proof from Allaah that Ali can hear you, then bring your proof if you are truthful!
  15. whoever says Al-Qaida are not Muslims should produce their proof from the Qur'an or authentic sunnah to support their claim. Or else, they will have the warning of the prophet sws applied upon them, that whoever accuses his brother of disbelief, it falls on one of the two.
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