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Zuhair Rizvi

why ask help from imam?

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Just now, Zuhair Rizvi said:

Walekum salam Ty @Hameedeh  

You're welcome. Other people might disagree with me. You should wait for other replies. :) 

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4 minutes ago, Hameedeh said:

Salam. One of Allah's names is Al "Ali (العلى) The Sublimely Exalted. When a person says Ya Ali, he is mentioning the name of Allah SWT, just like saying Ya Allah or Ya Rab. So Ya Ali madad means Oh Allah help (me).

with all due respect, i dont think this is the case, as Allah has many names, 33 or so in the quran alone, and to call upon him so frequently by the one name which also happens to be the name of the first imam is, in my opinion, too much to be a coincidence. again, no disrespect. 

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16 minutes ago, Hameedeh said:

Perhaps originally, during the time of the Prophet SA, the name Al "Ali (العلى) The Sublimely Exalted was (and still is) the name of Allah SWT. Over hundreds of years, when people said Ya Ali or Ya Ali madad they forgot that it was the name of Allah SWT and thought mistakenly that it is referring to Imam Ali AS. This is a possible explanation. I'm sure that nobody in my Iranian family asks Imam Ali AS for help. That would be shirk. 

hmm. possible. would like to see others respond too.

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In miraj Story Prophet Mohammed  (pbu) saw that the his name & Imam Ali (عليه السلام)

Was Written on throne of Allah  &  Allah speaks with sound of Imam Ali (عليه السلام) with him also asking help from Ahlul Bayt  (عليه السلام) was a common practice for all Prophet's from Adam (عليه السلام) to Isa (عليه السلام)

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https://www.al-islam.org/life-imam-ali-bin-musa-al-ridha-baqir-shareef-al-qurashi/3-sahifa-al-ridha

If you read hadith of Golden chain from Imam Reza (as) :he said Allah said the word of No Allah except Allah is my castle &who enters it is safe from my punishment

& Imam Reza  (as) added this is acceptable by some conditions & I'm one of these conditions.

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Many orthodox Sunnis as well as Shias believe in the concept of Istigatha. The idea is that only Allah has the power to grant Dua, and only by his will and permission does he allow a Dua to be granted. However, when one says 'Ya Muhammad' they are not claiming Muhammed (saw) chooses by his own knowledge, will, and judgement whether to 'grant' a Dua. To believe this means that Allah سُبْحَانَهُ وَ تَعَالَى has retired from some of his attributes and is a heresy and i seek the refuge of Allah from such a deviant belief. What is meant however, is that Muhammed (saw) is the one who intercedes for you before Allah سُبْحَانَهُ وَ تَعَالَى, and that through the intercession of Muhammed (saw) Allah سُبْحَانَهُ وَ تَعَالَى grants you your wish and prayer.

During the time of Muhammed (saw) people used to collect the water that dropped from his arms, his hair, relics, and even saliva to seek a cure through the Barakah of what came from Muhammed (saw).  It is perfect Tawheed to recognise those whom Allah سُبْحَانَهُ وَ تَعَالَى has placed as his authorities and proof, and to show love to them, obey them, and approach Allah through them, indicating obedience to Allah and to those who he has given authority.

According to a Hasan hadith in Kitab al-Kafi, volume 8, Muhammed (saw) states the in his grave he prays for the forgiveness of the sins of his Ummah. This is also reliably narrated in Sunni works. He is alive in his grave with the capability to receive Salams and answer the Salams (and it is a form of Dua when someone answers your Salam). He is able to receive the calls for intercession and thus able to intercede before Allah سُبْحَانَهُ وَ تَعَالَى for the people of his Ummah, and the same applies to those who Allah has granted this right. It is honorary, and Allah alone is actually the one who decides which prayer to grant, how to grant it, and it is only by his will, decision and power that the intercession of Muhammed and his purified progeny (asws) has any effect at all.

However there are some Shias who go too far and too much into extremes and say phrases which are dubious and confuse people, and i think work must be done to engage in dialogue and reform some of our own practises. 

Edited by Intellectual Resistance

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On 12/5/2017 at 10:40 AM, Zuhair Rizvi said:

I need help one of my sunni freind ask that why u ask help from imam ???  And he said u should ask only from Allah ? What shpuld i reply help

next time he asked you for help regarding HW or exam or job, tell him don't ask me, Ask only from Allah

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On 12/5/2017 at 11:40 AM, Zuhair Rizvi said:

I need help one of my sunni freind ask that why u ask help from imam ???  And he said u should ask only from Allah ? What shpuld i reply help

1) You need to understand a very important point.

imam- to a non Shia of Ali(as) usually mean their 4 Jurists- four Sunni schools(Islamic jurisprudence) (Hanafi, Maliki, Shafi'i, Hanbali). or A Friday prayer leader.

*****

2) What is his/her understanding of the Mawla ? 

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ {81}

[Shakir 3:81] And when Allah made a covenant through the prophets: Certainly what I have given you of Book and wisdom-- then an messenger comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you.
[Pickthal 3:81] When Allah made (His) covenant with the prophets, (He said): Behold that which I have given you of the Scripture and knowledge. And afterward there will come unto you a messenger, confirming that which ye possess. Ye shall believe in him and ye shall help him. He said: Do ye agree, and will ye take up My burden (which I lay upon you) in this (matter)? They answered: We agree. He said: Then bear ye witness. I will be a witness with you.
[Yusufali 3:81] Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."

*****

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ۗ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا {40}

[Shakir 33:40] Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things.
[Pickthal 33:40] Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things.
[Yusufali 33:40] Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.

*****

Relevant part of the Verse:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ }

[Shakir 33:6] The Prophet has a greater claim on the faithful than they have on themselves, .....
[Yusufali 33:6] The Prophet is closer to the Believers than their own selves, .......

[Yusufali 33:6] The Prophet is closer to the Believers than their own selves, 

*****

At Ghadir Khumm, 

"Then the Messenger of Allah continued: 

"Do I not have more right over the believers than what they have over themselves?"  

People cried and answered: 

"Yes, O' Messenger of God."

Then followed the key sentence denoting the clear designation of 'Ali as the leader of the Muslim ummah.  The Prophet held up the hand of 'Ali and said: 

"For whoever I am his Leader (mawla), 'Ali is his Leader (mawla)."

https://www.al-islam.org/ghadir/incident.htm

At Ghadir Khum, Question was asked(33:6), Muslims Answered. Seal of the Prophets, and the Witness over ALL Prophets( 3:81).

Mawla here means what? 

Does this mean, Mawla only in delivering revelation?

What does More right over the Believers( All Past Prophets and believers present at Ghadir Khumm).

Now the question is What is his/he understanding of the Mawla ? 

1) Messenger, only in Delivering Revelation. Rest, only a human like us, others an have better judgement,  opinions in leadership,preserving Quran, etc..

2) Messenger, but Book of Allah(awj)  is sufficient for us

3) Mawla in All comprehensive and Complete sense. (Prophet/Messenger/Imam-Khaliftullah Vicegerent of Allah(awj) without limitation of time and space - All my affairs- as Islam is the same as our Nature, as its a Way of life not only a personal relationship with  Allah(awj). 

*****

3)

http://www.shiachat.com/forum/topic/235049482-tawassul-and-istigatha/?page=4&tab=comments#comment-3049559

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On 06/12/2017 at 3:40 AM, Zuhair Rizvi said:

I need help one of my sunni freind ask that why u ask help from imam ???  And he said u should ask only from Allah ? What shpuld i reply help

Your Sunni friend is assuming that the Shias view their Imams as equal to the One God - Astaghfirullah. They are nothing but divine authorities of God. Their status is that of the divinely appointed representatives who can/could assist mankind. Afterall, they are/were sent by God for this very purpose, no?

In contrast, many of your Shia friends are lacking in knowledge too. They chant "Ya Ali Madad" as if Imam Ali is more than a divine representative of God. Well, He is not. All of the Shia Imams prostrated before God. They were and will always remain true servants of God. That is their legacy. 

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On 12/15/2017 at 10:41 AM, Hameedeh said:

Perhaps originally, during the time of the Prophet SA, the name Al "Ali (العلى) The Sublimely Exalted was (and still is) the name of Allah SWT. Over hundreds of years, when people said Ya Ali or Ya Ali madad they forgot that it was the name of Allah SWT and thought mistakenly that it is referring to Imam Ali AS. This is a possible explanation. I'm sure that nobody in my Iranian family asks Imam Ali AS for help. That would be shirk

Sister don't you think this is a big statement? Asking from Imam (A.s) is Shirk :-0. Yes Allah is the highest authority but up till now what I have understood there is no harm in asking from Imam (A.S). If asking help form Imam (A.S) is shirk then what about Nad e Ali we recite in our difficult times and Prophet (PBUH) recited in battle of Uhad? 

Edited by SIAR14

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I believe we Shia should ask help form Imam e Zamama (A.S), He (A.S) is the highest authority appointed by Allah to help us. He (A.S) the saviors of mankind. I am surprised to read that Takfiri statement "It's a Shirk". Imam e Zamana (A.S) in his Gaibat has the ability to help us. This is divine help we shia have which no other ideology has by the grace of Allah.   

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On 12/15/2017 at 12:30 AM, Zuhair Rizvi said:

we see our first imam as mushkilkusha and i think we ask help from ali by saying ya ali madad

Yes, the names of Amir al-Momineen, Haider-e-Karrar, Sher-e-Khoda, Mushkil Kusha, Abu Turab, al-Murtaza are all names of Imam Ali AS (Alayhis Salam). Beloved of our Holy Prophet SA and we love him, too. We love who Allah loves. 

1 hour ago, SIAR14 said:

Sister don't you think this is a big statement? Asking from Imam (A.s) is Shirk :-0. 

You misunderstood me, but that was my fault for not explaining enough. Only Allah has the power to grant a dua, but He allows us to mention the names of the Holy Prophet SA or Imams AS or send Salawat and with the sound of their name or Salawat in our dua, Allah SWT by His Will and Permission responds to us or saves our dua for a later time. May Allah SWT answer all our prayers because of our love for Ahlul Bayt AS.

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2 hours ago, Hameedeh said:

You misunderstood me, but that was my fault for not explaining enough. Only Allah has the power to grant a dua, but He allows us to mention the names of the Holy Prophet SA or Imams AS or send Salawat and with the sound of their name or Salawat in our dua, Allah SWT by His Will and Permission responds to us or saves our dua for a later time. May Allah SWT answer all our prayers because of our love for Ahlul Bayt AS.

Yes, this is correct.

Anyone who believes Allah has retired from his role of the one who bestows, al-Wahab, and grants, and forgives, and is the one who ultimately decides whether or not to fulfil supplication, and only be his permission and power is it fulfilled is going into deviance and is compromising Tawheed and their Islam.

The reality is, saying 'Ya Muhammad' does not mean we believe the Prophet (saw) grants any Dua by his will, his power, his judgement and his permission, and that Allah has retired from this - that would be deviance to the highest order and Shirk because you are claiming that the Prophet (saw) can sustain existence independent of Allah, will other than what Allah wills, and this is what the Mushrikeen believed about their Idols. 

Rather we believe Allah grants us the Dua through the intercession of the Prophet (saw). We believe the supplication to be granted is the one Allah will judge to be granted. Even intercession on the day of judgement will not occur save if Allah permits an individual to intercede for another individual. Allah has not given the Prophet or Imams power to grant Duas, and then retires. Rather, every single Dua granted comes from the power of Allah, who is the one who sustains the existence of every single thing at every single point and is the one who gives existential power for that Dua to be granted. 

Furthermore, we have many Duas where we call unto Allah, praise him, seek his help, and this is the main way we should be making Dua. The vast majority of our Duas are in this manner, and anyone who claims we are too sinful to ask Allah directly i declare that person a Liar, unless they do not intend the meaning to be the absolute one but a nuanced one. We should beg Allah, weep to him, call out to him, praise him, glorify him with beautiful supplications and know he is the ultimate one we rely on. Dua is our way of building a connection with our creator as well, and anyone who seeks to tell you not to call upon him is a sinner, a liar, and worthy of condemnation if when they are corrected they do not repent and teach what is the truth.

However, we can also ask family members to make Dua for us. We can ask Allah to grant us Dua through good deeds we have done, through oaths we make of doing a certain thing. We can ask Allah to grant us Duas for the sake of Muhammed and his purified progeny (this should be in every Dua anyway, even if it is just in the form of a Salawat). We can say 'Ya Muhammad' and all of these things have the same meaning:

Allah is the one ultimately being called, to accept the intercession of whom he permits, by the Prophet (saw) and his purified progeny, in order to grant us our Duas.  Sadly some Shias have gone to such extremes, they have confused the rest of us about what Istigatha is. Extreme acts are found among zealots in every religion and sect.

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Just to elaborate further, the Shia believe that every act you make is done so only by Allah creating the existential possibility for you to perform that act. If i type, Allah creates in me the ability to type, and every single act i do, including my very own existence. That is all sustained by Allah at indefinitely, and had it not been, i would crease to exist. A doctor giving you medicine, is only so because Allah sustains that Doctors existence, and yours, and for the ability of that medicine to have any effect. 

The Mutazila believe/d God created us, but then we create our own actions. If i move an arm, i've created the movement of my arm myself by merely moving it, and God did not need to create the ability for me to move my Arm nor do i rely on him for the existential capability to continue to exist.

We believe God created us, and that God creates the ability for us to choose our own actions, and there is a constant reliance of God for the existential coming into being for every single thing.

It can get confusing, but these are very subtle differences with great ramifications. 

Edited by Intellectual Resistance

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Sunni videos (not that i seek to use them to justify our beliefs using them as a proof, but it is good as they sometimes better explain things)

 

 

 

 

 

 

 

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7 hours ago, Intellectual Resistance said:

However, we can also ask family members to make Dua for us. We can ask Allah to grant us Dua through good deeds we have done, through oaths we make of doing a certain thing. We can ask Allah to grant us Duas for the sake of Muhammed and his purified progeny (this should be in every Dua anyway, even if it is just in the form of a Salawat). We can say 'Ya Muhammad' and all of these things have the same meaning:

Allah is the one ultimately being called, to accept the intercession of whom he permits, by the Prophet (saw) and his purified progeny, in order to grant us our Duas.  Sadly some Shias have gone to such extremes, they have confused the rest of us about what Istigatha is. Extreme acts are found among zealots in every religion and sect.

Salam you ask from your family members intercession but do not accept intercession of people that have special position to Allah 

What does the petition (Istghatha) mean?
question
What does petition mean?
Concise answer
The term "petition" refers to the use of the root of the word "gh" and "t" in the sense of the demand for nursing and crying, seeking patience and seeking help from God when suffering and suffering. [1]
The obvious case of petition is when a person suffers a severe illness, or falls into the waves of a storm of the sea, and sees his hand from everywhere, and, by virtue of the nature of monotheism, finds out that in the universe there is a power capable of In whatever circumstances it is. In this case, a man with supplications and anguish, only pleads with God. [2]
Of course, this term also applies to help to seek human beings [3] and is not limited to requesting help from God.
For more information: Q: Encyclopedia of the Holy Qur'an, v 3, Entry of petition.
 
[1]. Ragheb Isfahani, Hussein ibn Muhammad, Al-Fardat al-Fahr al-Quran, Research, Dawoody, Safwan Adnan, p. 617, Damascus, Beirut, Dar al-Kalam, Eldar al-Shamiyat, first edition, 1412 AD; Mostafavi, Hassan, al-Tahtiqi fi al-Quran al-Karim, J 7 , P. 27, Tehran, Translation and Publishing House, 1360 AD.
[2]. Tabarsi, Fazl ibn Hassan, Assembly of the Al-Bayan Fi Tafsir Al-Quran, Introduction, Rulaghi, Mohammad Javad, 6, p. 564, Tehran, Naser Khosrow, Third Edition, 1372.
[3]. Al-Qasas15 فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ  And the one from his faction called for help to him against the one from his enemy.

کد سایت fa72281 کد بایگانی 88379 نمایه معنای استغاثه
پرسش
استغاثه به چه معنا است؟
پاسخ اجمالی
واژه «اِستغاثه» مصدر باب استفعال از ریشه «غ، ‌و، ‌ث» به ‌معناى طلب نصرت و فریاد‌رس خواهى، استمداد در حال شدّت و محنت، و کمک‌‌خواهى از خدا، هنگام بلا و رنج و گرفتارى است.[1]
نمونه آشکار استغاثه هنگامى است که انسان به بیمارى سختى مبتلا می‌شود، یا در امواج طوفان دریا گرفتار می‌آید و دست خود را از همه جا کوتاه می‌بیند و به اقتضاى فطرت توحیدى، این حقیقت را درمی‌یابد که در عالم، قدرتى وجود دارد که بتواند وى را در هر شرایطى که باشد نجات دهد. در ‌این‌‌حالت، انسان با تضرّع و زارى، فقط به خدا استغاثه می‌کند.[2]
البته این واژه برای کمک­ خواستن از بشر نیز کاربرد داشته[3] و منحصر به درخواست کمک از خدا نیست.
برای آگاهی بیشتر: ر. ک: دائرة المعارف قرآن کریم، ج 3، مدخل استغاثه.
 

[1]. راغب اصفهانی، حسین بن محمد، المفردات فی غریب القرآن، تحقیق، داودی، صفوان عدنان، ص 617، دمشق، بیروت، دارالقلم‏، الدار الشامیة، چاپ اول، 1412ق؛ مصطفوی، حسن، التحقیق فی کلمات القرآن الکریم، ج ‏7، ص 27، تهران، بنگاه ترجمه و نشر کتاب، 1360ش.
[2]. طبرسی، فضل بن حسن، مجمع البیان فی تفسیر القرآن، مقدمه، بلاغی‏، محمد جواد، ج 6، ص 564، تهران، ناصر خسرو، چاپ سوم، 1372ش.
[3] . قصص، 15. «فَاسْتَغاثَهُ الَّذی مِنْ شیعَتِهِ عَلَى الَّذی مِنْ عَدُوِّهِ».

http://www.islamquest.net/fa/archive/question/fa72281

Bailiffship
For the proclamation defines methods, the most famous of them are:

Prayer of petition
Reading Prayer is recommended to meet your needs. [Note 2]

Petition to the infallibles
There is no report in the sources that the Ahl al-Bayt (AS) has forbidden the Shiites from pleading to the Prophet and the Ahlul Bayt (as). But in the Hadith of Imam Sadiq (AS) they say: whenever you have a desire to ask God to ask for help, ask two Rak'ats for prayers and say: "Oh Muhammad oh Ali, I ask you, Masterr of Mu'minin, and Mu'minat, I petition to you. By God, oh Muhammad oh Ali, I plead with you, I appeal to God and plead with Muhammad, Ali and Fatima, and the rest of the Imams (AS) - I appeal to you to God. If you do this, Allah will call you at the same time. "[22]

{22} طبرسی، مکارم الأخلاق،۱۳۷۰ش، ص۳۳۰ Tabarsi ,Makarem Al-Akhlaq no:137 p330

http://fa.wikishia.net/view/استغاثه

https://www.tebyan.net/newindex.aspx?pid=934&articleID=804098 (petition to Lady fatima (as)) that wahabists call it sujood Fatima

the other one is Istiqasa to Imam Mahdi (aj)

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@Ashvazdanghe

السلام عليكم ورحمة الله وبركاته

Brother i have no problem with Tawassul, or Istigatha. What i was trying to do is show that although we can and should ask from Allah all of the time, we also have other means, from asking the Dua of those around us, to asking for the intercession of Muhammed and his purified progeny. I have no problems with it and have defended it on this thread. What i am against is when people go to extremes in either side of this debate. 

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7 hours ago, Intellectual Resistance said:

The Mutazila believe/d God created us, but then we create our own actions. If i move an arm, i've created the movement of my arm myself by merely moving it, and God did not need to create the ability for me to move my Arm nor do i rely on him for the existential capability to continue to exist.

The Mutazila is not from mainstream shia they were from sunni stream that because of their resistance against Umayyed & Abbasid became shia & inserted their belief to shia islam but now doesnt accept by most shia Scholars. 

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On ‎25‎/‎12‎/‎2017 at 1:17 AM, Dhulfikar said:

All that I have spoken (in this Du'a) is,
not from ignorance of the evil effects (of my deeds),
nor from forgetfulness of my objectionable acts in the past
but so that Your heaven and what is in it,
and Your earth and what is on it, may hear
the remorse that I have expressed to You,
and the repentance through which I have sought Your shelter.
Then perhaps some of them will pity my unfortunate position,
or feel compassion for my unfortunate condition,
so that I may get from him,
a prayer more worthy of being listened to with You,
than my prayer,
or an intercession stronger with You ,
than my intercession,
through which will be my deliverance from Your anger,
and my success in winning Your pleasure.

Why not eyes shed tears on these blessed words! What a great teacher he is! What a great guide he is!
I am missing you O my Mazloom Imam, peace & blessings of Allah be on you and on your ancestors & on your progeny.

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There are some blessed personalities who are referred sometimes as "Aaleen" & sometimes as "Aliyyun Hakeem" in Quran-e-Majeed.

وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ
43:4

There are some things from which we are commanded to seek assistance or help, for instance:

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

There are some blessed personalities who are the "misdaq" of sabr & salah, those are the true Sabireen & Allah is with them. His "Mardaat" are with them.

وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاء مَرْضَاتِ اللّهِ

If you want me to define what is "Sabr" & What is Salah? I would simply take the names of Muhammad, Ali, Fatima, Hassan, Hussain, Sajjad, Baqar, Jafar, Musa, Ridha, Jawwad, Naqi, Hassan, Muhammad Al Madhi (Salawatullahe alaihim ajma'een). They are Sabr & they are Salah. 

Edited by Salsabeel

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Salam alaikum,

Who wouldn't want to be close to the people that are close to Allahسُبْحَانَهُ وَ تَعَالَى? It's not like as if we worship the imams(as) or tell them to fulfill our needs, we just pray to Allahسُبْحَانَهُ وَ تَعَالَى by getting close with these special human beings in which are duas will be answered through them. There is even a hadith where Rasullulah(sawas) told a blind man to do intercession to the Holy Prophet so that he may be cured.

Jazakallah

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Salam.
Question 14: Is calling on someone tantamount to worshipping him and to polytheism?
What has prompted this question to be posed is the outward meaning of some of the verses of the Qur’an, which seemingly prohibit invoking anyone other than Allah.
“The places of worship belong to Allah, so do not invoke anyone along with Allah.”
Surah al-Jinn 72:18.
“Nor invoke besides Allah that which neither benefits you nor can do you any harm.”
Surah Yunus 10:106.
Referring to such verses, a group of people hold that calling on others and invoking dead sacred figures or righteous people as polytheism and an act of worshipping them.
Reply: In order to make clear the answer to this question, we ought to explain the meaning of the two terms, du‘a’ {supplication} and ‘ibadah {worship}:
As a matter of fact, the word “du‘a” literally means “calling” and “invoking” while the term “‘ibadah” means “worship”, and these two terms should not be considered synonymous. That is, the word “call” or “invocation” does not always mean “worship” for the reasons that follow:
First: The term “da‘wah” (a derivative of du‘a’) has been used in some Qur’anic verses but not in the sense of “‘ibadah”. For example:
“He (Nuh) said, ‘My Lord! Indeed I have summoned my people night and day’.”
Surah Nuh 71:5.
Can we say that what Nuh (Noah) (‘a) meant is: “I have worshipped my people night and day”?
As such, it cannot be said that da‘wah and ‘ibadah are synonyms, or that to seek help from the Prophet or a righteous person is to worship him; for, da‘wah or nida’ {call} has more general meaning than worship.
Second: Du‘a’ in these verses does not absolutely mean invocation; rather, it means a particular call which can be a constituent part of the word “worship”; for, this group of verses are about idol-worshippers who took their idols as gods.
No doubt idol-worshippers’s humility, supplication and imploration were dedicated to the idols they described as possessors of the right of intercession, forgiveness, etc. and recognized as independent possessors of the affairs in this world and the hereafter. It is obvious that under such conditions to turn to these creatures in supplication or request of any kind will be considered as worship and devotion.
As vivid evidence to the fact that the idol-worshippers’ supplication or invocation is an expression of their belief in the divinity of idols, we introduce the following verse:
“Of no avail to them were their gods whom they would invoke besides Allah, in any wise.”
Surah Hud 11:101.
Therefore, the verses under discussion are irrelevant to our subject; our subject is concerned with the asking of one servant from another servant (of God) whom the former does not regard as lord and God nor an omnipotent master and possessor of the affairs in this world and the hereafter; rather, he regards him as an honorable servant who is loved by God and has been chosen for the station of prophethood or imamah {leadership} and God has promised to grant his supplication on behalf of His servants as He says:
“Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.”
Surah an-Nisa’ 4:64.
Third: The quoted verses prove clearly that calling on someone {da‘wah} does not mean mere asking for a need or something to be done but a ‘devotional’ call. As such, in one of the verses, the term “‘ibadah” has been mentioned immediately after the word da‘wah:
“Your Lord has said, ‘Call Me, and I will hear you{r supplications}!’ Indeed those who are disdainful of My worship will enter hell in utter humility.”
Surah al-Ghafir (or Mu’min) 40:60.
We notice that at the beginning of the verse, the term “ud‘uni” {call me} is followed by the term “‘ibadati” {My worship}. This testifies to the fact that da‘wah means a particular way of asking or seeking help from certain beings that have been recognized as having divine attributes.
Conclusion
From the three stated preliminaries, we reach the conclusion that the main purport of these Qur’anic verses is prohibition from calling upon the groups of idolaters who regard the idols as partners of God or having the power of intercession, and from any gesture of humility, meekness, or lamentation, seeking assistance, pleading, and request for intercession, or seeking help for the fulfillment of need with the belief that they are gods who have been commissioned to do divine acts and to do some acts related to this world and the hereafter.
What relationship do these verses have with imploring a pure soul which, according to the supplicator has not gone a speck beyond the limit of servitude, but a beloved and honorable servant of God?!
When the Qur’an says:
“The places of worship belong to Allah, so do not invoke anyone along with Allah,”
Surah al-Jinn 72:18.
it refers to the way the Arabs before Islam called upon the idols, celestial bodies, angels, and jinns that they worshipped. This verse and other related verses are pertaining to calling upon a person or thing deemed as an object of worship.
No doubt, requesting from these beings in such a belief is tantamount to worshipping them. But what do these verses have to do with the idea of asking a person to pray for you without considering that person as God, lord or capable of governing world, but treats him instead as a worthy servant whom God loves?
Some may imagine that one can call on outstanding godly figures only when they are alive and it is an act of polytheism to do so after their demise. In reply, we say:
First: It is from the pure souls of such good servants (of God) as the Prophet and the Imams (‘a) who are, as described by the Qur’anic verses, alive and leading their purgatorial {barzakhi} life, that we seek aid and not from their dead bodies in the ground. And our presence in the vicinity of their shrines contributes to strengthening our communion with and attention to their sacred souls. According to hadiths, in these sites supplications are granted.
Second: Their being alive or dead cannot be a criterion for distinguishing monotheism from polytheism. It is worth noticing that our discussion is about the criteria of polytheism and monotheism, and not about the importance or unimportance of these supplications.
Of course, this issue (that is, the importance or unimportance of this kind of implorations) has been treated elsewhere.
•Question 20: During ziyarah, why do the Shi‘ah kiss the doors and walls of the shrines of awliya’ and seek blessings {tabarruk} whereby?
Reply: Seeking blessings {tabarruk} through the remnants (and symbols) of the saints {awliya’} of God is not a new phenomenon among Muslims; rather, this behavior can be traced back to the Prophet’s life account and to the life of his Companions.
Not only the Holy Prophet (S) and his Companions did this act but also past Prophets (‘a) used to do it. Below are the proofs provided by the Qur’an and Sunnah concerning the legitimacy of seeking blessings through the remnants (and symbols) of the awliya’.
1. In the Holy Qur’an we read that when Yusuf (Joseph) the Truthful (‘a) introduced himself to his brothers and forgave them, he said:
“Take this shirt of mine, and cast it upon my father’s face; he will regain his sight.”
Surah Yusuf 12:93.
Then, the Qur’an recounts:
“When the bearer of good news arrived, he cast it on his face, and he regained his sight.”
Surah Yusuf 12:96.
The expressive content of these Qur’anic words proves clearly how a Prophet of God (Hadrat Ya‘qub (‘a)) seeks blessings through the shirt of another Prophet (Hadrat Yusuf (‘a)). Furthermore, it indicates that the said shirt caused Hadrat Ya‘qub (‘a) to regain his sight.
Now, can we say that this act of the two holy Prophets (‘a) is not within the ambit of monotheism and worship of God?!
2. No one doubts that while circumambulating the House of God {tawaf}, the Holy Prophet of Islam (S) used to touch or kiss the Black Stone {Hajar al-Aswad}.
Bukhari in his Sahih says:
“I saw the Messenger of Allah (S) touch and kiss it (Hajar al-Aswad).”
Sahih al-Bukhari (Egypt), vol. 2, “Kitab al-Hajj,” “Bab Taqbil al-Hajar,” pp. 151-152.
So, if touching or kissing a stone was an act of associating partner with God, how would the Prophet who called for monotheism do it?
3. In the Sahihs, Musnads and books of history and traditions, there are plentiful hadiths regarding the Prophet’s Companions’ seeking blessings through the Prophet’s (S) belongings such as garment, water of wudu’ {ablution}, water vessel, etc. These hadiths remove any doubt about the legitimacy and wholesomeness of this practice.
We cannot cite all the hadiths related to this issue in this volume, and we shall mention only some of them:
a. In his Sahih, Bukhari narrates a long tradition which contains a description of some of the features of the Prophet (S) and his Companions, and says:
“When he (Prophet) performed wudu’, they (Muslims) would seemingly fight with one another (in order to get some of the water the Prophet (S) used in wudu’).”
Sahih al-Bukhari (Egypt), vol. 3, “Kitab ma Yajuz min ash-Shurut fi’l-Islam,” “Bab ash-Shurut fi’l-Jihad wa’l-Masalahah,” p. 195.
b. Ibn Hajar says:
“They brought children to the Prophet (S) and he blessed them.”
Al-Isabah (Egypt), vol. 1, “Khutbah al-Kitab,” p. 7.
c. Muhammad Tahir al-Makki says:
“Umm Thabit is reported to have said: ‘Once the Messenger of Allah (S) called on me and while standing drank water from the mouth of a waterskin, which was suspended. So I rose up and cut off the mouth of the waterskin’.”
He then adds:
“Tirmidhi narrates this hadith, too and says: ‘It is an authentic {sahih} and sound {Hasan} hadith’, and the commentator of this hadith says in the book, Riyad as-Salihin: ‘Umm Thabit cut off the mouth of the waterskin so as to keep for herself the place of the Prophet’s mouth whereby she sought blessing {tabarruk}. Similarly, the Companions would drink water from where the Prophet used to drink’.”
Muhammad Tahir al-Makki, Tabarruk as-Sahabah, trans. Ansari, chap. 1, p. 29.
“The servants of Medina used to go to the Messenger of Allah (S) after morning {subh} prayer with vessels full of water and he would place his hand into each vessel. Sometimes they would go to him in cold mornings and he would place his hand into them (vessels).”
Sahih Muslim, vol. 7, “Kitab al-Fada’il,” “Bab Qurb an-Nabi (S) min an-Nas wa Tabarrukihim bihi,” p. 79. For more information, refer to the following references:
Sahih al-Bukhari, “Kitab al-Ashribah”;
Malik, Al-Muwatta’, vol. 1, the section on invoking blessings to the Prophet (S), p. 138;
Asad al-Ghabah, vol. 5, p. 90;
Musnab Ahmad ibn Hanbal, vol. 4, p. 32;
Al-Isti‘ab, vol. 3, at the margin of “al-Isabah,” p. 631;
Fath al-Bari, vol. 1, pp. 281-282.
This shows clearly that seeking blessings through the belongings of awliya’ of God is not a problem. It also shows that those who accuse the Shi‘ah of polytheism and associating partners with Allah on account of this practice have no clear idea of the meaning of monotheism {tawhid}.
Polytheism or worshipping other than Allah means to have one of the creatures as a God along with Allah or to attribute to that creature some divine acts by considering him as independent and needless of God in the essence of creation or power. This is while the Shi‘ah regard the belongings of awliya’ of God, just like theirs owners, as things that are made by God and these things are in need of Him both in the essence of existence and in power.
The Shi‘ah seek blessings through these symbols only to show respect to their leaders and forerunners of the religion of God and to express their sincere love for them.
When the Shi‘ah kiss part of the shrine or its doors or walls during their visitation to the holy shrine of the Prophet (S) and his Ahl al-Bayt (‘a), it is only because they love the Holy Prophet (S) and his progeny, and this is an issue of human emotion, which manifests itself in the person in love. A sweet-tongued man of letter says:
"By Layla’s residence I pass; I kiss this wall and that wall.
It is not the love of residence that gladdens my heart; rather, the love of its dweller."
https://www.al-Islam.org/Shia-rebuts-Sayyid-rida-husayni-nasab

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Question 13: Is seeking help from someone other than God regarded as a kind of polytheism {shirk}?
Reply: From the viewpoint of reason and logic of revelation, just as all human beings, nay, all phenomena of the world, are in need of God in their creation, they are also in need of Him for their subsistence.
In this regard, the Holy Qur’an states:
“O mankind! You are the ones who stand in need of Allah, and Allah—He is the All-sufficient, the All-laudable.”
Surah Fatir (or al-Mala’ikah) 35:15.
In another place, it attributes all victories to the Lord of the worlds, stating:
“And victory comes only from Allah, the All-mighty, the All-wise.”
Surah Al ‘Imran 3:126.
Abiding by this principle confirmed by Islam, we, Muslims, recite this noble verse in every prayer:
“You {alone} do we worship, and to You {alone} do we turn for help.”
Surah al-Fatihah 1:5.
Now, let us clarify the abovementioned question:
Seeking help from someone other than God is viewed in two ways:
1. The first is that we seek assistance from another man or phenomenon by holding that he or it is independent in his or its power or action, and supposing him or it as needless of God in giving assistance.
Without any doubt, seeking assistance from someone other than God in this way is sheer polytheism. The Holy Qur’an points to its futility in the following verse:
﴿ قُلْ مَن ذَا الَّذِي يَعْصِمُكُم مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءاً أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيّاً وَلَا نَصِيراً
“Say, ‘Who is it that can protect you from Allah should He desire to cause you ill, or desire to grant you mercy?’ They will not find for themselves any protector or helper besides Allah.”
Surah al-Ahzab 33:17.
2. The second is that we seek help from another person by holding that that person is someone who is in need of God, as not independent and that his power comes from God, the Exalted, through which to solve some of the problems of the servants (of God).
On the basis of this mindset, the one from whom we seek is granted “mediation” by God, the Exalted, for fulfilling some of the needs. Seeking help in this way is, in reality, seeking assistance from God Who has endowed existence to these mediums and intermediaries, and granted power and effect to them for fulfilling others’ needs. In principle, the life of every human being is founded on seeking help from mediums and intermediaries without which man’s life will be chaotic.
Now, if we look at these mediums as the agents for fulfilling the assistance of God and hold that they have been originated and granted power by Him, in this case seeking help will by no means contradict monotheism.
If a devoted godly farmer seeks aid through such agents like land, water, air, and the sun to plant seeds and bring them up until they yield fruit, he has actually sought help from God because it is He Who has given power and activity to these agents.
It is clear that seeking assistance in the mentioned way is totally consistent with the spirit of monotheism. In fact, the Glorious Qur’an invites us to seek assistance through such things like patience and prayer as in the following verse:
“And take recourse in patience and prayer.”
Surah al-Baqarah 2:45.
It is evident that constancy and patience is a human attribute, yet we are invited to seek assistance through it. The aforementioned way of seeking assistance is not inconsistent with turning for help to God as stated in the following verse:
“You {alone} do we worship, and to You {alone} do we turn for help.”
Surah al-Fatihah 1:5.
https://www.al-Islam.org/Shia-rebuts-Sayyid-rida-husayni-nasab

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