Calling upon other than Allah

[Ethics]

On 6/10/2023 at 4:44 PM, Muhammad Qaim said:

I did NOT say that the chain of narrators is the ULTIMATE test regarding the veridicality of a narration. You have again misconstrued it.

I am putting forward two tests to verify whether a narration can be relied upon

1) The narrators should be reliable

2) The narration should conform to the Quran

So, in essence, the methodology I am putting forward is 

1) Read the Qur'an first

2) Accept the narration that conforms with it

3) Reject the narration that goes against it

What problem do you have with this methodology?

Okay then do not say such a contradictory statements that I have quoted you in my other posts. For one, who says you or the derivation of hadiths you claim to take your basis on is the correct one? Scholars disagree all the time on the issues of Rijal, which is just a methodology.

On 6/9/2023 at 5:49 AM, Muhammad Qaim said:

Despite these clear-cut verses from the Book of Allāh, people still try to argue in favor of istighāthā by quoting Nādi ʿAlī or Duʿā Tawassul.

Nādi ʿAlī is not a duʿā, it is a poem. It is not from the A’immah (عليه السلام) of Ahlulbayt. It was never in the primary ḥadīth sources, only somehow appeared in later works.

Duʿā Tawassul is also not from any of the Imāms, it was only found by ʿAllāmah Majlisī in an old manuscript that he thought was from Shaykh aṣ-Ṣadūq (who lived 700 years before Majlisī) and it was written on the paper that it was from the Imāms but did not even mention which of the Imāms. It does not have a sanad or “chain of transmission”. Hence, it is considered ḍaʿīf or weak.

First of all you cannot prove it was not from the Imams while you admit yourself it was from them. I do not know why it matters which imam when each is an authority of God. Using words like "old manuscript" "he thought" "lived before" written on paper" to bring about doubt is weak because many hadiths were written on paper, on manuscripts, passed on generation to generation. That is how it works buddy... Also stop picking and choosing when you want to apply your methodology. These are seen as authentic by 99% of shia scholars so if you wanna try to argue your case you better disprove it through another route. That is like trying arguing to a christian jesus is not God when they believe their sources to say so.

Still waiting for you to respond to ALL the points I raised in this thread.

Edited June 11 by Ethics

[layman]

On 6/11/2023 at 2:45 AM, Muhammad Qaim said:

@layman The first problem with invoking the Infallibles ((عليه السلام).) directly is that it implies that you believe that they can hear you. And since there is no preference for you over other believers, then that would mean that every believer who beseeches the Infallibles ((عليه السلام).) would be heard by them.

What I am trying to say is: If I say, Ya Ali, and you say Ya Ali, and a million other Shias say Ya Ali too, and Imam Ali (عليه السلام). being where he is, can hear us, then that would make him All-Hearing or السميع, and that is the attribute of Allah.

My concept of wilayah is based upon verses 5:55 and 4:59. 

All other attributes that you are giving them are not based on the text of the verses that you have quoted.

If what I say is my personal conclusion and not fact, then remember that what you say too, is not fact, but rather your own personal conclusion. As humans, we are all subject to biases and our perspectives are very subjective. Objectivity is very hard to attain in such matters. May Allah help me and you both and guide us to the straight path.

Allah (سُبْحَانَهُ وَ تَعَالَى) has made it obligatory upon Himself (سُبْحَانَهُ وَ تَعَالَى), the angels, and all believers to send blessings and greetings to the Prophet ((صلى الله عليه وآله وسلم)).

Allah (سُبْحَانَهُ وَ تَعَالَى) allowed the Prophet ((صلى الله عليه وآله وسلم)) to witness Jibrail (عليه السلام), whom the rest of us cannot see.

Allah (سُبْحَانَهُ وَ تَعَالَى) made the Prophet ((صلى الله عليه وآله وسلم)) to witness many events during Israq and mikraj.

Considering this, can we not comprehend that Allah (سُبْحَانَهُ وَ تَعَالَى) allows the Prophet ((صلى الله عليه وآله وسلم)) to witness and hear our expressions of blessings and greetings to him?  The sending of blessings and greetings is WAJIB.

Wallahualam 

[Muhammad Qaim]

@Cool @Ethics

All your questions raised to me are answered here on these two sites (about Naadi Ali, Dua E Tawassul, Istighathah, Dua e Faraj, powers of the Prophet (S) and Ahlulbayt, etc):

tawheedi.wordpress.com/encyclopedia/ 

shiareformist.wordpress.com

 

[Muhammad Qaim]

11 hours ago, Ethics said:

Okay then do not say such a contradictory statements that I have quoted you in my other posts. For one, who says you or the derivation of hadiths you claim to take your basis on is the correct one? Scholars disagree all the time on the issues of Rijal, which is just a methodology.

First of all you cannot prove it was not from the Imams while you admit yourself it was from them. I do not know why it matters which imam when each is an authority of God. Using words like "old manuscript" "he thought" "lived before" written on paper" to bring about doubt is weak because many hadiths were written on paper, on manuscripts, passed on generation to generation. That is how it works buddy... Also stop picking and choosing when you want to apply your methodology. These are seen as authentic by 99% of shia scholars so if you wanna try to argue your case you better disprove it through another route. That is like trying arguing to a christian jesus is not God when they believe their sources to say so.

Refer to the article that I have linked for the research regarding Dua Tawassul and Naad E Ali in the original post.

Here's another one: https://tawheedi.wordpress.com/encyclopedia/encyc-chap-11/

Also, the أسلوب of these two particular Duas goes against the manner of dua taught in the Qur'an where the one invoked is Allah and not his appointed awliyaa'. 

As I have said, Rijal is not the deciding factor, it is one of them. The Qur'an is the deciding factor. 

[Guest Magic]

12 hours ago, Muhammad Qaim said:

Refer to the article that I have linked for the research regarding Dua Tawassul and Naad E Ali in the original post.

Here's another one: https://tawheedi.wordpress.com/encyclopedia/encyc-chap-11/

Also, the أسلوب of these two particular Duas goes against the manner of dua taught in the Qur'an where the one invoked is Allah and not his appointed awliyaa'. 

As I have said, Rijal is not the deciding factor, it is one of them. The Qur'an is the deciding factor. 

Salam

I can respond to the problems with ziyarat jamiah

(1) The Quran talks to Mohammad (s) capability as a human to guide, and says he cannot guide all, and so to God is the accounting. However, the Hisaab talked about in Ziyarat is the accounting of deeds through witnesses witnessing on day of judgment which is verified in Quran. So they are same words, but in context of two different things. So it does not contradict the Quran in this sense. In the context of the ziyarat it's talking about the return of creation while the context of Quran is that Mohammad (s) cannot avail and help all souls no matter how much he tries.

(2) The source of blessings is from Allah (سُبْحَانَهُ وَ تَعَالَى) but through Ahlulbayt (a). This again is not a contradiction.  This is talking about goodness and the light, Ahlulbayt (a) are by which Allah (سُبْحَانَهُ وَ تَعَالَى) emanates his light and this is confirmed in Quran.

(3) Only by their pleasure does not contradict Allah (سُبْحَانَهُ وَ تَعَالَى) needs to be pleased, just that a requirement is that Ahlulbayt (a) must be pleased as well and that their pleasure is a means God is pleased through.

(4) Talking to Ahlulbayt (a) is not supplicating or praying to them, we say Salam to the Nabi (s) in Salah and that is not praying to him.

(5) The prayer of Imam Zainal Abideen (a) you quote also says to take away love of Dunya and gather between Mohammad (s) and his family (a). What does this mean to you? 

I would also pay attention to what Quran and ahadith say about "stars of heaven" in Quran. There is a hadith from the Nabi (s) saying the Sky is him and stars therein is his family (a) the Imams (a).  Mohanmad (s) has been ordered to connect all souls he can, but he cannot all souls and bring them a sign, because are not ready for such signs, as they would accuse Mohammad (s) as being a dark sorcerer or think they are possessed or their vision intoxicated.  But Quran says such looking towards the lights in the heaven connected to this world is something that occurs to those who look. And Quran says whoever is blind in this world is blind in the next. 

Knowing God exists even polytheists and hypocrites know this.  You have to see God in this world to not be blind in the next. God is never seen without a means and veils and belief in his signs is the same as belief in him. Ahlulbayt (a) are the face of God to turn to God through. In the past, there was a different set of chosen souls, going back to Adam (a) and before Adam (a), Ahlulbayt (a) taught the Angels to glorify God.

Quran says part  of relying on God is to ask the family of the reminder for such signs. Miracles, explanation of Quran , wisdom, but also the context shows for signs in unseen, that they manifest such signs as Surah Nahl talks about star guidance too and is preceded by Surah Hijr which talks about the door to the sky reality that disbelievers if they ascended and ascended would accuse Mohammad (s) of sorcery and believe their vision is intoxicated. 

The signs are eight types in Quran, and what is meant by "will carry eight" on that day of judgment is the witnesses and guides of all time will be divided in tasks of displaying those signs. 

None of the signs are sufficient in themselves to guide a person.  Only day of judgment because disbelievers will have to shut their mouths and listen and will be subdued, will they not accuse the witnesses of sorcery. They will finally hear the call in truth but at the same time be veiled to the beauty of the truth and further away from the path.

On day of judgment - telepathic magical nature of connection of all souls to all souls, will also be displayed. That a believer for example will recall a close companion that almost brought them to hell and will look at them. 

This telepathy in hadiths is a link believers have to one another through the Imams (a) per many hadiths. I can share some.

Everyone is psychic to a degree.  But most people are heedless of this reality.  Some evil souls are not and take advantage of it too.

The type of highest unseen signs and greatest signs per hadiths is the vision of Rasool (s) of himself and Imams (a) at a reality beyond Gabriel (a) can go.  The connection to such wonders is talked about Surah Anaam, Surah Hijr, Surah Nahl, Surah Saffat, Surah Mulk, Surah Noor and other Surahs.

We just have to per Surah Sajda is have Sabr and Yaqeen in signs of God, and we will be guided by Imams by God's command.

Now one thing I agree with you, is Imams (a) cannot guide and help and intercede except by God's permission. This is why I personally believe you ask God more for this and foremost, but also out of etiquette Ahlulbayt (a) witnessing us - talk to them too and ask them.  Even after asking them to intercede, the etiquette is to ask God again and finalize it with that.

[Ethics]

5 hours ago, Muhammad Qaim said:

@Cool @Ethics

All your questions raised to me are answered here on these two sites (about Naadi Ali, Dua E Tawassul, Istighathah, Dua e Faraj, powers of the Prophet (S) and Ahlulbayt, etc):

5 hours ago, Muhammad Qaim said:

As I have said, Rijal is not the deciding factor, it is one of them. The Qur'an is the deciding factor. 

Stop dodging my posts I do not care about your relative articles. It has been over 4 days! Stop jumping from points without addressing the basis of your argument, which is your quranic understanding. Address the points I made from the beginning of the thread. You still have not even proved to me from the quran. I do not care about your opinion or anyone else's opinion about the rijal. I find your inconsistent "opinion" wrong. 99% of scholars find your opinion wrong. I am specifically talking about the quranic standpoint which you have been dodging my posts for a few days now. You keep saying the posts have to get approved but clearly you are able to respond to newer posts, so I am falling towards the you are lying.

 

Respond to EACH point I have raised!

On 6/9/2023 at 9:13 PM, Ethics said:

But it is contradictory in totality. You claim you can ask help from humans, what is your proof? The verses you have quoted do not say nor hint at such a thing. Each verse is with Allah alone as I have quoted you above. That is the most basic definition of a contradiction. Also one simple example to nullify what you are claiming is literally calling someone to help you physically. You can also help someone virtually through the internet, or across the world, yet it can still be both physical and non physical help, which again brings an issue with the ideology you claim comes along with the verses you quote.

 

You said calling on a human who is alive to help you is okay, but Allah (سُبْحَانَهُ وَ تَعَالَى) clearly says CALL ON ME ALONE for help! Hence you are disobeying Allah (سُبْحَانَهُ وَ تَعَالَى) and committing shirk.

 

On 6/10/2023 at 12:54 PM, Ethics said:

So you are following a contradictory book? How do you reconcile between these verses then? Clearly in your whole argument of providing these verses are all solely to Allah, no humans alive, nothing. And you yourself mention multiple times as I quote below, clearly that even when it comes to humans alive, the absolute command to help must be Allah alone, otherwise you are committing shirk. Full of contradictions...

 

If you claim you are allowed to ask for humans that are alive, you are claiming people have the power to bring about change and remove your adversity... but Allah says no thats not the case. So you are clearing promoting bidah and shirk by making such a claim as to go to other than Allah, AKA HUMANS.

Or is Allah going against his own words in the quran? Which is it?

Exactly, so why are you claiming we should go to mere mortal humans for help when God is closer to us then our jugular veins, unless you are disbeliever and you not believe nor trust Allah. Why are you constantly calling on and seeking help from means other than Allah be it humans or inanimate objects that HELP you, in times of needs or distress. Be it doctors, cooks, friends, parents, cars, computers, keyboards, your mouth when you eat food to HELP keep you alive, your feet that HELPS you move to get to places. Your eyes that HELPS you see... etc etc these are all people and things that are NOT Allah, and go against what Allah commands in the quran, clearly.

You are clearly promoting shirk/bid'ah in your article.

By your interpreting verses about allowing of humans to help you, you are contradicting God's words, or God himself is contradicting His own words. For neither in those verses does God say it is okay or allowed. The farthest you can claim is that ONLY in acts of goodness or piety others(verse does not state whether alive or dead) can call on you for help but even then thats still contradiction to 99% of the verses. Unless you have a clear verse that Allah commands us that yes it is okay to call on others than me, or that yes it is okay to ask for help from humans that are alive.

 

On 6/10/2023 at 3:01 PM, Ethics said:

Allah is the most truthful. So am I, I have never lied before. Do you consider me a God? Am I a God now?

With the age of technology and communication, the lengths at which humans are able to hear and see all is possible. When humans reach that point when you are able to see everyone and hear everyone, would that mean humanity has reached divinity? Would that make them a God or Gods?

God is the sustainer, but there are also things that also gives us sustenance like food or water. Are they partners with God or are they Gods of their own?

God is the shaafa, but most humans on earth get their shaafa from medicine. Is medicine a partner with God? Or is medicine Gods of their own.

Just wondering how do you reconcile these things?

 

Why do you think your way is the right way? Who said so? Allah? Does the quran give explicit evidence to what you claim? I can simply right now make up a chain of reliable narrators and say they have narrated that vinshnu is your God. By your logic you will take Vishu as your God. Seems problematic to me. After all, sunnis think Allah has human body parts because their authentic chain of narrator hadiths claim so too.

 

As an objective reader to your posts. How is that any different then what you claim? Seems like you are doing the same to me.

 

If any sunni/wahabi/salafi/psuedo shia has any clear answers to my responses/questions feel free to answer if Muhammad Qaim cannot do so. I will be waiting.

 

Edited June 12 by Ethics

[layman]

On 6/11/2023 at 2:45 AM, Muhammad Qaim said:

@layman The first problem with invoking the Infallibles ((عليه السلام).) directly is that it implies that you believe that they can hear you. And since there is no preference for you over other believers, then that would mean that every believer who beseeches the Infallibles ((عليه السلام).) would be heard by them.

What I am trying to say is: If I say, Ya Ali, and you say Ya Ali, and a million other Shias say Ya Ali too, and Imam Ali (عليه السلام). being where he is, can hear us, then that would make him All-Hearing or السميع, and that is the attribute of Allah.

My concept of wilayah is based upon verses 5:55 and 4:59. 

All other attributes that you are giving them are not based on the text of the verses that you have quoted.

If what I say is my personal conclusion and not fact, then remember that what you say too, is not fact, but rather your own personal conclusion. As humans, we are all subject to biases and our perspectives are very subjective. Objectivity is very hard to attain in such matters. May Allah help me and you both and guide us to the straight path.

What is the distinction between being All-Hearing and simply hearing? When we say Allah (سُبْحَانَهُ وَ تَعَالَى) is All-Hearing, it means He (سُبْحَانَهُ وَ تَعَالَى) hears without the need for any intermediary, and He (سُبْحَانَهُ وَ تَعَالَى) hears everything, whether or not someone informs Him (سُبْحَانَهُ وَ تَعَالَى). In essence, Allah (سُبْحَانَهُ وَ تَعَالَى) hears everything independently, without limitations.

On the other hand, the Prophet Muhammad ((صلى الله عليه وآله وسلم)) hears through means that Allah (سُبْحَانَهُ وَ تَعَالَى) has prepared for him. Hence, the Prophet ((صلى الله عليه وآله وسلم)) is not All-Hearing.

How does Allah (سُبْحَانَهُ وَ تَعَالَى) inform the Prophet ((صلى الله عليه وآله وسلم))? We know that Allah (سُبْحَانَهُ وَ تَعَالَى) conveys His messages through angels.  We know the roles of Jibrail (عليه السلام).

Angels are present everywhere, assigned with specific tasks by Allah (سُبْحَانَهُ وَ تَعَالَى). Among them are angels responsible for recording our actions. How exactly they document our actions or from how many dimensions they record them, we do not know. In a lecture on Salawat that I listened to recently, the speaker mentioned that when a person recites Salawat (prayer and blessings) upon the Prophet ((صلى الله عليه وآله وسلم)), an angel records it and informs the Prophet ((صلى الله عليه وآله وسلم)). The Prophet ((صلى الله عليه وآله وسلم)) then responds with his own blessings upon the person. There are angels specifically created to record the Salawat made by humans and to inform the Prophet ((صلى الله عليه وآله وسلم)).

Let's consider the case of Adam (عليه السلام). How did Adam (عليه السلام) gain instantaneous knowledge that even the angels did not possess? Allah (سُبْحَانَهُ وَ تَعَالَى) infused Adam's (عليه السلام) soul with Ruh (a divine spirit). Consequently, Adam (عليه السلام) became aware of knowledge that the angels did not possess. However, this did not make Adam (عليه السلام) All-Aware or All-Knowledgeable; he simply gained awareness that surpassed the knowledge of the angels.

Similarly, if millions of people simultaneously recite Salawat, the Prophet Muhammad ((صلى الله عليه وآله وسلم)) becomes aware of it because Allah (سُبْحَانَهُ وَ تَعَالَى) has prepared means for him to hear it. Without those means, the Prophet ((صلى الله عليه وآله وسلم)) would not be aware. Therefore, the Prophet ((صلى الله عليه وآله وسلم)) is not All-Hearing.

Wallahualam

Layman

"I don't know, but I know"  ... sound strange? 

It simply indicates a shift from a state of not knowing to a state of knowing without providing details about the process of acquiring that knowledge.

[Cool]

22 hours ago, Muhammad Qaim said:

All your questions raised to me are answered here on these two sites (about Naadi Ali, Dua E Tawassul, Istighathah, Dua e Faraj, powers of the Prophet (S) and Ahlulbayt, etc):

lol, so instead of posting so many comments here, you better referred the two links in your OP. 

Seems to me you are out of ammunition now .

 

[Guest Magic]

Here is the hadith about "stars" from the Nabi (s):

المفيد : حدثنا الصدوق حدثنا محمد بن موسى بن المتوكل عن محمد بن ابي عبدالله الكوفي عن موسى بن عمران ([31][33]) عن عمه الحسين بن يزيد عن علي بن سالم عن ابيه علن سالم بن دينار عن سعد بن طريف عن الاصبغ بن نباتة قال : سمعت ابن عباس يقول : قال رسول الله صلى الله عليه واله : ذكر الله عز وجل عبادة ، وذكري عبادة ، وذكر علي عبادة ، وذكر الائمة من ولده عبادة ، والذي بعثني بالنبوة وجعلني خير البرية ، إن وصي لافضل الاوصياء ، وإنه لحجة الله على عباده ، وخليفته على خلقه ، ومن ولده الائمة الهداة بعدي ، بهم يحبس الله عن أهل الارض ، وبهم يمسك السماء ان تقع على الارض إلا بإذنه ، وبهم يمسك السماء ان تميد بهم ، وبهم يسقى خلقه الغيث ، وبهم يخرج النبات ، أولئك أولياء الله حقاً وخلفاؤه صدقاً ، عدتهم عدة الشهور ، وهي اثنا عشر شهراً ، وعدتهم عدة نقباء موسى بن عمران عليه السلام ، ثم تلا هذه الاية ( والسماء ذات البروج ) ، ثم قال : اتُقَدِّر ـ يابن عباس ـ أن الله يقسم بالسماء ذات البروج ، ويعني به السماء وبروجها ؟ قلت : يارسول الله ، فما ذاك ، قال : اما السماء فأنا ، واما البروج فالائمة بعدي ، أولهم علي وآخرهم المهدي ([32][34]) .


Quoted from Ibn Abbas from Rasool (s): The remembrance of god is worship, and remembrance of me is worship, and remembrance of Ali is worship, and remembrance of the leaders from his sons is worship, and I swear by the one who brought me up as a Prophet and made me the best of creatures - my successor is the best of successor and he is God's proof on his servants, and his ruler/representative on his creation, and from his sons is the leaders of guidance after me by them does God account on the people of earth, and by them does he prevent the sky from falling on the people of the earth by his permission, and by them does he stop the sky from destroying them, and by them does he bring down the rain, and by them does he bring about the harvest, and these God's Walis by truth and his rulers/representatives truly, and their number is that of the luminaries (to be sought for illumination) and they are twelve luminaries (to be sought from illumination) and their number is that of the Captains of Musa son of Imran, and they are twelve then he recited the verse "And by the sky full of stars" then said "On Son of Abbas, do you think that God would swear by the sky full of stars and he means the (physical) sky and it's stars? so I said "O Messenger of God what is it then?" He said "as for the sky/heaven it's me, as for the stars they are the leaders after me, first of them is Ali and last of them is the Mahdi".

[Cool]

On 6/10/2023 at 12:05 PM, Cool said:

The OP is an example of the verse:

أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ

(Do you, then, believe in some parts of the divine writ and deny the truth of other parts?)

This was the very beginning comment from me. Now lets see what has been referred by @Muhammad Qaim:

https://tawheedi.wordpress.com/2018/04/06/real-and-fake-duality-of-the-supplicated-intermediaries/#more-1524

And I am quoting from this link;

"For example, if one claims that we do not worship Imam Ali (عليه السلام) because he was after all not a deity but a Saint, fully human who helped the Prophet (saww) and was a Wali-Allah (beloved friend of Allah ((سُبْحَانَهُ وَ تَعَالَى))), then they are correct. They indeed do not worship Imam Ali (عليه السلام) [the man]. But when the same person comes around and says that we supplicate Imam Ali (عليه السلام) because he is endowed by God and has powers to provide benefit or cause protection from behind the curtain of ghayb, now they are indeed worshiping, but not worshiping Imam Ali bin Abi Talib (عليه السلام) the man, rather worshiping a “fabricated deity named Ali”. So the supplicant is right in saying we are not worshiping Imam Ali bin Abi Talib (عليه السلام) [the man] but then he is wrong to say we are supplicating to Imam Ali bin Abi Talib (عليه السلام) [the man] as an intercessor to God. The endowed entity they are in fact both worshiping and supplicating to (since in this case these two are acts are synonymous) is the (new) fabricated imaginary entity of Ali the deity, possibly without realizing it.

How does one justify this? On what premise? The usual basis (for any nation or group that pleads to an entity beyond the curtain of ghayb) is to have a fancy theology of endowment to back up the creation of the deities (or endowed entities). We have seen this prevalent in both Hinduism and Christianity. Likewise in certain Muslim sects, there are concepts such as Wilayat-e-Takwiniyyah (and other similar theologies) that claimed the endowed status, essentially elevating the “named name” to a deity. These fabricated theologies of endowment (of powers to cause harm and benefit from beyond the curtain of ghayb – such as in Wilayat-e-Takwiniyyah) are the foundation upon which deities are created. And these imaginary deities – that Nabi Yusuf (عليه السلام) called “named names” – are worshiped as intercessors to bring one closer to God."

End Quote

Now I am taking you to Quran for showing you how stupid & ignorant these people are!! Lets see a human being helping other human being by staying in the curtain of ghayb:

فَانْطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا {71}

[Shakir 18:71] So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.

قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا {72}

[Shakir 18:72] He said: Did I not say that you will not be able to have patience with me?

This is the story of Musa (عليه السلام) & Khizr (عليه السلام) in the 18 Chapter of Quran. 

Now lets see the ta'veel of that incident mentioned by Khizr (عليه السلام):

أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا {79}

[Shakir 18:79] As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.

So honors of the boat never knew who helped them as Khizr (عليه السلام) would do the same task even if Musa (عليه السلام) would not with him & no one would ever knew why did a stranger made the hole in the boat & damaged it. 

Now lets see the second incident:

فَانْطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا {74}

[Shakir 18:74] So they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing.

قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا {75}

[Shakir 18:75] He said: Did I not say to you that you will not be able to have patience with me?

Again I am quoting the ta'veel as mentioned by Khizr (عليه السلام):

وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا {80}

[Shakir 18:80] And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them

فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا {81}

[Shakir 18:81] So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion.

The believer parents never knew Khizr (عليه السلام). Khizr (عليه السلام) acted upon the divine plan and helped the believer parents so that they could get better offspring then the one he killed. This is yet another example where a human helping the believer parents by staying in the curtain of ghayb.

Now finally the third incident:

فَانْطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا {77}

[Shakir 18:77] So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it.

قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا {78}

[Shakir 18:78] He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience.

Here is the ta'veel of this incident:

وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا {82}

[Shakir 18:82] And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.

With these clear verses from Quran, I am establishing a clear argument over these stupid & ignorant people who write articles out of their vain desires to accuse true believers, of shirk. 

Here a human is helping the orphans & also helping a righteous believer even after his death by protecting & helping his offspring. 

Within these blessed & profound verses, these blind people even fail to see pronouns in phrases "I desired/We desired/Your Lord desired". So who actually was Khizr (عليه السلام)? Quran introduces him in words:

فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا {65}

[Shakir 18:65] Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves

A servant of God, a bearer of divine mercy and bearer of divine knowledge, deputed to act according to divine will. There is no difference between what he wills & what Lord wills as in the end of story Khizr (عليه السلام) mentions these profound words:

رَحْمَةً مِنْ رَبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي

(a mercy from your Lord, and I did not do it of my own accord)

It is quite obvious that with these sort of poor understanding of some verses of Quran, these people will always remain in blindness about the 12th Imam عجل الله فرجه الشريف specifically, who is in occultation. Their blindness cannot sense how his blessed wajood could benefitting the believers and the whole system of Universe & Life!! 

These mentally retarded individuals also fail to understand the الشهادة of Prophet (صلى الله عليه وآله وسلم), who is still a witness according to Quran:

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ 

2:143) And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you;

And how they accept the wilayah with their poor understanding, while they only cite some of Quran and ignore some. How they understand the verse of wilayah which says:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ {55}

[Shakir 5:55] Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.

Their failure of witnessing the divine wilayah & the vertical hierarchy in the system of wilayah is quite shameful. 

Whatever article they write and whatever argument they brought forth, is "self-refuting" and display the depth of their ignorance. 

So I am concluding this comment by stating that the supplication or dua is a thing which is directed towards the One whom anyone worship. If this is not the case, every request/appeal/call for help would be understood as dua, for instance, "O Muhammad Qaim, help me by givine a single penny in the name of God" would become a dua instead of istightha. 

And the practice of "istighatha" within the twelver school of thought, holds the meaning of tawassul & nothing else as every one of 12er know that the Ultimate Helper is only Allah (سُبْحَانَهُ وَ تَعَالَى), it is only the matter of reaching to the ابواب الله from where He (سُبْحَانَهُ وَ تَعَالَى) grant the relief. It is only a matter of reaching to the اهل الله and to the blessed houses:

فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

24:36) In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings,

رسول الله (صلى الله عليه وآله): نحن باب الله الذي يؤتى منه. بنا يهتدي المهتدون

الإمام علي (عليه السلام) - في خطبة يذكر فيها فضائل أهل البيت (عليهم السلام) -: نحن الشعار (4) والأصحاب، الخزنة والأبواب، ولا تؤتى البيوت إلا من أبوابها، فمن أتاها من غير أبوابها سمي سارقا

الإمام الصادق (عليه السلام): الأوصياء هم أبواب الله عز وجل التي يؤتى منها، ولولاهم ما عرف الله عز وجل، وبهم احتج الله تبارك وتعالى على خلقه (2).

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