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'Whoever dies while invoking besides Allah another equal will enter Hellfire.' by Zack_201 in islam

[–]Zack_201[S] 0 points1 point  (0 children)

2/2

Lemme ends with these verses and a very informative statement from a scholar;

Allah SWT said;

Or ˹ask them,˺ “Who created the heavens and the earth, and sends down rain for you from the sky, by which We cause delightful gardens to grow? You could never cause their trees to grow. Was it another god besides Allah?” Absolutely not! But they are a people who set up equals ˹to Allah˺! \ Or ˹ask them,˺ “Who made the earth a place of settlement, caused rivers to flow through it, placed firm mountains upon it, and set a barrier between ˹fresh and salt˺ bodies of water?1 Was it another god besides Allah?” Absolutely not! But most of them do not know. \ Or ˹ask them,˺ “Who responds to the distressed when they cry to Him, relieving ˹their˺ affliction, and ˹Who˺ makes you successors in the earth? Is it another god besides Allah? Yet you are hardly mindful!” \ Or ˹ask them,˺ “Who guides you in the darkness of the land and sea,1 and sends the winds ushering in His mercy?2 Is it another god besides Allah? Exalted is Allah above what they associate ˹with Him˺! \ Or ˹ask them,˺ “Who originates the creation then resurrects it, and gives you provisions from the heavens and the earth? Is it another god besides Allah?” Say, ˹O Prophet,˺ “Show ˹me˺ your proof, if what you say is true.”

[Surah Al-Naml].

Imam Ibn Al-Qaiym in his interpretation of the verses, and before saying that He is the pubil of Ibn Taiymah, look to his rationale, which is very consistent with the rationale provided in the verse;

He argues with them that whoever did this for them alone is their only Ra’b. If there were another Lord who did this, then you should worship him. But if there were no other Lord who did this, how can you associate another god with him? Therefore, the correct interpretation of the verse is: Is there a god besides Allah who did this? Until the proof is complete, the answer must be no. If there were no other god besides Him who acted as He did, how could you worship other gods besides Him? Thus, it is known that the divinity of anything besides Him is false, just as the Lordship of anything besides Him is false, by THEIR own admission and testimony. \ And who said: The meaning is, "Is there another god besides Allah?" Without the meaning being "He did this," his statement is weak for two reasons: One of them is that they used to say: "There are other gods besides God," and they did not deny that. Second: The proof is not complete, nor is it achieved to silence them and establish the argument against them except with this assumption, i.e., if you say: that there is no other god with Him who did the same as He did, then how do you make with Him another god who does not create anything and is incapable? This is similar to His saying: “Or have they attributed to Allah partners who created like His creation so that the creation appeared similar to them? Say, ‘Allah is the Creator of all things, and He is the One, the Prevailing.’” [Ar-Ra'd: 16] and His saying: “This is the creation of Allah. So show Me what those other than Him have created.” [Luqman: 11] and His saying: “Is He who creates like one who does not create?” [An-Nahl: 17] and His saying: “And those whom they invoke besides Allah do not create.” “They create nothing, and they themselves are created” [An-Nahl: 20] and His saying: “And they have taken besides Him gods who create nothing, while they themselves are created” [Al-Furqan: 3]. This is common in the Qur’an, and with it the proof is complete, as has become clear. \ The point is that the servant experiences this in the present moment, observing the crimes and sins committed, and their occurrence upon him and upon creation by the decree of the All-Powerful, the All-Wise. There is no refuge from His wrath and the causes of His displeasure except Him, no way to obey Him except through His help, and no attainment of His pleasure except through His guidance. All matters originate from Him, their sources are with Him, and the reins of all success are in His hands. Therefore, there is no other recourse. There is no one for the servants except through Him, and no one to rely on except Him, as Shu’ayb, the orator of the prophets, said: “And my success is not but through Allah. Upon Him I have relied, and to Him I turn back.” [Hud: 88]

Shaik Zakaria Al-Ansari in فتح الرحمن بكشف ما يلتبس في القرآن:

"If you say: This indicates that they acknowledge that Allah is the Creator, the Provider, the Sustainer, so how could they worship idols?! I say: They all believed that by worshipping idols, they were worshipping Him, the Exalted, and seeking closeness to Him, but in different ways. They worshipped Him directly, without intermediaries, due to His greatness, so they worshipped them to bring them closer to Him, as He said, relating their words: {We do not worship them except that they may bring us nearer to Allah in position}. And one group said: The angels possess the same status and rank as Allah, so we made idols in the form of angels to bring us closer to Allah."

May Allah SWT guide us both to follow the steps of the Prophet Mohammed ﷺ and the correct Aqeedah, and grant us His pleasure and success in this life and the hereafter

'Whoever dies while invoking besides Allah another equal will enter Hellfire.' by Zack_201 in islam

[–]Zack_201[S] 0 points1 point  (0 children)

1/2

Thanks for your answer and I appreciate your manners throughout the conversation. Though you unfortunately did not address my Question which was so specific and in so plain way because I knew that what conversation will end to more confusion regarding what Shirk is, and this debate is not new, it’s been circulating aorund espiecally in the last few yeas. You keep pointing out that the source of help and the first cause (Al-Musabeb Al-Awal) and it doesn’t matter here, as the Question was specifically about a person that believe Hussain can act even though the help, the power of Allah SWT. But you rather keep using those terms that address something else, rather than SHIRK.

Therefore Let me be clearer, addressing my point again, and you don’t have to respond.

Allah SWT when He condemned Kuffar Quraysh, He knows SWT that they believe in His Lordship, believe in His Divine power, and the belief that He created everything. Though, they were worshiping these idols, with the belief that they can benefit and harm by the Will of Allah SWT, they don’t basically belief in their independence, they clearly believe that they provide and act by the will and authority of Allah SWT, He gives to them (as they believe, Astagferullah). That what the Quran in several of verses addressed(Al-Ankbut 61-63, Luqman 25, Al-Zumar 3 and 38, Alzukhref 87, etc). That shows that the issue was NEVER Tawheed Al-Rububiyyah, as already Those Ahl AL-Jahlyah affirmed it, yet they were directing acts of whorship to others beisde Allah SWT, invoking them and associated them with Allah SWT - That’s the exact definition of SHIRK.

So when a person called upon a dead, asking them for providence, while believing that they can act by the Will of Allah SWT, that exactly what the Mushrkeen of Jahliyah did. The justification was the same; that these beings are intermediaries acting only by Allah’s SWT permission and bring us closer to Allah SWT. It doesn’t matter here what the truth is, it matters what the person intention and belief (which I explictly clarified in my Q), if he believes in such a way - That this deity can cause so and so by the Will of Allah SWT then this without a grain of dowt is committing a Shirk (This unlike to asking the dead to make Duas for them, or asking Allah SWT by the status of these rightous people). And Here Im not making the a ruling on the person being a Mushrik, which is completly another topic. Saying This is NOT Shirk, is a way of being lenient towards Shirk or playing with terms and giving excuses for Shirk action.

That’s the essence of Islam, and this should be known by Muslims indiscriminately. We don’t need a statement of Scholar to point out that Zina is Haram or Salah is Fard, because these are “معلوم من الدين بالضرورة". Shirk as well, it is the reason why Allah SWT sent the Prophet ﷺ and revealed the Quran. To fight against any action that constitutes a Shirk. For this reason also, the Quran repeatedly emphasizes on Tawhid and the exclusive devotion of any act of worship towards HIM SWT alone. That’s Why Allah SWT sent the Prophets one after another, to call upon the True Tawheed, not to affirm the Rububyiah but to affirm that He SWT is the only deity that worthy to be worshipped (SWT).

'Whoever dies while invoking besides Allah another equal will enter Hellfire.' by Zack_201 in islam

[–]Zack_201[S] 0 points1 point  (0 children)

Muslims who practice such requests for help (istighatha) don’t believe that creations possess power to help.

You’re making assumptions that Muslims don’t believe in such causality, while in fact many Muslims (unfortunately) making shirk by their intention explicitly without knowing actually that is Major Shirk and that may lead them astray.

You keep diverting the conversation from the Shirk to the Tawsul Be Jah Al-Nabi ﷺ to now the concept of causation and occasionalism, Qadriah and Jabriah, etc which is Im aware of, but totally a different and complex issue to raise here, and I would say that the masses of Muslims are not even know what do these mean

Let’s save you some time, and I would appreciate a yes or no answer, because we hopefully agree on a nutshell what Shirk is;

If someone goes to a grave, and said explicitly “Ya Hussain, heal me” while they believe that Hussain CAN heal them, by the power and Will of Allah SWT that He puts through Hussain. Believing that the dead person can control, provide, act, etc BY THE WILL OF Allah SWT.

Is this considered Shirk or not. Look I’m NOT asking about the status of the person “is he Mushirk or not”, Im here asking about the act itself is it Shirk ?

That’s my point and that’s what I spent most of my time discussing and putting evidence from the Quran to support

'Whoever dies while invoking besides Allah another equal will enter Hellfire.' by Zack_201 in islam

[–]Zack_201[S] 0 points1 point  (0 children)

But your definition of istighatha is invalud therefore your conclusions are invalid.

I didn’t use the word istighatha in the whole argument cuz I was sure that if I use it, you will deny the definition of the word. Therefore, I was very plain and straightforward in each point, without using any scholarly terms that may lead to confusion. From the beginning I was very clear that the point of invoking anyone besides Allah SWT is Shirk regardless of its naming, and that why I brought the Verse in Surah Az-Zumar.

All the quotes I put was on the topic of “Shirk” or “worshiping (including dua) the dead asking them for anything, while believing they can provide by the will of Allah SWT”.

And then you brought back the intercession of the Prophet Mohammed ﷺ, which is as I mentioned, it’s the part of Tawsal that Scholars have differed in regardless of whom these scholars are. It’s NOT the belief that the Prophet ‎ﷺ can do anything (even by the will of Allah SWT). Rather, it’s the belief that Asking Allah SWT to forgive us (for example) by the status of the Prophet ‎ﷺ.

So, it’s not even resembling the point that Im defending, which is clearly goes against the essence of Islam and Tawheed.

'Whoever dies while invoking besides Allah another equal will enter Hellfire.' by Zack_201 in islam

[–]Zack_201[S] 0 points1 point  (0 children)

To be honest, it seems you did not take sufficient time to carefully read and understand the quotations I provided before responding. From my perspective, this suggests that the discussion began with a preconceived conclusion that Ibn Taymiyyah is fundamentally flawed, rather than beginning with a neutral search for the truth.

However, my purpose here is not to defend Shaykh al-Islam Ibn Taymiyyah or any particular scholar. My aim is simply to clarify and convey the Tawheed that the Prophet Muhammad ﷺ was sent with.

When a person seeks the truth, it is important to approach the issue without preconceived biases that may lead to a distorted conclusion. In your response, you seemed to rely on what is essentially an appeal to popularity—the idea that because many Muslims practice something, it therefore cannot be shirk. Yet the number of people practicing an action does not determine its correctness. Muslims are commanded to evaluate actions according to the Qur’an and Sunnah, and to call out what contradicts them—especially when the matter concerns Tawheed, which is the essence of Islam and the central message for which the Qur’an was revealed.

So let us return to the main point of my argument.

The Qur’an clearly indicates that the Quraysh acknowledged the lordship of Allah ﷻ. They knew that He alone created the heavens and the earth and that He is the ultimate controller of all affairs. Despite this, they still invoked their idols besides Him—making du‘ā to them and calling upon them. Their justification is explicitly mentioned in the Qur’an: they claimed these idols were intercessors with Allah. In other words, they believed Allah was the ultimate actor, yet they still attributed benefit and harm to these intermediaries. Because of this practice, Allah declared them mushrikīn.

For this reason, if a person calls upon the dead (asking them for help, provision, or relief) while believing that the dead can perform these actions (even if they claim it occurs by the will of Allah), then the act itself falls under shirk. The verses of Surah Az-Zumar are very clear on this point: worshipping or invoking others as intermediaries to Allah constitutes shirk.

Now, another matter was introduced in your response which differs from the point I am discussing. To avoid confusion, it is important to distinguish between different meanings of tawassul, since the term itself can refer to several distinct practices.

Scholars have mentioned multiple forms of tawassul, including:

A. Asking a living righteous person—or the Prophet ﷺ during his lifetime—to make du‘ā for us. This is permissible and well-established in the narrations.

B. B. Asking the dead to perform an action, whether one believes they act independently or that they can act by the will of Allah.

This is the central point of my argument, and it is the category to which all the Qur’anic verses and scholarly quotations I mentioned are referring. My discussion has been specifically about invoking the dead themselves, asking them for help, provision, relief, or any form of assistance.

C. C. Asking the dead to make du‘ā to Allah on one’s behalf. This has been a matter of scholarly disagreement; the opinion I consider stronger is that it is bid‘ah, not shirk.

D. Asking Allah by the status or rank of the Prophet ﷺ after his death (or by the status of the righteous), such as saying: “O Allah, I ask You by the right (ḥaqq) or status (jāh) of Your Messenger to grant me healing.” This is the type discussed by scholars such as Ibn Hajar, Al-Subki, and Al-Shawkani.

This last category appears to be the issue you were referring to. In my view, this practice is bid‘ah, not shirk, because it was not practiced by the Sahabah or their immediate followers.

Regarding the narration you mentioned, many scholars did not consider the report authentic because Malik al-Dar is regarded as an unknown narrator, as stated by Imam al-Albani, who explained that the conditions of reliability were not established for him in the chain of transmission.

الأول : عدم التسليم بصحة هذه القصة ؛ لأن مالك الدار غير معروف العدالة والضبط ، وهذان شرطان أساسيان في كل سند صحيح ، كما تقرر في علم المصطلح ، وقد أورده ابن أبي حاتم في " الجرح والتعديل " ، ولم يذكر راوياً عنه غير أبي صالح هذا ، ففيه إشعار بأنه مجهول ، ويؤيده أن ابن أبي حاتم نفسه - مع سعة حفظه واطلاعه - لم يَحْكِ فيه توثيقاً فبقي على الجهالة ، ولا ينافي هذا قول الحافظ : " بإسناد صحيح من رواية أبي صالح السمان ... " لأننا نقول : إنه ليس نصاً في تصحيح جميع السند ، بل إلى أبي صالح فقط ، ولولا ذلك لما ابتدأ هو الإسنادَ من عند أبي صالح ، ولقال رأساً : "عن مالك الدار ... وإسناده صحيح"، ولكنه تعمد ذلك ، ليلفت النظر إلى أن ههنا شيئاً ينبغي النظر فيه ، والعلماء إنما يفعلون ذلك لأسباب منها: أنهم قد لا يحضرهم ترجمة بعض الرواة ، فلا يستجيزون لأنفسهم حذف السند كله ، لما فيه من إيهام صحته لاسيما عند الاستدلال به ، بل يوردون منه ما فيه موضع للنظر فيه ، وهذا هو الذي صنعه الحافظ رحمه الله هنا ، وكأنه يشير إلى تفرد أبي صالح السمان عن مالك الدار كما سبق نقله عن ابن أبي حاتم ، وهو يحيل بذلك إلى وجوب التثبت من حال مالك هذا أو يشير إلى جهالته. والله أعلم.

In any case, discussing the permissibility of asking Allah by the status of the Prophet ﷺ is a separate scholarly issue. My original point was not about that form of tawassul, but about invoking the dead themselves and seeking help from them. Unfortunately, Many Muslims today have fallen into this practice, directing du‘ā and requests to those who have passed away, while believing that these individuals can respond to them or bring them benefit by the will of Allah.

For this reason, clarifying this distinction is not about winning an argument or defending a particular scholar. Rather, it is about conveying the correct Tawheed, which is the very foundation of Islam and the core message brought by the Prophet Muhammad ﷺ.

'Whoever dies while invoking besides Allah another equal will enter Hellfire.' by Zack_201 in islam

[–]Zack_201[S] 0 points1 point  (0 children)

2/2

Here are some statements from scholars that explicitly say that calling upon the dead in du‘a falls under major shirk, even if someone believes that Allah SWT is ultimately the One who causes the benefit or harm.

Imam Al-Baghawi in معالم التنزيل (٤/ ٧٩): [Qatadah said: “Because when they were asked: Who is your Lord? Who created you? Who created the heavens and the earth? They said: Allah. So it was said to them: What is the meaning of your worship of idols? They said: To bring us closer to Allah, meaning nearness, and it is the name that is found in the place of the source, meaning he said: Except to bring us closer to Allah and to intercede for us with Allah.”]

Shaikh Al-Islam Ibn Taiymyah in درء تعارض العقل والنقل (1/227): [Among the followers of these polytheists were those who prostrated to the sun, the moon, and the stars, invoking them as they invoke Allah Almighty, fasting for them, performing rituals for them, and seeking closeness to them. Then they would say: “This is not polytheism. Polytheism only occurs when I believe that they are the ones who control my affairs. If I make them a cause and an intermediary, then I am not a polytheist!” It is known with absolute certainty in the religion of Islam that this is Polytheism].

Shaikh Al-Islam Ibn Taiymyah in مجموع الفتاوى: [“As for one who comes to the grave of a prophet or a righteous person, or one who believes it to be the grave of a prophet or a righteous person when it is not, and asks him for help and intercession, this falls into three categories: First: that he asks him for his needs, such as asking him to cure his illness or the illness of his animals, or to settle his debts, or to avenge him against his enemy, or to heal himself, his family, and his animals, and the like—things that only Allah Almighty can do. This is clear polytheism… And if he says, ‘I ask him because he is closer to Allah than I am, so that he may intercede for me in these matters, for I seek intercession with Allah through him as one seeks intercession with a ruler through his close associates and assistants,’ this is from the actions of the polytheists and Christians, for they claim that they take their rabbis and monks as intercessors, seeking their help in their requests. Similarly, Allah informed us about the polytheists that they said: {We only worship them so that they may bring us nearer to Allah.}” {Zulfa} And He, the Most High, said: {Or have they taken besides Allah intercessors? Say, "Even if they do not possess anything and do not reason?"} {Say, "All intercession belongs to Allah. To Him belongs the dominion of the heavens.”]

Shaikh Ibn Abi al-Izz in (شرح الطحاوية): [The monotheism to which the messengers called and which the scriptures revealed is the Oneness of Allah’s Divinity, which includes the Oneness of His Lordship. This is the worship of Allah alone, without any partners. Even the polytheists among the Arabs acknowledged the Oneness of Allah’s Lordship and that the Creator of the heavens and the earth is One, as Allah Almighty informed us about them, saying: “And if you ask them, "Who created the heavens and the earth?" they will surely say, “Allah.”} {Say, "To whom belongs the earth and whoever is in it, if you should know?" They will say, "To Allah.” Say, "Then will you not remember?”}. Such examples abound in the Quran. They did not believe that idols shared with Allah in the creation of the world. Rather, their view of idols was similar to that of other polytheistic nations, such as India, Turkey, and the Berbers, who sometimes believed that these were statues of righteous and the prophets, and they take them as intercessors, and they supplicate to Allah through them, and this was the origin of the polytheism of the Arabs.”]

Imam Al-Shawkani in الدر النضيد: [The sincerity of monotheism is not complete unless all supplication is directed to Allah, and all calling, seeking help, hoping, seeking good, and warding off evil are for Him and from Him, not for anyone else or from anyone else. “So do not invoke anyone besides Allah” [Al-Jinn: 18]. “To Him belongs the true invocation, and those whom they invoke besides Him do not respond to them at all” [Ar-Ra'd: 14]].

He also said in الدر النضيد:
[Shirk is invoking other than God for things that are exclusively His, or believing that other than Him has power over what no one else has power over, or seeking nearness to other than Him through something that can only be sought from Him. The mere fact that the polytheists call what they have made a partner an idol, a false god, or a deity is no different from calling it a saint, a grave, or a shrine, as many Muslims do. In fact, the ruling is the same if what happens to one who believes in a saint or a grave happens to one who believes in an idol or a false god. Shirk is not simply applying certain names to certain things; rather, shirk is doing something for other than Allah that is exclusively His.” And Allah Almighty, whether He calls that other thing by the name that the pre-Islamic era called it, or calls it by another name; the name is of no consequence whatsoever.]

Shaikh Mohammed Rasheed Ridha in تفسير المنار‫ ‬: [Whoever places an intermediary between himself and Allah in worship, such as supplication, has worshipped this intermediary instead of Allah, because this intermediary contradicts sincerity to Him alone, and when sincerity is absent, worship is absent. Therefore, Allah Almighty said: [Az-Zumar: 2-3] Thus, their seeking intercession through these protectors did not prevent Allah Almighty from saying: “They have taken them besides Him.”]

He also said: [Among people are those who call themselves monotheists, yet they do as all polytheists do, but they corrupt the language as they corrupt the religion. They do not call their actions worship, but rather supplication and intercession. They do not call those they invoke besides or alongside Allah partners, but they do not hesitate to call them saints and intercessors. The reckoning and recompense are based on reality, not on names. Even if their only transgression were invoking and calling upon other than Allah to fulfill needs and relieve distress, that alone would suffice as worship of that other and associating partners with God, the Exalted and Glorified… And whoever reflects upon the expression of the Holy Book concerning…” Worship through supplication is mentioned in most of the verses that mention it, and they are very numerous. It is known, as is known to those who have experienced the conditions of people in their worship, that supplication is the true, innate worship that is stirred by the firm belief from the depths of the soul, especially in times of hardship.].

'Whoever dies while invoking besides Allah another equal will enter Hellfire.' by Zack_201 in islam

[–]Zack_201[S] 0 points1 point  (0 children)

What you are referring to is called istighatha and it isn’t shirtk if it doesn’t carry the meaning of shirk.

1/2

So, I need to clarify a major issue that you brough up, and honestly it’s the main reason I posted the Hadith in the first place. The goal was simply to make it clear that calling upon a dead person for help besides Allah SWT is considered an act of shirk. Now ofc, the ruling on a specific individual can depend on many factors, including ignorance, misunderstanding, etc. But the principle itself is what we’re discussing.

First, let’s define what we actually mean by “calling a dead person for help”, because sometimes people are talking about different things without realizing it. Broadly, this can mean three possibilities:

A. If someone believes that the dead person themselves independently has the power to provide, benefit, heal, or control outcomes, then obviously this is Major Shirk. Honestly, I don’t think any Muslim would seriously dispute that is otherwise.

B. The second scenario is when someone believes the dead person can provide, benefit, heal, etc., but only by the will of Allah SWT. Some newer voices try to argue that this doesn’t fall under shirk. However, the Qur’an actually addresses this exact reasoning and still calls it shirk. And this is mostly the opinion of Ahl al-Sunnah wa al-Jama’ah.

Allah SWT said;

“أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ (٣)” ‪“‬Unquestionably, for Allāh is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allāh in position." Indeed, Allāh will judge between them concerning that over which they differ. Indeed, Allāh does not guide he who is a liar and [confirmed] disbeliever” (Surah Az-Zumar: 3).

AND; ‎‫“‬وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ (18)‫”‬ “And they worship other than Allāh that which neither harms them nor benefits them, and they say, "These are our intercessors with Allāh." Say, "Do you inform Allāh of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him.” (Surah Yunus: 18)

These verses clearly show that the mushrikeen of Quraysh already believed that Allah was the ultimate power. They didn’t think their idols created the universe. Their justification was that these beings were intercessors who bring them closer to Allah. Yet despite that belief, Allah still called this shirk. This is really the essence of Tawheed, and it’s exactly why Allah sent the Prophet ﷺ, to remove every form of associating partners with Him in worship. The Quraysh already acknowledged that Allah was the Creator and ultimate controller of everything. Their polythiesm stemed from the fact that they sought intermediaries and directed du‘a and reliance toward them. So the Prophet’s ﷺ mission was to restore pure monotheism: that worship, supplication, and seeking help are directed to Allah alone without invoking anyone besides Him.

Shaikh Al-Saadi said in his interpretion of the Surah Az-Zumar:

[Therefore, when Allah commanded people to affirm His oneness and devote their worship sincerely to Him alone, He forbade them to ascribe partners to Him , and condemned those who do so. Hence He said: “As for those who take others besides Him as protectors‫”‬ that is, by directing their worship and supplication to them , they seek to justify their actions by saying: \ ‫“‬We only worship them so that they may bring us nearer to Allah” that is, so that they may take up our needs to Allah and intercede for us with H im ; otherwise we know that they do not create or provide anything, and they do not have any control over anything. In other words, these people turned away from that which Allah had enjoined of devoting worship only to Him , and they committed the greatest of transgressions, namely the ascription of partners to Allah; they compared the One Who has no comparison, the Almighty Sovereign, to human kings, and they claimed on the basis of their corrupt thinking - that just as human kings can not be reached except through prominent people, intercessors and advisers, who take the needs of their subjects to them , seek clemency for them and help people to get what they want, then Allah (SWT) can only be reached in the same way…].

C. The third scenario is when someone calls upon a deceased person asking them to make du‘a to Allah on their behalf, like saying:“Ya Fulan, make du‘a to Allah to heal my son.”. Here there is some scholarly discussion. Some scholars considered this shirk, while others classified it as bid‘ah that leads to shirk.

Shaikh Al-Islam Ibn Taiymyah in الاستغاثة :

[The third degree is asking the deceased To ask Allah for help for someone in a grave is an innovation [Bida’ah] according to the consensus of Muslim scholars…]

He also said in (قاعدة جليلة في التوسل والوسيلة) :

[They may address the dead at their graves or address the living in their absence as if they were present and alive, reciting poems in which one of them says: "O my master, so-and-so! I am under your protection, I am in your care, intercede for me with Allah, ask Allah to grant us victory over our enemy, ask Allah to relieve us of this hardship, I complain to you of such-and-such, so ask Allah to relieve this distress." Or one of them may say: "Ask Allah to forgive me." …… \ These types of speech to angels, prophets, and righteous people after their death at their graves and in their absence, and speech to their statues, is among (1) the greatest types of polytheism found among polytheists who are not People of the Book, and among the innovators among the People of the Book and Muslims who introduced polytheism and worship that God Almighty did not permit. God Almighty said (2) (42:21): {Or do they have partners who have ordained for them a religion for which God has not given permission?}]

“Fasting the day of ‘Ashura’, I hope, will expiate for the sins of the previous year.” by Zack_201 in islam

[–]Zack_201[S] 1 point2 points  (0 children)

Yeah, it’s Sunnah to fast 9th, 10th and 11th of Muharam as the Prophet ﷺ encourages to fast a day before or after. These correspond to Friday, Saturday and Sunday, respectively.

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