A Letter to the 'Guards' of Jannat ul Baqi

I was just thinking ,'Now wouldn't it be nice if someone could communicate some information to the gaurds or 'religious police' and give them a diferent point of view'.
I cam up with this letter.Here it is:

To the Institution for Education at Jannat ul Baqi,

All praise be to Allah, who is the Lord of the worlds. The Lord of our souls. The Master of our fate.
You are standing at a very holy place. You may not think so because of your training of the beliefs of Abdul Wahab .who was influenced by Ibn Tayimiyyah’s teachings, who in turn ,followed the teachings of Ibn Hanbal who belonged to the Sunni sect of Islam.Ibn Hanbal was born at least a century and a half after the demise of the Prophet. How can what he preached be called ‘early Islam’? He never even saw the Prophet or witnessed his preachings.
 

During his life, however, was the reign of the 7thand 8th divinely ordained Imams; Imam Musa Kazim and Imam Ali Raza, peace be on them both. These Imams preached ‘early Islam’yet carried out their mission under strict and very hostile political circumstances. They inherited the divine guidance from the Holy Prophet (peace be upon him and his family) and Hazrat Ali as about whom Prophet Muhammad has said ;’I am the City of Knowledge and Ali is it’s Gate’.
 

Oh! Gaurds ofJannat ul Baqi! Where you are standing are the kin and progeny of the Holy Prophet; about whom Allah says :
‘Say , O Muhammad! I do not want from you any recompense for my preaching to you except that you should love my kin.’ Chapter Al-Shura (42:23).
It seems the kings of Saudi Arabia, have more respect and importance in the eyes of it’s people than does the Last Prophet of Allah, Peace be upon him and his family. The Kings’ garments ,swords and relics are preserved in museums. While anything connected to the Prophet or his family is being destroyed or already has been.
There is more information on the Royal family than there is on the Prophet of Islam.And the Prophet is
Rahmat ul lil Aalameen;a Mercy unto all creation.
Oh, Saudi guards! You are being paid to do the wrong thing. There is a wealth of knowledge at your feet. Yet you are oblivious to the blessings that are attached to them. Even if you do not believe in Imammate , if you read history you will undoubtedly find them to have possessed incomparable piety and infallibility. Attachment to them is attachment to Allah.
The most important personalities buried here are:
Imam Hassan
Imam Zainul Abideen
Imam Muhammad Bakar
Imam Jafar Sadiq
And possibly
Hazrat Fatima (peace and blessings be on them all)
They were all martyred by the enemies of Allah, the enemies of Islam.Hence, they are still alive.
Allah says, Do not call those who die in the way of Allah as dead. They are alive, but you do not have a sense of that life.
Allah gives them sustenance even though they are buried underground.
Though they are not physically present among us, their sacrifices give life and vitality to our religion. It reminds us of the true purpose of life. It encourages us to make the greatest sacrifices as they have ,to attain closeness to our Creator.
No one can get guidance except by the Will of Allah .Even from the Quran,different people derive different interpretations . .Although, the Quran was revealed to all of humanity, not just muslims. Yet, to some it guides and to others, it causes to stray.
That is why the Prophet has said :
The likeness of my Ahle bait is the Ark of Noah, whoever gets in it ,is saved, whoever doesn’t , drowns.
Only the Ahlebait can explain the hidden meanings of the Quran.
He also said: ‘I am leaving two things behind, the Quran and my Ahle bait .The two will not separate until meeting me at the fountain of Kauther.’
Who was better in the Sunnah of the Prophet than the Ahle bait?
When Allah made Hazrat Adam as, he blew some of His spirit into him.We all have the spirit of Allah inside us.That is what makes us alive.
All praise is due to Allah. Even when I praise a flower, I am praising God. Is that shirk too?Does that mean one is equating a flower with Allah? Or even connecting it with Him.In salah whilst performing sajdah we place our heads on the ground, does that mean we are equating that small area of ground with Allah?
On the day of resurrection we would like the Prophet ‘s blessing.Yet, in this world we are trampling upon his teachings.
The Prophet was the practical Quran in human form .
He has said: ‘I and Ali are of one Divine Light’.
So, Ali is Quran in human form.And then Hassan and Hussain and so on until today our Imam e Asr is the protector of Quran and the Word of Allah and for whom all Muslims and non- muslims are waiting.
Oh! Guards! May Allah guide you to the right path. And may you no longer torture and harass pilgrims who know better than you and who come from faraway lands to pay their respects to the Divine personalities resting there.
Unfortunate are you,who are standing all day at one of the holiest of places yet your thoughts are far removed from any aspect of holiness.
My advice for you all is to find new jobs and rediscover Allah and Islam. Study different points of view .And question what you believe.
Open your mind. Be tolerant of other peoples’ views.
Restudy Abdul Wahab and how he spread his views.And also the life of Hazrat Ali and Nahjul Balagha –his sermons and Imam Zainul Abideen and Sahifa e Sajjadiya-his supplications(who is buried in Jannat ul Baqi).You will be transported into history and will see the difference, God willing.
In the end,I’d like to say there is no compulsion in religion.
As Allah has said : ‘To you your religion, to me my religion’.
MayAllah guide you to the right path and may you discover the true spirit of Islam.

Warning in Quran for Mother of Momineen - Aisha

Wahabis or our Sunni Brothers should not blame Shias for cursing Aisha because according to Quran : Aisha had exceeded her limits when she stepped out of her house to fight Ali (as) in the battle of Jamal.

Holy Quran Said : And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. (33:33)

But she went and lead a war against the caliph Imam Ali. in jamal.

O wives of the Prophet, whoever of you should commit a clear immorality - for her the punishment would be doubled two fold, and ever is that, for Allah , easy. (33:30)

The punishment will be doubled for her action as per Quran.

The prophet said about who fight Ahl al bayt AS:

Abu Huraira narrated:

The Prophet (PBUH&HF) looked toward Ali, al-Hasan, al-Husain, and Fatimah, and said: "I am in the state of war with those who will fight you, and in the state of peace with those who are peaceful to you."

Sunni references:
(1) Sahih al-Tirmidhi, v5, p699
(2) Sunan Ibn Majah, v1, p52
(3) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350
(4) al-Mustadrak, by al-Hakim, v3, p149
(5) Majma' al-Zawa'id, by al-Haythami, v9, p169
(6) al-Kabir, by Tabarani, v3, p30, also in al-Awsat
(7) Jamius Saghir, by al-Ibani, v2, p17
(8) Tarikh, by al-Khateeb al-Baghdadi, v7, p137
(9) Sawai'q al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p221
(10) Talkhis, by al-Dhahabi, v3, p149
(11) Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25
(12) Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6145
(13) Others such as Ibn Habban, etc.
Should Aisha had lead the Battle of Jamal even the presence of such warnings for her?

How a mindful can neglect the facts that are clearly against her?

Seeking Shafa'a (Intercession) from Awliya Allah

All of us are well acquainted with the term shafa’a. When the discussion of crime, sin and guilt of a person is brought up and someone else intercedes and mediates for him in order to save him from death and execution or imprisonment and detention, we say so and so has done shafa'a for him.

The word of shafa'a has been taken from the root word which means ‘even’ as against which means ‘odd’. The reason that the mediation of a person for saving a sinner is known as shafa'a is that the status and position of the one doing shafa'a and his effective powers get attached (and become even) with the factors of salvation which is present in the person receiving the shafa'a (even though it may be a little). Both these, with the help of one another become the cause of release of the sinful person.

The shafa'a of the beloved ones of Allah for the sinners is apparently this that because of their proximity and position which they have before Allah, (of course by the will of Allah and under special norms which have general and not personal aspects) they can mediate for the criminals and the sinners and through (invocation), and pleadings ask God to forgive their crimes and sins. Of course, shafa'a and its acceptance depends on a series of conditions of which some are related to the sinful person and some to the circumstances of shafa'a of sins.

Shafa'a in other words is the help of the beloved ones of Allah (by His will) to the one who in spite of being sinful, has not disconnected his spiritual relation with Allah and the beloved ones of Allah. Moreover, this standard should always be safeguarded.

According to one of the meanings, shafa'a is:  One inferior person who has the aptitude for leaping forward and progressing seeks help from a superior person in the form of one lawful order. However the person seeking help should not, from the viewpoint of spiritual perfections, fall to such extent that he loses the power of advancing and the possibility of changing into a pious man.

Right from the time of the Holy Prophet (s) till the later periods it had been the practise of the Muslims to seek shafa'a from the true intercessors. They were always asking in their lifetime or in their death and such shafa'a had never been objected by any of the Islamic scholars on any ground or Islamic principles.

It was only in the 7th century A.H. that Ibn Taymiyya with his special way of thinking, opposed this and many other lasting customs and traditions that were in vogue among the Muslims. Three centuries after him, Muhammad bin ’Abd al-Wahhab once again raised the flag of opposition and enlivened Ibn Taymiyya's school of thought with much more vigour.

One of the point of differences of the Wahhabis with the other Islamic sects is that although they have accepted shafa'a as an Islamic principle (like the other muslims) and say that on the Day of qiyama the intercessors will intercede for the sinners and in this matter the Holy Prophet (s) will play a greater role, yet they say that no one has the right to seek shafa'a from them in this world. In this matter they have gone to such an extreme that narrating the text of their sayings will be the source of spiritual discomfort. In short, they say:

The Holy Prophet (s), the other Prophets, the angels and the beloved ones of Allah have the right of doing shafa'a on the Day of Judgement but one should ask for shafa'a from the Master of shafa'a and the One who gives permission for that i.e. Allah and say:

       

“O God, make the Holy Prophet (s) and your virtuous servants and the Angels as our intercessors on the Day of Judgement.” However we are not having the right to say, “O Prophet of Allah” or “O wali of Allah we ask you to seek shafa'a for us. This is because shafa'a is something which no one is capable of doing except Allah. Asking such a thing from the Holy Prophet (s) who is living in barzakh will be a kind of polytheism (shirk)."[1]

The Wahhabis have, with a series of notions, forbidden the seeking of shafa'a from the true intercessors and have labelled the one who does so as a polytheist and his action as polytheism.

Before looking into their reasoning, we shall discuss the matter from the viewpoint of Qur’an, sunnah and the practise of the Muslims in this regard. After that, we will examine their reasoning.

Our reasoning on the logical firmness of seeking Shafa'a

Our reasoning for the permissibility of seeking intercession (shafa'a) is a combination of two matters which by proving them, the matter of intercession will become clear. These two matters are:

(1) Asking for shafa'a is the same as asking for du'a.

(2) Requesting for du'a from some worthy person is a recommended (mustahab) order.

1. Asking for Shafa'a is the same as asking for Du'a:

The intercession of the Holy Prophet (s) and other true intercessors is nothing but du'a and eulogy before Allah owing to the proximity and the position which they have before Allah. It is due to their du'a that Allah bestows His mercy and Grace upon the sinners and forgives them. Asking for du'a from one believer (what if it is asked from the Holy Prophet) is an approved affair and none amongst the Islamic scholars whether Wahhabis or Non-Wahhabis have doubt in its authenticity.

Of course it cannot be said that the reality of shafa'a in all the stations of mahshar is this very du'a before Allah. But one can say that one of its clear meanings is du'a and the one who says:

                                                                                                         

“O the one who has a position before Allah intercede for us from Allah.”

denotes the same meaning.

Nizamuddin al-Naysaburi while interpreting the verse

 

“And whoever joins himself (to another) in an evil cause shall have the responsibility of it.” (Nisa: 85)

narrates from Muqatil as such:

                                                                                                

“The reality of shafa'a is performing du'a for the Muslims.” It is also narrated from the Holy Prophet (s) that anyone who performs du'a for his Muslim brother will be accepted and an angel will cry out: “The same shall be for you too.”

Ibn Taymiyya is one of those who believes that the request for du'a from a living person is correct. Therefore asking for shafa'a is not confined to the Holy Prophet (s) but one can make such a request from any believer who possesses value and esteem before Allah.

Al-Fakhruddin al-Razi is one of those who have interpreted shafa'a as du'a and eulogy before Allah. In interpreting the verse:

                                                                    

“And ask protection for those who believe: Our Lord! Thou embracest all things in mercy.”  (Ghafir: 7)

He says: “This verse shows that the shafa'a performed by the carriers of ‘arsh (Throne) is only in connection with the sinners.[2]

Similarly, the shafa'a of the Holy Prophet (s) and other Prophets with regards to the same group (i.e. the sinners) is the same because Allah commands as such:

                                                                                              

“And, ask protection for your fault and for the believing men and the believing women.” (Muhammad: 19)  [3]

And Nuh ('a) sought forgiveness for himself, his parents, those who had faith in him and all the believers who are to come till qiyama and in this way he has fulfilled his mission of shafa'a. [4]

This description from al-Fakhr al-Razi bears witness that he has presented shafa'a to be the same as du'a of the intercessor for the sinner and has reckoned the request for shafa'a to be the same as request for du'a.

In the Islamic traditions (hadithes), there are clear indications that the ‘Dua’ of one Muslim for another Muslims is ‘Shafa'at’.

Ibn 'Abbas narrates from the Holy Prophet (s) as such:

         

“If one Muslim dies and forty men who are not polytheist, recite salat over his dead body, then Allah will accept their shafa'a which was done in his favour.” [5] 

In this tradition, the person reciting the du'a is introduced as an intercessor. Now, if someone in his life-time requests forty of his loyal friends to be present after his death and perform salat and du'a upon his dead body he has in reality sought shafa'a from them and has prepared the premises of shafa'a of the servants of Allah.

In Sahih al-Bukhari there is a chapter entitled as:

                                                                                     

“When the people would ask their Imam to intercede (do shafa'a) and plead before Allah to descend rain, he (i.e. the Imam) would not reject their demands.”

Also, there is a chapter entitled as:

“Occasions when the polytheists demanded shafa'a from Muslims at times of famine” [6]

Narration of these two chapters is evidence that request for shafa'a is the same as request for du'a and it should not be interpreted in another way.

Till here, one pillar of reasoning has been clarified and that is, the reality of seeking shafa'a is nothing but requesting du'a. Now we should engage ourselves in describing the second pillar of reasoning and that is asking from one brother-in-faith (what if it is asking the awliya Allah) is a desirable and recommended action.

2. Qur’an and Request for du'a from Worthy People

The verses of Qur’an bear witness that when the Prophet's seek forgiveness for the people it is very effective and beneficial such as the following verses:

                                                                                                             

 “And ask protection for your fault and for the believers.” (Muhammad: 19)

                                                                                                   

 

“And pray for them, surely your prayer is a relief to them." (Tauba: 103)

If the du'a of Prophet has such benefit for man then what is the harm if one requests him to pray as such for him? On the other hand, request for du'a is nothing but request for shafa'a.

              

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

By (they come to you) it means that they would come and ask the Prophet (s) to pray and seek forgiveness. If it means something else then their coming will be useless and in vain. Moreover, the honour of meeting the Prophet (s) and asking him to pray is itself a witness of the spiritual transformation which prepares the ground for acceptance of prayers. The Holy Qur’an narrates from the sons of Ya'qub ('a) that they requested their father to seek forgiveness for them and Ya'qub ('a) too accepted their request and acted upon his promise.

                                         

“They said: O our father! ask forgiveness of our faults for us, surely we were sinners. He said: I will ask for you forgiveness from my Lord.” (Yusuf: 97)

Companions vs companions

This is a dilemma for every Muslim when he reads history. Companions should be those earlier Muslims who fought for the establishment of our religion. Companions also were the transmitters of hadiths , Quran and Islamic practices. Companions as thus should be Muslim brothers who have rights on us like any other Muslim. Companions were also men whom three years ago were mushriks, you do not expect someone to turn 180 degrees over a night. This is particularly important in one case: companions as transmitters of religion. This is why the ilm of jarh and ta'deel was invented by Sunni school. They needed to verify that hadiths they received were said truly by prophet. Jarh and ta'deel was controversial at its earliest days because part of its process is to judge companions actions and faith. They ended up with adalat asahabah theory which is unknown when it came to existence. This theory dominated the Sunni thought for decades now.

If a Sunni wants to know why Shia oppose some sahaba , he have to make sure that Sunnis at some point of history did the same. It is not a Shia thing, it is something a Muslim must go through to make sense of the history and to know which hadiths to accept and which to reject.

Shia are sticking with one rule regarding sahabah : who ever opposed imam Ali is wrong doer whom we cannot accept Hadith and religion teaching from. Shia believe that those who opposed imam Ali were nasibis and nasibis are munafiqs and munafiqs are liars.

When it comes to the first three khulafa, Sunnis try to show that there was no ill feelings between Imam Ali and them while Shia try to prove other wise.

While Shia ulama emphasize on the necessity of Unity, unity does not at all mean abandonning our beliefs or we should stop revealing the truth. It means that Shia and Sunnis should rely on common principles against common enemies such as Jews and Wahabis who are trying to detsroy Islam. That does not mean we should start worshipping the 'Idols of Quraysh' , or we should desist from cursing/disassociating ourselves from the enemies of Ahle Bayt , or we should stop commemorating the 'Ashura event, etc. 

Sunni Scholar: Wahabism Is A Satanic Faith

https://www.shiatv.net/video/86886eeac791bcd27d93

Examining the Reasoning of Wahhabis about the Prohibition of Seeking Shafa'a

In the previous chapter, we became acquainted with the permissibility of seeking shafa’a with logical reasons. Now it is time to learn about the reasoning of the opponents with regards to such request for shafa’a. The group of opposition have prohibited seeking of shafa’a with their particular way of thinking which we shall now discuss in brief.

(1) Seeking shafa’a is shirk (Polytheism)

By shirk they mean shirk in 'ibada and present seeking of shafa’a to be 'ibada of the intercessor.  In chapter 9 we had discussed in detail about 'ibada and have clarified that requesting and asking someone and or seeking shafa’a will be counted as 'ibada only when we believe the other person to be God, (Lord) and the one who is managing the world or is the source and master of divine affairs. If it is not as such then any kind of request and asking any kind of respect and honour will never be counted as 'ibada.

The one who seeks shafa’a from the true intercessors before Allah (where Allah has permitted them to do shafa’a) consider them as an intimate and chosen servants of Allah where they are neither God nor the divine affairs such as forgiveness and shafa’a have been transferred to them so that they are able to wilfully and without the permission of Allah, do shafa’a and forgive whomsoever they wish.

Within the framework of ‘Permission of Allah’, these divine people can seek forgiveness and mercy for those particular people who still have spiritual relation with God and their spiritual connection with the divine intercessors has not yet been discontinued. And such a request from someone who does not reckon the intercessor to be more than an intimate servant can never be considered as 'ibada.

Of course we remind you that if such a request (of intercession) to the intercessor who is dead amounts to 'ibada then the same request to a living intercessor too should be counted as 'ibada.

However, in the previous discussion we pointed out that Qur’an and traditions command the Muslims to approach the Holy Prophet (s) and request him to seek forgiveness for themselves. And such a request is nothing but seeking shafa’a from him in his life-time and it is impossible that one action which is polytheism in one period turns into a monotheistic action in another period.

To elaborate further, they say: Shafa’a is the act of God and in better terms, is the right of God and asking others about something which is related to His action will amount to 'ibada of that person. They speak the same about asking for shifa’ (cure) of the sick and other similar things from the beloved ones of God and say:  Such kind of requests are requests for the Acts of God and naturally it will be like doing his 'ibada.

By paying attention to the previous discussions, the reply to this reasoning becomes absolutely clear and it is as such: None amongst the Muslims have differences in this general rule and universal measure and all agree that asking others about the actions of Allah will be counted as 'ibada and involves the belief in divinity and Lordship. But the main point of our discussion is: What is meant by ‘action’ of God? The Wahhabi writers during these three centuries have not explained the standard for the ‘acts’ or ‘action’ of God without which the reasoning will be brought to naught.

In the discussion about the definition and limitation of 'ibada we reminded you that in many verses of Qur’an, the actions which are specific to God have also been attributed to other than Him. For example, giving death which is a specific action of God as mentioned in Sura al-Mu'minun verse 85.

                                                                                                      

"He is one who gives life and Death"  is also attributed to (someone) other than Him as mentioned in another verse as such:

                                                                                                

“Until when death comes to one of you, our messengers cause him to die.” (An’am: 61)

Until the time death overtakes one of them, our messengers take away their souls. It is not only this action (i.e. ‘giving death’) that is specifically the action of God and is attributed to (someone) other than Him but in fact. a portion of the actions of God and those things which should be asked only from God have been permitted to be asked from someone other than Him. For example: Qur’an commands the Muslims to say day and night  (only from Thee do we seek help) but at the same time in another verse it commands us to seek help from (something) other than Him like salat and patience, As verse says:

                                                                  

“And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones.” (Baqarah: 45)

If we wish to narrate those verses which are specific to Allah but are attributed to other than Him, then our discussion will lengthen [1] What is necessary is to solve the controversy through Qur’anic insight and acquire the actual meaning of Qur’an and it is as such:

Each of these affairs irrespective of our request, has two forms:

(1)  A ‘doer’ performs an action without relying on a creature, without acquiring power from any position and without obtaining the will of anybody, For example, he gives death to a living creature or helps a creature.

(2)  A ‘doer’ performs the same action by relying on a superior being, by acquiring power from a higher position and obtaining His permission. The first affair is the affair of God and the second a human or non-divine affair. This is a general yardstick for distinguishing the divine action from the non-divine ones.

The divine actions such as giving life, death, cure, sustenance etc, are invariably those actions for which the doer is needless of anything in performing them.

On the other hand, a non-divine action is that action which the doer has to depend on a superior and higher creature than him and without His Power and Will, is not able to perform that action.

By paying attention to this principle, it becomes clear that the shafa’a which is the special right of Allah is different from that shafa’a which is sought from the virtuous people.

Allah is needless from all angles in these actions whereas the virtuous one put them into operation only under the light of His wise Will and Permission.

Whenever shafa’a is sought from the awliya Allah in the first sense, then in such a case, the divine action is asked from someone other than God and such an asking will be reckoned as 'ibada.

However if shafa’a is sought from them in the second sense i.e. a limited and permitted shafa’a which is in the form of one acquired right, then in such a case, a non-divine action is asked from them.

By paying attention to this yardstick, the fists of the fallacious writers of Wahhabis will open up and it becomes clear that such kind of requests, most common being request for shafa’a and others such as shifa' (cure) and the like of it takes place under two forms and no virtuous monotheist will request such an action in the first form and no one, no matter how little Islamic knowledge he possesses, will ever reckon them to be the ones managing this world or the ones in charge of the system of creation. Moreover, they do not (even) reckon them to be such creatures to whom God has entrusted His position and His actions and do not imagine that in the actions of shafa’a and fulfilment of needs they are unlimited and unconditional.

In short, asking for a limited and authorised shafa’a is the action of a man from man himself and is not asking for the Acts of God from someone other than Him.

We shall speak about the ‘action of God’ and its special features in the near future.

(2) The Shirk (Polytheism) of the Polytheists was due to Their Seeking of Shafa’a from the Idols:

The second reasoning which the Wahhabis give for the prohibition of shafa’a is this that God has labelled the idol-worshippers of Hijaz as polytheists because of their seeking of shafa’a from the idols; their crying and wailing before them and their request (to them) to act as mediators, The following verse bears testimony to this:

                                            

“And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah.” (Yunus: 18)

Therefore, any kind of shafa’a from other than God will be polytheism and worshipping of the intercessor.

Reply: Firstly, this verse is never an indication of what they say and if the Qur’an calls them as polytheists it is not because they were seeking shafa’a from the idols but because of worshipping them and finally reaching the stage of seeking shafa’a from them.

If seeking shafa’a from the idols did really amount to their worship then, in addition to the sentence there was no reason to bring the sentence:

                                                                                                                         

That these two sentences have come in a parataxis form in this verse shows that the matter of 'ibada (worship) of the idols was different from the matter of seeking shafa’a from them, Worshipping of the idols is the sign of polytheism and dualism and seeking shafa’a from the stones and wood is reckoned to be a foolish act, devoid of any logic or reason.

This verse never shows that seeking shafa’a from the idols amounts to worshipping them so that we may say that seeking shafa’a from the true beloved ones of Allah is the sign of worshipping them.

Secondly, even if we assume that the reason of their polytheism was due to their seeking of shafa’a' from the idols yet, there exists a vast difference between their seeking of shafa’a and the seeking of shafa’a of the Muslims. They reckoned the idols to be the masters of shafa’a and the absolute authorities in the matters related to shafa’a and ‘forgiveness of sins’. Perhaps God has discharged Himself from these affairs and has entrusted them to the idols. Such a shafa’a will naturally be (like) worshipping them because they were seeking shafa’a in them by having belief in their divinity, lordship and their being the source of divine affairs. On the other hand, a Muslim seeks shafa’a and requests for du'a from the beloved ones of Allah as one esteemed and honourable one (of Allah) and as one authorized servant of Allah in the matter of shafa’a. Thus considering these two forms as one and the same is far from justice and realism.

(3) Request for Fulfilment of Need from Someone Other than Allah is Forbidden

The third reason which the Wahhabis give for the prohibition of the matter of seeking shafa’a from the divine leaders is this that by specific decree of Qur’an, we should not, in the position of du'a, call anyone other than Allah. And asking for shafa’a from other than God is one kind of asking (for fulfilment of needs).

The Holy Qur’an says:

                                                                                                                                

“Then do not call anyone with Allah” (Jinn: 8)

If on the one hand it is said that calling someone other than Allah is forbidden and on the other hand the matter of shafa’a of the awliya Allah has been established, then the way of concluding is to say that we should seek shafa’a of the divine leaders from God and not from themselves.

The proof that such callings is 'ibada and worship is the following verse of Qur’an:

                                        

“Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.” (Ghafir: 60) 

Attention is required in the beginning of the verse; the wordand in the end the word  has come which shows that ‘calling’ and worship give one and the same meaning. In the books of tradition too, we find as such:

 

“Du'a is the brain of 'ibada (worship)”.

Reply:            

Firstly, the verse which has prohibited  (calling) of someone other than God in the sentence does not refer to absolute calling and requesting. Instead, this prohibition (of ) refers to the prohibition of worshipping someone other than God; the reason being the preceding verse which says . This sentence shows that by  (in this verse) is meant some specific which is accompanied by worship and a rising which is mixed with unlimited humility and lowliness in front of the one whom they consider as God of the Universe, Lord of the worlds and the absolute authority in creation. [2] And such a bond does not exist in the matter of seeking shafa’a from someone in whom Allah has bestowed such a right to give shafa’a by His will.

Secondly, what has been prohibited in the verse is ‘calling someone along with Allah’ and ‘considering him at His level’, as the word of  is a clear evidence to this fast. If someone requests the Holy Prophet (s) to pray for him that Allah may forgive his sins or fulfil his needs than he has not called anyone along with Allah. Rather, the reality of this calling is nothing but the calling of Allah.

If asking for fulfilment of needs from the idols is introduced as polytheism in some of verses, it is because they reckoned them to be the small gods, the authorities in all or some of the divine affairs and the ones who are powerful enough to fulfil their needs. Therefore the Qur’an criticizes such ideas and says:

                                             

“And those whom you call upon besides Him are not able to help you, nor can they help themselves.” (Araf: 197)

The Qur’an also says:

                                                                                                

“Surely those whom you call on besides Allah are in a state of subjugation like yourselves.” (Araf: 194)

Seeking Help from the Pure Souls of Awliya Allah

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

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

1. Eternity of soul and spirit of man after death

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

3. Relationship with the world of souls is possible

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

1. Death is not Annihilation of Man

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

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

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

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

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

Qur’an and Eternity of Spirits

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

 

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

                                        

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

                                           

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

                                                                                               

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

         

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

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

Iranian MPs condemn Shia killing in Egypt

A group of 190 Iranian lawmakers have strongly condemned the recent beating to death of four Shia Muslims by radical Salafists in Egypt.
In the statement, which was read out during the open session of Majlis on Tuesday, the lawmakers described the “martyrdom of four innocent human beings in Egypt for following the school of the Household of Islam’s Prophet (PBUH)” as a “shameful stain” on the track records of the Salafist clerics “who are trying to protect the interests of the US and the Zionist regime with support from radical Takfiris.”

Takfiris are extremist Muslims that follow a deviated interpretation of Islam often promoted by the Saudi-based Wahhabi sect.

“Scholars in the Muslim world should not remain indifferent towards this violent act,” said the statement, reiterating that there is little doubt that depicting a violent picture of Islam is something desired by the US and other enemies of Islam.

The statement also called on the Egyptian government to launch a probe into the horrible crime in a bid to identify the perpetrators of the act and bring them to justice.

On June 23, several hundred Takfiri extremist killed the four Shias in the village of Abu Mussalam in Giza Province. The extremists then dragged the bodies of the dead on the streets.

Egyptian Prime Minister Hesham Kandil has denounced the deadly incident, saying that he is closely following an investigation into the killing. He has also promised that the culprits would be punished.

The Shia community in Egypt is being targeted by Salafists with the support of a number of regional countries, especially Saudi Arabia and Qatar.

​

May Allah swt curse the monsters and hypocrites wahabi,salafis,nasibis who do these actions in the name of Islam...!​

Who are the Shiites ??

People going to Jannatul Baqi, don't be deviated by the talk of Saudi Parrots.They are appointed there by Saudi Arabia to incite hatred between Shias and Sunnis
 To know who are Shias please listen this Informative Speech by a Shia Scholar.

لعنت و تبرا

ذیل کی دو چیزوں میں فرق کیجئے:

• سب و شتم کرنا (بُرا بھلا کہنا، گالیاں دینا)
• لعنت و تبرا اور غلط فعل پر تنقید کرنا

اسلامی شریعت میں کسی بھی شخص پر سب و شتم کرنا حرام و کبیرہ گناہ ہے۔

مگر لعنت و تبرا عین اسلامی افعال ہیں ۔ یہ "سنت الہیہ " و "سنت رسول" ہے کیونکہ اللہ اور اسکے رسول ﷺ نے بذات خود لعنت کی ہے اور قرآن و سنت میں انکا مکمل ثبوت موجود ہے۔ لعنت کا مطلب ہے کہ کسی کے غلط فعل یا ظلم پر اللہ سے اسکے حق میں بددعا کرنا۔ جبکہ تبرا کا مطلب ہے اس سے بیزاری ظاہر کرنا۔

مذہب اہلبیت میں کسی پر سب و شتم کرنے کی ہرگز کوئی اجازت نہیں۔ اگر کوئی جاہل شخص یہ کام سر انجام دیتا ہے تو یہ اسکا اپنا ذاتی فعلِ حرام ہے اور اسکا مذہب اہلبیت سے کوئی تعلق نہیں۔

ائمہ اہلبیت علیھم السلام کی تعلیمات کے مطابق فعل حرام انجام دینے پر تنقید کی جا سکتی ہے، اور اس سے بیزاری اختیار کی جا سکتی ہے، اور اگر بہت بڑے ظلم کا ارتکاب کیا ہے تو اس پر لعنت (اللہ سے بددعا) کی جا سکتی ہے، مگر سب و شتم کسی صورت نہیں کیا جا سکتا۔ مثلا مومن کو قتل کرنا بہت بڑا ظلم ہے اور اللہ اسکے متعلق فرماتا ہے:
[سورۃ النساء، آیت 93] وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا


ترجمہ:
اور جو شخص کسی مسلمان کو قصداً قتل کرے تو اس کی سزا دوزخ ہے کہ مدتوں اس میں رہے گا اور اس پر اللہ غضبناک ہوگا اوراس پر لعنت کرے گا اور اس نے اس کے لئے زبردست عذاب تیار کر رکھا ہے


اب چاہے یہ عمدا قتل کسی عام مسلمان سے ہو، یا پھر کسی صحابی یا صحابی زادے سے ہوا ہو، اسلامی شریعت میں اسکا ایک ہی قانون ہے اور اسکی ایک ہی سزا ہے۔
صحابہ پرستش کی بیماری میں مبتلا ہو کر اسلامی شریعت کو تبدیل کرنا


مسئلہ یہ ہے کہ آج اگر ہم کسی صحابی کے غلط فعل کا تذکرہ کرنا چاہیں، اس پر تنقید کرنا چاہیں، اس سے تبرا (بیزاری) اختیار کرتے ہوئے اللہ سے انکے حق میں بددعا (لعنت کریں) تو ناصبی حضرات فوراً پروپیگنڈہ شروع کر دیتے ہیں کہ یہ لوگ کافر ہو گئے ہیں کیونکہ یہ صحابہ پر سب و شتم (برا بھلا کہنا، گالیاں دینا) کر رہے ہیں، حالانکہ ان تینوں چیزوں (تنقید، تبرا و لعنت) کا سب و شتم سے کوئی تعلق نہیں۔

ناصبی حضرات کی خود ساختہ شریعت کی بات الگ ہے، ورنہ اسلامی شریعت میں صحابی کے کسی غلط فعل پر تنقید کرنے سے کوئی کفر صادر آتا ہے اور نہ ہی تبرا و لعنت کرنے سے (مثلاً رسول ﷺ نے معاویہ ابن ابی سفیان پر لعنت کی تھی کہ اللہ اسکا پیٹ کبھی نہ بھرے۔ پڑھئیےhttp://www.wilayat.net/index.php?op...ver-hungry&catid=91:Muawiyyah&Itemid=75'>مکمل آرٹیکل یہاں پر)۔ یا پھر صحابی حکم بن العاص پر رسول اللہ ﷺ نے لعنت فرمائی (http://shiachat.forumotion.com/companions-good-and-bad-f4/al-hakam-ibn-al-aas-la-t113.htm'>لنک)۔

کیا صحابہ کو بُرا بھلا کہنے والابھی واجب.....