Відео

The way he mocks calling to Allah alone about lifting a table is a joke and shows he has no love for Allah. Firstly no one ever said that is shirk, no one. So bringing it is nothing but a trick. Secondly, yes sahabah because of their understanding of their bayah to the prophet used to hate to call on other than Allah for even basic things like lifting a table. Eg if one of them dropped his whip from his camel's saddle he would not ask someone standing there to get it, he would instead take the extra time to make the camel sit back down again and get it himself, because of his love for Allah and His Prophet صلى الله عليه وسلم

Excellent presentation.

He is saying that his scholars didn’t know that HE didn’t know La ilaha illa Allah before… not saying that his scholars didn’t know la ilaha illa Allah.. And he didn’t say “nobody knew la lilaha illa Allah but him” U said that he’s saying he’s the first person to know the meaning and no scholar before him knew.. when he’s in reality talking about his scholars… not ALL scholars. And even tho he didn’t say that.. I stated in the first paragraph what he meant.. it shows how ingenuine you are.

Istigasa of sahabi Bilal Bin Harith ( Radi Allahu Ta'ala Anhu ) It is related by Malik Al Daar, Umar's treasurer, that the people suffered a drought during the successorship of Umar , whereupon a man ( Bilal Bin Harith. Ref Tareekh Ibn Khaysmah, Fat'hul Bari ) came to the grave of the Prophet and said : O Messenger Of Allah, ask for rain for your ummah, for verily they have but perished, after which the Prophet appeared to him in a dream and told him : go to Umar and give him my greeting , then tell him that they will be watered. tell him you must be clever, you must be clever!. The man went and told Umar. The latter said : " O my Lord , I spare no effort except in what escapes my power ." -- Ref: [IBN HAJAR, AL ASAABAH FI TAMEEZ AL SAHABA, PART 1, PAGE 164 ] [IBN KATHIR, AL BIDAYA WA AL NIHAYA, PAGE 495 ] [IMAM IBN SHAYBAH, AL MUSANNAF, HADITH 32538] [IBN HAJAR, FAT'HUL BAARI, PART 1, ] [TAREEKH IBN KHAYSMAH , PART 2,PAGE 80, HADITH 1818 ] [IBN ABD AL BARR, AL ISTI'AAB, PART 2, PAGE 77,78 ] [IMAM QASTALANI, AL MAWAHIB AL LADUNNIYAH, PART 4 ] [IMAM TAQI AL DEEN SUBKI, SHIFA AL SIQAAM, PAGE 281,282 ] ------------------------------------------- Narration of Malik al-Dar Imam al-Bayhaqi relates with a sound (sahih) chain: It is related from Malik al-Dar, `Umar's treasurer, that the people suffered a drought during the successorship of `Umar, whereupon a *man came to the grave of the Prophet and said: "O Messenger of Allah, ask for rain for your Community, for verily they have but perished," after which the Prophet appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!" The man went and told `Umar. The latter said: "O my Lord, I spare no effort except in what escapes my power!"" Ibn Kathir cites it thus from Bayhaqi in al-Bidaya wa al-nihaya and says: isnaduhu sahih;[25] Ibn Abi Shayba cites it in his Musannaf with a sound (sahih) chain as confirmed by Ibn Hajar who says: rawa Ibn Abi Shayba bi isnadin sahih and cites the hadith in Fath al-bari.[26] He identifies Malik al-Dar as `Umar's treasurer (khazin `umar) and says that the man who visited and saw the Prophet in his dream is identified as the Companion Bilal ibn al-Harith, and he counts this hadith among the reasons for Bukhari's naming of the chapter "The people's request to their leader for rain if they suffer drought." He also mentions it in al-Isaba, where he says that Ibn Abi Khaythama cited it. [27]" Muhammad bin ‘Alawī al-Mālikī writes: “All those people who have made reference to this tradition or narrated it or reproduced it in their books have never labelled it disbelief or infidelity. They have not questioned the substance of the tradition and it has been mentioned by a scholarly person of high level like Ibn Hajar ‘Asqalānī who has confirmed it as a soundly transmitted tradition. Therefore his confirmation needs no apology in view of his highly distinguished stature among the hadith-scholars.” [32] This tradition establishes the following principles: 1. Visiting graves with the intention of mediation and seeking help. 2. It is valid to visit the grave of a pious dead person during the period of one’s trials and tribulations to seek help from him because if this act were invalid, ‘Umar would surely have forbidden that person to do so. 3. The Prophet’s appearance in the dream of the person who visited his grave and to give him good tidings, argues in favour of the fact that it is quite valid to seek help from non-Allah and the dead because if it were invalid, it would have been impossible for the Prophet not to have forbidden that person to do so. 4. Validation of the mode of address “O Messenger of Allah (yā rasūl Allah)” even after his death. 5. Call for help and the act of intermediation dates back to the early ages. 6. The holy personality of the Prophet is a fountain of guidance even after his death. 7. The head of the state is responsible for administrative matters. The Holy Prophet , in spite of being the chief of prophets, did not break the state channel and, as a visible demonstration of his sense of discipline, he commanded the man visiting his grave to see the head of the state. 8. The man visiting the grave implored his help through the instrumentality of the Ummah. This shows the Prophet’s immeasurable love for the Community of his followers. 9. Justification for making the Ummah as a source for seeking his help. 10. Justification for making non-prophet a means of help in the presence of the Prophet صلى الله عليه وآله وسلم 11. Anyone who strengthens his link with the Holy Prophet is rewarded by his sight and is showered with his blessings. 12. The Holy Prophet , even after his death, is aware of the weakness of his Ummah or anyone of its rulers and he issues different commands for removing these flaws. 13. To seek guidance from Allah’s favourites. 14. The acknowledgement of the Prophet’s commands by the Companions after his death as just and truthful. 15. Imposition of commands received in dreams on others. 16. When intermediation was discussed in the presence of ‘Umar bin al-Khattāb, he did not forbid it; rather he cried and responded to it acknowledging it as valid. 17. ‘Umar bin al-Khattāb’s love for the Holy Prophet that he incessantly cried as someone mentioned the Holy Prophet(s) --- NOTES: [26]. Related by Ibn Abū Shaybah in al-Musannaf (12:31-2#12051); Bayhaqī, Dalā’il-un-nubuwwah (7:47); Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (2:464); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.130); ‘Alā’-ud-Dīn ‘Alī, Kanz-ul-‘ummāl (8:431#23535); and Abū Ya‘lā Khalīl bin ‘Abdullāh Khalīlī Qazwīnī in Kitāb-ul-irshād fī ma‘rifat ‘ulamā’-il-hadith (1:313-4), as quoted by Mahmūd Sa‘īd Mamdūh in Raf‘-ul-minārah (p.262). [27]. Dhahabī, Mīzān-ul-i‘tidāl (2:224). [28]. Ibn Sā‘d, at-Tabaqāt-ul-kubrā (5:12). [29]. Abū Yā‘lā Khalīl bin ‘Abdullāh Khalīlī Qazwīnī, Kitāb-ul-irshād fī ma‘rifat ‘ulamā’-il-hadith, as quoted by ‘Abdullāh bin Muhammad bin Siddīq al-Ghumārī in Irghām-ul-mubtadī al-ghabī bi-jawāz-it-tawassul bi an-nabī (p.9). [30]. Ibn Hajar ‘Asqalānī, al-Isābah fī tamyīz-is-sahābah (3:484-5). [31]. Mahmūd Sa‘īd Mamdūh, Raf‘-ul-minārah (p.266). Ibn Hajar ‘Asqalānī also mentioned in his Tahdhīb-ut-tahdhīb (7:226; 8:217). [32]. Muhammad bin ‘Alawī al-Mālikī, Mafāhīm yajib an tusahhah (p.151). ]

Istigasa of sahabi abubakar Sideeq Radi allahu anhu , ali Radi allahu anhu and other sahabis Abu Bakr buried next to the Holy Prophet Hadrat Sayyiduna Ali - may Allah be pleased with him - narrates that, “When the time came for Hadrat Sayyiduna Abu Bakr - may Allah be pleased with him - to pass away, he then mentioned to me, ‘O Ali, when I pass away, you must give me Ghusal with the same blessed hands with which you gave Ghusal to the Holy Prophet - may Allah’s peace and blessings be upon him. You must then place fragrance on me and take me to the same room in which the Holy Prophet - may Allah’s peace and blessings be upon him - is buried. You should then seek permission for me to be buried there as well. If you see the door opening, then you should bury me there. Otherwise, you must bury me in the graveyard of the Muslims which is the Jannatul Baqi until Allah Almighty calls people to account.’ (In other words, until the appearance of the Day of Judgement). Hadrat Sayyiduna Ali - may Allah be pleased with him - continues, “I then performed the Ghusal and covered him with the kafan. I was the first person to stand at the door of the beloved Prophet - may Allah’s peace and blessings be upon him - and seek permission. I asked in the following way, ‘O Prophet of Allah! This is Abu Bakr Siddique who seeks permission to be buried.’ Hadrat Sayyiduna Ali - may Allah be pleased with him - then narrates further, ‘I then saw the door open on its own and also heard the words, ‘Allow the Habeeb to be with the Habeeb because the Habeeb is ardently anxious to meet the Habeeb.’ (Taarikh Madina wa Dimishq by Ibn Asaakir. Lisaanul Mizaan by Imam ibn Hajr Asqalani. Al Khasaa’is Al Kubra by Imam Suyutwi. Jaami’ul Ahadith by Imam Suyutwi. Kanzul Ummaal by Imam Ali Mutaqqi. Hadraatul Quddus by Imam Badrudeen Sirhindi etc.) Hadrat Sayyiduna Jabir bin Abdullah Ansari - may Allah be pleased with him - narrates, “We took the blessed body of Hadrat Sayyiduna Abu Bakr - may Allah be pleased with him - and then knocked on the door seeking permission and also (mentioned who was present), and suddenly the door opened on its own. We had no idea who had opened the door when there was no one inside the room. However, the words of the Holy Prophet - may Allah’s peace and blessings be upon him - were clearly heard where he mentioned that we should enter and also bury (the eminent Sahabi).” (Nafhaatul Uns by Imam Jaami) Sayyidah Ayesha - may Allah be pleased with her - narrates, “When Hadrat Sayyiduna Abu Bakr - may Allah be pleased with him - passed away, there were certain companions who mentioned that he should be buried among the Martyrs, (in other words, in the blessed graveyard of Jannatul Baqi). I had also mentioned that he should be buried in the same room as the Holy Prophet - may Allah’s peace and blessings be upon him. In other words, there was confusion in this regard. However, in my dream, I heard a voice saying to me, ‘Allow the friend to join with the friend.’ When I awoke, I realised that everyone present had also heard this voice. Even the people in the Masjid heard these words.’” (Shawaahidun Nubuwah by Imam Jami; Hadraatul Qudus by Imam Badrudeen Sirhindi) It is recorded that when the time came for the passing of Hadrat Sayyiduna Abu Bakr - may Allah be pleased with him - then he called the blessed Ashaab and informed them, “When I pass away and you have completed my Ghusal and other actions, then you must present me in front of the door of that room in which the Holy Prophet - may Allah’s peace and blessings be upon him - is resting. You must then stop and say the words, ‘As Salaamo Alaika Ya Rasoolallah. This is Abu Bakr Siddique who seeks permission to enter.’ If you receive permission and the door which is closed is opened, then you should take me inside and bury me there. If you do not receive permission then you should take me to Jannatul Baqi and bury me there.” The blessed Ashaab did exactly this. When they presented themselves in front of the door, the lock fell to the ground on its own and the door opened on its own and from the blessed room a voice was heard which declared, “Allow the Habeeb to enter with the Habeeb because the Habeeb is ardently anxious to meet the Habeeb.” (Shawaahidun Nubuwah by Imam Jaami) Among the miracles of Hadrat Sayyiduna Abu Bakr - may Allah be pleased with him - is that when his Janazah was carried and placed in front of the door (of the room in which the Holy Prophet - may Allah’s peace and blessings be upon him - lies buried), and it was mentioned, “As Salaamo Alaika Ya Rasoolullah. This is Abu Bakr who seeks permission (to enter and be buried)”. The closed door opened on its own and from the blessed grave of the Holy Prophet - may Allah’s peace and blessings be upon him - a voice was heard declaring, “Allow the Habeeb to join the Habeeb”. (Tafseer Kabeer by Imam Razi; Tafseer Nishapuri by Imam Ahmed bin Mohammed Nishapuri) A Miraculous Grace [karama] for Ameer ul-Mu’mineen, Sayyiduna Abu Bakr As-Siddiq رضي الله عنه | Truthfulness until death It was narrated that when Sayyiduna Abu Bakr As-Siddiq رضي الله عنه was on his deathbed, he told all in attendance, “When I die and you finish preparing my body for the grave, then carry me until you stand before the door of the house in which the grave of the Prophet ﷺ is contained and announce, “Peace be upon you, O Messenger of Allah. This here is Abu Bakr seeking permission (to enter and be buried beside you).” If permission is granted to you whereby the door that was sealed with a lock becomes unlocked (before your eyes), then enter me into the room and bury me (next to him ﷺ). But if you are granted no such permission and the door is not opened for you, then take me out to the Baqi’ [the burial place of Madinah next to the Haram] and bury me there.” When (he finally passed away and they finished preparing his body for the burial, they did as they were told and) they stood before the sealed door to the room in which the Prophet’s ﷺ grave was contained, and they called out as he told them to. Before their very eyes the lock on the door opened up (as if) by itself and fell to the floor. Then a Voice from the grave answered them saying, “Enter and bring the beloved to his beloved, for truly the beloved misses his beloved.” ___ Narrated by Ibn ‘Asakir in his Tarikh, and ar-Razi recorded it in his Tafsir, and as-Safuri in Nuzhatul Majalis and al-Halabi in his Sira an-Nabawiyya.

Istigasa and tawassul by sahabi Usman bin hunaif Radi allahu anhu Jami` at-Tirmidhi 3578 `Uthman bin Hunaif narrated that a blind man came to the Prophet (ﷺ) and said: “Supplicate to Allah to heal me.” He (ﷺ) said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu’ and to make his Wudu’ complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammad (ﷺ), the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah so accept his intercession for me (Allāhumma innī as’aluka wa atawajjahu ilaika binabiyyka Muḥammadin nabi-ir-raḥmati, innī tawajjahtu bika ila rabbī fī ḥājatī hādhihī lituqḍā lī, Allāhumma fashaffi`hu fīyya).’” حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي جَعْفَرٍ، عَنْ عُمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ، عَنْ عُثْمَانَ بْنِ حُنَيْفٍ، أَنَّ رَجُلاً، ضَرِيرَ الْبَصَرِ أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ ادْعُ اللَّهَ أَنْ يُعَافِيَنِي ‏.‏ قَالَ ‏"‏ إِنْ شِئْتَ دَعَوْتُ وَإِنْ شِئْتَ صَبَرْتَ فَهُوَ خَيْرٌ لَكَ ‏"‏ ‏.‏ قَالَ فَادْعُهُ ‏.‏ قَالَ فَأَمَرَهُ أَنْ يَتَوَضَّأَ فَيُحْسِنَ وُضُوءَهُ وَيَدْعُوَ بِهَذَا الدُّعَاءِ ‏"‏ اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ لِتُقْضَى لِي اللَّهُمَّ فَشَفِّعْهُ فِيَّ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ أَبِي جَعْفَرٍ وَهُوَ غَيْرُ الْخَطْمِيِّ وَعُثْمَانُ بْنُ حُنَيْفٍ هُوَ أَخُو سَهْلِ بْنِ حُنَيْفٍ ‏.‏ Grade: Sahih (Darussalam) Reference : Jami` at-Tirmidhi 3578 In-book reference : Book 48, Hadith 209 English translation : Vol. 6, Book 46, Hadith 3578

Istigasa of sahabi Khaled ibn Waleed and army of sahabi Radi allahu anhum ajamaeen Hafiz Ibn-e-Kathir (ra) writes, "During the Battle of Yamama, the slogan of the Muslims was "Ya Muhammada" (O Muhammad Help us). He writes, "During the Battle of Yamama, Hazrat Khalid Bin Waleed picked up the flag at the shahadat of Hazrat Hanifa (RA)and leaving the troops behind proceeded towards the mountain of Musailma Kazaab and waited of when he will come and he will slay him. Thereafter, he returned and stood between the the two armies and said in a loud voice: "I am the son of Waleed. I am the son of Amir O Zaid." .....Then he proclaimed the slogan of the Muslims and in those days, "Ya Muhammada" (O Muhammad Help us) was their battle cry.” [Al Badaya Wa Nahaya] -- Hafiz Ibn Kathir, Imam al-Tabari and Ibn Athir wrote that: During the caliphate of Abu Bakr (may Allah be pleased with him) there was a battle against the false prophet Musaylima. When the battle commenced, the Muslims lost their footing, at which Khalid bin Walid (may Allah be pleased with him) and the rest of the Companions called out, “Ya Muhammad!” and proceeded to win the battle. [Tarikh al-Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari and Hafiz Ibn Kathir, under chapter Musaylima kadab] --

For Salafi Ahle hadeeth Deobandi Tableeghi jamaat e islami Wahabi Najdi shaitani fools everything is shirk Calling upon anbiya Allah and awliya allah is allowed in Islam for Muslims and it is not shirk. Shirk means is to believe /consider someone else worthy of worship other than Allah or To make a partner for Allah Almighty in worship. Any ability to help anyone else is solely given by Allāh Almighty. No one can help, or do anything in general, without the consent and the Will of Allāh. Anbiya Allah and awliya allah are given spiritual powers called muajizat and karamat respectively by Allah to help creation of allah. The Prophet şallAllāhu álayhi wa sallam has said, “If you lose something and you are in such a place where you don’t find anyone to help then one should say, ‘O the Servants of Allāh! Help Me! O The Servants of Allāh! Help Me! O The Servants of Allāh! Help Me!’ Since there are some servants of Allāh present there whom you do not see.” [Ţabrānī narrated from ‘Utbah Ibn Garwan rađiyAllāhu ánhu]. [12] [12] Al-Mu’jam al-Kabīr, narrated from ‘Ataba Ibn Ghazwān, Ĥadīth# 290, (Al-Maktabat al-Faisaliyya, Beirut), vol. 17, pp. 117-118. We Ahle sunnah wal jamaah (Sunni Sufi) majority of Muslims don't need British made salafi Wahabi Najdi tableeghi Deobandi Wahabi Najdi shaitani fatwas to call upon anbiya allah and awliya allah. Tableeghi Deobandi Wahabi Najdi shaitani fools stop calling Ahle sunnah wal jamaat (Sunni Sufi) Muslims as mushriks and kaafir for calling upon (istigasa) anbiya allah and awliya allah for help by misinterpreting Quran and hadith.

Istigasa is allowed in Islam only Ahle bidats like salafi Ahle hadeeth Deobandi tableeghi jamaat jamaat e islami Wahabi Najdis etc says it is Shirk. For Salafi Wahabi Najdis has no problem in asking help from everyone like their father, mother, brother, relatives, neighbors, friends, king, boss, doctor, police, lawyer, cleaners, minsters etc they have only problem in asking help from beloveds of Allah like anbiya allah and awliya allah. Shirk is a belief that is to believe there is god other than Allah azzawajjal. Tawheed is a belief that is to believe to there is no god other than Allah azzawajjal. Istigasa means to ask help from beloveds of Allah like anbiya allah, awliya allah. Surah Al-Ma'idah - verse 55 إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ ﴿٥٥﴾ Verily, your Wali (Protector or Helper) is Allah, His Messenger, and the believers, - those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer).55 Hilali & Khan وَمَن يَتَوَلَّ اللّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُواْ فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ ﴿٥٦﴾ And whoever takes Allah and His Noble Messenger and the Muslims as friends - so undoubtedly only the party of Allah is victorious.56 Hilali & Khan

This is clearly shirk audhubillah repent and return to Islam

Miskeen, when has any Saudi scholar been quiet about Tawheed al-Hakimiyyah, it's known lol. and what he's saying "some took the position that law is only for Allaah"??? EVERY scholar takes that position noone's ever said it's allowed for someone else to make laws and they all say whoever says that it's allowed for other than Allaah to make laws then he's a kaafir what they say however, is tawheed al hakimiyyah is not a distinct category rather it's included within the other two

The Qur'an refutes the idea that you need a middle man to reach Allah, yet the sufi asharis and shias want us to believe that we need a middle man to reach Allah.

Video is terrible

MIAW RA mmade mistakes just like everyone who isnt the prophet SAW did He clealry states he didnt know tawheed and his teachers didnt know tawheed He made takfir on the ottoman rulers for seemingly no reason other than being overly zealous He made takfir on his own brother purely because his brother differed against him. His followers who called themselves wahhabis were known as ruthless bandits who terrorized makkah and madinah so much so that the ppl of makkah and madinah startved and started eating the dogs. They made takfir on hujjaaj They brought muslims into islam on the basis of giving them money and a few monthe layer declared that those muslims became kuffaar They were called the khawarij of that time and were spoken out against by scholars and ppl of knowledge He made mistakes but his dawah alhamdulilah was pure tawheed and beneficial till this day The problem today is ppl are on two spectrums Those who blindly follow the shaykh as if he never had blunders and mistakes and anyone who speaks out against his mistakes is an innovator And those who hate him based on the actions of his followrs and the saudi royal family who clearly used his dawah and influence to gain control over the hijaaz 'Ilm and knowledge is not only found on saudi Arabia.. all throught out history it has been scattered through out the world..some of the most influential, knowledgeable, pious scholars and defenders of this deen were non arab

He changed it because they are brown

So he just said he’s neutral and doesn’t know what to say, what’s the point of this?

Poor Yasir Qhadh is struggling. Is it the American pressure to demonise Sheikh Mohammed Ibn Wahhab? What is wrong with him? Yasir Qhadh is losing it fast.

Only people who have flawed aqida find tawassul and istigatha as shirk. When you have unsound core beliefs, as in shirk, then of course tawassal and istigatha will be seen as shirk. Not only that, but your pretensions to tawhid also demonstrate shirk. Once you have sound aqida, and thus, hold a metaphysical cosmological view of reality, then all dimensions of reality become hierarhically arranged properly. Then it all makes sense. If istigatha and tawassal are seen as shirk by you, but not asking for a doctor for help, then you are holding unsound beliefs and you need to correct you're aqida.

RIJALUL GHAIB (A CATEGORY OF AULIA ALLAH) are slaves of Allah too, My understanding was this refers to them when I read this hadith, nevertheless it refers to seeking help entities not seen around.

"Najdi Dawa"?? why not just call it "Wahabism" Good to see you get your senses back. But I reccomend you hasten to the truth faster.

Yasir is misguided person and he is misguiding the people

If this is not shirk then nothing is.

According to the ending of Dr Yasir Qadhi, Shirk says Hi guys I am coming 😄😄😄

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Very nice

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Nabī ﷺ said, ❝If you lose something or if you want a helper and you are in such a place where you don’t find anyone to help then one should say, ❛Help me, O Servants of Allāh! Help me, O Servants of Allāh!❜ As there are servants of Allāh whom we do not see.❞ This is recorded by Ţabarānī in Mújam al-Kabīr from Útbah ibn Ghazwān, after which he states: ❝That has been acted upon.❞ [Vol. 17, pp. 117-118] RasūlAllāh ﷺ said, ❝If your mount flees in the desert, then call out, ❛Stop it, O servants of Allāh!❜ For Allāh has present those who will stop it.❞ ‎This is recorded by Ibn al-Sunnī in Ámal al-Yawm wa’l Laylah from Ibn Masúūd. ‎[pp. 303-304] RasūlAllāh ﷺ said, ❝When there befalls a difficulty upon you in travel, then he should call, ❛Help, servants of Allāh!❜❞ ‎This is recorded by Bazzār in his Musnad and Ibn Abī Shaybah in his Muşannaf, from Ibn Ábbās. ‎[Vol. 10, pg 155] Imām Abu’l Ĥasan Nūruddīn Álī al-Shāfiýī al-Haythamī [735-807 AH / 1335-1405 CE] records the same narration in Majmá al-Zawāyid wa Manbá al-Fawāyid and then writes: ❝It’s narrators are thiqāt [trustworthy].❞ [Vol 10, pp. 138-139] These narrations all strengthen one another and so they are accepted, furthermore the fact that scholars acted upon them also demonstrates this. Now, it may be asked, who exactly are these servants of Allāh whom we are told to seek help from? Mullā Álī ibn Sulţān al-Qārī al-Ĥanafī [d. 1014 AH / 1605 CE] writes in Ĥirz al-Thamīn, regarding the meaning of ❝O servants of Allāh❞: ❝The intended is the Angels, or the Muslims from the Jinn, or Rijāl al-Ghayb, who are named the Abdāl.❞ Muĥammad ibn Álī al-Shawkānī [1173-1255 AH / 1759-1839 CE], whom the Wahābīs take from, writes in Tuĥfah al-Dhākirīn: ❝In the Ĥadīth there is evidence of the permissibility of Istiáānah [seeking help] with those whom a person does not see from among the servants of Allāh, from the Angels and the righteous Jinn, and there is no harm in that, just as it is permissible for a person to seek help from Banī Ādam if his mount becomes unmanageable or runs loose.❞ [pg. 202] ‎Ábdullāh ibn Aĥmad ibn Ĥanbal states: ❝I heard my father saying: I performed Ĥajj five times, twice riding and thrice on foot, or twice on foot and thrice riding. Once when I was on foot, I lost the way, so I began to say, ❛Show me the way, O servants of Allāh!❜ I kept repeating this until I was back on track.❞ [Masāyil Imām Aĥmad ibn Ĥanbal, pg. 245] Imam Yaĥyā Ibn Sharaf al-Nawawī al-Shāfiýī [631-676 AH / 1233-1277 CE] writes in Adkhār, after quoting the second narration: ❝I say: One of our great Shaykhs in īlm narrated to me, he lost his riding beast, I think it was a mule, and he knew this Ĥadīth, so he said it, thus Allāh brought it to him immediately. I was once with a group, and my animal fled and they failed to find it, so I said it, thus I found it immediately without any means besides this statement.❞ [pg. 192] Thus we see that these narrations are accepted and acted upon.

link full video plz

Dua is ibadah Ibadah is only for Allah So dua to anyone is shirk Isn't it? So anyone in the 1200 year of islam not acknowledge this (except ibn taymiyya and ibn qayyim rahimaullah) but after ibn abd al wahab Dua's "Definition" in both situation is different in first one allah is independent in second one the one asked is not independent of allah (correction- no alim i know (who says it's permissible) call saying ya Nabi madad is dua) (Many if not all salafi ulama define saying ya Nabi madad as dua ) 2-Quraish of mecca were same, as someone asking prophet today They don't acknowledge that quraish were of the view that Allah has full power but Allah has "GIVEN" his power "COMPLETELY" and now is not interested in human beings except the pious or his daughter (quraish have kind of this aqeedah) nauzubillah This is shirk Understand you are not the only one who has understood deen of Allah and no one before you have known it Understand this when you hear argument of both side the black and white picture of shirk atleast become somewhat grey This is one of the reasons many scholars call it haram but not shirk. May Allah guide us

"Shaykh" Yasir

Abu bakr said: whoever worshipped Muhammad then Muhammad is dead.

It's SHIRK!!!!!! End OF

the uncles of the Prophet ﷺ literally fought against him and spread rumors and lies about him to the point where his tribe boycotted him and the Muslims.. does that discredit him?

May Allah humuliate the one who posted this video, Yaqir Qahdi wants to unite ahlul Sunnah with graveworshippers. According to him calling to the dead and asking for help is not Shirk. Not did he insult Allah by saying we should abrogate his laws since they arent applyable today, not only that he says we should celebrate christmas. Whoever takes from this deviant either is ignorant or a filthy innovator and person of desires. Deviants sharing deviants

Mistranslation

By this logic, nothing is Shirk. We can pray to a tree and say we have a long list of people doing it in the past and present.

إنا لله وإنا إليه راجعون Invoking to other than Allah عز و جل is major shirk and the punishment is eternal hellfire “He causes the night to enter the day, and He causes the day to enter the night and has subjected the sun and the moon - each running [its course] for a specified term. That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].“ Qur’an 35:13-14

yeah got it

taymiyyah is a shiea 666 Albany is a shiea 1999

So he says that Asrar doesnt identify as a brelvis rather a Hanafu Ash'ari but then describes Abdurahman Hassan as a Najdi? Clearly shows the bias of these filthy ikhwanis

SO GUYS YOU ARE SIMPLY INSULTING IMAM SHAFI & 4 MADHABS

Thanks for Sharing

Why is it speed up

May Allah guide you to the straight path

ضال مضل هداك الله

There's no proof it is haram. There's no proof it is shirk. Think critically about both things.

What feeds the Wahabbi Dawah of Tawheed : 1 - sufis do things that none of the Sahaba, or Tabi'in or followers of the Tabi'in have ever done. Like dancing, doing Dhikr all together in one voice, saying the name of "Allah" as a Dhikr. Who would worship Allah with something new that none of these generations has done ? When did the Prophet صلى الله عليه و سلم do at least 1 of these ? 2 - some sufis do clear shirk, like making Dua to their saints, same as Quraysh did and they were judged disbelievers by Allah for that. 3 - sufis think their dream are a source to take the Deen from, not one single Sahabi has done that without the approval of the Prophet صلى الله عليه و سلم, and the scholars say that dreams are for استئناس not استدلال. 4 - some sufis think that one day they will reach the Yaqeen (it is mentionned in the last verse of Surat Al Hijr, and their tafseer of it is a state in wich they dont need to do their obligations as a Muslim anymore, like the 5 daily prayers) while Ahlus Sunnah's tafseer of Yaqeen in Surat Al Hijr is the death. 5 - some sufis think their "sheikhs" can create the womb in the belly, and some pretend they see the Angels. I have a question for you, who's a better Saint, your "sheikhs" or the Sahaba ? If the Sahaba never ever done that, how comes your "sheikh" came after all these years and did that ? My brothers, we as Muslims follow the Qur'an wich is the word of Allah, and the authentic Sunnah of our beloved Prophet صلى الله عليه و سلم. If you see anything new, look in the Qur'an and the Sunnah if it is in it. If not, throw it against the wall.

Ahlul sunnah has agreed that all these narrations are fabricated

Are not some of these actions shirk and not just bidah?